the teachers some beleeue and others beleue not and men fall to haue great reasoning among theÌ„selues there cannot but follow a kind of diuisioÌ„ siding so that they which in their ignorance accorded together touching religioÌ„ are by the working of the word sundred some become zealous folowers others malicious oppressors laboring to stop the passage of the Gospell to peruert the strait waies of the Lord some neuters neither cold nor hot but iust of deputy Gallio his religion who cared nothing for those things The preaching of the word is the fan in the hand of Christ by which he parteth his wheat from the chaffe and whereby he maketh way for that great day of separation in which the beleeuing sheep shal be separated from the rebellious and vnbeléeuing goates Againe let it not be forgotten that the word in the right applying of it is called a light which maketh all things manifest When things lie his in the darknes though they al differ each from other in colour yet they séeme all â—o like but the light approching the variety of colours is soone descried So though men in the duskishnes of ignorance are reputed to be knit together in the vnitie of affection yet when the bright beames of Gods word breake in among them the thoughts of many hearts be opened and then you shall see diuers humors and varietie of dispositions By these things it appeareth that if it be well vnderstood diuision and tumult especially at the beginning and first entrie of it among an vntaught people must needes follow the soundnes of setled preaching though those that are reclaimed and brought to the knowledge of God are al of one heart and of one soule proceeding by one rule minding one thing and endeuouring to keepe the vnitie of the spirit in the bond of peace Nymph You haue thankes be to God at least to my iudgement well quit your selfe against this sort of men The next that you haue to do withall are more dangerous being such as Paul saith which do seeme wise in this world and do both liue after a good ciuill fashion and doe also make shew to be not altogether enemies vnto religion They haue also some insight into the Scripture and are wont to reade it and other good bookes priuately onely this their resolution is to keepe a certaine temper in matters of Religion to carrie themselues in an allowable conformitie and not to be ouerforward as many seeme to be whose zeale they account rash and heady indiscretion Epaph. The daunger of this kind of people is most of all in respect of themselues becauss this to be wise in a mans owne eies and to feare God cannot stand together otherwise for answering any thing that they are able to obiect it is a matter of no such great difficulty For the foolishnesse of God is wiser then men and as waxe melteth before the fire so shall their best framed conceipts vanish at the very name and presence of the Scripture Nymph I am glad you are so confident for to tell you true these things being as they are very agreeing to mans reason haue much troubled me and I haue not vpon the sodaine knowne well what to answer when in my presence these things haue bene vrged by such as are thought in the world to be men of good discretion First then it is demaunded why preaching should be the most excellent meanes of spirituall instruction and wherefore you should take so much vpon you as that your speaking is able to saue mens soules you be but men as others are and it is but your pride who because you would be thought some body do thus endeuour to extoll the worth and necessitie of your profession Epaph. Here is indéed a perillous argument it sauoreth altogether of the sawcinesse of an ignorant and vnhumbled heart It is come to a proper passe when as the sonne of man who dwelleth in a house of clay whose foundation is in the dust and which is but a worme shall dare to talk so presumptuously and so to set his mouth against heauen as to aske of God a reason of his doings Is it not enough that the Lord hath made it knowne vnto vs that his will is by the foolishnes of preaching to saue those which beleeue O Man who art thou which pleadest against God And yet behold a reason though this kind of men generally are wiser in their own conceit then seuen men that can render a reason and a man may haue more hope of a foole then of them Looke what reason there was why the Lord would haue the walles of Iericho beaten downe onely with the sound of Rammes hornes and with a shout looke also why the Lord would haue no more circumstance obserued in the cleansing of leprous Naaman but onely this Wash and be cleane the same is the reason why God hath sanctified the ministery of man to so excellent a worke as is the casting downe of the holds of Sathan and the gathering together of his Saints God vsed no engines of warre no pollicies of men in the ouerthrow of the walles of Iericho to the end the people might haue cause to say This was the Lords doing and it is maruellous in our eyes So likewise the Prophet vsed so little ceremonie about Naaman that he might sée the finger of God in his recouerie The same may be said of Preaching the Lord hath sanctified hearing to be the outward meanes to beget faith and hath imparted to vs the treasure of his word in earthen vessels to the end that the whole glorie of our conuersion may be his and that He that reioyceth in the renewing of his mind and the reclaiming of his soule may reioyce in the Lord and acknowledge with humilitie the excellencie of that power which by so meane a meanes could bring so mightie things to passe It is a generall rule and holdeth in the whole course of our saluation that Gods power is made perfect that is apparant and more conspicuous through weaknes Great is the pride and arrogancie of the heart of man and if it may find it selfe able though but by a thought to further and helpe forward it owne saluation it prides it selfe foorthwith and to it self secretly it more magnifieth the litle which it imagineth to be in it own power then all that which it receiueth froÌ„ the Lord. For this cause and for the preuention of this euill God in his great wisedome hath so caried the whole Mysterie of godlines from the first foundation of it in heauen his Election according to his foreknowledge vnto the last perfecting of it vntill the day of Iesus Christ that when a man shall enter into a déepe consideration of it and withall marke the order and progresse of his own conuersion he may lay his hand vpon
conuerted to the Christian faith and newly planted in the Church Timothy liued in Asia and therefore was necessarily to furnish the Church out of Gentilisme for this cause Paul aduiseth him to make choise of such as were setled in the doctrine of Christianitie and not to aduaunce men to the dignitie of a Bishop by and by after their conuersion So that howsoeuer I confesse that maturitie of yeares is yet to be respected in a Minister because in the ordinary course it is accompanied with ripenesse of iudgement yet neither doeth that place of the Apostle prescribe a law for the debarring of young men from the ministery neither doeth any place of scripture disable that age or make it vncapable of the ministery so that it be graced with gifts sufficient for so excellent a function And this I thinke may be answer full enough to this obiection Nymp. What exception these wise men will make against this your answer I know not you haue resolued me to the full and concerning yong Ministers I heard once an acquaintance of mine who was brought vp in the Vniuersitie say that he knew many schollers in his time that when they were yong and fresh were of very great hope and were also very zealous and had a good gift in preaching who notwithstanding in time grew cold and lesse able for gifts both of iudgement and zeale and vtterance to do good in Gods Church but these points I will not mell with onely your discourse brought that into my mind which I heard a friend of mine say a good while since I must craue your iudgement yet a litle further touching these men besides al these pretended reasons they stand much vpon two things which flesh and bloud doth well approue of one is that few of the great men of the world do esteeme preaching the other is that it is not wisedome for a man in matters of religion to be too forward What say you to this Epaph. I say it is a hard matter for those men to come to amendment out of the snare of the diuell which are taken of him at his will and we had néede to beg of that God who commaunded the light to shine out of darknesse that he would shine in our hearts to giue the light of his knowledge for if a man be once entangled in error Sathan hath so many deuises to hold him in that it is a hard matter for him to get from him yet if men haue any grace or wil yeeld to any reasō they may soone sée the vanitie of these perswasions as I wil briefly declare vnto you In the former there are two things to be noted first that if the practise of men were a sufficient rule in matters of Religion there are thankes be to God many honorable personages many nobles many gentlemen many of good note for worldly respects who do vnfainedly reuerence and heartily embrace the preaching of Gods word and no doubt it is vnto them the ioy and reioycing of their hearts and they estéeme of it to be euen as it is The power of God vnto saluation so that if the approbation of men were a reason of force it is not wanting vnto preaching but as God hath a people out of all so that also hath friends and fauourers among all Secondly suppose that this course of Preaching were vtterly despised and all the great wise men of the world did euen scorne it and tread it vnder their feete yet this were a poore argument vnlesse we will say it was a good reason which they vsed against Christ Doeth any of the rulers or of the Pharisees beleeue in him The best things haue not commonly the most voices and many times according to the prouerbe the greater part is too hard for the better part There was a voyce put vp for making a golden calfe and there was not one against it There was a voyce what should be done with Iesus and all cryed Crucifie him Another was whether God should be God or Baal should be God and none held with God but Eliah S. Augustine saith that the church was sometimes in one Abel and in one Enoch God forbid we should be in the number of those who define the church by the multitude we are content to leaue that absurditie to the Papists we know that Christs flocke is a little flocke and we must endeuor to grow to that resolution to say Lord though that all men should be offended by thee yet will I neuer be offended Now for that other perswasion that it is not good to be too eager in matters of religion I know it to be the common perswasion of a great many but yet this is a sure rule that that man who thinketh himselfe to haue knowledge and zeale and religion enough the same hath no knowledge no zeale no religion at all For wheresoeuer the graces of God are in truth there is in regard of the sweetnesse which a man findeth in them a forgetting that which is behind and an endeuouring a mans selfe to that which is before grieuing more for that which is yet wanting then reioycing in that which already is attained In the parable of the Talents it is said that from him that hath not euen that he hath shall be taken away but in another of the Gospels it is said From him shall be taken euen that which it seemeth that he hath So that it is but a conceit and opinion of grace where there is no desire to increase in grace It is a good saying when a man is come to that passe that he hath no desire to be better then he quite leaueth off to be good And therfore men do but deceiue themselues in neglecting the benefit of preaching vpon a conceit that it is best to keepe a temper in matters of religion and to content themselues with a certaine portion of knowledge and with a set measure of zeale and neuer to proceede further for we must desire the sincere milke of the word that we may grow thereby And indéed if so be that we haue tasted how bountifull the Lord is we shall neuer be able to satisfie our selues either in the laboring after knowledge in religion or in the zealous profession and practise of religion Nymph Now that you speake of being too forward and precise in matters of religion it putteth me in mind of a saying of Salomons which I well vnderstand not Be not thou saith he iust ouermuch It may seeme to agree with their opinion which would not haue men to be too straite as they call it Epaph. It is a good rule of the learned that for the finding out the true meaning of a place of scripture we must consider what goeth before and what followeth this rule obserued will soone cleare this place In the verse going before Salomon had spoken of the confusion as
