SIr, vnlesse I do very much mistake, I haue oftē heard you in your publike ser­mons vrge the sufficiency that ought to be in a Mi­nister, and especially for the clearing of doubts and cases of consci­ence among those of whō the holy Ghost hath made him an ouerseer.

It is not vnlike, that among other points deliuered in the ordinarie ministery, you haue receiued this also: [Page 2] for I am well aduised, that of old it was the appointment of God, that the Priests lips should preserue knowledge, and men should seeke it at his mouth. Mal. 2.7. So that we all, as many as tender the good of the Church of Christ, haue cause to bewaile our countries estate, in which are so ma­ny VVels without water, 2. Pet. 2.17. as S. Peter ter­meth them, and that not vnfitly: for as a well placed by the way side, in regard of the outward séeming thereof, putteth the poore thirsty traueller in hope of some refreshing; who repairing to it, and fin­ding nothing but emptinesse, goeth on his way with the greater discourage­ment: so these kind of men standing in the Church of God, do by reason of their outward habite & semblance of grauitie, make the wearied, distressed & perplexed Christian conceiue, that if he haue re­course to them he shall certainely be re­léeued: but yet when he maketh triall, he findeth them to his greater griefe, not vnlike to the images of the Heathen, VVhich haue mouthes and speake not; Psal. 115.5. not hauing the tongue of the learned, Isa 50.4. that they should know how to minister a word in time to him that is weary. But tell me [Page 3] neighbor, I pray you, this being gran­ted, what you would inferre hereupon?

Surely, that which I would inferre hereupon is this, that you being by your calling a Minister, are therefore able, and being also by the prouidence of God that Minister, vpon whose labours I must especially depend, are willing also to enter discourse with me, and to affoord me your best helpe for my better vnderstanding in some points, wherein I haue of late dayes bene very much perplexed.

For mine abilitie in this behalf, what it ought to be I know, and what I wish I it to be, I know also; yet whatso­euer it is, I shall be most willing (as my dutie is) to spend my time, to bestow my labour, and to employ my best endeuors in so holy a businesse as is your building vp in knowledge, and your furtherance in the wayes of godlinesse. And I do heartily wish, that both you and others of our neighbors would more often giue me the like occasion, I should then the better know your doubts, The profit of conference betwixt the Minister and his people. and so fit my selfe to speake in preaching to euery mans conscience, and you also should by that means be resolued in many things, [Page 4] which for lacke of conference must néeds breed scruple, Heb 5.14 especially in those which haue not yet through long custome exer­cised wits to discerne both good and euill.

I am not a litle glad to heare this from you: for to tell you the truth plainely without flattery, I haue heard some com­plaine of a certaine strangenesse in you and others of your coate, which they say hath discouraged them from aduenturing to conferre with you.

That may be but a pretence, & yet it will not altogether excuse either others or my selfe herein: happily we be not so tender ouer the wants of our peo­ple as we ought to be. Howsoeuer to pre­uent any such feare in you for this time, I pray you be bold to speake your mind freely, and you shall find me far from see­ming weary of you, or from giuing you any occasion to thinke that I am vnwil­ling to seeke to resolue you (as I may) in any thing that may trouble you. And I pray God, the God of all grace, euen for Christs sake, so to blesse this our confe­rence, by giuing to vs both a right iudg­ment in al things, that it may be both to his glorie, and to our further comfort.

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, The occasion of the whole Dialogue. 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.

It is not vnlike, Resistāce doth euer accompa­ny the preach­ing of the truth 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 y ^e ruine of his kingdom, & that therby he is made like lightning to fall downe from heauen. Luke 10.18. [Page 6] And therefore it hath euer bene his pra­ctise, at the very first entrance of sincere preaching, [...]. Tim. 3.8. 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, Inde 14 15. and violent curses of wicked sinners against him. The next after him was Noah, [...] Pet. 2.5. 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. Mat. 24.39. 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, Exod. 2.14 VVho made thee a man [Page 7] of authoritie and a iudge ouer vs? After, when he was sent backe into Egypt to deliuer the people from the bondage of Pharaoh, Exod. 5.20. 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, 2 Tim 3 [...]. Numb. 16. 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, Ierem. 20. [...].10 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: Act. 2.13. the preaching of Peter and Iohn was en­tertained first with mocking: afterwards more open violence was vsed, Act. 4.2. & the men in authoritie tooke it grieuously that they taught the people, and by cōmon consent put them to silence. Ver. 18. Steuen was a man ful of faith and of the holy Ghost, and they were not able to resist the wisedome and [Page 8] the spirit by which he spake, Act 6.5 9.10.12 yet certaine arose euen of the synagogue, and moued the people against him. Paul was migh­tily withstood, Act. 13.8. Act 14 19. Act. 19 24. 1. Tim. 1.15. & 2.17. 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.

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.

You are not deceiued: for the diuel his strugling on this wise, sheweth that there is a stronger then he come, to bind him, Lu [...] 11.2 [...]. and to take his armor frō him. And though the oppositions of men are [Page 9] at the first assault somthing troublesome, yet we haue euer cause to reioyce, when wee can say iustly, Luke 6.23. After this maner did they to the Prophets.

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, Rom. 1.16. men should notwithstanding so eagerly resist it, and shew themselues so great enemies vnto it.

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.

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.

The causes of the dislike of preachingThe true causes why the course of preaching, when it is performed so as it ought, The first cause 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, 1 King. 22.8. 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; Vng [...] in where it is euer rubbing vppon the gall: and being light, Eph. 5 13. 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 owne [Page 11] conscience, to be nothing else then that which he was supposed to be. Here is thē one cause of dislike: the word thus hand­led, openeth that which men of all other things desire most to be concealed: so that it is true of the word of Christ, which he witnesseth of himselfe, Iohn 7.7. The world hateth me, because I testifie thereof that the workes of it are euill. Tell me now I pray you, what thinke you of this?

Truly I cannot but beare wit­nesse to the truth hereof out of mine owne experience. For howsoeuer, I haue now learned, I thanke God, to say with Dauid; Let the righteous smite me, Psal. 141.5. for that is a bene­fite; let him reproue me, and it shall be a preci­ous oile that shall not breake my head: yet I well remember, when I first heard prea­ching, I was many times discontented: me thought the Preacher was too perempto­ry, and a great deale more plaine then nee­ded; yea I had much ado at times, not to perswade my selfe that I was chiefly aimed at in some things, and that the Preacher had receiued some secret informations touching me and my demeanour, which he there opened in the pulpit. So hard a [Page 12] thing is it for flesh and bloud to beare the words of reproofe, yea though in the wit­nesse of a mans owne conscience he hath euery way deserued the same. But I hartily beseech God on the behalfe of you and o­thers of your sort, that he would enlarge your spirits, Eph 8 19. and giue vtterance vnto you, that you may open your mouthes boldly to pub­lish the secret of the Gospell. For I thinke there were neuer any dayes of greater se­curitie, Isa. 58 1 in which it is needfull that the men of God should lift vp their voice like a trumpet, to shew the people their transgressi­ons and the house of Iacob their sins: because indeed as it was said of old, Zach 1 11. All the world sitteth s [...]ll and is at rest. And I wish vnfai­nedly, that the seuerall watchmen in their particular charges would remember that Item which the spirit of God giueth by the Prophet. Isa. 62 6. Ye that are mindfull of the Lord keepe not silence. But sir I am afraid I do too much interrupt you, therefore I pray you proceed to shew the next reason of dis­like.

You haue said the very truth. We can be content to heare the word vntill it rifle vs. But as a purging potiō, as long as it is in drinking, is but as [Page 13] other drink vntil it worke, and then we could be content to cast it vp againe: so we can quietly heare the word vntill it work vpon vs, but then it seemeth a bur­den vnto vs. The second cause of the dislike of sin­cere preaching But to come to the opening of the second reason of the dislike of prea­ching: I haue by obseruation found it to be this, because preaching is (as they suppose) an enemy vnto libertie, a thing which by nature euery man desireth to enioy. In the second Psalme we reade what is the opinion that men haue of Christian obedience, Psal. 2.3. they call it bands & cords, that is to say, meere seruilitie and slauery, a base and ignominious thing to be conformable. This is the very right conceipt which worldlings haue of yeel­ding them selues vnto the doctrine of Christ Iesus. When Lot admonished the Sodomites, Gen. 19 9. & begā to perswade with thē to desist from violence against the stran­gers that were with him in his house; they cried straite, Shall he iudge and rule? Forthwith they began to repine against his godly aduise, as against a matter of too much tyrannie in Lot, and of too great subiection in themselues. It was the im­putation of Korah and his adherents to [Page 14] Moses and Aaron, Num. 16.3. You take too much vpon you: they déemed the gouernement of Moses too peremptery, as an enemy to their liberty, & therefore not to be endu­red. When the Prophet Amos preached, it was said, Amo [...] 7.10. that the land was not able to beare his words: as who should say, his sermons were too censorious: men that were of a liberall and free disposition were not able to digest them. One rea­son which the Iewes had against Christ to stir vp themselues to find a meanes to suppresse him, was, because they suppo­sed that if they let him alone, Iohn 11.48. the Ro­manes would come and take away both their place and nation. They thought bondage wold follow vpon his doctrine. This might easily be enlarged with the additiō of many examples: but our owne experience may be a sufficient confirma­tion. For euen at this day the world maintaineth the same opinion of obedi­ence and conformitie in Christian du­ties, that it is an abridgement to liberty, that it sauoreth of slauishnes & basenesse for a man at the words of a Preacher to be restrained.

Truly sir it is euen so: for out [Page 15] of my poore experience I am able to wit­nesse thus much, that many men imagine that for them to liue without controlment, following the sway of their owne affecti­ons, if they may sweare and blaspheme, and be vicious and riotous, and drink with the drunkard, and profane the Sabbaoth, and scoffe at zeale and sinceritie in religiō, and runne into all manner of excesse, this is libertie. On the other side, they repute the restraint from any of these things to be the greatest thraldome; a misery it is to be kept within compasse, that a man may not sweare, may not spend the Lords day in sports, or in worldly businesses, or in tra­uelling vpon his owne occasions, that he must set such a narrow watch before his mouth, as that there should be no filthi­nes nor foolish talking, nor iesting: that he should be tied to the continuall hearing of the word, to often receiuing the sacrament, and the like, this is a misery of all miseries, a thing not to be endured: they crie when you tel thē these things, This is a hurd say­ing, who can abide it? and determine as those of whom you spake, Let vs breake their bands, and cast their cords from vs. But re­solue me herin I pray you sir, is this liberty? [Page 16] Are not men herein altogether mistaken?

Yes verily: for howsoeuer men think themselues iolly fellowes, because they can seeme to contemne all gouerne­ment, yet in indeed of all conditions it is the basest, and of al thraldomes the most slauish for a man to be subiect vnto sin, to be giuen ouer to his owne lusts, to be led wholly by the corrupt affections of his owne hart, and to say the truth, euen in reason it must needs be so: for, as to be a slaue and a vassall is in it selfe very op­probrious, and such a thing as euen the nature of man doth abhorre: so the more vile he is to whom a man is in bondage, the more base and odious is it in the eyes of others, and the more tedious to him­self if he be of any ingenious disposition. Now what more vile thing can there be imagined then sinne is? What more ab­hominable before God, what more dan­gerous to the soule of him that commit­teth it? so that sin being a thing so vile, in how seruile an estate is he that is a slaue and a vassal therunto? Do you conceiue me in this?

I conceiue you well. But yet this breedes a further doubt: we may all [Page 17] complaine with the Apostle, that we are euen captiue vnto the law of sinne: Rom 7 23. who then is he that may be called a slaue of sinne?

Our Sauiour shall make you answer: He that committeth sinne, Iohn 8.34. is the seruant of sinne: to which, to make it more plaine, Rom. 6.16. you may adde the saying of the Apostle, Know ye not that to whom soeuer you giue your selues as seruants to obey, his seruants you are to whom you obey? The latter place is an expositiō to y ^e other. He (saith Christ) that cōmitteth sinne, is the seruant of sinne: he commit­teth sinne (sayth Paul) that obeyeth sin: now he is said to obey sinne, that finding his corrupt heart to prouoke him to any thing, sets himself presently to performe the same, or as the holy Ghost speaketh, taketh thought for the flesh to fulfill the lustes thereof. Rom. 13 14 So the adulterer is a slaue to his sinne, because he is wholly at the commaund thereof, studying how to compasse the same, and to satisfie his vn­cleane desires to the vttermost. The drunkard is a vassall to his sinne, be­cause it is as it were his businesse, to set himselfe to the committing of it, to get money to bestow vpon it, to gather com­pany [Page 18] that he may haue fellowes in it, to rise early to follow it, to make his body able to beare it. The couetous person is a drudge to his money: for, for it he will do any thing, he will defeate one, and de­fraud another, and oppresse a third, and grind the fourth, and take vsury of the fift, and rake and wring, and extort, and lie and forsweare, and whatsoeuer else for his money. He is such a seruant to it, as the Centurions seruants were to him: If money say to him, Go, he trudgeth by and by: if it say Come, it hath him at a becke: if it bid him do this, be it neuer so vile, vniust or vnlawful, eftsoons he doth it. In like maner the cōtinual gamester, is as it were in the state of villenage to his humor, he will neglect all other occa­sions, either of rest for his body, or of profite for his outward estate, or of reli­gion for his soules good, to fulfill it: for his life (if company be for him) he is not able to forbeare it. In like sort, the igno­rant man is in bondage to his blindnes; for bring all the perswasions you can against it out of the word of God, yet ig­norance shall still haue the vpper hand, either he will not conceiue you, or he wil [Page 19] not beleeue you, or he wil not be directed by you. So againe, the superstitious is in thraldome to his owne peeuishnesse; for let God commaund what he will, or pre­scribe what form of worship he thinketh good, yet thus and thus it hath bene so long, and so it shal be, and so wil I do for euer. In a word, whosoeuer suffereth himselfe to be led by the corruption of his owne heart in any thing, without making resistance, without desiring the assistance of Gods spirit to withstand it, whether it be pride, malice, reuenge, or whatsoeuer else, the same is a slaue to his sinne, a drudge to his owne humor, and the basest creature vnder heauen. Nay he is more slauish by degrees, then those slaues whō they vsed in old times (and as they do still in some countries) to buy with money, and to vse at their pleasure. For there is no such slaue, but he keepeth a free mind in a seruile estate: but men generally being in this most fil­thy and wretched thraldome, thinke thēselues to be in the most happy estate that may be, and haue no will nor dispo­sition to be freed, but are enemies to the meanes of their deliuery. Thus haue I [Page 20] shewed you, that though men thinke themselues at libertie when they may liue licenciously, yet they are much deceiued: it may be said of them as Noah said of Canaan: Gen. 9.2 [...]. seruants of seruants they be, doing the businesse of the diuell, not grudgingly or vnwillingly as bond­slaues vsually do, but readily, greedily, and ioyfully.