things in the manner of your preaching that are much disliked and discommended the first is Rudenesse the second is roughnesse the third is ouermuch commonnesse Touching the first it is said that you preach vnlearnedly without eloquence without allegation of Fathers and of other authors and therefore you are accounted but as a company of English Doctors which preach vpon the sodaine what cometh in your heads without study which causeth your doctrine to be the lesse regarded Epaph. Verily for mine owne part I do as much mislike rashnesse in preaching without due preparation and rudenesse in handling the word of life as any man I know he is cursed that doeth the worke of the Lord negligently And as it is méete for euery man when he entreth into the house of God to take heed to his foote so it is much more requisite for him that must enter as it were into the seate of the Lord and speake vnto the people in Christs stead to be very well aduised before he take the couenant of God in his mouth And indéed the bold hardinesse of many now adayes is greatly to be pitied who so ordinarily hand ouer head as we say step vp into the pulpit and when they are there do litle better then beat the aire behaue themselues many times like the madde man of whom Salomon speaketh who casteth firebrands and arrowes and mortall things and so as the prouerbe is though they speake much yet say litle by that meanes exposing the neuer enough reuerenced exercise of preaching vnto the reproches scoffes of euill speakers Besides for learning I confesse that it is necessarily required in preaching S. Paul sayth preaching must be discharged in all learning All liberall arts and sciences are handmaids to Diuinity and doe owe a kind of seruice vnto Gods Church It is said a Minister must be a workeman rightly deuiding the word of truth now if he want his knife that is his art and cunning well he may teare and rend it and violently dismember it but that he should rightly deuide it that is vnpossible Yet withall this I adde that if to preach after a popular and familiar fashion with desire to speak to the conceipt capacity of the simplest and to stand most vpon allegation of the holy text very seldome very sparingly mentioning other testimonies eyther of profane or diuine writers if I say to preach on this wise be to be termed rude and vnlearned preaching truly for mine owne particular I had rather acknowledge that fault then séeke to put it from mee Nymph What is then your opinion touching humane learning and the writings of the auncient Fathers of the Church are they not very behouefull for you that are students and professors of Diuinitie Epap For the study of humane learning I wold not haue you conceiue otherwise of me but that I hold it very expedient for him that intendeth the profession of Diuinity I am of his mind which wold haue a scholler like the witty Bee which gathereth hony out of euery flower and I willingly yéeld to S. Augustines conceit who coÌ„pareth the knowledge of humane sciences profane authors to the spoiling of the Egyptians by the Israelites Howbeit I wold also stil giue my allowaÌ„ce to these studies with this cautioÌ„ namely if they be vsed to prepare the wit not to detain it kéep it too long from grauer studies for séeing as the saying is Learning is long our life but short it must néeds be a preposterous course to spend the most and best time in those things which are but as it were circumstances to the principall science Againe for the Fathers this I say in few words I reuerence them and do a kind of homage to their very names and I am contented to acknowledge that of them all which was sayd of two of them to wit that they are euen the hammers of heretikes and the eyes of the world Our later heretikes as the Antitrinitarians the Anabaptists the Suencfeldians the Libertines the Papists haue reuiued the auncient heresies of elder times against which those holy men euen spent themselues and it is to be reputed as great a blessing of God and an argument of his especial care and prouidence for his Church that their writings are preserued to this day by which we are the better fitted to grapple with the enemies of Gods truth And yet in the study of the fathers there is many times a double error coÌ„mitted the one is that men begin the study of Diuinitie with the reading of their workes which course for the most part bréedeth both confusion for want of methode and error also through the lacke of knowledge in the rule and proportion of faith by which to trie all things that so onely that which is good may be kept the other error is that many are ouermuch deuoted to theÌ„ being ready almost to sweare to any thing which is affirmed by them whereas indeed they both might and did erre in many things often altering their iudgements retracting and repealing many things séeing more in their grauer yeares then at the first they did perceiue Hierome confesseth that he was of one mind in some things when he was a youth and of another when he grew more in yeares He acknowledgeth also that in some things he played the Rhetorician and did discourse something idly after the manner of declaimers Augustine in many things was led more by affection then by iudgement speaking sometimes that wheâ— of he was not fully resolued as touching purgatory and prayer for the dead out of the abundant loue to his mother Monica sometimes forbearing to vtter that which he thought through lothnes to incur the offence of some yea frankly he acknowledgeth that his ignorance in scripture was greater then his knowledge And Origen was so iealous of his owne iudgement that he would neuer aduenture to write any thing till he was lx yeeres old neither would he suffer those things which he had taught publikly to be takeÌ„ by notaries whose intent was to make them coÌ„mon to the world And therefore though it be very profitable expedient for a Diuine to be wel studied in the Fathers yet it is good to reade their workes as the works of meÌ„ It was a good aduice which Augustin gaue to a friend of his I would not saith he haue thee follow my authority as though you should thinke your self bound to beléeue whatsoeuer I say because I say it It is wisedome to hold that rule in the perusing of them al. But I forget my selfe to enter into this discourse to you whom it doth not so propâ—y concerne Howsoeuer by this that I haue now said you may vnderstand my opinion touching both the Fathers other as you call it prophaner learning Nym. But I pray you sir why may not
to our further comfort Nymp. Amen Well then because I do euē long to acquaint you with that which hath when I haue bene by my selfe much disquieted me you shall vnderstand that the occasion mouing me at this time to craue your aduice is this Since it pleased God to let the light of the glorious Gospel of his Sonne by preaching to shine in these parts more clearely then in former yeares it hath happened that I haue fallen into the companie sometime of common men sometime of men of better fashion which in the world we call wise men sometime also of men of learning and by profession Ministers some of whom to my griefe I haue heard speake very disgracefully some very scornefully all of them to the lessening of that reuerent estimation which we ought to haue of the preaching of the word and of the ordinary course thereof which is amongst vs. Epaph. It is not vnlike neither yet indeed is it to be maruelled at as though some strange thing were come vnto vs. The diuell knoweth by long experience that the preaching of the word is the ruine of his kingdom that therby he is made like lightning to fall downe from heauen And therefore it hath euer bene his practise at the very first entrance of sincere preaching to raise vp some men of corrupt minds to resist the truth and to stop the happie proceedings of the Gospell The first Preacher mentioned in the Scripture is Enoch the seuenth from Adam together with the relation of whose doctrine the text mentioneth also the cruell speakings and violent curses of wicked sinners against him The next after him was Noah which was a Preacher of righteousnesse and howsoeuer the storie mentioneth expresly no tumults raised vp against him yet it may easily be gathered in that he preaching so many yeares before the comming of the floud yet all that while we do not find any one to haue bene reclaimed but they all continued in their accustomed securitie and knew nothing till the floud came and tooke them all away Passe from him to Moses of whose resistance the storie relateth many particulars at his first vndertaking any authoritie among the people in séeking to end a strife betwixt them he was taken vp short with the common spéech VVho made thee a man of authoritie and a iudge ouer vs After when he was sent backe into Egypt to deliuer the people from the bondage of Pharaoh the story is a witnes how often and openly he was gainsaid sometimes by the people they murmuring at him sometimes by Iannes and Iambre two Egyptians somtimes by Korah and his complices so that though the Lord wrought mightily by Moses yet he had daily experience of the malice of the wicked against the truth Now for the times of the Prophets one Ieremie may be a sufficient witnesse he saith he heard the railing of many and the word of the Lord which he preached was a reproach vnto him and in derision daily If you examine the times after Christ at the first spreading of the Gospell this wil be more apparant Run through the book of the Acts the preaching of Peter and Iohn was entertained first with mocking afterwards more open violence was vsed the men in authoritie tooke it grieuously that they taught the people and by cōmon consent put them to silence Steuen was a man ful of faith and of the holy Ghost and they were not able to resist the wisedome and the spirit by which he spake yet certaine arose euen of the