I am (I thanke you) well sa­tisfied for this: yet by the way giue me leaue to demaund of you one thing, doeth not Paul say to Christians, Brethren ye haue bene called into libertie: Gal. 5.13. so that it seemeth there is libertie euē in Christianitie, which what it is (if any such be) I pray you to in­struct me.

Certainly the state and calling of a true Christian, is a louely calling, a calling that calleth men vnto it, such a calling as that the beames thereof are able to rauish the eye. True it is, that euer since Adam did eate the apple, all the mouthes of his posterity are so out of tast, that we can neither heare nor see, nor tast any thing that good is, so that if we looke vpon the estate of a Christian liuing in obedience, with an eye of flesh, [Page 21] it looketh euē like Christ for al the world, euen as a withered branch, Isa. 5 [...]. [...] and like a root in the drie ground; when we see it, there is no forme that we should desire it. The eye of a natural man can sée no good in it, vn­lesse it be good to cleane vnto the Lord, or it is good to be afflicted, or it is good to run the way of Gods commandements, and such like, which are like pilles, and to die for it, will not downe with a car­nall man, yet if it be duly considered, it is the onely estate of libertie. It is not a fleshly libertie, a libertie for men to do and speake, and liue as they themselues please, euery man after his owne fashiō, as though the reines should be layed on euery mans neck, and he left to his owne disposition. It is no such liberty, for then the more Libertine the better Christian, and then all the world would soone be religious, for all the world are welneare Libertines. But this liberty which Christians haue, is a spirituall libertie, a heauenly liberty, a liberty of the soule; not which giueth the body liberty from obedience, but which setteth the soule at liberty from destruction: not which ma­keth vs free to sin, but which setteth vs [Page 22] frée to serue God: not which giueth a man leaue to liue as caring for none, but which maketh him by loue a seruant vnto all: a fréedome it is from the bon­dage of Satan, from the thraldom of sin, frō the heauy curse of Gods law, giuing an interest into Gods fauor, into the me­rits of Christ, into the felicity of the cho­sen, into the eternal inheritance of Gods kingdome. This is the liberty of Chri­stians; of which, howsoeuer worldly men which sauor onely of earthly things may iudge, yet such it is and so great, & hath so many priuiledges annexed thereunto, as that all the enfranchisements and fréedomes of this world are not worthy therewith to be compared. For as the new Ierusalem, which is from aboue, is of all other cities and incorporations the most glorious, so it is y ^e 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.

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, Col. 1.1 [...] 13. 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, Rom 6.18 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, Ver [...] I long to heare the third cause of the small regard of Preaching.

The third cause of contemp­tuous resistance, The [...] cause [...] the [...]ke [...] preaching. 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 [Page 24] man in the torne coate, Iam. 2. 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 y ^e 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 [Page 25] 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, Ierem. 5.13. and what is he that he should command vs? Thus, this also is one cause of resistance [Page 26] 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.

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, 1. Thess 2.13. 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.

That is most true, for sinne doeth euer seeke shades, and it is a tricke which we haue learned of our grandfa­ther Adam, Gen. 3.7. to sew figge-leaues together to couer our nakednesse. For shame men [Page 27] 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, Ierem. 20.2. no doubt but he would tell you a very for­mall tale, as that, chap. 26.11. He prophesied against the citie: he hath not sought the wealth of the people, but the hurt: chap. 38.4 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, Ierem. 23.29. and like a hammer that breaketh the stone, he kept not a word backe of al that the Lord comman­ded him.

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 [Page 28] 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.

Assure your selfe of that: for we may be bold to say in the comfort of a good conscience, 2 King 6.16. 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, Ierem. 1.19. They shal fight against thee but they shall not preuaile against thee, for I am with thee to deliuer thee, saith the Lord: yet notwithstanding, lest their con­ceipts should be any hindrance to those that are well affected, or it should be an encouragement to them in their euill, when they find those that séeme contrary minded, vnable to answer them, therfore I do both commend your care herein, and will be as helpefull to you as I am able in opening the vanitie of their seuerall exceptions, that are enemies vnto prea­ching.

I thanke you for it: and I trust that he which commanded Peter when he was himselfe conuerted, Luke 22 32. to strengthen the brethren, will both blesse your care to my profite, and render to you seuen fold into your bosome, the comfort that I shall re­ceiue by your aduice. I will be bold there­fore, as farre as I can call to mind, to make knowne vnto you euery thing that I haue heard obiected in this case.

Be so, I pray you, and faile not till you be fully satisfied, to vrge eue­ry thing to the vttermost.

You know sir that we haue in our countrie, men of diuers humours, The seueral ex­cepters against preaching. and sundrie fashions; some grossely ignorant, and meere sottish, chiefly in matters of re­ligion; some prophane, such as Esau was, who care more for a portion of meate, e­steeme more of a worldly cōmoditie, then of a heauenly treasure; some wise and sen­sible, as the world calleth wisedome; some learned also, and schollers by profession: now it hath bene my hap at some one time or other, to fall into conference with e­uery of these sorts, and as communication draweth in one thing after another, so to find out their seueral opinions: and though [Page 30] some of them be very simple, and to be cal­led idle surmises, rather then grounded rea­sons, yet because you haue made me so kind an offer, you shall therefore haue all.

Be it so, I am well contented: and because Ignorance is a mother sin, therefore let vs first heare I pray you the ignorant mans exceptions.

The ignorant peoples excep­tions against preaching. One thing that I haue heard some ignorant men with vs alleage, is, that they can see no reason why there should be more vse of preaching now, then there hath bene in former times. They haue liued (they say) some thirtie, some fortie, some more yeares without a setled ministery, ha­uing onely (vnlesse it were now or then at times) the ordinary seruice read among them; and all this while they felt no want of that which is now called teaching, and therefore they are minded not to esteeme that much for the remainder of their life, without which they haue liued and done wel enough hitherto. How like you this sir? is not this a profound reason? Is not here good Diuinitie?

Indéede you may well call this the ignorant mans reason, it is so grosse, hauing in it but thrée errours, [Page 31] which you know is nothing to speake of in so short an allegation. First of all, they wil neglect preaching now, because they haue liued without it hitherto: as though it were wisedome for a man in his old or middle age, to refuse a kindnesse offered, because in his youth or childhood he had no meanes to enioy it. Had it bene a good reason for Paul, when Christ called him from heauen, to haue said, O sir it is now too late, I am a man that haue spent the best part of my time without the know­ledge of thee & of thy religion, & therefore I pray thée trouble me not now, I hope to shift out as wel for so much of my life as is behind, as I haue done so this day? No man will be so without cōmon sense, as to say, that Paul might iustly haue re­fused vpon such a pretence: and yet it had bin as good a reason as theirs. Secondly they erre in this, in that they account the time of their ignorance to haue bin with­out danger, because they neuer saw the danger. Alas, litle do they consider the ex­treme misery of those times. Iohn 12 3. Christ saith that he that walketh in the darke, namely without y ^e bright shining light of Gods holy word knowes not whither he goeth: [Page 32] he is euen in the valley of the shadow of death, Ephes. 4.1 [...]. a stranger from the life of God, wal­king after the course of this world, and after the prince that ruleth in the ayre, Ephes. 2.2. euen the spirit that worketh in the children of dis­obedience. A man that hath bene in a swound, and is awaked out of it by the paines of his friends, he will tel you how pleasing the slumber therof séemed to his senses, and at the first beginning to be a­waked, he will say perhaps, You should haue let me alone, why did you trouble me? But when he is better aduised, he wil thank them that brought him again, because he knoweth that if he had bene let alone, it might haue cost him his life. So in this case, a man liuing in blind­nesse and grosse ignorance, séemeth to himselfe for the present to be in a mar­uellous good state, and his soule in as good as any mans; and when the Prea­cher shall cry vnto him, Ephes. 5 14. Awake thou that sleepest, Ezech. 18.31. and stand vp from the dead: Oh thou ignorant person, Why wilt thou die saue thy self from this froward generation. Like enough he wil say, Act 2 40. O M. Preacher, trouble me not I pray you, spare your sides, I am well enough, my soule is in [Page 33] no such danger: but if the Lord once open his eyes, Ezech. 18.3 [...]. and make him a new heart and a new spirit, then he wil blesse God for him that called him, because he will then per­ceiue, that otherwise he had euen runned on to his owne destruction. He that tra­uelleth by night vpon the edge and han­ging of a steep hil, from which if he should fall he must needs breake his neck, goeth on without feare, because in the darke he seeth not the daunger: but [...]et him be brought back at light of day, it wil make him euen quake to thinke vpon the peril he was in, & wonder that euer he should escape it. In like sort, he that is in the blindnesse of ignorance without y ^e word, the same is hourely ready to fall into the pit of hell; yet he feareth it not, because he seeth it not: but if euer he haue any re­morce by the light of the Gospel shining in his heart, it wil terrifie him to remem­ber his former misery, and make his bel­ly to tremble to consider it: so that here is the second errour in this ignorant ob­iection. Men conclude there was no dan­ger in the dayes of blindnesse, because they saw no danger, whereas indeed the daunger was so much the greater. [Page 34] A third error there is yet in this excepti­on, & that is, that they consider not how that the refusall of Gods mercy which is freely offered in the preaching of y ^e word, doth double their sinne, and make their condemnation more iust by whom it is refused. Ioh. 5 32. If I had not come and spoken vnto them, they should not haue had sin, (sayth our Sauior) that is, they had not bene chargeable with this sinne of contempt of me and of my doctrine: But now haue they no cloke for their sin, now they haue nothing to plead for excuse. If this were duly thought vpon, that the neglect of the word, when the meanes of making the same familiar vnto them is become com­mon among them, did make them guilty of a greater sin before God, men would then not dare like the deafe Adder to stop their cares, and to suffer the holy doctrine of God to fal to the ground vnregarded. Thus I hope I haue shewed the vnrea­sonablenesse of this first reason.

This that you haue spoken as it maketh me see plainly the idlenesse o [...] this ignorant exception, so it calleth to my remembrance a notable place of scripture which I once heard you alleage in one of [Page 35] your sermons to this or the like purpose: it is a part of Paul his speech at Athens. The time of this ignorance (saith he) God lightly passing ouer, Act 17.10. [...]. now he admonisheth al men euery where to repent. It seemeth to me that this place may be applied fitly to this mat­ter.

It is well remembred: for indeed that spéech fitteth well with this point. Paul there disputing with the hea­then that worshipped dumbe idols, and thought the Godhead to be like gold or siluer, or stone, grauen by the art and in­uention of man: least they should obiect noueltie vnto him, and should say as the Papists do at this day, how was it possi­ble that all the world should for so many yeares be deceiued: he telleth them that it séemed good vnto God, for causes best knowne vnto himselfe, to permit the ig­norance of so many thousands of yeares, yet so as that time of blindnesse be­ing now determined, men should not pleade prescription, reckoning more of an old error thē of newly reuealed truth: but should open their eares and harts to this his generall summons to repentāce. I thank you for minding me of this place; [Page 36] it sheweth notably what a fond thing it is, not to take notice of the truth reuea­led, but to preferre a long continued ig­norance before it. Haue you any more exceptions of this nature, forged in the shop of ignorance? like enough you haue; for it is an old and a true saying, that er­ror is infinite, though truth be but one. If this that you haue named haue any moe fellowes, bring them forth; I doubt not, but by the grace of Christ to discoun­tenance them.

Yes sure: when the multitude heare it taught, that the preaching of the word is a thing of that nature and necessa­rie vse, that without it men ordinarily can not be saued, they crie out by and by; And what is then become of our forefathers, they had no preaching, yet they were in their times good people, honest, and well esteemed in the places where they liued. If we should then yeeld to this, that this preaching is with so reuerent a regard to be depended vpon, we must needs con­demne our progenitors out of whose loyns we are come, which to do were more then inhumanitie. I can tell you sir, this is an ar­gument that hath a generall approbation, [Page 37] and therefore I pray you looke well to it that you can answer it.

Well, as hard as it is, yet it is not so intricate as was Sampsons riddle, Iudg. 14 12. that in seuen dayes could not be inter­preted, for indeed it is of no value. It is true, we are both by nature and by reli­gion to honor the memories of our aun­cestors, and in all good things to be imi­tators of them; but in maters of religion we are not to haue an eye to them or to their times, but we must consider what it is which the Lord requireth at our hands. Whether they were saued or no, it is not for vs to enquire: if the Lord haue dealt more mercifully with vs then he did with them, we haue cause to mag­nifie his holy name, to looke to our selues that we despise not the riches of his bountie, and to leaue them to the Lord to whom they stand or fall. It is a good saying of an auncient father to this pur­pose: Cypr. li. 2. ep. 3. If my predecessors (sayth he) either by ignorance or by simplicitie haue not kept and holden that which our Lord hath taught them by his example and authority, the mercy of our Lord might pardon them. But as the good Doctor saith, We cannot [Page 38] hope for the like, hauing better meanes of instruction. When the outward ordi­nary meanes failed, Gods hand was not shortened, but he was able euen in the middest of blindnesse to saue those which belonged to the election of grace. As for vs, Heb. 2. [...]. 2. Cor. 6.1 it shall not be safe for vs to neglect this so great saluation, or to receiue the grace of God in vaine, foolishly aduentu­ring our selues vpon the vnknowne con­ditiō of our forefathers. And this I hope may suffice to take away the edge of this fancie. It is humanitie to thinke the best of our forefathers, but it is diuinitie to looke carefully to our selues.

I am glad you haue furnished me with so sufficient an answer to this ex­ception which I haue bene often assaulted with; and indeed because of the common instinct of nature, it striketh the deeper im­pression, and is the more hardly remoued But I thinke this that you haue said may preuaile there where obstinate wilfulnesse hath not gotten the mastery and therefore I will lay this vp as safely as euer Goliah his sword was layed vp, [...] Sam 21 [...]. that I may euer haue it in a readinesse for such a purpose. But sir there are yet more obiections of the same [Page 39] stampe, which I must entreate you also to cleare, that so you may make me a perfect scholler in this point.

Who would think it possible that men so dull and vncapable in mat­ters which concerne their greatest good, should be abounding with arguments wherewith to pleade euen against their owne soules. But the diuell is a cunning instructor, and laboreth to strengthen men in ignorance (because it is the scep­ter of his kingdome) as much as it is possible. Let vs heare therefore what the ignorant, with whom it hath bene your hap to conuerse, haue yet further to alleage.

They say that the most lear­ned of you all, who are called Preachers, when you haue shewed the vttermost of your cunning, can say no more then they know already; namely, that they must loue God aboue all, and their neighbours as themselues: and seeing they know this well enough already, what needeth (say they) any more instruction.