synagogue and moued the people against him Paul was mightily withstood sometimes by Elimas the sorcerer sometimes by the Iewes sometimes by Demetrius and those of that faction somtime by Phygellus and Hermogenes otherwhiles by Hymeneus and Philetus Thus we haue euen a cloud of witnesses to confirme this that it hath euer bin the diuels course by all meanes to withstand the preaching of the truth And therefore maruell not good neighbor at it when you see the like in these times these are Satans old pranks and he will thus bestirre himselfe to the end Nymp. Blessed be God you haue well satisfied me in this so that I now see that those which loue the truth haue cause to reioyce at it rather then to be dismayed when they shall see the outrage of the world and the fury of carnall men against the publishing of the Gospell Epaph. You are not deceiued for the diuel his strugling on this wise sheweth that there is a stronger then he come to bind him and to take his armor frō him And though the oppositions of men are at the first assault somthing troublesome yet we haue euer cause to reioyce when wee can say iustly After this maner did they to the Prophets Nymp. Yet sir by your leaue I cannot but maruell that seeing the preaching of the word is so excellent a thing as it is euē the power of God vnto saluation men should notwithstanding so eagerly resist it and shew themselues so great enemies vnto it Epaph. You wil cease to wonder when you shal truly vnderstand the causes mouing worldly and vnregenerate men to malice and maligne that which indeed as you say if the worth thereof were knowne they ought rather with al reuerence to embrace and if you thinke that it may be helpfull vnto you in that wherein you desire to be resolued I will open the same vnto you somthing more at large Nymp. You cannot content me better then if you shall vndertake to discourse therof for as I suppose when I haue once learned the true cause why preaching is so much misliked I shall the losse feare the pretenced reasons which I dayly heare to be alleaged against it Epaph. The true causes why the course of preaching when it is performed so as it ought is so much repined at are these three especially The first is this As men loue nothing more then their sinnes so they loath nothing more then the discouery thereof they can by no meanes endure to haue their secret coruptions ript vp it is a death vnto them to be thoroughly directly dealt withal Wicked Ahab hated the sincere Prophet of the Lord Michaiah because he neuer prophesied good vnto him but euill that is he neuer spared him but deliuered the truth of God vnto him plainly without flattery Now the preaching of the word it is as the prouerb is The finger in the bile it is euer rubbing vppon the gall and being light it maketh all things manifest and discloseth euery mans close and secret vngodlines In the dayes of blindnesse that is in times and places where there is not a setled course of preaching many a man seemeth to himselfe and to others also to be vnreproueable who when the light of the word by powerful application breaketh out is discouered both to others especially to his
is of all other cities and incorporations the most glorious so it is the greatest priuiledge that any man can attaine to be of a stranger and a forreiner admitted to be a citizen and free denizen of that societie Thus at your request I haue giuen you a taste of the doctrine of Christian Libertie the obedient Christian is the true free-man euen the Lords free-man Nymph Doubtlesse this is a most excellent point and to the soule of a Christian exceeding comfortable how much therefore are we bound to giue thankes to our heauenly Father who hath deliuered vs from the power of darknesse and hath translated vs into the kingdom of his deare Sonne And I beseech God giue vs the grace that being thus made free from sinne we may become the seruants of righteousnesse that so hauing our fruite in holinesse the end may be euerlasting life But now if it please you I long to heare the third cause of the small regard of Preaching Epaph. The third cause of contemptuous resistance is the iudging of that which is taught by the outward semblance of the teacher as for example Some great man in the world that happily is a Magistrate or a man of note and special reckoning in the place where he liueth comming to the Church and hearing his sinne reproued and such and such duties perswaded straite he casteth his eye vpon the person of the speaker and him he seeth to be but some ordinary man one that if he should come in place where he is should be serued as the poore man in the torne coate of whom S. Iames speaketh that should bee bidden to stand there aloofe off or sit here at my footstoole eftsoone he beginneth to thinke with himselfe that it would be a shame for him to suffer the words of such a one so far below him in the world to cary so great authority with him as that he should by and by conforme himselfe to his perswasions Another perhaps that hath had some good education and thereby hath gotten some tast of learning or is otherwise by obseruation experience growne to be a man of some reach and capacitie he when he compareth himself with the teacher seemeth to sée as much if not more learning iudgement reading and vnderstanding in himselfe as in him and therfore he sayth with himself Why should I yeeld to his instruction why should his opinion sway so far with me as to draw me from mine owne courses why should not I be as wel able to iudge what is méete as he A third that is it may be some gallant a man of spirit that thinketh it a part of his courage to be without feare euen of God himselfe he hearing at a sermon threatnings denounced against sin and against those very sins wherof his life is a continuall practise in the greatnesse of his stomacke and in the prophanesse of his heart beginneth to set all at nought imagining that it cānot stand with that hardinesse and vndaunted resolution which he professeth to be strikē with the words of a silly man or to haue his heart terrified with a few idle spéeches In a word the people generally do not consider how well a thing is spoken how sufficiently proued how soundly seconded and made good by the word this neuer entereth into their thought but they see that he which preacheth what is he but a man of their owne sort one neither armed with authority to punish them nor endued with power to constraine them neither yet furnished with wealth to contend with them and that al his force lyeth in his tongue the exercise whereof when it is once past there is all that he can do and therefore they make a Tush at his doctrine and say of the Preacher as they did of old He is but wind and what is he that he should command vs Thus this also is one cause of resistance to the holy doctrine taught men looke no higher then the man and they value all that is sayd by the quality of the speaker Nymph This discourse of yours so fully discouering the proud conceits of an vnreformed heart calleth to my mind the commendation which Paul giueth of the Thessalonians When ye receiued of vs saith he the word of the preaching of God ye receiued it not as the word of men but as it is indeed the word of God for so long as men haue no higher a conceipt of that which they heare then that it is but a mans doctrine the respect vnto it cannot choose but be very small so that I must needs yeeld vnto you in this that this also may well go among the number of the causes why preaching is of so slender estimation here amongst vs. Yet sir men that are enemies in this case do pretend other reasons and will not be knowne of any of these to be the occasion or cause of their dislike Epaph. That is most true for sinne doeth euer seeke shades and it is a tricke which we haue learned of our grandfather Adam to sew figge-leaues together to couer our nakednesse For shame men will not say that they are hereby moued to dislike yet notwithstanding these be the true grounds and men in their consciences know it to be so If a man had asked of Pashur why he smote Ieremie the Prophet and put him in the stockes no doubt but he would tell you a very formall tale as that He prophesied against the citie he hath not sought the wealth of the people but the hurt and that he discouraged the hands of the men of warre in speaking such wordes vnto them This would be Pashurs pretence thus he wold pleade for his straite courses against the poore Prophet yet this is but a colour for the very matter is Ieremie was a little too bold he spake too plaine his sermons were like a fire and like a hammer that breaketh the stone he kept not a word backe of al that the Lord commanded him Nymph Indeede I haue heard much spoken by many and diuers exceptions made against preaching but I neuer heard any man acknowledge his dislike to proceede from any of these causes which you haue named I wish therefore that you would instruct me how to stop the mouths of gaine-sayers when I light into the companie of such They will not perhaps say much to your faces that are Preachers but such as I am shall often heare them talke at libertie and vtter the very bottom of their stomackes and spend all their powder and shot to the beating downe of that which I hope they shall neuer be able to ouerthrow Epaph. Assure your selfe of that for we may be bold to say in the comfort of a good conscience They that be with vs are moe then they that be with them And when we come on the same errand with Ieremie why may we not hope vpon the same promise They shal fight against thee
more is thought also to be more for sinne not espied is in mens iudgements as no sin So then partly in this respect it may be said that since there was so much preaching the world hath bin worse because the holy doctrine which is taught condemneth many things for sin which the blind world estéemed as no sin and because the liues of those which are conuerted by preaching do shew more euidently the monstrous sins of those which are giuen ouer to vngodlinesse Secondly the preaching of the word is an occasion of sin as also the law of God is not in it selfe or in it owne nature for it reproueth sin and setteth it selfe against all maner of vngodlinesse but it is so partly through the corruption of our nature partly thorough the iust iudgment of God the corruption of our nature is alwayes the more furious the more it is restrained striuing still to do that most which is most forbidden euery humor desireth that most whereby it may be most encreased Let a Physitian forbid a melancholike man such and such meates he shall find himselfe to haue an appetite to no meate so much as to that which is inhibited I do verily think the other trees in Paradise affoorded fruite as pleasant to the eye and as good for meate as the forbidden tree but when as Satan had made a little entry then euen that circumstance that it was forbidden did set an edge vpon the womans desire and made her more faine to eate of that one then of any of the rest which were allowed Paul sayth that the law is the strength of sinne both because it encreaseth the guilt of sinne and because sin thereupon becommeth more outragious according as Ieremie witnesseth out of his owne experience I cried out sayth he of wrong and proclaimed desolation therefore the word of the Lord was made a reproch