This is a conceipt scarce worthy the confuting; yet lest my silence should breede an opinion in you, that [Page 40] there is more in it then indeede there is; do but consider of it by the like: If a man speaking of husbandrie, and hearing a­nother to discourse of the great skill and long experience that is requisit to make a man a good husband, should say by and by, Tush, what talke you so much of skil and knowledge herein? Why? It is no­thing but this, to plow, to sow, and to reape: should not such a one deseruedly be laughed at, and be a scorne to those which heare him? Yes, and not without cause: for euery man knoweth, that though this be the sum of husbandry, yet there are diuers particulars belonging to these, which are neither soone learned nor easily practised: so that he who de­sireth to be a good husband, and to profit by his labors, and to make the best of e­uery thing, must not satisfie himselfe to know this, that there is nothing in hus­bandry but to eare the land, and to reape the fruite, but he must learne also what belongeth to the right performance of these, otherwise he may erre in sowing, play the foole in plowing, and come short in reaping. And euen so it is in this case: true it is, that the summe of all re­ligion [Page 41] consisteth in this, in louing God aboue all, and a mans neighbor as him selfe: but what then? If a man shall thinke by and by that he is a good Chri­stian, and knoweth enough, because he apprehendeth these generals, the same is exceedingly deceiued, for there are many other branches belonging to each of these, which vnlesse a man do know, he can neither loue God as hée ought, nor his neighbour as hee should: so that to my seeming, euen common reason is sufficient to conuince mens ignorance herein. There is not the meanest pro­fession, the coursest trade, the plainest oc­cupation, but it hath (as we say) a cer­taine mysterie in it, there are many rules belonging to it: which must be knowne, not in grosse onely, but euen very precisely, before a man can in any mediocritie practise the duties of the same.

It is true that you say, for mine owne part I confesse it: but yet Ignorance will replie and say, Will you then vrge vpon euery common man the knowledge of euery point which in preaching you deliuer: that seemeth very [Page 42] vnreasonable; neither can men that want the helpes of learning attaine vnto it: and will not a good meaning make a supply for all this?

How vnreasonable it may séeme in mens eyes to be vrged to such exact knowledge, I cannot tel: this I am sure of, that we that are Ministers, are charged to shew the people the whole coūsel of God, Act 20 27. Ier. 6.2. & not to keep a word back. If we cannot be dispensed with to keepe secret any thing, how shal it be tolerated in the people to neglect the knowledge of that, which we are bound by vertue of our commission to deliuer? It was but an idle prayer of the Apostle, on the be­halfe of the Colossians, to begge of God that they might be fulfilled with know­ledge of Gods will, Col. 1.9 in all wisedome and spirituall vnderstanding: or for the Philip­pians, Philip. 1.9 10 that they might abound in all iudgement, and discerne things that differ. I say these were but idle wishes, if so be that full measure of knowledge is not required of euery Christian. And if some certain rudiments, & as it were shreds of knowledge were sufficient, the Hebrews might well haue complained of wrong, [Page 43] in that they were so sharply censured for their being dull of hearing, Hebr. 5.11.1 [...] and for that they still after so much teaching needed the first principles of the word of God. And sure, if it be vnreasonable to vrge men to know so much, we must (which were blasphemie) challenge the wise God as an vnnecessary burdener of mankind, who hath reuealed so much. As it is cu­riositie to enquire into that which God hath concealed, so it is vnthankfulnesse not to take notice of whatsoeuer he hath left written for our learning. Rom. 15 [...] Deuter. 29. [...]9. The secret things belong to the Lord our God, but the things reuealed belong to vs and to our children for euer, sayth the Scripture. I confesse, that if a man might attaine to the age of Methuselah who liued nine hundred sixtie and nine yeares, G [...] and should in that space equall his diligence in sear­ching the scripture vnto Dauid, who made it his meditation continually, Psalm. 11 [...] yet many things would escape him, and he should when he had done all, be faine to confesse, that the greatest part of that which he knoweth, is not the least part of that which he knoweth not: but what then? because a man when he hath done [Page 44] best cannot know all, shall he therefore not labour to know any thing? God for­bid. Ignorance by a kind of necessity may seeme to haue some excuse, but a vo­luntary neglect of that which a man may know, cannot haue so much as a colour of allowance.

Yet me thinkes it is hard for the common people (the greatest part whereof cannot so much as reade) to attain to so much knowledge as you seeme to perswade, especially if withall they be such as liue by their labour, and haue charge of children, how shall they spare time for such occasions?

Verily it is a wofull thing to consider the dulnesse that is amongst men; and they do not know what they want that cannot reade (a thing which notwithstanding of all other the parts of learning is the most easie, and as soone learned as to be able to play at the cards, if men were as desirous of the one as of the other): yet howsoeuer, in this case of knowledge in religion men do cast many mo perils then they need, and are like the slouthfull man, of whom Salomon spea­keth, Prouerb. 22.13 who saith, A lion is without, I shal be [Page 45] slaine in the streete. Prouerbs 14.6. For knowledge is ea­sie to him that will vnderstand: Mathew 11.30 and the yoke of Christ, it is easie, and his burden light: wherefore serueth the scripture but to giue vnto the simple sharpnesse of wit, Prouerb 14. and to the child knowledge and discretiō? Psalm. 119.130 The entrance into thy words (saith Dauid) sheweth light: as soone as a man in humi­litie, and in a true desire to know God, doeth but begin to apply himselfe to the meanes of knowledge, he shall secretly feele such a sodaine light cast in vpon his vnderstanding, Psalme 25 14 that he shall be able to apprehend euen the very secret of the Lord, and the great mystery of godlinesse; 1. Timoth. 3.16 P [...]al 84.7. Eph [...] 3 19. and so shall go from strength to strength, vntill he be filled with all the fulnesse of God. And we see by comfortable experi­ence, with what gifts of iudgement and good vnderstanding and speech, yea and of prayer also, the Lord furnisheth many, who notwithstanding haue wanted the helpes of good education: wherein the Lord maketh good that auncient prophe­sie touching the kingdome of Christ, that he would in it poure out his spirit euen vpon seruants and maides, Ioel [...] so that the eyes of the blind should be lightened, and the [Page 46] eares of the deafe opened, Isay 35.5.6. and the dumbe mans tongue be able to sing. 2 Cor 9.15. And thankes be vnto God for his vnspeakeable gift. So that it is a causelesse feare which men haue, who imagine the knowledge of the doctrine of saluation, to be a matter of that exceeding difficultie. Now for the multitude of worldly businesses, the ne­cessary following whereof men pleade partly as a matter priuiledging them, partly as a thing hindring them from intending these better occasions: if men had learned what this is, Seeke ye first the kingdome of God, and his righteous­nesse, and all these things shall be ministred vnto you: Math. 16 2 [...]. or this, What shal it profit a man though he should win the whole world, if he lose his owne soule? then they wold be ashamed either to thinke religion a hin­drance to their worldly thriuing it being a furtherance rather, Prouerb 1 [...] 22. because it is the blessing of the Lord which maketh rich) or else to mind onely earthly things, Phil. 3.19. spen­ding all their time about that which is on the earth, Col 3.2. Prouerb. 8.18. Ephes. 3.8 and neglecting that durable riches, euen the vnsearchable riches of Christ. I know the businesse of the world must be followed; [...] Thessal. 3. [...]0 He that laboureth not, [Page 47] let him not eate, saith Paul: 1. Timoth. 5.8. and if there be any that prouideth not for his owne, and namely for them of his houshold, he deni­eth the faith, and is worse then an infidell. Yet I know too, that he who will walke circumspectly, not as a foole, Ephes. 5.15 16. but as a wise Christian, must redeeme the time, and in the midst of his worldly employments remember that one needfull thing, Luke 10 42. which when al other commodities become that which they are, euen nothing, Prouerb. 13.5. wil tary by him, and shall neuer be taken from him. Moreouer, put case a man be either so tied by the nature and quality of his cal­ling, that he can spare no time (so as a­mong others, day-laborers and other poorer trades-men seeme to be) or else is destitute of meanes to further his know­ledge when he is priuate and at home, yet if a man would be conscionably care­full of profitable spending the Sabbaoth day, learning euery such day, though but one point, and caring to keepe it and to hide it in the heart, P [...]e 119.11 Luke 2.19. and to ponder it in the weeke following, that he may by that means make it his owne, it is incredible to a man that trieth it not, to what store of spirituall knowledge euen a common [Page 48] man shall attaine, and what vnderstan­ding he shal haue in the mystery of Christ. Ephes. 3.4. Wée haue a saying touching earthly things, that light gaines make heauy purses: we shal surely find it true in this, he that shall labour to grow richer euery Sabbaoth but by one point, he shall be­fore he is ware of it grow to a very com­fortable portion of the sauing know­ledge of Gods truth.

I haue very carefully attended to this which you haue spoken, and I praise God I find much comfort in it; yet there is one thing behind which I haue still loo­ked for, which I am bold to put you in mind of, lest you should forget it, and that is touching the good meaning which the common sort so much trust vnto: they say their heart is good though their skill be small, and they hope that God will accept it. I pray you satisfie me in this also, and then I shal be reasonably furnished against the plea of the ignorant.

You do well to mind me of it, howsoeuer I was euen now of my selfe comming to it: Luke 8.15. An honest and good heart is a thing in the eyes of God much estee­med; and it is the especiall thing he cra­ueth [Page 49] of vs, to giue him our heart: Prouerb. 23 26. yet generally that which men call a good heart to God-ward, is nothing lesse then that which it is called: for so long as a mans heart is a dull, ignorant, Ier. 17.9. vnrege­nerate and vnreformed heart, it is wic­ked aboue all things. There can be no goodnesse in that heart where there dwel­leth grosse & blockish ignorance of God and of his truth: Prouerbs 1.22. Psalme 50 17. It is no good heart which loueth foolishnes and hateth know­ledge, and casteth the word of God behind it. Mathew 12.34. It is no good heart which maketh not the mouth to speake out of the abundance of it, 1. Pet. 3.15. and to be able to giue a reason of the hope that is in it. Rom. 10.2. There may be a zeale of God, where there is no knowledge of God; but it is but a blind zeale, and God esteemeth it not. They which kil and per­secute Gods seruants, may haue a kind of good meaning, and may thinke that in so doing they do God seruice, Iohn 16 2. yet this cannot helpe them, so that men are de­ceiued in their good meaning: for no mea­ning is good, but that which is guided by knowledge: yea though the thing meant be in it owne nature good, yet if the mea­ner be not assured of the goodnesse of it [Page 50] frō Gods word, his meaning is naught, & that by the the rule of Scripture, which telleth vs, Roman. 14.23. that whatsoeuer is not of faith is sinne.

I must needs yeeld to this that you say, that it is true; and yet me thinkes it is somthing hard: Pe [...] [...]ath. for I remember I haue read in a good author (whose iudgement I thinke you will also approue of) that there are many, who though they are ignorant in many things, yet they haue a meaning of true faith, and that which is wanting in knowledge is supplied in affection: this is a very comfortable saying, and to my see­ming also it doeth something fauour the conceit which men haue of being excused by their good meaning.

I do approue of the author you alleage, as of a worthy instrument in Gods Church: I agree also to that which you haue cited out of his wri­tings: for (as he also saith) all men haue not that sharpnesse of conceit, and fast­nesse of memorie, to be able to wade into the depth of euery point, and to remem­ber euery particular. Whit de sacra Script. Q [...]est. 2. And indeed an exact knowledge of the misteries of religion, so as to be able to dispute schollerly of them [Page 51] is not required of euery common man: to which end is the speech of S. Augustine; August. in lib. contra Epistol. [...]nd. cap. 4. It is not (saith he) the quicknesse of vnder­standing, but the simplicitie of beleeuing which is safest for the people: all this is true, but yet it maketh nothing for the defence of that brutish ignorance which men seeke to colour with the pretence of a good meaning: for this rule, that good affection supplieth the want of know­ledge, holdeth onely in those who hauing in some small measure felt the sweetnesse of knowledge, do labor to increase in it. In such it is true, that the sinceritie of the heart maketh a kind of recompence for the defect of knowledge: but where there is a setling of a mans self vpon the drogs of ignorance, without grieuing and sor­rowing for his owne dulnesse, without caring & endeuoring to thriue in know­ledge, there this rule hath no place, there the pretended good meaning is but sot­tishnesse, and that kind of ignorance ma­keth a man a stranger frō the life of God. Ephes 4 11 And therefore it is well said of a learned man, that whereas God forgiueth mani­fold ignorances in his children, Melan [...]h [...]n yet he re­quireth that we be teachable, and not [Page 52] hardned in our owne dulnesse and slug­gishnesse.

You haue fully satisfied me touching this doubt: there is onely one thing more behind, which ignorance pre­tendeth, and it is common in many mens mouthes: let them (say they) preach and we will pray: they hope their deuotion in praying will do them more good then all your preaching.

It is a world to sée the cunning of the diuell, who goeth about to ouer­throw one holy dutie by another, and to oppose those things which ought to go as it were hand in hand together. But what thing is there so senslesse, whereto ignorance in the Scripture may not be perswaded? It is our English prouerbe, The blind eateth many a flie: and so in­deede the ignorant in the booke of God embrace many grosse and ridiculous ab­surdities: for if men knew what the Scripture saith in this case, they would neuer cast out such an idle speech: Sa­lomon saith, Prouerb. 28 9. He that turneth away his eare from hearing the law, euen his prayer shall be abominable. What thinke you shall become of their prayers then who [Page 53] resolue not to affoord the vse of their eares vnto Gods word? Do they not make a faire hand, when by their con­tempt of preaching they bring a curse v­pon their praying? Adde hitherto that Paul sayth expresly, Rom. 10.14. that as men cannot call on him in whom they haue not belee­ued, so neither can they beleeue without hearing, nor heare without a Preacher. Can men credite Paul in this, and yet thinke to pray well without the helpe of preaching? Surely no. How can men pray aright, without knowledge of their owne wants, without the apprehension of the promises of God, vpon which to build their assurance to be heard? and how can they attaine to either of these ordinarily, but by the preaching, expoun­ding, opening & applying of Gods word? That which men commonly call pray­ing, is but a lip-labor, consisting in the recitall of a few words, the sense & mea­ning whereof is not vnderstood, and it is méere babling in the eares of God; it may be well called the sacrifice of fooles: Eccles. 4.17. and it may truly be said of such blind de­uotions and tongue-prayers, which the heart doeth not conceiue, as it was sayd [Page 54] of the hypocriticall ceremoniousnesse of the Iewes; Isa 1.14. The soule of the Lord hateth them, they are a burden vnto him, he is wearie to beare them. I thinke I haue sufficiently discouered the weaknesse of this silly obiection.

I praise God I do also see the vanitie of it; and I hope I for my part shall learne so to esteeme of preaching, as that I shall also reuerence that good meanes which God hath in his wisdome ordained for my help in the performance of that holy dutie, that so by often hearing I may learne to pray, and by praying I may make good vse of the things I heare. Well sir, now that you haue armed me against the common pretences of the ignorant sort, whereby they make themselues beleeue, or rather are made beleeue by the diuell, that it is no daunger to contemne preaching. I must challenge your promise, and craue your helpe also touching another sort of men, who as they are ignorant in the mat­ters of God, so are they come to a higher degree of hardnesse, and haue euen almost taken vp their seate in the chaire of scorners, Psal. 1.1. and do not onely not regard preaching (which is the fault of those [Page 55] of whom I haue spoken hitherto) but scoffe at it, and endeuour by lading it with sundry reproaches altogether to disgrace it.