vnto me it séemeth that vpon his preaching the people grew to greater insolencie Besides there are many points of necessitie to be taught which though they be deliuered with neuer so great circumspection yet the leudnesse of mans heart not being ouer-ruled by the power of Gods spirit will abuse the same So we see the doctrine of Iustification by faith only breedeth negligence in good works as appéereth by the caueat of the Apostle What shall we say then shal we cōtinue stil in sin that grace may abound God forbid So the doctrine of our fréedom by Christ from the curse of the law bringeth forth carnal libertie that made Paul so carefull to vse that restraint Only vse not your libertie as an occasion to the flesh In like maner this point that we are insufficiēt to kéep the law that we cannot so much as think a good thought but as God worketh it in vs Satan works by by vpon a supposed aduantage draws as much as he may to carelesnes thereupon And therfore the spirit of God in his great wisdome together with the teaching of that point that it is God which worketh in vs both the will and the deed coupleth this exhortation Make an end of your owne saluation with feare and trembling The same might be shewed by many other points which yet notwithstanding is so not in the nature of the doctrine but in the wretched disposition of mans hart who abuseth the comfortable doctrine of the Gospel and turneth the grace of our God into wantonnesse Againe as sin through the corruptiō of nature taketh occasiō to multiply it self by the doctrine preached so it falleth out by the iust iudgement of God that the contempt of much preaching bringeth forth abundance of iniquitie My word saith God by the Prophet that goeth out of my mouth shal not returne vnto me void And therfore in the same place it is compared to the raine because as the raine maketh the ground if not more fruitful surely then more vnprofitable so the word of God either maketh men hearts softer and themselues more fruitfull in good workes or else harder and their liues more abominable And yet is this no fault in the word for that is vnto God the sweete sauour of Christ euen in them which perish I haue bene longer in this point then I thought but because it is so much stood vpon by many I haue the rather endeuored to manifest the ful truth in this behalfe Nymph Truly for mine owne particular I must needs confesse that you haue taught me more touching this point then I haue heretofore obserued Indeed I haue many times wondred how it shold come to passe that there being now as I thinke much more preaching against sin then hath bin in the dayes of our forefathers yet there should be that aboundance of extreme impietie but now I see the reason of it First ignorance in Gods word is the supporter of Satans kingdome and he hauing drowned men in that gaue way to other things which being good in their owne nature and approued of in the eyes of men yet lost their grace being done without knowledge Secondly mans corrupt nature spider-like turneth the wholsome doctrine into poison and striueth more when it feeleth it selfe limited Thirdly it is iust with God to giue them vp into vile affections and to lay iniquitie vpon their iniquitie that they may worke all vncleannesse euen with greedinesse who receiue not the loue of the truth that they might be saued This I thinke is the summe of all which you haue spoken touching this Epaph. You haue well obserued it that is the very substance of my answer to that exception which I thinke is sufficient to satisfie those whom the truth of God grounded vpon the Scripture may satisfie I pray you now proceed to the next if there be any more of this kind Nymph There is onely to my remembrance one more and that is taken from the tumults diuisions which accompany your doctrine they say it many times breedeth difference euen among those betwixt whom formerly there was the best agreement Epaph. My good neighbor maruell not at this for as I shewed you in the beginning of our conference that resistance doth alwayes accompany the first publishing of the truth so also doth diuision of hearts follow it and to this end is that spéech of Christ to his Disciples Thinke not that I am come to send peace into the earth that is such peace as the world dreameth of I came not to send peace but the sword We read that when Paul exercised his ministery at Iconium there was much ado and the people of the citie were diuided and some were with the Iewes and some with the Apostles This made him to be accused before the ciuill Magistrate for a pestilent fellow and a mouer of sedition according as at this day factious and humorous is a common imputation Now a diuision cannot choose but follow preaching for when as among the hearers some mock some cleaue vnto
beginning of the worlds creation God for the manifesting of his owne power and glory made light to be the earth to bud forth before the Sun which to vs is the fountaine of light and the cherisher of the vital heat which is in all things was created yet now God hauing established an orderly course we cannot hope either for light in the ayre or for life among the creatures vpon the earth without the Sun I do apply al these things thus the want of the meanes of publicke preaching in former ages could not be any hindrance vnto God in sauing those which he knew before and who were ordained vnto eternall life And I am out of doubt of it that in the dayes of Popery in this land wheÌ„ the key of knowledge was vtterly taken away and the law perished from the priest counsell from the wise and the word from the Prophet so that if a man did wander from sea to sea and did run to and fro from the North euen vnto the East to seeke the word of the Lord yet he could not find it I say I am cleere in it that many then in that great darknes did as the prouerbe is see day at a very litle hole very straÌ„gely came to the knowledge of the truth some by the sight of some parcels of scripture some by the writings of good men some by conference with others though the same were both very seldom very secret some by knowing little more then the Lords prayer in English yet had they the assurance of the truth of it felt that coÌ„fort receiued the sweetnesse by it that as the histories of the church make mention they were conteÌ„ted to sacrifice their liues to spend their best blood to beare witnes vnto it which the Lord did both that it might appeare to all ensuing ages that he â—ed a small remnant euen as the shepheard taketh out of the mouth of the lion two legs or a peece of an eare then when as the daugther of Sion was become as Sodome and not much vnlike vnto Gomorâ—hâ— and withal that at the day of Christs appâ—eâ—ng when he shal consume that man of sin with the breath of his mouth and abolish him with the brightnes of his coming he may haue witnesses against him out of all ages both of the deceiuablenesse of his superstitious doctrines of the cruelty of his tyrannous and bloody proceedings That which I say touching the times of the Egyptian darknes of Popery may be said also of many parte of the Realme which notwithstanding the long flourishing of the Gospell in this land yet I know not through whose default neuer enioyed the benefit comfort of setled preaching for though for the most part it be true that where the Lord hath much people there he is not waÌ„ting to send some who may continue with them and teach the of God among them yet as he sometimes vouchsafeth a Preacher to impudent and stif-necked children who will not heare to to that end that in the day of vengeance they may know there hath bene a Prophet among them so also it pleaseth him by secret and hidden yea and very vnlikely courses to affoord vnto some hearts the blessing of inward conuersion vppon whom he hath not bestowed the benefite of outward instruction by a Preacher But what then Yet this remaineth cercertaine that as when the good meanes is wanting and cannot by any meanes be procured the power and mercie of God must not be distrusted so when the meanes is bestowed his bountie cannot without great sin be despised It is herein as it is in the case of the Sacraments it is not simply the want of them when a man cannot though faine he would become partaker of them but the contempt which is damnable As for example if a father vnnecessarily deferre the baptisme of his child longer then the time appoynted by the order of the Church it is a sin in him if the child die without baptisme so likewise for a man vsually to turne is backe from the administration of the Lords Supper making no reckoning of the coÌ„fort offred therein it is doubtlesse a fault which God will not let to go away vnpunished The same may be said of the word preached if a man be depriued of it through a kind of vnauoydable necessitie simply there is no preiudice to a mans saluation thereby if so be these things be ioyned with it first that in this straite the soule do pant after that great benefit of which it is depriued secondly that a man do both desire require that one thing of the Lord euen to behold the beautie of the Lord namely the light of the glorious Gospel of Christ which is the image of God thirdly that he be careful to vse all such helps of reading the scripture and of other godly treatises and of conference with men of knowledge as may possibly be procured But if so be a man may by any meanes enioy the benefite and comfort of preaching though it be with some both charge and trauell if then he carelesly neglect it and trust to other meanes no doubt the Lord will curse those meanes vnto him which for all that in their owne nature are good and might profite if they were not vsed with contempt of the principal This is my iudgment touching this supposal that by pressing the worth of preaching we do confine as it were Gods grace and â—e it to our tongues do cut them short of al hope of saluation which by any occasion haue liued or do liue without it Nymp. Wel sir this kind of men for all this is not satisfied but being beaten by argument and scripture from one fond conceit they forthwith â—un to another and seek not so much how to make a direct reply as to heape vp diuersity of obiections And therfore when they haue said all they can for the pressing of those particulars the vanity whereof you haue layed open to the full then hoping to obtaine that with multitude of words which with waight of reasoÌ„ they cannot they wil needs know a reason why there may not be as much good gotten by their owne priuate reading in the bookes of the scripture and in other good sermons and treatises which are set forth as by hearing a Preacher in the Church Epaph. Touching priuate reading of the scripture I am so far from disliking it any way that with that learned Chrysostome I do alwayes exhort and will not faile in stirring vp the people that they should not onely diligently attend to matters spoken publikely but endeuour themselues also to reade and peruse the scriptures priuatly God forbid I or any other of my profession should maintaine that Popish Maxime that the common vse of the Scripture is the cause of all heresies and not rather the contrary taught by Christ and seconded by the learned in