I am as willing to performe my promise as I was to make it; and yet I know that in regard of these pro­phane ones themselues, this will be but a thanklesse peece of seruice: Prouerb. 15 [...]2. for a scorner loueth not him that rebuketh him, neither will he go vnto the wise. Therefore I wil do it rather in desire to satisfie you, then in any great hope I haue to reclaime them.

Indeed I haue sometimes cast in a word according to my skill, when I haue bene in the companie of such; and they haue for the most part still shewed themselues like the foole, Prouerb. 14.9. who maketh a mocke of sin, Prouerb. 10.23 to whom it is euen a pastime to do wickedly: yet it is good to be able some­times to answer them according to their foolishnesse, Prouerbs 26.5 least they should be wise in their owne conceit. Wel then, The obiections of prophane men against preaching. to come to the mat­ter without circumstance, the exceptions of profane men against preaching are diuers, some against the persons of the preachers, some against the hearers, some otherwise, [Page 56] as you shal vnderstand in seueral. First, tou­ching you that are the preachers, it is com­mon in their mouthes: Who be worse then they? If there be any couetousnes, or pride, or ambition, & the like, where shal you find it but in the Clergie? When they are in the pulpit, they must needs say somewhat; and therfore, though when they be there, they be very hote and eager against vice, yet in their owne courses they are as bad or worse then other men. This is one exception.

The answer to this wretched ex­ceptiō (not for the waight of argument y ^t it carieth, but for the variety of leudnes & error which is in it) wil diuide it self into many particulars. First of all therefore, touching them that obiect this, M. Greenham. they are very properly by a learned man of our times compared to foule gamesters, who when they haue lost all at the cards, and haue the last dealing in their hands, and perceiue that not likely to proue to their mind, rise vp in a chafe and fling downe all, and say there hath bene foule play playd, when indéed the fault is chiefly in themselues: so many being naught them selues, & being (as the Apostle speaketh) damned by their owne consciences, T [...]. 3.11. when [Page 57] they haue no other shift, crie out vpon Preachers, thereby to cloke their owne iniquity: therein not much vnlike to him that in a throng at a fair or market, bids men beware of the Cut-purse, that he in the meane time (being a man of y ^e trade) may practise his diuing into mens poc­kets with the lesse suspicion. And marke it when you will, you shall neuer find them any other then méere sensual men, yea and for the most part openly noted for some one bad course or other, of drunkennesse, oppression, vsury, couetousnes, adultery, or the like, that make this ob­iection. Secondly, (because there may be truth in an obiection, though there be lit­tle truth or honestie in him that maketh it) know this therefore for the substance of this cauill, that put case it were so, (which thankes be to God is not so) that all Preachers did confute their owne sermons with their euill life, and had Esaus hands with Iacobs voice, and were like a file which smootheth other thinges, it selfe remayning rough: yet this could make nothing against preaching. For is Physicke naught, because many Physitians perhappes [Page 58] liue contrary to their owne rules of phi­sicke? Or is law damnable, because some professors thereof do liue lawlesse, giuing rules of equity to others, themselues kee­ping none but ill rule? No man wil be so without sense to affirme it: why thē? shal the course of preaching be cōdemned, for the supposed misdemeanor of them which preach? God forbid. Is any mā so vnwise as to disobey a warrant comming appa­rently frō a man of authority, because the Constable or Tithingman is a naughty fellow that bringeth it? Who then but either a foole or a froward hart wil tread the holy doctrine of God vnder his feete, because he is a man of no good cariage that deliuereth the same? Thirdly, men are to consider this also, that all are not Ministers which are so called, neither all true Preachers come frō God that stand vp in y ^e pulpit: for in these corrupt times many are crept into the Church of God by the window, whom God did neuer set apart to that holy seruice: S [...]ta s [...]ct [...] [...] est duplex [...]. now it is vnpossible but that such as these (though they may a long time couer their double iniquity vnder a dissembled sanctitie) yet at last breake out into extremities. Now [Page 59] it is against common reason to turne their miscariage into the generall dis­grace of all honest Ministers. There be many counterfeit dog-leaches and pretenced Surgions, that hauing gotten a litle Rubarbe or Balsamum, and some few words of art, run about the country and beguile the people, and cozen them of their mony, purging their purses and scouring their bags vnder colour of clen­sing their bodies & searching their sores. Shal we say therefore that al Phisitions though they be neuer so well learned, neuer so well experienced, neuer so con­scionable and wary in their courses of administring, are cozeners, and that it were pittie but the countrey were rid of them all? it were an indignitie once to imagine it. There is no profession, but it hath as it were a certaine scumme, and there are some that make shew of it, that are altogether vnworthy of it. Shall the vilenesse & vnbeseeming cariage of those that are but the refue, and as I may so speake the taile of an honest profession, be cast into the face of all the rest that be­long vnto it? Reason it selfe sayth it is vnméete. And men would soone yéeld to [Page 60] this, were it not that the diuell hath taught them to be wise in any thing, sa­uing in religion, to fauor any profession sauing that of the ministery. Men are herein like vnto many Lawyers, who if you put them a case, without naming the parties, will tell you truly what is law: but whē they vnderstand who they be whō the matter concerneth, then they change their opinion, and the law is alte­red. So in the world, ask you any man of cōmon vnderstanding this questiō, whe­ther it be meet that all of a trade or com­pany should be chalenged, because some such or such are worthy to be punished; he will tell you there is no reason for it: but come to particulars touching preachers, thē he is of another mind, he wil be ready to say y ^t al Christs disciples were naught because Iudas was a diuel: Iohn 6.70. & because he (it may be) knoweth some two or 3. sir Iohns or some other (perhaps of better note in y ^e eyes of the world, but yet scarcely wor­thy of their places) to be climing with Diotrephes, Iohn 9 2. Timoth 4.10. or embracing this present world with Demas, or carying themselues insolently with Pashur, Ierem. 20.1.2. or otherwise kée­ping bad rule with him, who imagining [Page 61] that his master doth defer his coming, Luke 12.45. be­gins to smite the seruants and the maidens, and to eate and drinke and to be drunken: by and by he concludeth, that they are all naught, and voweth that he will neuer beléeue any of them, for all their shewes of holinesse. Fourthly, for the further clee­ring of this point, this is also to be consi­dered, that Ministers and Preachers do not thinke themselues freed from com­mon infirmities, or endued with some greater power or larger priuiledge a­gainst sin, then others: & therefore euery slip is not by & by to be taken hold of (as the maner is) and to be turned to the ble­mishing of a whole profession. He is said to be a man of vpright conuersation, not who slippeth neuer, (for who is he that can vnderstand his faults? Psal. 19.125) but he who by his seldome slips, and by his not conti­nuing in any one knowne euill, shew­eth himselfe to be a man that vnfainedly desireth to haue his cariage such, as be­cometh the Gospel of Christ. Lastly, Phil. 1.27. mark this also & you shal find it true, those who are euer harping vpon this string, touch­ing y ^e liues of preachers, let thē be vrged to particulars, you shal perceiue y ^t either [Page 62] their euill speaking is occasioned by such kind of Ministers as I before named, or else if they haue any exception against a­ny of the better and painfuller sort, it is such, which if it be well examined and throughly looked into, will be found ra­ther to sauor of malice in the speaker, then to argue any great error in the ac­cused. I told you I should be long in this point, but now I haue done, vnlesse you haue ought further to vrge therein.

The most that I haue to say, is, that men of the world that shall heare this Plea of yours, will straightway say, that you can speake well for your selues, and that though you aggrauate other mens sins vpon occasions, yet you can salue vp matters that concerne your selues, and helpe to couer your owne infirmities.

The diuell doth well answer his name; for there is nothing can be so wel spoken, but he and his can cauil at it: for mine owne part, I striue with my self to speake vnpartially. The profession I must loue, because God hath called me vnto it; yet were I not of it, God hath taught me to honor it, Romanes 10.15 because the feet of them are beautifull which bring glad ti­dings [Page 63] of peace. And howsoeuer many do so far exalt themselues in their birth, in their riches, in their wisedome, in their personage and bloud, that they think it a disparagement vnto them to consecrate all their life to the ministerie of the Gos­pell: yet as Christ himselfe disdained not the title of a Minister, Romanes 8. so among all the ti­tles of kingdomes and countries, this was to that great King the most honora­ble, Solomon the Preacher. I must there­fore as a Minister, but especially as a Christian, endeuor to maintaine the cre­dit of the ministery. And yet I am not so caried away with a humor of magnify­ing the profession, but that I do see and bemone both mine and other mens im­perfections. I know, that though it be true, that we are many times slaundered by soule mouthes, yet we often faile, and giue great offence euen vnto those that feare God, who depending vpon vs, 1. Pet. 5 [...]. are either grieued in heart, or (which is worse) grieuously mis-led, by our want of watchfulnesse ouer our selues. And I heartily beg of God so to stablish vs in e­uery word and good work, 2. Th 2.17. 1. Timoth 4. 1 [...] that while we liue we may be an example to them that [Page 64] beleeue: and when we haue finished our course, the people may haue cause to re­mēber vs, Hebr. 3.17. & to follow our faith, considering what hath bin the end of our conuersation.

My heart saith Amen vnto your good praier: and God forgiue vs our back­wardnes in that we make so seldom mentiō of you which are our Ministers in our pray­ers vnto him. But now to the next exceptiō which is against the hearers; the common saying is, that there are none vsually so bad as these Puritanes (for so in their ignorance, not knowing truly what a Puritane is, and in their malice seeking to disgrace honest men, they terme euery mā that makes con­science of hearing the word, for the build­ing of himself in holy faith) they are nothing but a pack of hypocrites, Iude 20. men that are not to be trusted for all their faire shewes, holy horses, and the like names of disgrace, which hell can inuent: and out of this pud­dle of reprochfull speeches against the lo­uers of preaching, they gather vp filth to cast into the face of preaching it selfe.

This exception, and that which went next before, are so wel like, y ^t they do easily appéere to haue had one father, euen the diuel, who was a slanderer from [Page 65] the beginning: but blessed be God that it is no matter of any great difficultie to discouer, Reuel 2 24. euen the deepenesse of Satan to be meere simplicitie. First then, for this touching the hypocrisie of our hearers, it is but a meere slander; for (to the glory of God be it spokē) there are many of those that reuerence this so much contemned course of preaching, who haue not onely a shew of godlinesse, Tit. 3. [...] Tit. 2 10. but do also feele the power thereof; and are careful, as they be­leeue in God, so to shew forth good works; so that their liues do adorne the doctrine of God our Sauior, yea and (which is the cause of y ^e so great malice of the vngodly) euē reproue the leudnes of the irreligious. Ephes. 5.11. Secondly, suppose it to be so (as it may well, hypocrites mingling themselues with the soundest Christians) that some of those which cary a face of holinesse and zeale, & loue to the word, Ephes 5 11. do notwithstan­ding hold fellowship with the vnfruitfull workes of darknesse, liuing after the lusts of men, 1. Pet. 4 2.3. and running with the wicked to the same excesse of riot; yet who is able to say that euer they receiued any encoragemēt by preaching so to do? Hath that taught them any such matter, and not rather the cleane contrary? Let malice speake, [Page 66] if it be not constrained for very shame to kéep silence. Doth the preacher perswade any man to be an vsurer, an oppressor, a hard dealer, a drunkard, a whoremaster, or the like? Nay it is well knowne, that it testifieth to one & other, 1. Thessal. 4.16. that the Lord is auenger of al such things & that for them his wrath commeth vpon the children of disobedience. Ephes 5 6. These two things, namely the falshood of the exception, and the bad consequence of it, if it were true, may stop their mouthes which vse it: but you told me (as I remember) that there be sundry arguments of this kind. I pray you let vs heare them: no doubt you shal see them all when they are arraigned and brought to receiue their trial at the Tri­bunall seat of Gods word, to be condem­ned for lying vanities, and to be no more able to stand before it, 1. Sam. 5. [...]4. thā the Philistins Dagon could keepe his shrine (though no doubt he was fast nailed to it) when the arke of Iehouah came in place.

The next exception is of a lar­ger scope, and fighteth against you with the generall wretchednesse of this last ge­neration. You shall see it in it owne like­nesse, that you may the better iudge of it. [Page 67] It commonly runneth thus: in former times when there was lesse preaching, and the Scripture was more geason then now it is, the world (they say) was much better, there was more loue, more hospitalitie, more truth, more mercie, more good dealing a­mongst men then is to be found at this day: so that whereas there is now much lawing, much contention, much oppressing, much cruelty, and sinnes of the like nature, al this is layd vpon the backe of preaching: this is the leauen that hath put the whole world out of taste; this is also a peece of Dagon; stump. I make no doubt but the Lord hath furnished you with weapons mightie through him, to cast downe holds, 2. Corin. 10 4.5 and euery high thing that is exalted against the knowledge of Christ Iesus.

I perceiue the Diuell much doubteth the ruine of his kingdome: and therfore though preaching amongst men is thought to be but wind, Ierem 5.13. yet he féeleth his state begin to totter with the power of it, so that he doeth stretch his wit, and set his pollicy on worke, and spareth for no engines to beat downe that which he shal neuer be able to ouerturne. And that as we haue seene hitherto, so I doubt not [Page 68] but we shall further sée it in the examina­tion of particulars. For those elder times (as men call them) first it is to be noted, that it is true indeed that many of those who liued in thē, were in the eies of men very commendable for those morall ver­tues (as they are termed) of hospitalitie, of bountie, of humanity, of plain dealing, & the like: the reason was this, Satan let them alone in these things, because he did hold them captiue at his will in the prin­cipal. Though he doth hate these special­ties in their owne nature, being an vtter enemie to all goodnesse, yet he was con­tent to giue way in those lesser things, so long as he could nuzle them in ignorance of God and of his word, which he well knew was both hold enough for himself, and sufficient inough also to blemish and disgrace all those reputed vertues before God. But now the light of knowledge being come into the world, and spreading it self further by the more common vse of preaching, Sathan secretly perswadeth many, that it is enough for them to haue knowledge, though they neglect practise, & he laboreth also by killing mens care to shew themselues forward in these duties [Page 69] of ciuilitie, to lessen the credit of the Gos­pel, & to haue matter of slaunder against the knowledge of Gods truth. Secondly to speake more specially of this last and worst age of the world: if it be well vn­derstood, preaching may be sayd to be the occasion, though not the naturall cause of the extreame wretchednesse thereof: according as Paul sayth, that sinne tooke occasion by the commaundement, Rom. 7.8.9.13. and when the commaundement came, sinne reuiued, and grew out of measure sinfull. Now the preaching & publishing of the truth, may be sayd to be the occasion of much euill in these last times, in two re­spects: first, because of the fuller discouery of sin: In the dayes of former ignorance many of the same grosse sins were which now are, but either they were smothe­red in the darknesse of the times, or if they were a litle discried, yet they were reputed nothing so odious. But althings when they were reprooued of the light, Ephes. 5.13. became manifest; for it is light that maketh all things manifest: so that now sin be­ing seene more, is thought also to be more; for sinne not espied, is in mens iudgements as no sin. So then partly [Page 70] 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 [Page 71] 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. 1. Corint. 15. [...] 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, Ier. 20.8. 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? Rom. 6.1. shal we cōtinue stil in sin that grace may abound? God forbid. [Page 72] 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. Gal. 5.13. 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 y ^e spirit of God in his great wis­dome, together with the teaching of that point, P [...]. 2.12, 13. 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 y ^e wretched disposition of mans hart, who abuseth the comfortable doctrine of the Gospel, I [...]de 4. 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, y ^t the contempt of much preaching [Page 73] bringeth forth abundance of iniquitie. Isay. 55.1 [...]. 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; Verse 10. because as the raine maketh y ^e 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, 1 Cor [...], [...]5. 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.