Gods Church namely that the cause of all euill whether it be error in iudgement or corruption in manners is the ignorance of the Scripture We might well reioyce in the happinesse of our times if we might be occasioned by our peoples experience in the booke of God to say as one said of oâ—d You may saith he see commonly our opinions and rules of religion to be held and maintained not onely by the masters of the Church and teachers of the people but euen by Smithes and Shoo makers and husbandmen and hedgers and heard-men yea and by women and seamsters the comfort which we should take herein should make vs litle to esteem the scoffes of Ismaelitish Papists who obiect it to vs as a matter of disgrace that we haue prophaned the Scripture by making it common to artificers and women Now that which I say of the priuate reading of the scripture I say also of the perusing of godly treatises sermons the like I wish mens care in this kind encreased and I know that thereby there commeth much comfort vnto Gods people But yet I dare not to ascribe that to priuate exercises which by the doctrine of the Scripture belongeth to the publike ministerie namely the begetting of faith and the gathering together of the Saints of God into his Church I find in the holy historie the teaching by the ministerie of man to be preferred before those things to which I suppose no man will dare to equal his owne priuate industry When Christ called Paul from heauen and Paul demanded Lord what wilt thou that I do a man in reason would haue thought that there could haue bene no more excellent means for Pauls instructioÌ„ then if Christ should haue discoursed to him with his owne mouth yet to maintaine the credit of Gods ordinance and to make knowne the blessing that followeth it Paul is commanded to depend vpon the ministery and direction of Ananias Not much vnlike is that example of Cornelius it pleased God to send an Angell vnto him to testifie vnto him the remembrance of his almes and prayers with the Lord why then did not the same Angell proceed to instruct him in the mystery of Christ what credite would the words of so glorious a creature haue caried saith flesh bloud and yet the Lord in his wisedom thought it the most fitting course to put ouer Cornelius to the ministery of Peter Send meÌ„ to Ioppa cal for Simon he shall tel thee what thou oughtest to do to the end that it might appeare that it pleaseth him to vse mans voice as his instrument and to tie our faith vnto it Shall any man dare to put his owne priuate courses of reading into the ballance with publike preaching when as it hath seemed good to the wisedome of God to preferre it in regard of mans vse before the immediate teaching of Christ or the instruction of an Angell Christ a litle before his death among other things whereby he endeuored to comfort the harts of his disciples deliuered to them this promise Verily verily I say vnto you he that beleeueth in me the workes that I do he shal do also and greater then these shal he do It was a promise made vnto the whole Church neither peculiar to the Apostles nor common to euery Christian If any man demaund what be these greater workes which shall be done by men which Christ did not I confesse with the learned that it was in part verified in the myracles of the Apostles as namely in that of Peter who cured the diseased with his shadow which may be thought greater then that of Christ who healed with the touch of his garment yet thereby was chiefly meant the conuersion of the world by the preaching of the Gosspell to which it pleased our Sauior to depute his Apostles and their successors a worke indeed far greater then any of those myracles which he wrought here vpon earth by his owne immediate power His worke it is I confesse the conuersion of sinners for neither is he that planteth any thing neither he that watereth yet he thought it most agréeing to mans infirmitie and weaknesse and the best meanes both for the furtherance of his owne glory and the triall of our obedience to put men in the seruice of his Church that they might pray the people in Christs sted to be reconciled vnto God Who then can without great presumption no lesse contempt of Gods maiesty rely vpon any other meanes for his spirituall edification when as the Lord hath thought it meeter to put his words in the mouth of a man and to be with it theÌ„ to speake from heauen by an immediate voice or to employ those ministring spirits in that seruice which notwithstanding are sent forth for their takes which shall be heires of saluation Great is the benefite of priuate reading especially of the bookes of holy scripture but yet as giuing at endance to reading in a Minister is to make him the better able to discharge his publike dutie in exhortation and doctrine so the chiefe end of priuate searching the scripture by priuate meÌ„ is in respect of the publike ministery that before hand they may be prepared to it afterwards may the better know how to profit by it for the former of these two namely preparation by reading to the publike hearing it is a fit saying of Chrysostome We do sayth he oftentimes tell you before hand the text whereof our purpose is to entreate that in the meane while you taking your booke and weighing the summe and state of the place may make your minds fitter to receiue those points which shal after be deliuered As indéed the ignorance of the people in the language of the scripture and the generall course story of the Bible maketh preaching to be much lesse profitable vnto them Now for the latter to wit the vse of priuat reading for profite after hearing we haue that memorable example of those worthy gentlemen of Berea who hearing the Apostles preach and receiuing the word with all readinesse searched the scriptures dayly whether those things were so Nymph Why but may it be said is not the scripture the ground and foundation of all your doctrine and are you able to say more or to speake better then many both auncient and later learned men whose excellent sermons are put in print and whose godly treatises are extant for the benefite and comfort of Gods people Epaph. If we preach vnto you any other doctrine then that which the scripture will allow we are worthy of Pauls curse we know and confesse the Bible to be the most exact rule and square and canon by which all our sermons must be tried we acknowledge also that holy meÌ„ which haue written touching matters of religion and haue published their wel labored zealously deliuered sermons haue many of them
then this for the matter otherwise I know what the world will say euen that which it spareth not to speake alreadie that you Preachers are so earnest in the extolling of preaching onely for your owne priuate credites sake that you may be the better esteemed Epaph. God be thanked variety of sufficient proofes is not wanting in this cause but yet this I thought good to obserue as it were by the way to the end that men who it may be haue a good opinion of their owne well deseruing may see what an inconuenience is like to follow by the defence of such an opinion Nymph I am very desirous to heare what may be said in this case touching the comparison that is made betwixt reading and preaching and therefore I do euen long til you come vnto it Epaph. Well then to cut off all preambles and vnnecessary circumstances for this point touching the efficacy of preaching aboue reading I will stand vpon two reasons chiefly the one is experience the other is Gods ordinance who hath appointed the abilitie to preach as a matter of necessity in euery one that is called to the ministery Experience is sometimes called the mistresse of fooles but by it in this point wise men may learne a good lesson first of all if there be a view taken of all the places parishes where there hath bene onely reading and of those which haue bene furnished with a setled preaching Minister whose care hath bene to diuide the word of truth aright the different estate of the places wil soone make known the worth of preaching aboue reading for looke into those who haue euer rested themselues satisfied with a reading Minister neither séeking nor caring for better meanes of instruction and you shall find generally wofull ignorance lamentable blindnesse in the matters of God men altogether childrē in vnderstanding popish superstitious heathenish in one word to speake with the Apostle Walking in the vanitie of their mind hauing their cogitation darkned and being strangers from the life of God through the ignorance that is in them because of the hardnes of their hearts This is the generall condition of such places But looke againe to those who haue bene taught in the word haue made conscience to profit by the good meanes wherewith God hath blessed them there shall you see the seale of the ministerie euen the conuersion of soules comfortable knowledge conscionable cariage the Lords Saboth sanctified his word accounted precious the sacraments reuerently vsed priuate families trained vp in instruction and informatiō of the Lord euen a very church in euery house I know indéede that there are many good people dwelling in parishes wanting preaching and many ignorant and vngodly ones in places well furnished with teaching but yet let these circumstances noted by me be remēbred of resting wel enough satisfied with bare reading and of reioycing in the benefite of an able preacher then it wil be found true which I haue said and be a sufficient testimony of the power of preaching aboue reading Secondly whereas the scripture is a witnes of the bad opinion which the world will haue of the ministery of the word assuring them that are called to that office that the faithfull discharge of their duty shal be rewarded with affliction with hatred with all maner of euill sayings let any man examine his owne obseruation and sée in which of the two the Reader or the Preacher this is best verified It is an old saying that by the market folkes you shall vnderstand how the market goeth Take me therefore a common man whom you méet by chance question with him touching the place where he dwelleth about his minister if he be but a Reader you shall haue him say straite Truly we haue a good honest quiet man mary indeed he cānot preach but he liueth peaceably medleth with no mā is very wel beloued amongst vs for why he is a fellow like man c but put case the minister be a painful preacher one that seeketh to draw the people from their godlesse and superstitious courses to the knowledge of God then you shall heare him in another tune he wil say thē there we haue a man some say he is learned but sure I am he hath troubled vs all a good many of vs wish he had neuer come amongst vs we were all quiet before but now all is out of frame there is such reprouing finding of fault bringing vp of new fashions orders that we know not what to do some of the best of our parish will do what they can to remoue him these the like are the thoughts and speeches of no small many and the same no fooles in the eyes of the world who do indeed iustifie preaching by condemning it shew it to be the power of God by resisting it Thirdly for one other specialty drawn frō experience I wil appeale vnto mens cōsciēces whether they be such as feare God or otherwise They which feare God tremble at his words do in humility desire to know the secret of the Lord cānot but acknowledge that they do much more increase both in the knowledge of the truth which is according to godlinesse in the power of godlinesse do find their iudgements better strengthened their faith more confirmed their consciences more wrought vpon their affections more quickened by the word when it is effectually preached applied then when it is but only read vnto them And no maruell for indeed it cannot be that a briefe clause of holy scripture wherin in a short tenor of words such is the riches of the sacred text many particulars are comprised being onely read should profit so much as if by preaching it were expounded and according to occasions applied vnto Gods people If a mā saith the heathen Orator come into a wardrobe where many rich garments are folded vp together in a narrow roome it cannot so satisfie him as if the same might seuerally be layed forth to his view time being graunted to take notice of euery particular because being lapped vp he cannot see the whole beautie and being together he is not able to obserue euery specialty euen so it fareth with the scriptures if a man heare them read it cannot but draw him to admire the maiesty and riches of them and it wil cast some glimmering light vpō the vnderstanding but when he heareth them laid open by preaching it will much more astonish him it wil euen rauish him as it were casting a cleerer light vpon his iudgement working more mightily vpon his affections This truth al which truly feare God are able to iustifie out of their own experiēce Now for others I know they also must yéeld to this that they find the word being vrged and pressed by preaching to be far more powerful more piercing more maiesticall more awaking the conscience more
scripture by preaching doeth derogate from the dignitie of the scripture and doth seeme to fauour the doctrine of Poperie touching the obscuritie and darknesse of the holy writte as though there were such necessitie of a Teacher to come to the vnderstanding of it Epaph. The answer to this is easie Touching the Scriptures God forbid but we should acknowledge that they are both in their owne nature light and such also which by the beames thereof do giue light vnto the eyes And it is true which S. Austine sayth that all matters necessary to faith and manners are to be found in those things which are set downe plainely in the Scripture and therefore we do both exhort to the reading of the scriptures priuately and commend the publike rehearsing of them in the congregation Yet this is no whit contrary to the opinion touching the necessitie of preaching And so much shall euidently appeare if we marshall our hearers into three companies The first sort are grossely ignorant and extremely negligent in the matters of God The second are of some better both care to looke into the scriptures and capacitie to conceiue them The third are as well able to sound out the truth by the priuat study of the scripture as those who be professed Diuines There is no hearer I meane among our people professing the present Religion but he belongeth to one of these thrée rankes Now for the former of these preaching cannot but be most necessary for as in their negligence of themselues they will neuer seeke for knowledge but it must euen in a kind of violence be put vpon them so in their ignorance the plaine text read wil profit them nothing vnlesse with it be ioyned the skilfull industry of some painefull workman who by framing himselfe to the shallow capacitie of the silliest and by adding precept to precept line to line here a little and there a little may drop in some knowledge and thorough often sharpening of the necessary points of Religion may make something to enter Secondly for the next sort which according to Christs commandemēt do search the scripture though I know they shall find their spirituall hunger to be satisfied by many plaine and comfortable places yet they shall many times be so plunged set as it were that they shall say with the Eunuch How can I vnderstand except I had a guide It is Gods wisedome as well to exercise vs with hard places as to feede vs with those which are perspicuous both to teach vs to pray with Dauid that the Lord would open our eyes that we may see the wonders of his law and withall to establish the necessity of the publike ministery and to teach vs humilitie when we must be faine to depend vpon the instruction of others As for the third kind who perhaps are able because of education in good letters to search out the mistery of the text by their owne priuate industry as well as the most sufficient Preacher yet as I doubt not but the same shall euen better their iudgements by the meanest sermon if that be a fit tearme to be giuen to a sermon in which Gods truth is soundly deliuered so I am sure they shall find hearing to be very behoouefull if it be for no other thing yet as a learned father well obserueth it for their owne sluggishnes that so they may be quickened vp to good duties we being all in nature so proue though we know much yet to be weary of well doing and to be idle and vnfruitful in the knowledge of our Lord Iesus Christ It is an excellent saying of the Apostle Paul writing to the Romanes and well fitting this purpose I my selfe saith he am perswaded of you my brethren that ye are also full of goodnes and filled with all knowlege and are able to admonish one another what greater cōmendation could be these men might seem not to néed any further instruction but marke what followeth Neuerthelesse brethren I haue somewhat boldly after a sort written vnto you as one that putteth you in remembrance through the grace that is giuen me of God Though a man haue attained to neuer so great perfection in knowledge yet he standeth stil in néed of a Preacher though it be but to be a remembrance◠vnto him Theophilus was wel instructed in the mystery of Christ yet Lukes Gospell was néedfull for him that he might acknowledge the certaintie of those things Preaching is not superfluous though a man were neuer so cunning This briefe view of the state of our seuerall hearers may serue to make this good that to vrge the necessitie of preaching as the meanes to beget faith is no derogation to that doctrine which we hold touching the brightnes and plainnes of the scripture The scripture is as a light shining in a dark place but neither do all looke into it neither can al that heare it read publikly conceiue it vnlesse they be prepared to it by some former familiar instructiōs neither do al that peruse the booke of God so fully vnderstand all that they neede no teacher neither yet can any man though of neuer so good parts attaine to that fulnes as that he shal not at the least stand in néed of an admonisher It is a good obseruation in my iudgement of him who saith that the word is indeed light but the preaching Minister is as the candlestick of which Christ speaketh by which the word of God giueth light vnto all that are in the house And indéede this similitude may haue the better approbatiō if we note how by the candlesticke which the Lord Iesus threatneth to remoue out of the church of Ephesus is meant especially the ministery of the word God doth all things by means ordinarily Christ is the true light which giueth light to them that sit in darknes yet the faithful Ministers of seuerall congregations are said to be staires in his right hand by which he giueth light vnto his church If this be true I see not what inconuenience can follow vpon it if we say though the word be a lanterne yet it then giueth best cléerest fullest light when it is lifted vp as it were and the brightnes thereof caused to spread forth into euery corner by the skill and paines of a sufficient Minister Nymp. Another exception vsed by some whose endeuour is to equall if not to preferre bare reading vnto preaching is that there is more certaintie in the word read then in that which you preach that which is read men are sure is Gods word but they haue not the like assurance of that which is preached Epaph. If you desire a short direct answer to this exception take it thus This allegation touching the certainty of tho word read aboue the doctrine preached is not true There are in our congregations thrée sorts of people especially first ignorant persons
do with peace is not at any hand to be giuen way vnto It is méet for a Preacher to take héed that he breake not the bruised reed nor quench the smoaking flaxe so it is méete also to beware how he taketh the childrens bread and cast it to whelpes The course warranted to vs by the Scripture is this first to indeuour the softening of our hearers hearts by bringing them to the fight and sense of their owne wretchednesse before we aduenture to apply the riches of Gods mercie in Christ Iesus The preaching of the Gospell is compared by our Sauior himselfe vnto the sowing of seed as therfore the ground is first torne vp with the plough before the seede be committed to it so the fallow ground of our harts must first be broken vp with the sharpnesse of the law and the very terror of the Lord before we can be fit to entertaine the swéet séede of the Gospell They who desire as liuely stones to be made a spirituall house euen the habitation of God by the spirit must yéeld themselues to be squared and hewne and smoothed by the well applying of the law that so they may become fit to be coupled together with the rest of the building and to grow vnto an holy temple in the Lord. We must haue our mouths stopped by the law and in our owne féeling stand culpable before God and euen as it were concluded vnder sinne before we can be admitted to thinke our selues to haue any the least interest in the glad tidings of the Gospell To preach mercie and grace vnto them which feele no néed of mercie and know not the worth of grace is no better then to cast pearles before swine and to expose the louing kindnesse of God vnto contempt The person that is full despiseth an hony combe saith Salomon and what doth a proud Pharsee or a churlish Nabal or a scoffing Ismael or a politique Gallio care to heare of the breadth and length depth height of the loue of God in his son Iesus The doctrine of that nature is as vnfitting such vncircumcised eares as the snow the sommer and the raine the haruest Vnto the horse belongeth a whip to the asse a bridle a rod to the fools back So long as mē wil be like an horse and a Mule which vnderstandeth not and manifest their folly by hating knowledge and by making a mocke of sinne what other thing should they haue but that which of right belongeth to them Let the soule be once humbled brought to hunger and thirst after righteousnesse then a word in season wil be as the cold waters to a wearie traueller as good newes from a farre countrie then will mercie be as welcome as the raine vpon the mowne grasse as the showers that water the earth Besides we find it true by common experience that the greatest part are so dead in sin that if a Preacher should deale after some such mild fashion as old Eli dealt with his sons his sermō will be but like a dreame when one awaketh the hearer happily when he is gone will think he heard somthing but he knoweth not what and because he was reprooued but softly he wil imagine that he sinned but sleightly so wil let al slip as easily as it came gently So that a man that intendeth to do any good in this frozen generation he had néed to be rather Boanerges one of the sons of thunder then Bar-Ionah