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. [Page 74] 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, Rom. 1.26. to giue them vp into vile affecti­ons, Psalm. 69.27. and to lay iniquitie vpon their iniquitie, that they may worke all vncleannesse, euen with greedinesse, Ephes. 4.19. 2. Thessal. 2.10 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.

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.

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 [Page 75] difference euen among those betwixt whom formerly there was the best agree­ment.

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; Math. 10.34. 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, Act. 14.4. 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, Acts 24.5. 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, Acts 17.12 34. Acts 17 4, 5. some cleaue vnto the teachers, some be­leeue and others beleue not, Acts 28.29. and men fall to haue great reasoning among thēselues, [Page 76] there cannot but follow a kind of diuisiō & siding: so that they which in their igno­rance accorded together touching religiō, are by the working of the word sundred, & some become zealous folowers, others malicious oppressors, laboring to stop y ^e passage of y ^e Gospell, Acts 14.10. & to peruert the strait waies of the Lord; & some neuters neither cold nor hot, Reu. 3 16. Acts 18.17. but iust of deputy Gallio his religion, who cared nothing for those things. Matthew 3.12 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, Mathew 25. 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, Ephes. 5 13. 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 [...]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, [Page 77] the thoughts of many hearts be opened, Luke 1.35. 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, Acts. 4.32. Phil. 3.16. Ephes. 4 3. proceeding by one rule, minding one thing; and ende­uouring to keepe the vnitie of the spirit in the bond of peace.

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, 1. Corinth. 3.18 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, [Page 78] and not to be ouerforward as many seeme to be, whose zeale they account rash and heady indiscretion.

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, Prouerbs 3 7. 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: 1. Cor. 1.25. For the foolishnesse of God is wiser then men: and as waxe melteth before the fire, Psalme 68.2 so shall their best framed conceipts vanish at the very name and presence of the Scrip­ture.

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. The allegatiōs of worldly wise men against preaching. 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 [Page 79] 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.

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, Iob 49. Iob 25.6. 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, Psalme 73.8, 9 as to aske of God a reason of his doings. Is it not e­nough that y ^e Lord hath made it knowne vnto vs, 1. Cor. 1.2 [...]. that his will is by the foolishnes of preaching to saue those which beleeue? Rom. 9.1 [...] O Man, who art thou which pleadest a­gainst God? And yet behold a reason, Prouerbs 26.18 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. Verse 12. Looke what reason there was, Io [...]. 6. [...] 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 [Page 80] circumstance obserued, in the cleansing of leprous Naaman but onely this, 2. Kings 5.13. 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, 2. Corinth. 10 4 Ephes 4.11. 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: Psalme 118 23. 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, 2 Corinth. 4.7. to the end that the whole glorie of our conuersion may be his, 1. Corinth 1.3 [...] and that He that reioyceth in the renewing of his mind, and the reclaiming of his soule, may re­ioyce in the Lord, [...] Corinth. 4.7. 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 [Page 81] generall rule, and holdeth in the whole course of our saluation, that Gods po­wer is made perfect (that is, 2 Co [...]th. 1 [...] 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 y ^e litle, which it imagineth to be in it own power, then all y ^t which it receiueth frō 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, 1. Timoth. 3.1 [...] from the first foundation of it in heauen, 1. Peter 1. [...]. (his Election according to his foreknow­ledge) vnto the last perfecting of it vntill the day of Iesus Christ, Philip. 1.6. 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 his mouth, Prouerbs 30 32 and in the truth of his soule may say: Psalme 115. [...]. Not vnto me ô Lord not vnto me, but vnto thy name giue the glory. This is the sum: the reason why the Lord hath thought good to commend the hearing of a Preacher and teacher, [Page 82] aboue other courses, Col. 1. [...]3. for the calling of vs from the power of darknesse into the king­dome of his deare sonne, is, because it ma­keth most for the setting forth of Gods glorie, which is the thing chiefly respe­cted by him, and for which he made all things, Prouerbs 16.4. euen to this very end, that all be­ing of him, and through him, and for him, to him might be glorie for euer. Romanes 11.36 1. Cor. 1.21. If it were left vnto man by his owne wisedome to find out God in the wisedome of God, in the pride of his heart fearing his owne disparagement, he would neuer make choise of preaching, (for we see how the world in the wisedom thereof doth euen scorne it) but he would either drowne himselfe in the puddle of ignorance, as the most do, or else trust to his owne iu­dustrie, as many do, vpon whom this curse iustly falleth, Rom. 1.21 [...]. that they become vain in their imaginations, and when they pro­fesse themselues wise, proue meere fooles, thinking they know much, 1. Cor. 8.1. but yet know­ing nothing as they ought to know. If this reason cannot satisfie those, who wil néeds haue a reason of Gods ordinance, I know not what will satisfie them. Once I am sure, that as many as haue [Page 83] learned the first lesson of Christianitie, to denie themselues, Luke 9.2 [...]. Rom. 12.3 and to vnderstand ac­cording to sobrietie, they wil yeeld to this truth, and by yéelding, no doubt they shal haue comfort. Now whereas we are thought to take too much vpon vs, so of­ten as we endeuor to make knowne the worth and excellencie of our office, it is a méere slander: for I hope we haue lear­ned to preach not our selues, 2 Cor 4 5 but Christ Ie­sus, and to account our selues no more then the Ministers by whom ye beleeue. 1. Cor. 3.5. We confesse the increase to be y ^e Lords: Verse 6. Acts 15.9 16.14 we leaue the purifying and opening of the heart onely to him. God forbid that we should dare (as it were) to encroch vpon the Lords right, Exodus 20 5 Isay 42.8 seeing we know that he is a iealous God and wil not giue his glory to another. This is our opinion of our selues herein, and if any man be so suspi­cious or so hardly conceited of vs, that he will not otherwise be perswaded, let him remember that Loue thinketh not euill. 1. Corinth. 13.5 And yet I must néeds adde this also, that so is the Lord pleased to blesse the labors of painful Ministers in his Church, 1. Cor. 3 9 that he douchsafeth them the name of Gods labourers, nay which is more, workers to­gether [Page 84] with his grace, 2. Corinth. 6.1. 1. Timoth. 4.16 and sauers of them which heare them: The Lord for the gra­cing and crediting of the instrument, and to preserue it from contempt, attri­buteth that to it, which is in his owne onely power to effect. Tel me now, whe­ther this answer doth in your opinion si­lence this grand obiection.

A man would thinke, that this which you haue spoken, should stop their mouthes which are otherwise minded: but yet they do replie and say, that you doe much streighten the grace and po­wer of God, and seeme as it were to tye the working of Gods spirit (which yet bloweth where it listeth) to your tongues: Iohn 3. [...]. as though without preaching, there were no saluation: whereby you seeme also to cut them cleane off from any hope of heauen, which either heretofore haue wanted, or now enioy not the common and ordinary vse of preaching.

It is no wrong done vnto the grace of God, to limit it to those means, which God in his wisedome hath set a­part for the conueyance thereof vnto vs. When Paul was in his daungerous sea-voyage, Acts 27.23.24. in the night there stood by him [Page 85] the Angell of God, saying, Lo, God hath giuen vnto thee all that sayle with thee: yet notwithstanding, when as after­wards, the mariners were about to flie out of the ship, and had let downe the boate into the sea, purposely to make escape, Verse 30.31. Paul said to the Centurion and the souldi­ers: Except these abide in the ship, ye can­not be safe. Did Paule herein streighten the almightie power of God, in saying, there could be no safetie without the staying of those mariners in the shippe? Was the Lords hand shortened, that he could not deliuer, but by the skill & indu­strie of those men? Surely no: but, be­cause Paul knew, y ^t God was not pleased otherwise to giue deliuerance: therefore he said that vnlesse the mariners taried, y ^e company could not be preserued. [...] Damas. [...]. 1. ad Calcem. The learned do thus distinguish of the power of God: it is an absolute power, by w ^t he can do infinite things which he will not do: so Iohn said of him, Mathew 3.9. that he was able of the very stones to raise vp children vnto Abraham. Againe, it is an actuall or a working power, Hoc sol [...] non potest Deu [...], quod non [...] Aug. [...] lib. do Sy [...]. which he executeth in the gouerning of the world and the things therein: now when we speake of the power of God in this sense, [Page 86] it may be truly said, Dei posse velle est, [...]o posse, nolle. Tert. [...]n. Pras. that he cannot vs that which he will doe. So touching preaching, we may say without any re­straint of Gods power, that except there be preaching men cannot be saued: not that God is tied to the voice of man, that without it he cannot saue; but because the Scripture hath reuealed to vs, that these things are linked together with an indissoluble knot, praying, faith, hearing, preaching, sending. There is no praying without faith, there is no faith but by hearing, there is no hearing to beget faith but of a preacher sent, that is furni­shed with gifts frō aboue, for the feeding of the flock of Christ depending vpon him with knowledge and vnderstanding. 1. Pet. 1 2. Ier. 3.15. If it shall be vrged (as me thought you also touched it) that we shal by this, preiudice them who haue either liued & died with­out preaching, or those who enioy it not now: I answer, that it is one thing what God can do where the meanes is wan­ting, another thing what he will doe where the means is supplied. When the people of Israel were in the wildernesse, and were destitute of the vsual helpes of tillage, Iohn 6.31. the Lord gaue them bread from [Page 87] heauen to eate: but as soone as they came into the promised land the Man ceased, neither had the children of Israel Man any more. Iosh [...] 12 Euery man was then to fall to his worke, and not to hope by those extraor­dinary meanes to be releeued. To streng­then the faith of Hezekiah, the Lord sayd to him, Isay 37.10 Thou shalt eate this yeare such as groweth of it selfe, and the second yeare such things as grow without sowing; but in the third yeare, sow ye, and reape, and plant &c. He that (those two yeeres being expired) had trusted to the former cour­ses, neglecting husbandry, out of al doubt he might haue bene starued: and yet be­fore, he that had called Gods power, to furnish them with foode without sowing into question, had bene worthy to be pu­nished. In the beginning of the worlds creation, Gen. 1.3.11.1 [...] 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 [Page 88] 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, Romanes 8.29 Acts 13 48. and who were ordained vnto eter­nall life. And I am out of doubt of it, that in the dayes of Popery in this land, whē the key of knowledge was vtterly taken a­way; Luke 11 52. Ieremie 18.18. and the law perished from the priest, counsell from the wise, and the word from the Prophet; Amos 8 12. 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 y ^e prouerbe is) see day at a very litle hole, & very strāgely came to the knowledge of the truth, some by the sight of some parcels of scripture, some by y ^e 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 y ^e assu­rance of the truth of it, & felt that cōfort, & receiued y ^e sweetnesse by it, that (as the hi­stories of the church make mention) they [Page 89] were contēted to sacrifice their liues, & to spend their best blood to beare witnes vn­to it: which y ^e Lord did, both that it might appeare to all ensuing ages, y ^t he: Is [...]y 1 4. A [...] 3 12 [...]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 Gomor [...]h [...] and withal, y ^t at the day of Christs app [...]e [...]ng, when he shal consume that man of sin with the breath of his mouth, 2. Thessal [...] 8. and abolish him with the brightnes of his coming, he may haue witnesses against him out of all a­ges, both of y ^e 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 wāting to send some, Acts 18.10 Ve [...]e 11. who may continue with them, and teach the [Page 90] of God among them; yet as he sometimes vouchsafeth a Preacher to impudent and stif-necked children, Ezech. 2.4.5. 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 y ^e 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 [Page 91] vsually to turne is backe from the admi­nistration of the Lords Supper, making no reckoning of the cōfort 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, Psalme 42 1. 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, Psalme 27 4. 2. Co [...]th. 4.4. 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 [Page 92] 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 [...]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.

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 [...]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 reasō 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.

Touching priuate reading of [Page 93] the scripture, I am so far from disliking it any way, that with that learned Chrysostome I do alwayes exhort, Chrys. Homil. 3. de Lazaro. 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 y ^e scriptures priuatly. God forbid, Alphons. de Ca­st [...] [...]b 3 c. 6. de [...]. unit. haret▪ 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, Mathew 22.29. Chrys. Homil. 9. in epist. ad Colos. 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 o [...]d: Theodoret lib 5. de corrigend. Or [...]. aff [...]. 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, [Page 94] 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, Hosius de sacr [...] ver [...]a. uid le­gendo. 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, Rom. 1 [...] 14 Eph. 4 12. 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, Acts 9.6. 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 instructiō, [Page 95] 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, A [...]. 10. 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 y ^e most fitting course to put ouer Cornelius to the mini­stery of Peter, Verse 5.6. (Send mē to Ioppa & cal for Simon; he shall tel thee what thou oughtest to do:) to the end that it might appeare, Caluin vpon that place. 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 [Page 96] 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, Iohn 14 12 he that beleeueth in me, the workes that I do he shal do also, Caluin vpon that place. 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, Augu Tract. in Joh [...] Chrys [...] Hom. 12. in Acta. Apost. 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, Acts. 5 15. who cured the diseased with his shadow, which may be thought greater then that of Christ, who healed with the touch of his garment: Mathew 14.36 yet thereby was chiefly meant the conuersion of the world, August. tr [...]c [...]. [...] Ioh 72. Origen. Hom. 6. in Isa. Cyril. li. 9. c. 4 [...]. 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 [Page 97] of sinners, 1. Corinth. 3.7 (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. 2. Corinth. 5.20 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, Ieremie 1.9 Exodus 4.12 thē 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? Hebrewes 1.14 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, 1. Timothy 4.13 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 mē, is in respect of the publike ministery, [Page 98] 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: Chrys. Homil. 3. de Lazaro. 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, y ^e vse of priuat reading for profite after hearing, we haue that me­morable example of those worthy gen­tlemen of Berea, who hearing the Apo­stles preach, Acts 17.11. and receiuing the word with all readinesse, searched the scriptures dayly whether those things were so.

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 [Page 99] 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?