the son of a doue In the Prophet Ieremy we read that the word of the Lord is like an hammer now if you adde that to it which Salomon saith that the words of the wise are like nailes it wil follow thence that he which is a wise maister-builder in the Lords house and a workman that needeth not to be ashamed when he handleth this same hammer of the word he will be sure to driue the nails of his exhortations to the head that they may leaue some impression in the hearts of those which heare him Well then this is the substance of my opinion in this point I would haue a preacher to preach peace and to ayme at nothing more then the comfort of the soules of Gods people yet I would haue him withall frame his course to the manner of Gods appearing to Elijah The text saith that first a mightie strong wind rent the mountaines and brake the rockes then after that came an earthquake and after the earthquake came fire and after all these then came a still and a soft voice After the same manner I would not haue the still and mild voice of the Gospell come till the strong tempest of the law hath rent the stony harts of men hath made their bellies to tremble and rottennesse to enter into their bones and to cry with that good king Hezechiah O Lord it hath oppressed me cōfort me or at the least because our auditories are mixt consisting of men of diuers humors it shall be good for him to deliuer his doctrine with that caution that neither the humbled soules may be affrighted with the seuerity of Gods iudgements nor the profane and vnrepentant grow presumptuous by the aboundance of Gods mercie Nymp. Indeed I am verily perswaded that this course which you haue named is the best for to this best agree those properties of the word which the Apostle makes mention of to wit Sharpnesse and entring through to the diuiding asunder of the soule and the spirit and discerning of the thoughts and intents of the heart But yet in the world this is a course that men like not of Epaph. No maruell for as I haue in part told you before in the beginning of our Conference it is the greatest enemy vnto that which men loue best and that is their owne sinne vntill God be pleased to put a new spirit within mens bowels and to take the stonie heart out of their bodies there is nothing that they do hate more then to be reformed But the truth is that though no reproofe for the present seemeth to be ioyous but grieuous yet at the length when men are better aduised he that rebuketh shall find more fauor then he which flattereth with his lips Yea and the time will come that those who cannot suffer wholesome doctrine will curse the day that euer they knew or heard those sweet-tounged chaplaines and soothing Zidkijahs which haue sowed pillowes vnder their armeholes and haue caused them to erre by their flatteries and they wil also crie shame vpon those whō they now thinke too cholericke censorious that they did not speake more throughly vnto them therfore whatsoeuer mens acceptance is it is best for vs to order the matter so by speaking directly to the reproofe of sin that we may be pure from the
part of Gods spirituall worship as preaching is be left out how must not the whole other seruice of the day be euen as a lame and maymed sacrifice before God I know indéed it pleaseth some to say that the méeting of the people together to the hearing of the word preached a phrase scoffed at as though it were not the language of the Scripture is not the chiefe institution of the Lords day But whatsoeuer mens idle conceipts be yet the truth is that the most excellent part of Gods seruice consisteth in the exercise of his word the faithfull dispensing whereof is the beautie of the Lords house and the very life of the Sabboth The other parts of Gods publike worship do but as it were waite and giue attendance vpon this For wherefore is prayer but to prepare vs to the word and to begge of God to bestow those blessings which are promised in the word And if we will credite the Scripture men cannot pray till by preaching they are taught to pray How shall they call on him vpon whom they haue not beleeued c. The place is knowne well inough Againe what is the vse of the Sacraments but to be seales to the word The preaching of the word is the tenor of the couenant betwixt God and vs the Sacraments are seales to assure vs of the performance of the gracious promises made vnto vs in the word So that indéed the other specialties of Gods worship are of no vse but onely so farforth as they haue reference to the word In the second of Isaiah his prophecie where the state of the Church of the Gospell is described the people are brought in prouoking one another to ascend vp to the mountaine of the Lord to the house of the God of Iacob to encourage themselues and other hereunto they vse this reason he will teach vs his wayes no doubt in their méetings they were to vse both prayer and the Sacraments But yet that there they shold be taught was vsed as the principall motiue because as to be taught the wayes of the Lord is the principall blessing so obediently to heare is the principall seruice Wherein hath the Lord so great pleasure as in this when his voyce is obeyed and how can his voyce be obeyed till it is known and what other ordinarie meanes of knowledge shall we trust vnto besides preaching Séeing then the Sabboth day is a fit time in regard of peoples assombling together and seeing also the preaching and hearing of the word is a main part of the worship of God and by consequence especially intended in the first institution of the Sabboth he that indeuoureth to entertaine his people euery Lords day with the opening and applying the Scriptures cannot iustly be accused to be one who by too much familiaritie draweth the ordinance of God into contempt Nymph Well suppose it be yeelded vnto that it be good to continue the exercise of Preaching euery Sabbath day yet it may seeme superfluous to draw the people to hearing vpon the weeke dayes when men are otherwise in their worldly affaires to be employed Epaph. That is it which I was now next about to speake of I cannot say it is a matter of necessity for a Minister to ty himselfe or his auditors to a wéeke-day sermō yet if a Preacher be willing so to bestow his paines and the people in respect of their dwelling together as in cities and greater townes be ready to redeeme some time for so good a purpose I hold it very commendable When Paul and Barnabas preached at Antioch we reade that the Gentiles besought them that they would preach those words to them in the space betwixt that and the Sabbaoth day Now though I will not say that that example is a law yet I must needs say it is an allowance to such a course and that which was commendable in them cannot deserue blame in others of Gods childrē who are willing to diuert some of their time allowed for outward businesses to spirituall occasions as namely for the increasing of their knowledge and for the edifying themselues in their most holy faith Neither can such a course be more an occasion of bringing preaching into contempt then the established order for méeting on wednesdayes and fridaies to praier reading of the scriptures can be or is an occasion to make these good exercises to be despised Nymph I haue heard some say that it is sound and learned preaching which we that are the people must wish for and not often and continuall preaching and that the word of God is compared to raine which though it be in measure profitable yet in abundance maketh the seede rotten vnder the clods In like maner they say that preaching in moderation may do much good but if it exceed may be an occasion of barrennesse among the hearers Epaph. It is a wofull thing that men should so far stretch their wits to deceiue their own soules to beguile others also I would we had all learned the Apostles rule not to do any thing against the truth but for the truth To satisfie you touching this that you haue named hauing obserued it as you say out of the spéeches of some it is worthy the marking how Satan in his subtlety vnder the color of allowing vrging sound preaching would ouerthrow diligent preaching therein building vpon a false ground namely that a man cānot preach often preach soundly too which how false it is the vnreprouable labors of many industrious ministers in this land are a sufficient witnes It is a wise holy spéech of Salomon may be wel applyed to this purpose A slouthfull hand maketh poore but the hand of the diligent maketh rich and againe There is that scattereth is more increased but he that spareth more thē is right surely cometh to pouerty Men of excellent gifts many times whilest either in nicenesse fearing to hurt their bodies or in pride being as it were vnwilling to make thēselues too common they are more sparing in this exercise of preaching which is the glory of a Minister through the iust iudgment of God loose their former perfection as through disuse they grow lesse willing getting a kind of habite of negligence so also they become lesse able to do good in the Church of God then they were before Now when preaching through defalt of oftē inuring thēselues vnto it becometh more irksom they being to seek in many things when they fal to make preparatiō for it then straite because of their owne vnaptnes the iust punishment of idlenes they conclude that those who preach so oftē as they call it preach carelesly without study and without learning On the other side men it may be of meaner yet commendable gifts who remembring the necessitie which is layed vpon them and the woe which shall follow if they preach not the Gospell do euen deuote themselues