If we preach vnto you any o­ther doctrine then that which the scrip­ture will allow, Gal. 1.8. [...] Chrysost. Homil. 13. [...] 2. Corinth. 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 mē which haue written touching matters of religion, and haue published their wel labored, & zealously deliuered sermons, haue (many of them) set downe the truth of God soundly, and bene the meanes of much comfort to well affected people: but yet, though the doctrine be the same in substance, that is read priuately, & which is publikely deliuered, yet the like fruite cannot follow vpon both. If you de­maund a reason, I can giue no better then that which Christ gaue of Gods re­uealing those things to babes, which he hid from the wise and prudent, Math. 11.26. Euen so it is, because the Lord his good pleasure is such. When the people of Israel were in [Page 100] their iourney to Canaan, and were fed with bread from heauen: we read that if vpon the week dayes any man had reser­ued of the Manna til the morning, it was full of wormes and stanke; Exodus 16.20. but being kept the day before the Sabbaoth vntill mor­ning, Verse 24. it stanke not, neither was there any worme therein. I would faine sée who could giue me any other reason, why the Manna should at the one time corrupt, at the other continue swéete, but onely this: God shewed his power in preser­uing it at y ^e one time, because it was his own ordinance for the better sanctifying the Sabbaoth, and he shewed his iustice in rotting it at the other time, because he had forbidden it, to teach them to depend vpō his prouidence. After the same sort, one man he taking himselfe to be a wise man, & thinking himselfe to be as able to draw good matter out of the books of the scripture, and other writings, as the best Preacher of them all, either contemneth or else neglecteth the publike Ministery. Another, he in obedience to Gods com­maundement, Prouerbs 8.33. VVatcheth dayly at the gates of the Lords house, and giueth at­tendance at the postes of his doores, fra­ming [Page 101] all his priuate readings and medi­tations to the fitting of himselfe for the assembly exercises. You will aske me, why should the knowledge of the former rot (as it were) and putrifie, and become nothing worth, he being a man of good capacitie and vnderstanding, & reading none but sound authors: and the other thriue in knowledge and in the power of godlines, that yet for all that learneth no other doctrine then he findeth in his good bookes at home? I might happily, but ve­rily for mine owne part I will seeke no other answer but this: God hath promi­sed to blesse the latter course, saying, Prouerbs 2.2.5 If thou cause thine eares to hearken vnto wisedome, and incline thine heart to vn­derstanding; then thou shalt vnderstand the feare of the Lord, and find the know­ledge of God. But for the other, because it is a course of mans owne deuising, sauouring of inward pride, therefore the Lord turneth it (as hee doeth all humane wisedome) into foolishnes: 1. Corinth. 1.20 so y ^t the know­ledge so gotten (I meane by another by-way, & not by that old trodē path of hea­ring) either becometh as y ^e Apostle spea­keth, vaine iangling, or els if it be sound, 1. Timothy 1 [...] [Page 102] in regard of the apprehension of truth, yet it swimmeth onely in the braine, and neuer worketh to the renewing and sea­soning of the heart.

There is yet one thing more touching this conceit which men haue, to game more by their owne priuate courses then by the publike ministery, and that is this: men that write, write with great deli­beration and aduice; as for you when you preach, you speake many times at aduen­ture, and nothing so iudicially as do those who commit things to writing. Besides that, 1. Timothy 3.6 many of you are but nouices and yong schollers, whom S. Paul seemeth not so well to approue of. And for these causes, as they must needs be iealous of your iudgement in many things, so neither can they receiue that profit by your preaching, as they may by priuate reading.

Alas, a poore excuse: it is true, if men write as they ought, they write with iudgement and heedfulnesse: and so do they also preach with good aduice, who haue learned to feare him, that hath said, Ier. 41 10. Cursed be he which doeth the worke of the Lord negligently. I will not go about to patronise the negligence [Page 103] and carelesnesse of any man: I wish we would all studie to shew our selues ap­proued vnto God, 2. Timothy 2.1 [...] workemen that neede not be ashamed, diuiding the word of God aright: 1. Corin. 3.13, 14 that so when the fire shall trie euery mans worke of what sort it is, ours may abide. Yet this I will say, that if you compare like with like, that is, sound writers with sound preachers, you shall find the sermons of the one fra­med with as good iudgement, as the bookes and writings of the other. And if that be a commendation (as I see no reason but it should) for a mans labors to smell of the candle, Olere Lucernam no doubt you shall perceiue euen the ordinarie exerci­ses of painefull and conscionable Prea­chers to sauour of as much art and in­dustrie, as the treatises of your most iudicious and grauest writers. Ne­uerthelesse, because as the Scripture sayth, In many things we slippe all, Iames 3.2. both Preachers and writers, both readers of bookes and hearers of sermons, there­fore there is a necessitie of care and iudgement in those that seeke to reape benefite by other mens labours, that like bées they may sucke out the best and [Page 104] sweetest, and most wholesome doctrine from them both. Now for the youth of many Ministers, which men (as you say) pleade, and seeme also to ground their conceit vpon the scripture: I an­swer: first, that it is greatly to be lamen­ted to sée the ouerforwardnesse of many young men, who not considering the weight of that holy calling, do sodainly thrust themselues into it, and vnder­take (as the saying is) to teach others, Prim ad docen­dum, quàm ad discendum. before they themselues are well instru­cted; so that I do verily thinke, there are not at this day more nouices and pu­nies of any profession, then there are of the ministerie. And for the preuenting of this euill, were those decrees of the auncient Councels, Con. Carth 3. c. 4 Cons. Agat. c. 16 Con. Totes. 4. c 17 which set downe a certaine age, before which a man was not to be admitted to the office of a Mi­nister or Bishop in the Church. Se­condly, I adde this withall, that the gra­ces of God are not to be limited to any age. It was a good distinction of the Heathen man, Arist. [...]th. lib. 1. betwixt a yong man in yeares, and a yong man in conditions: It is not méete that yong men should say with Elihu, Iob 32.7. The dayes shall speake, [Page 105] and the multitude of yeares shall teach wisedome. And yet it must be remem­bred which is also there noted, Verse 8.9. that it is the inspiration of the Almightie which giueth vnderstanding, and that the aged doe not alway vnderstand iudgement. Young Dauid by the studie of Gods word, Psalm. 119 100 may come to vnderstand more then the auncient. Paul biddeth Timothy that no man should despise his youth. 1. Tim. 4 12. If we shall distinguish the age of man, La [...]rs. lib. 8. [...] vita Pythag. according as some Philosophers did, then Timothy could not be aboue fiue and twentie when Paul so wrote vnto him. Chrys. obser­ueth that Paul sayth not vs [...] but [...] Touching the place it selfe (that a Bishop must not be a young scholler) it must not be vnderstood of a yong man in yeares, but of one lately 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 [Page 106] 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.

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 [Page 107] 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?

I say, it is a hard matter for those men to come to amendment out of the snare of the diuell, 2. Timothy 2.26 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, 7. Corinth. 4.6. 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, [Page 108] 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, Ieremy 15 16. and they estéeme of it to be euen as it is, Rom. 1.16. 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, Iohn 7.48. 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, Maior pars vin­cit meliorem. the greater part is too hard for the better part. There was a voyce put vp for making a golden calfe, Exod. 32. and there was not one [Page 109] against it. There was a voyce, what should be done with Iesus, and all cryed, Crucifie him. Another was, Mathew 27. whether God should be God, 1. King. 1 [...]. or Baal should be God: and none held with God but Eliah. S. Augustine saith, Aug in Psal. 12 [...] [...]. Nava [...] 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: Luke 12.32. 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, Mathew 26.33 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, Phil. 3.13. and an [Page 110] endeuouring a mans selfe to that which is before, Non quid egeris, sed quid supersit curandum: si di­xisti sufficit, de­fec [...]sti. 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, Mathew 25.29 euen that he hath shall be taken away: but in another of the Gospels it is said, Luke 8.18. 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, Vbi incipis nolle f [...]ri melior, the defi [...] esse bonus. 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, 1. Peter 2.2. Verse 3. 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, [Page 111] or in the zealous profession and practise of religion.

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, Ecclesiast. 7.18 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.

It is a good rule of the learned, Augustine. 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 may seeme) which is in the world: Verse 17. There is (saith he) a iust man that perisheth in his iustice, and there is a wicked man that continueth long in his malice. Now to represse the rash headinesse of mans dis­position, which is ready to censure Gods courses at pleasure, the wise man addeth this, Be not thou iust ouermuch; that is, Beware thou take not vpon thée, vnder pretence of iustice, to charge these cour­ses of Gods prouidence with iniustice. [Page 112] It was an error we know, Psalme 73. that Dauid by his owne confession had welneare fallen into. And Ieremy the Prophet, craued leaue of God that he might talke with him of his iudgement: Ieremy 12.1. he could hard­ly at the first satisfie himselfe in it, how God could be iust, and yet suffer them to be in wealth that rebelliously trans­gresse. This taxing of Gods procéedings in the gouerning of the world, is (I take it) chiefly forbidden in this precept, Be not iust ouermuch: and this to my seeming is the meaning of that place: howso­euer it be taken (as I know some other­wise interprete it) yet I am sure it con­demneth not that warie and zealous course in the practise of Religion, which though the world is pleased to call ouer­holinesse, Ephes. 5.15. [...] Gal. 6.16. yet I am well aduised the scripture vrgeth, bidding vs to walke circumspectly or exactly, and by a rule, and to abstaine from all appearance of euill. 1. Thessal. 5.22

The Lord in his mercie ena­ble vs so to do: for surely the wicked and vngodly, as they are bold in euill, so that the very triall of their countenance testifieth against them, Isay 3.6. Deut. 29.19. so also they do adde drunken­nesse [Page 113] to thirst, labouring to grow to a kind of perfection in vngodlinesse. And there­fore great shame shall it be for vs, who professe to know God, Tit. 1.16. to waxe cold and faint hearted, and timorous in the duties of pie­tie, Psalme [...]4.7. and not to striue rather to go from strength to strength, and to increase in holi­nes, as fast as prophane godlesse men thriue in iniquitie.

I haue hitherto (as farre as my experi­ence in obseruing, and my memorie in recounting hath enabled me) propoun­ded vnto you the seuerall obiections a­gainst preaching, vrged ordinarily by three sorts of men; the grossely ignorant, the wretchedly prophane, and the worldly wise; and you haue (I thanke you) opened vnto me the blindnesse of the first, the vilenesse of the second, and the vanitie of the last. The contentment that I haue re­ceiued by your discourse hitherto, ma­keth me to presume further vpon you, and to request your patience in hearing, and your skill in resoluing some exceptions made by a fourth sort of men: last in order, but not least in argument, be­cause they are by education learned, and by profession (some of them) Mini­sters [Page 114] and Preachers, and yet do not al­together fauour those courses of prea­ching, which some do magnifie so excee­dingly.

Non audeu scri­bore contra Epis­copum commu­ [...]nis m [...]a. Hieronymus ad Augustin. pl [...]s omnibus & amanda & prafe rendaest veritas. Dyonis. Alexan.Neighbor (to say nothing of my dutie) I am bound by my promise to endeuor to satisfie you: and howsoeuer I am of Hieroms mind, & am vnwilling to oppose my self against any learned men of mine owne profession, least I should séeme desirous of contention: yet because the truth is to be preferred before all o­ther respects, Iob 32.22. and to giue titles is a thing so dangerous, therefore I will forget all things which might hinder me in frée speaking that which in my conscience I am verily perswaded is the truth, and wil set before me only the glory of God, and the common good and benefite of his Church.

The exceptiōs of some see­ming learned. Being then assured of your readinesse, I will tell you what I haue mar­ked partly out of the speeches, partly out of the sermons of some that are reputed learned men: I am no scholler, and therfore you must not expect any precise order at my hands; yet to my seeming their excep­tions are either against preaching it selfe, [Page 115] or against the maner of it, as by some it is performed.

Your methode is good enough: But do you know any professing the mi­nistery, which do vtterly mislike and dis­allow preaching?

I do not say so: for they who are the most eager in this matter, if you fall to reasoning with them, cannot for shame but say, that preaching is the most ordinary and vsuall meanes which God v­seth to worke by in the hearts of the hea­rers: and againe, that preaching doeth pro­fite more then reading. And yet for al that, in their ordinarie discourse they make knowne their opinion thus, that the word of God is as effectuall when it is read, as when it is preached, and that reading is preaching.

Certainly I cannot but mar­uell, that men of learning and pro­fessed Diuines, should vndertake the maintenance of such an opinion, yea though it were but for their credits sake: for put this case, that in y ^e vacancie of an Ecclesiasticall preferment, there were ioynt suters for it, a man of note & quali­ty, that hath spent many yéeres in study, [Page 116] and runne through the whole circle of sciences, and is graced also with degrees of schooles, the testimonie of his desert: and another, an ordinary fellow, that hath had but reasonable breeding, and no seasoning but in a countrey schoole, and therefore is able to do little perhaps saue onely reade faire, and go by his Ru­bricke: thinke you that your Vniuersitie scholler would not think himself greatly wronged, and grow into a maruellous discontentment if that other should be preferred before him? yes doubtlesse: he would renew that old complaint of Sa­lomons, and say, Folly is set in great excel­lencie, Eccles. [...]0.6.7. I haue seene seruants on horses, and Princes walking as seruants on the groūd. He would say, it were enough for such a one as he, if he were appointed to some lower office in y ^e church, 1. Sam. 2.36. where he might ca [...]e a morsel of bread: and that if he were so well prouided for, as was Michah his Leuite, Iudg. 17.10. with ten shekels of siluer by the yeare, and a sute of apparell, and his meate and drinke, surely then he were as well preferred as he deserueth. Like to these, would be the priuy thoughts of a wel de­seruing scholler, being disappointed of [Page 117] his hoped preferment, by so vnworthy a competitor. And for mine owne part, I thinke him to haue very iust cause so to complaine. But yet this being held for a truth, that reading is as effectuall as preaching, and that an ordinary man may doe as much good, saue as many soules, draw as great a multitude to hea­uen with his distinct reading, as the o­ther with al his vniuersitie learning and long labored for Diuinitie, surely then the scholler hath no reason to thinke him self wronged in missing his preferment: for why should there be a disparitie in re­ward, where there is no great precedēce in respect of the possibilitie to do good in Gods Church? So that I say, me thinks if it were for no other cause, yet men of learning and Preachers by profession, should neuer go about to equal bare and naked reading vnto preaching.

This may perhappes be some reason in policie; but I hope you haue some better proofe 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 [Page 118] your owne priuate credites sake, that you may be the better esteemed.

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.

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.