who haue iuster cause to grone vnder the burden of it then we that are Ministers For besides the wasting of the bodies health and the consuming of the vitall parts thereof what a griefe is it to a mans soule to lift vp his voice to them which wil not heare what a death and toyle to make infinite repetitions of the same principles what a vexation to beate the aire what a discouragement and euen the killing of a mans heart to haue to do with those whose neck is an iron sinew their brow brasse and yet though these things might make a man to resolue with Ieremy to speake no more in Gods name yet we haue no such commission to giue ouer but we are commaunded still to be instant with all long suffering prouing if God at any time will giue repentance If a preacher should put forth such a question to Christ touching preaching as Peter did touching forgiuing should say Master how long willt thou that I preach vnto a stif-necked and obstinate people vnto seuen times I doubt not but he would returne him the like answer that he did to Peter I say not to thee vnto seuen times but vnto seuentie times seuen times When Peter his company had trauelled in fishing all night had takeÌ„ nothing neuertheles at thy word sayd he to Christ I wil let downe the net The Lord hath called vs to be Fishers of men And though it be a great hart-breaking to haue laboured long to small purpose yet for our Masters sake there is further triall to be made hoping that yet at the length that long-expected draught will come and accounting our selues happy and all our paines wel bestowed if with all that we can do we shall gaine one soule vnto God To shut vp this point then if we shall duely weigh our owne backwardnes and withal the Ministers duty of whom that instant diligence is required we shal then sée that it is much and often preaching which we must wish for beseeching the Lord to pardon that aboue all things if we shall find the word through the common vse of it to grow vile before vs. Nymph You haue said well to this point onely you haue forgotten the similitude of the raine which may be some ocâ—n of doubt to vs that are common men â—th because we find in the scripture the word of God to be compared to the raine and because also in common experience we feele the inconuenience of too great abundance of raine Epaph. I had not forgotten it though if I had it were not much materiall it being indeed but for the satisfying of your minde scarce worth the answering We haue a rule in schooles that borowed speeches do make no grounded arguments and for scripture similitudes it is certaine that by pressing euery thing that is applied by the spirit of God for some speciall illustration a man shall run into a world of absurdities according as the Papistes in their violent wringing of many parables to giue some colour to their vile opinions affoord vs no small number of examples It is true the word of God is in the holy Scripture compared to raine and that very fitly because as the raine falling vpon the land maketh it either more fruitful or more barren according to the nature of the soyle vpon which it falleth so the word that goeth out of the mouth of the Lord doeth not returne vnto him voâ—le but it becommeth either the sauour 〈◊〉 life vnto life or of death vnto death to those which heare it making the thildreÌ„ of God more zeasons of good workes and the wicked more outragious I do not find in the scripture the similitude of raine when it is applied to the word to haue any further meaning and therfore to stretch it further according to a mans owne priuate fancy is to forget the Apostles rule of vnderstanding according to sobrietie and wilfully to continue in such a practise is no other but to peruert the Scriptures to a mans owne destruction The Lord doeth in the scripture threaten it as a plague to take away the Prophet and to send a famine of hearing the word and he promiseth it also as a blessing to giue pastors which shall feede the people with knowledge and vnderstanding and watchmen which all the day and all the night continually shall not cease but I do not remember that euer I read either often preaching threatned as a curse or seldome and thinne preaching promised as a blessing And surely if as abundance of raine so abundance of preaching were a punishment I doubt not but the good laws of our Church which haue prescribed a prayer against ouer-much raine might well set downe the same course in respect of much preaching from which notwithstanding euery honest mans eares would abhorre And therefore I will be bolde to conclude that this reason pressing the similitude of rayne and moysture to the washing away of diligent preaching and hearing from out of Gods Church is a very dry reason which though it may appeare to haue some taste of witte yet hath scarcely any smacke of honestie Nymp. I pray God therefore we may remember to make the prayer which our Sauior taught vs namely that the Lord of the haruest would send forth laborers into his haruest and that he would so furnish them with gifts of knowledge of vtterance and of zeale that they may vrge and call vpon vs continually for as you truly sayed we are so slow and backward that except we be dayly pricked forward and rouzed vp we shall grow cold and carelesse and be euen frozen vpoÌ„ the dregs of our owne securitie I know sir that in good manners it is now high time to forbeare troubling you any further yet I would gladly craue your direction in one thing more and that is this for mine owne part I thanke God I both do and euer since I had any tast of goodnesse hue loued preaching onely I find a great defect in my selfe that I cannot so profite by it as I would and as I see many do I am bold therefore to intreate you to shew me how and by what meanes I may heare profitably both for the setling of my iudgement and for the increase of holinesse in my common conuersation The humours of many men are herein verie strange some say that there are such differences of opinions among you that be learned that a common man knoweth not which of you to beleeue others hold opinion that it is not for priuate ordinarie persons to take vppon them to iudge of the things they heare so that the resolution of the greatest part is that it is the wisest way either not to heare or else if for satisfying the lawes they must heare yet not to giue credit Besides there are many of vs which heare vsually and yet are little bettered by it
standeth with some reason that we should trie the doctrine which we heare before we credit it for otherwise we may soone be drawne into many errors we haue a Prouerbe that a man must tell mony euē after his own father not in distrustfulnesse as though we thought he would deceiue but in wisdom because vnwittingly he may be deceiued No doubt we ought to be much more circumspect in matters of doctrine because euen the best that teach in that they are men may erre and because also in matters of that nature to be deceiued is so exceeding dangerous But all the matter is how to iudge and by what meanes to be able to know truth from falshood wholesome from vnwholesome doctrine Epaph. Know this therefore for a truth that in all cases and controuersies of religion the Scripture onely must be admitted as vmpire and euery thing must stand or fall at the determining thereof for therefore hath the Lord commanded it to be written and to be made common to all that by it all controuersies might be decided all doubts resolued all heresies confuted all truth confirmed euery conscience guided euery mans life framed Nothing is sound that is disagreeing frō it nothing vnsound that is consonant thereunto We are well contented to let that absurditie dwell with the parents of it the Papists namely that the Scripture is rather to be tearmed an admonisher then a Iudge let it be their glorie to thinke basely of the written word and to ascribe the authoritie of iudging to vnwritten verities and traditions rather then to it we haue learned that the Law which is come foorth of Sion and the word of the Lord that hath issued from Ierusalem must be iudge amongst the nations and we are commanded to appeale still to the Law and to the testimonie assuring our selues that there is no light in them which speake not according to this word We find that our Sauiour himself stood to the iudgement and triall of the Scripture Paul submitted his doctrine to the same rule We read the learned in former ages to giue the priuiledge of iudging onely to the Scripture Augustin disputing with a chief Arrian saith thus Let vs dispute by the authoritie of the Scriptures which are indifferent witnesses to vs both And in another place The Epistles of Bishops giue place one to another and Councels are amended one by another but the canonicall Scripture that is the rule of all and must correct all Basill the Great demandeth that against all heretiques the Scripture only be the vmpire Cyprian saith that the rules of all doctrines haue flowen from the Scripture Chrysostome willeth his hearers to fetch all things from the Scripture But what shold we stand vpon the testimonies of men when the fore-alleaged places out of the written text are so apparant Therefore to prepare you to the trying of the doctrines which you heare hold this firme ground that all points must receiue their allowance from the Scripture Nymp. I could easily agree to you in this that you haue said but that there is this difficultie therin namely how to make vse of the Scripture and to apply it to this worthy purpose of finding out the truth thereby You that are scholers and haue the helpes of learning and of the Artes and tongues may make better shift in these cases then we plaine men of the country can There is no man that preacheth but he alleageth the Scripture and so carieth it that it may seeme to be absolutely for him in that which he auoucheth so that vnlesse we be taught how to iudge by the Scripture we shall still be in suspense Epaph. You haue made a very néedfull motion and therefore if you will listen to it I will acquaint you with that course whereof my selfe both in my priuate studies and in hearing others publikely haue had very comfortable experience First of all when you haue occasion and oportunitie to heare you must remember Salomons aduice to take heede to your foote to vse some preparation before hand praying the Lord to open your eyes that you may see the wonders of his law and that his spirit of truth may be with you to leade you into all truth Secondly you must labor by all meanes to subdue suppresse the seeming wisedome of your owne heart resoluing to yeeld vp your self to whatsoeuer the Lord reueales though it be altogether crossing to your owne reason and displeasing to nature For as God resisteth the proud and maketh them which professe themselues wise to become fooles so he will guide the meeke in iudgement and teach the humble his way and reueale his secret to them that feare him Thirdly when you haue thus framed and fitted your self by prayer and humilitie be sure to remember this rule especially namely that that doctrine is the truest which maketh most for Gods glorie most for the comfort reliefe of a wounded conscience most for the restraining and curbing of our corrupt nature and fleshly affections Mark a litle and I will shew you the reason of this rule First of all the end why God made all things was the glorie of his owne name the thing especially aymed at by him in that great and admirable worke the redemption of mankind and in all the particulars of it euen from the first foundation of it his eternall election vnto the last end hereof our glorification in heauen is That no flesh might glorie in his presence but that he that glorieth might glorie in the Lord. This being then the maine end of all Gods courses to kéepe the glorie of al things entire vnto himselfe it must needes be that that doctrine is the most sound which doth not admit the least empeachment of Gods glorie Secondly one chiefe end of the Scripture is as to beate down man and to cleane strippe him of all goodnesse and inclination thereunto for the kéeping of Gods glorie whole vnto himself so also to put gladnesse into all distressed hearts and to bring the ioy of saluation to all afflicted spirits Dauid saith it is one propertie of the word of God to reioyce the heart and Paul affirmeth that the drift of all the Scripture is that we through patience and comfort thereof might haue hope So that looke what doctrine bringeth the fullest comfort to a poore soule when it is euen at the depth of sorrow that must néedes be wholesome doctrine séeing it concurreth with the whole scope of the Scripture Thirdly one thing principally intended in the discouerie of that grace of God which bringeth saluation vnto all men was that vngodlinesse and worldly lusts should be denyed that the flesh with the affections and lustes shold be crucified that the body of sinne should be destroyed and that mortifying our members which are on the earth we should serue the Lord all the