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 y ^e 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 [Page 119] places & parishes where there hath bene onely reading, and of those which haue bene furnished with a setled preaching Minister, 2. Tim. 2.15 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, 1. Cor. 14.20. popish, superstitious, heathenish, in one word, to speake with the Apostle, Ephes. 4.17.18. 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, Gal. 6.6. 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, 1. Cor. 9. [...] euen the conuer­sion of soules, comfortable knowledge & [Page 120] 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, Ephes. 6.4. Palem 2. & 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 y ^e ministery of the word, assuring them that are called to that office, that the faithfull discharge of their duty shal be rewarded with affli­ction, 2. Tim. 2.3. Iohn 16.33. Iohn 15.19. Mat. 5.11. 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 [Page 121] 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 y ^e 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 y ^e 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 [Page 122] 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, Isay 66.2. Psalme 25.14. & 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, Tit. 1. [...]. which is according to godlinesse, 2. Tim 3.5. & 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, y ^t 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. Cic. de Oras. lib. 1 If a mā (saith the heathen Orator) come into a ward­robe, where many rich garments are fol­ded vp together in a narrow roome, it [Page 123] cannot so satisfie him, as if y ^e 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 y ^e word being vrged and pressed by preaching, to be far more powerful, more piercing, more ma­iesticall, more awaking the conscience, Heb 4.1 [...]. more entring through euen vnto the diui­ding asunder of the soule & the spirit, more discerning the thoughts and the intents of the hart: and this is my first reasō fetched frō experience, against which there can be [Page 124] no disputing: for it is in vain to go about to perswade a man that y ^e thing is not so, w ^t he by obseruatiō hath stil foūd to be so.

I haue wel marked your speech, & duly considered the course of your argu­ment: and as I am wel strengthened by it in that good opiniō which I haue alwaies had of preaching, so I am glad of one thing which I obserued in your discourse, namely that you seem not altogether to condemne reading, nor to desire the banishing of it out of the Church. I can tell you, it is com­monly said that you and others such as you are, do mislike the reading of the scriptures.

God forbid that I or any man should hold so grosse an error, as to con­demne a course of that antiquitie: Acts 15.21. Acts 13.15. [...]. Moses was read in the synagogue euery Sabboth day; & there was the lecture of the Law & Prophets. Luke 4.16. And our Sauior Christ coming into y ^e synagogue on the Saboth day, stood vp to reade. B [...]cer vpon E­phes. ca 4 And for mine owne part, I a­grée to the opiniō of a learned man of our later times, that reading of y ^e holy scrip­tures in the congregation is good, to that end, that the phrase & maner of speaking of y ^e scripture, & the scripture it self might be more knowne & more familiar to the [Page 125] people: and I confesse also with him, that by that meanes the iudgment of the peo­ple is confirmed in al points of religiō, so that thereby they are made able to iudge of the interpretation of the scriptures, & of the doctrine taught them by their own teachers or others: all this I willingly acknowledge. And howsoeuer mē are dis­posed to interpret it, yet y ^t which is spokē in the praise of preaching, tendeth rather to the countenancing then to the disgrace of reading: for he who obserueth it shall find, y ^t none in priuate examine the scrip­ture more carefully, none in publike hear it read more respectiuely, then those whō preaching hath taught to see y ^e excellency of Gods word, & the worth of y ^e scripture.

You haue done very well to make knowne your iudgement touching the reading of the scripture; for the conceit that you think basely of the word read, is a great preiudice to you in many places, and in many mens opinions. If it please you, come now I pray you to your secōd reason.

The second reason which I haue for the maintaining the efficacy of prea­ching aboue reading, is grounded vpon the abilitie to preach, which the Lord [Page 126] requireth in euery Minister. For this being taken for graunted, that the Lord would both in the riches of his loue, and the depth of his wisdome set downe that course which should be most for the be­hoofe of his Church: it must néeds follow that if he haue not thought it sufficient for a Minister to be able to reade, but to performe some further dutie of instru­cting, then surely there is something more in preaching then in reading, and more profite like to folllow by opening the text, then by bare propounding it.

Your reason is good, if you be able to proue it; for it seemeth to some a hard doctrine, to say that God requireth euery Minister in the Church to be able to preach, and therefore I wish you may be able to make it good.

[...]. Bas. ep. 80How hard soeuer and incredi­ble it may séeme to some, yet I doubt not but to proue it, especially if we will be content to stand to the iudgement of the scripture, 2. Pet. 1.19. [...]. Epip. Hae. 76 [...]. Basil. de Spirit [...] sancto. cap. 1. and to that sure word, as S. Pe­ter calleth it; endeuouring by a reuerent kind of examination, to search out the se­cret and hidden meaning of Gods spirit. And first of all, I will place in the front [Page 127] as it were of this proofe, that worthy place in the tenth chapter of the Epistle to the Romanes, How shall they beleeue in him of whom they haue not heard, and how shall they heare without a Preacher, and how shall they preach except they be sent? The summe of the place is this: that the hearing of a Preacher which is sent, is the ordinary meanes ordained of God to beget faith. From thence ariseth ano­ther point: that he whose ministery must be the meanes and instrument to beget faith, must be a man sent; for How can they preach except they be sent? onely that man is a preacher, which is sent. Now if we shall examine what it is to be sent, it will appeare to be true, that a suffici­ent minister to cal Gods people, must be a man of better qualitie then a bare rea­der of the Scripture. To be sent there­fore is this, to be appointed and depu­ted of God, and (as the Lord speaketh of Ieremie) sanctified, Ieremy 1.5. [...]. Rom. 1.1. or (as Paul say­eth of himselfe) put apart to that seruice. Were it not now a presumptuous and ouerbold imputation of a certaine disso­lute carelesnes vnto the wisest and most prouident God, to say or thinke that he [Page 128] would put any man in his seruice, 1. Tim. 1.12. Ephes. 4.12. for the worke of the ministery, vnlesse the same were so gifted and qualified, as is méete for the discharge of so weighty a busi­nesse? Prouer. 26.6. Salomon sayth, that He that sen­deth a message by the hand of a foole (that is, of a man vnable to deliuer the tenor of his message, and to open it to him to whom it is sent) is as he that cutteh off the feete. It is as if he should bid a man go, and yet chop off his feete wherewith he should trauel. A Prince purposing an ambassage to another Prince, thinketh it not enough that the man whom he wil employ in that seruice, be able to ca­ry his errand written in a paper, and faithfully to deliuer it according to dire­ctions (for that euery ordinary Currer and common Post may do) but he ma­keth choise of one that hath had the best bréeding, a man of good vnderstanding, of good discourse, of good behauior, and of no lesse discretion, who is in these re­spects able to debate and manage those great affaires, as may be most for the behoofe and honorable aduantage of him that sendeth him. Shall we thinke God to be lesse carefull for the businesse of his [Page 129] church, then earthly Princes be for their State causes? Shall a man of the best qualitie be sought out for the carying of a message from one man to another? and shall one of the meanest sufficiency haue the ministery of reconciliation be­twixt God and man giuen vnto him? 2. Cor 5.18. God forbid. Let all these things then be put together: First, that he whose mi­nistery shall be the means to breed faith, is a man sent, which the text auoucheth. Secondly, that to be sent, is to be gifted in that measure, as is agréeing to the waight of so great a calling, which cōmō sense will not suffer vs to deny. Thirdly, that to be able only to reade y ^e scripture, is a common gift, and a facultie of no great note, which euery man wel know­eth. Let these things I say be put toge­ther, Eccles. 4.12. and you shall find them as a three­fold cord, not easily broken, building vp and strengthening this truth, that the man not graced with any more then the power to reade, is not the Minister ap­pointed by God for the working of faith in the hearts of his people. Againe, to presse this place yet further, this is the constant doctrine of the scripture, that [Page 130] no Minister can haue comfort in the day of the Lord, but onely he who is able to say with Ieremie, Ieremy. 17.16. I haue not thrust my self in for a Pastor. For wo shall be vnto those of whom the Lord shall say, Ieremy 23.21. I haue not sent these Prophets, yet they ran. So that it standeth euery man vpon, who desi­reth that worthy worke, 1. Timothy. 3.1. the office of an ouerseer in Gods Church, to be wel assu­red of his calling, least in the day of sur­uey it be said vnto him as was said vnto the guest without the wedding garmēt, Friend how camest thou hither? Mathew 22.12 Or as to the wicked in the Psalm, Psalme 50.16. What hast thou to do to declare mine ordinances, that thou shouldest take my couenant in thy mouth? Now, by what meanes can a man know himselfe to be sent and called of God to the seruice of his church? there is no reue­lation to be looked for, neither is it to be expected that God should call by some immediate voyce, as he did y ^t Prophets, or as he did Paul: Acts 9. & yet there is a meanes and course as certaine herein, as if the Lord should say directly by a voyce soun­ding in our eares, Go, behold haue not I sent thee? It is in this matter, as it is in that of election. A man that is carefull [Page 131] (according to the rule of the holy Ghost) to make his calling and election sure, 2 Pet. 1.10. must not presume to search the vnsearchable counsels of God, neither yet waite for some speciall intelligence from heauen, but he must enter into his owne heart, and rise vp by degrees from the fruites of sanctification to his being iustified, from iustification to his effectual calling, from thence to election, and from all these con­clude eternall glorificatiō in Gods king­dome: this is a sure course, to be led by the streames vp to the well head. Not much vnlike is the course in iudging of a mans calling to the ministery. I may in some sort apply the spéech of Paul in another case to this purpose: Rom. 10.6. Say not thou that affectest the ministery, who shall ascend vp into heauen, to assure mée what is Gods purpose touching mée: for there is another way, The te­stimonie of thy being sent (if thou art sent) is neare thee, euen in thy mouth, and in thy heart. Inquiry must be made by a man in this behalfe, [...]. 2 Corinth. 3.6. in what measure God hath fitted him to be a minister of the new Testament. Now may a man with a safe conscience, or [Page 132] with any good ground make himselfe beléeue that God hath sent him, and called him to the ministery, because he is able to reade distinctly the text of holy scripture? Can this one facultie be a suf­ficient testimonie to a mans owne soule, that he is one of the appointed labourers for Gods haruest? Mat 9.33. Shall a man aduen­ture to vndertake the cure and care of soules vppon so slender preparation? Surely (for as much as I can conceiue) the doctrine of the Scripture, describing the office of a Minister, is against it. This vse I haue made of this place: the summe is this: the ordinary meanes to beget faith, is the hearing of a Prea­cher sent, that is, so furnished with gifts sutable to his calling, that both in re­spect of the tenor of his message, and his abilitie, [...]ol. 1 27. to manifest the riches of the glorious mysterie of Christ, Rom. 10.15. his very feete may deserue to be called Beautifull: but neither is bare reading to be numbred among those gifts which might argue a man to be sent, neither is it safe for any man to aduenture vpon no better sufficiencie. Therefore there is more required in him who must be heard for [Page 133] the breeding of faith, then the naked facultie of deliuering to the people out of a booke the letter of the Scrip­ture.

But by your leaue sir, that which you speake touching sending, I feare me how it will be well taken: for hath not the Church the power of sending and calling to the Ministery? If then a man able onely to reade the scripture, be by the Church appointed to that office, is not that a suffi­ent warrant to him in this case?

The calling by the Church, I acknowledge to be so necessary, that without it (a setled forme of Church go­uernement being established) no man is to be reputed a lawfull Minister, though he be otherwise of neuer so great suffici­encie. God I know calleth men extraor­dinarily sometimes, as namely, in the first founding & planting of the Church: so were the Apostles and Euangelists called: and when the Church of God is defaced, & an vniuersall Apostasie spread ouer it; so it is thought they were called who restored the sinceritie of religion, after the long night of Popery. But this extraordinary kind of calling neuer ta­keth [Page 134] place but when ordinary calling faileth. Now though the calling and al­lowance of the Church is necessary, yet it is not sufficient to the being of a mini­ster. The office of the Church is onely to approue, it is God that maketh a mini­ster. And therefore the Church is tied to a law, 1. Timoth. 5 22 1. Timoth. 3.10. to lay hands sodainly vpon no man, but to proue first, and to vse a very precise examinatiō before they separate any mā to the office of a minister. The Churches duty is to search out what men the Lord hath chosen, [...]. Act. 1.25. to take a part in the ministra­tion. I know there may be an error com­mitted herein, and men in their choises and elections may be deceiued. It fareth many times with the gouernors of the Church, as it did with Ioab in the campe. When Absolom was slain, 2. Sam. 18. & the army of those which ioyned with him in the con­spiracie was ouerthrowne, Ioab was purposed by a messenger to informe Da­uid of the successe of the battel: hereupon one Ahimaaz offered himselfe to be the carier of tidings: Ioab put him backe, ta­king another, one Cushi to be the fitter for that seruice. Ahimaaz notwithstan­ding continued to importune Ioab, What [Page 135] (I pray thee) if I run also after Cushi? And againe, Yet what if I runne? and neuer left vntil he had obtained licence to run also. Hauing gotten this leaue to run, he ran by the way of the plaine and ouer-went Cushi, and came first to Dauid, and made wise, as if he could haue told great ti­dings. But when the King came to par­ticulars, then he was silent, I saw a great tumult, but I knew not what. The case so standeth many times in the church. [...]. Heb. 13.7. The spiritual Ioabs, the leaders of Gods peo­ple, intend perhaps to send none but Cu­shies, men of whose faithfulnesse and suf­ficiencie they haue good experience: but yet happely some Ahimaaz or other, some that might well stay to beare tidings a­nother time, steppeth in and putteth for­ward himselfe, and by importunitie pur­chaseth that which otherwise desert could not obtaine, and so runneth by the way of the plaine (that common and too much troden path of Symony) and ouergoeth the worthier; and being first come into the face of Gods Church, séemeth to be able to bring out of his treasure, Mathew 13.52. things both old and new. But if you grow with him into particulars, you shall find him [Page 136] like the guest in the Gospel, Mathew 22.12. euen speech­lesse, so that he must be fain to stand aside till Cushi cometh to resolue you. Thus I say an error may happen, and an ouer­sight may be committed euen by the best Ouerseers. But when this negligence be­commeth a custome, and it waxeth an or­dinary matter, 1. Kings. 13.33. to make of the lowest of the people Priests of the high places, so that in a maner who will may consecrate himselfe, then a man may well crie with Dauid, It is time for thee Lord to worke: Arise, Psal. 119.126. Psalme. 10.12. O God, and lift vp thine hand. And how feareful a thing it is, for those which willingly suffer it, may appeare by an example not much vnlike. 1. Sam. 16. God sent Sa­muel to annoint one of Ishai his sons, to be King ouer Israel: Samuel séeing Eliab, because of his countenance & the height of his stature, said, Surely the Lords an­nointed is before him. The like conceipt had he of the rest of his brethren: but yet he receiued still a secret information, The Lord hath chosen none of these. Put case that Samuel notwithstāding this directi­on giuen him, had tooke the horne of oile and annointed some other beside Dauid, had it not bene great contempt to haue [Page 137] proceeded contrary to commaund? So in this case, they to whom the office and functiō of laying on of hands belongeth in Gods Church, when the Lord shall say expressely in his word, I haue not chosen this man, he is not gifted for this weigh­tie businesse: if they for all that shall giue the outward allowance of a Minister to him, whom in their certaine knowledge God hath not graced with gifts sufficiēt for the calling of a Minister, what pu­nishment in all likelihood ths rashnesse is liable vnto, I leaue it to euery mans conscience that feareth God to examine. And I pray God giue them whom it concerneth hearts to consider it.

I ioyne with you in your good desire: and yet perhaps men of place may pleade a kind of necessitie, to admit men of no better sufficiencie, there being not that store of learned men and Preachers, to furnish euery seuerall congregation.

What is to be borne withall in cases of ineuitable necessity is one thing, & what is to be permitted when the good means is not wanting is another thing: for this our land, first I think there was neuer any trial taken, whether the num­ber [Page 138] of learned men were proportionable to the tale of seuerall parishes: Secondly the Vniuersities are like to the market place, in which stand many of good qua­lity, Mathew 20 6, 7 of whom if you demaund Why stand ye here? they wil answer, Because no man hath hired vs. And the seuerall colledges, be (as it is said of the téeth of the spouse) like a flock of sheepe in good order, Canticles 4.2. which go vp from the washing, which euery one being out twins, and none is barren among them. Ephes. 4.8. Thirdly, the scripture telleth vs, that Christ ascended vp on high to giue gifts vnto men: why then should we think his hand so shortned, as that it should be déemed vnpossible to furnish this whole Church with preaching Ministers? Fourthly, if that be true which some say, that there are more learned men in En­gland then in all the reformed Churches of Europe besides, then there is no cause to plead any such necessitie. And therfore I account that as a colour rather then any argument.

I feare me sir, I haue too much interrupted you: I pray you therefore pro­ceed in your proof of this point, that there is a necessitie layed vpon euery Minister [Page 139] that shall vndertake the cure of soules, to be able to do more then barely to reade the holy scriptures vnto the people.

The next reason which I haue to strengthen this principle, is grounded vpon this, because I find by the scripture that it is a matter of very great difficul­tie to be a good Minister. There are two things principally required in a mini­ster: the one, that he be able to exhort with wholesome doctrine: the other, Tit. 2.9. that he haue skill to improue them that say a­gainst it. Whereto agreeth that saying of Augustine, Ve [...]tat [...] prop [...] ­gnator & [...]rro­ [...] expugnator. Aug de Doctr. Chr. lib 4. cap. 4. 1. Corinth 3.9. that He must be a maintainer of truth, and a withstander of errour. For which cause the spirituall builders in Gods building, which is his Church, are not vnfitly compared to those who builded the temple in Nehemias his time, N [...]hem. 4.17. who did the worke with the one hand, and with the other held the sword. It is a shame for a minister, if it shall fall out with his spirituall worke as Tobias the Ammonite sayd in scorne of the reedified City and Temple by the Iewes, Nehem. 4. [...] Al­though they build, yet if a Fox go vppe he shall euen breake downe their stonie wall. So, I say, it shall be a blemish to a [Page 140] teacher in Gods Church, if he shall build so weakely that those foxes, Canticles 2 15. those little foxes (of whom the spouse complaineth) shall be able by & by to breake downe the building. Well then, let any man consi­der either of these two, and tell me whe­ther it be not a matter of very great dif­ficulty in any good measure to performe it. Isay 50.4. The Prophet I say sayth, that the Lord had giuen him a tongue of the learned, for y ^e one péece of seruice, that he might know to minister a word in time to him that is wearie: and yet this is but one branch of a Ministers office. If we shall adde to it other particulars, such as are wisedome in admonishing, courage in reprouing, soundnesse in opening the treasure of the holy text, discretiō in applying according to times & persons, with the like, which are required of euery Minister in his place: then we cannot but yeeld, that he had néed to be able to do something more then reade, 1. Timoth 3.15. who shall seek to behaue him self in the house of God as he ought to do. Now for that other part, Titus. 1.10.11. which standeth in stopping the mouthes of vaine talkers and deceiuers of mens minds, which op­pose them selues against Gods truth: [Page 141] it is (as Augustine well sayth) a matter requiring more painefull and plentifull learning, Operosioris, vbe­rior [...] (que) doctrina. Aug. in Euch. ad Laur. as shall appeare to him that shall consider either the multitude of false opinions, or the quality of those which do defend them. For the multi­tude, this is a cleare case, that whereas euery former age hath brought forth some one or moe, to the disturbance of the peace of Gods Church, and to the ex­ercising of the best learned that each time could affoord, all these are flowne together into this last age as into a com­mon sewer. So that there is not any er­ror which the former times knew, and withall condemned to the pit of hell, but this our age hath raked it vp againe, and set (as it were) a new glosse vpon it, and made it by addition much more dan­gerous. Besides, we haue Popery, which is a fardle of heresies, and the very com­pound of all the rest. Now for the quality of those which are the patrons thereof, (of Popery especially) it is well knowne that though they haue among them, as it was said of old, many woodden priests, Lignes Sacerdo­tes. Boniface. all whose learning hangeth at their gir­dle in their Portuis, yet they which in [Page 142] these our times haue put forth them­selues to support the drouping and de­caying kingdome of Antichrist, are no punies, but many of them men of ex­cellent wits, deepe learning, and vn­wearied industry: by their writings, and bookes, and disputations, making good the saying of our Sauior Christ, Luke 16.8. The children of this world are in their genera­tion wiser then the children of light. Now then to discouer the force of my intended reason, I draw it to these heads: first, I know that whosoeuer should vndertake out of the scripture to describe the office of a Pastor, he cannot without a palpa­ble betraying of the truth leaue out these two things which I haue named, the a­bility to teach the obedient childrē of the Church, and the skill to oppose himselfe against the enemies of the Church. Se­condly, this I know also, that he that shall either by discourse examine, or by personall eperience try the difficulty of well performing these duties, will say with S. Paul, [...]. 2. Cor. 2.16. On [...] est vel ipsis Angel [...] formi­candum Ber [...]. VVho is sufficient for these things? and acknowledge with Bernard, that the ministery is a burden, which the Angels themselues may wel tremble at. [Page 143] Thirdly, I am as cléere in this, as in any of the two former, that there is no such difficulty in the faculty of reading, which as it is the first step to learning, so it is of all other things incident to a scholler the most easie. So that, seeing to hold opi­nion, that an onely reading Minister is a sufficient Minister, maketh that calling of all other the most easie, which in it own nature, as it is described to vs in the scripture, is most laborious, requiring so studious preparation to it, and so great intention & diligence in the performance of it, I must needes settle my selfe vpon this point, & perswade others also to it, that there is more required in a minister of the new Testament, then to reade the scripture, though I still hold that a part of his duty, and (as I haue sayd before) a matter very behouefull for the spirituall benefite of Gods Church.

I could easily agree to that which you haue said, onely this doubt something stayeth me: if you hold no man a full Mini­ster, except the same be able to preach, what shall we think then of the sacraments administred by such; how can they be true sacraments if such be no true Ministers?

Colum. Iust. lib. 4 ca. 15 sect. 16.For answer to that doubt, first this is a true and a receiued rule, that a sacrament is not to be estéemed by the hand of him which administreth it: neither doeth the dignitie of the deli­uerer, adde worth to the sacrament, nor the indignity lessen the true nature of it. Secondly, he which hath an outward calling by the Church, though happely he be vnworthy and vnméet for the place whereto he is called, yet he is to be repu­ted as more then a priuate man: and therefore because by the appointment of the Church he standeth in the roome of a right and lawfull Minister, if there be no fault in the substance of the action of ad­ministring, the sacraments are true sa­craments, though the party executing that office be not altogether so allowa­ble. The Scribes and Pharisées, who were the Doctors of the Iewes, many of them were of other Tribes then of the tribe of Leui, and crept in by corruption and bribery into those places, and were of vnsound iudgement in many things, as many easily be gathered by the story of the Gospell; yet our Sauior willed his Disciples to heare them, because they [Page 145] sate in Moses chaire. Mathew 23.2.3 Their entrance was naught, yet their ministery was to be e­steemed, so long as they failed not in the substance thereof. And this (I thinke) may resolue you for that matter.

I will rest satisfied with this answer, til I shal find either by mine owne priuate meditation, or by conference with others (better skilled in these points then I) what further to reply. I desire to heare you yet further in this matter, touching the ne­cessitie of preaching in a Minister.

I am very willing to procéed, onely I would haue you to remember what I sayd at my first entrance into this matter, namely, that I would stand onely vpon proofes of Scripture. S. Augustine sayth, Epist. 263. that that was the auncient order of disputing, to haue the bookes of holy scripture by, and to stand to the triall thereof. And therefore it was an excellent & memorable course of Constantine the Emperor, Theodor. [...]. 1. c. 5 who com­maunded the Fathers met together in the Councell of Nice, to refer that great controuersie then in hand, touching the Godhead of Christ, to the decision of the Scripture. And it is Gods owne voyce [Page 146] that we should to the law, Isay 8.20. and to the testi­monie. Wherefore wishing you to looke for no proofes from me, but such as are fetched out of the scripture, I set this downe as my third reason, that whereas the Lord made very good prouision for the maintenance of those who were to minister about holy things, I find not either in the old or new Testament that any were prouided for by such allowāce, but onely such as were able to instruct the people by opening and expounding the law. The office of the Leuites in the old law, Deuter 33 [...]0. stood vpon two things, one was to put incense before the Lords face, and the burnt offering vpon his altar; therein they were the peoples mouth vnto God: the other was to teach Iaakob Gods iudgement, and Israel his law: in that they were Gods mouth vnto the people: for this cause it was the ordinance of God (according as I noted to you the place in the beginning of this conference) that the Priestslips should preserue knowledge, Mal. 2.7 and they should seek the law at his mouth: for (sayth the text) he is the messenger of the Lord of hoasts: that is, one appointed to be the opener and declarer of the will [Page 147] of God among the people. And lest any man should thinke, that the law which the people were to seeke at the Priestes mouth, was nothing but the bare letter and written text of the law, we may remember first, that the people had the frée vse of the law in their priuat houses, Deuteron. 6.7. so that they had no such neede to seeke that at the Priests hands. Secondly, that it was the vse of the Leuites when they did reade in the booke of the law, to giue the sense also, and to cause the peo­ple to vnderstand the reading. Nehemiah 8.8. And hence it was, that when our Sauior Christ stood vp to reade on the Sabbaoth day, Luke 4 16. &c. (according to his office, Su [...]das in dictio­ne. I [...]. as some thinke that he was chosen one of the odinary two and twenty Priests of the Temple) when he had closed the booke, the eyes of all that were in the synagogue were fastened on him; because it was the order that presently vpon the reading of the law, followed the exposition of the law. Thence also was it that Paul & Barnabas being at Antioch vpon a Sabbaoth day, After the Lecture of the Law and the Pro­phets, the rulers of the synagogue sent vn­to them, to intreate them, Acts 13.15. that if they had [Page 148] any word of exhortation, they would be pleased to deliuer it. This their request arose vpon the custome of ioyning still the opening and interpreting of the law with the publike reading thereof; where­to agréeth that saying of Iames that Mo­ses was of old time in euery citie, Acts 15.21. both read and preached euery Saboth day. Thirdly, this may be noted also, that whereas the Lord threatned to refuse them, Hos. 4.6 that they should be no priests to him, who had refused knowledge: by that refusing of knowledge is to be vnderstood both their ignorance in the doctrine of the law, and their negligence to informe the people in it: otherwise to thinke that there was nothing reproued in them more, then an vnabilitie to reade the law, were a very grosse conceit. And thus much to proue that for the times of the old testament, none had the allowance of Priests, but such as were able to instruct. Now for the times of the Gospell, S. Paul thus de­clareth the continuance of the equitie of that auncient law, that like as of old, They which did minister about the holy things, did eate of the things of the Tem­ple, and they which did waite at the altar, [Page 149] were partakers of the altar: so also it is or­dained by the Lord, 1. Cor. 9.13.24. that they which preach the Gospel, should liue of the Gos­pell: none haue any right to liue of the Gospell, that is, of the exhibition and salary of the Church, but those which preach the Gospell. If you demand of me what it is to preach the Gospell, Paul shall resolue you in another place; name­ly it is this, 1. Timot. 5.17. to labour in the word and do­ctrine: which whether it be not more then to reade the word, I refer it to any mans iudgement. Chrysostome sayth, that these words require of a Minister, Vt pradicit, do­ceat & concio­netur. that he do preach, and teach, and make sermons: and the old rule of the law, which Paule applieth to the purpose, requireth so much, Thou shal not muzzle the mouth of the oxe that treadeth out the corne. The oxe that is allowed to eate of the corne, is not he onely which trea­deth vpon the corne, but which treadeth it out, that worketh it out of the huskes, that it may be fit for mans vse. So he is to eate of the maintenance of the church who is able to set the word of God (the spirituall foode) before the people, not only in the eare (as it were) in the words [Page 150] and letter of the scripture, but in the true sense and interpretation of it. It is an excellent saying of S. Hierome, In Com. 1. cap. ad Galaias: non in verbu sed in sensu, non in su­perficie sed in Medu [...]a. Let vs not thinke (sayth he) that the Gospell is in the words of the scripture, but in the sense, not in the outward face, but in the marrow thereof: Basil lib. 2. con­tra E [...]nomium. and as Basill spea­keth, not in the sound of the ayre, but in the power of the things meant. Tertull aduersu [...] Pra [...]. ad sensum rei non ad s [...]um vocabuli. I would haue thée (sayth Tertullian) exercise thy selfe to the sense of the matter, and not to the sound of the word. It is a rule a­mong Lawyers, Sensus Legis, lex est non nuda verba. that not the bare words is the law, but the meaning of the law. And in the scripture, they are sayd to teach the law, Deut. 17.10.11. which shew the sentence or substance & matter of the law. So then, he is a Teacher allowed to liue vpon the common charge, which treadeth out (as I may so speake, alluding to the si­militude of the oxe) the sense of the scrip­ture out of the letter of the scripture; and stayeth not (as Hierome speaketh in the fore-remembred place) in the leaues of words, Jn ser [...]mum Folijs. Adra [...]em ra­ [...]. but searcheth to the roote of the vnderstanding thereof. Gal. 6.6 [...]. You may (if you wil) adde hereto that other place of Paul to this purpose, Let him that is taught in [Page 151] the word, make him that hath taught him partaker of all his goods. He that wil haue a share in the temporal goods of the peo­ple, must let them receiue spirituall good from him. He who looketh to eate of the milke of the flock, Augusti [...] in [...]. de Paster [...]. (that is as it is expoun­ded by Augustine, of that which is giuen by the people for the sustenance of their ouerséers) must in equity not be wan­ting to affoord them that which may be for the building vp of their soules in Christ Iesus: otherwise there is no pro­portion. Pastum homin [...] quam pastum o­ [...] Ber [...]ad E­u [...]gr. Ezech. 34.3. And were it not that men did more affect pride then painfulnesse, the fat and the wooll of the flocke, then the feeding of the sheep, this doctrine would neuer be gainsayd; we should not then haue that iust cause to lament the state of so many, Math 9. [...]6. Sunt qui pastor [...] nomine gauden [...]. pastorum autem officium impie [...] nolunt In lib. de Pastoribus. whom we see scattered abrode as sheepe hauing no shepheard: neither to complaine with Augustine, that there are many who reioyce in the name of Pastors, but care not to fulfill the office of Pastors. Thus haue you my third reason, which though it hath bene stret­ched out by something a large discourse, yet it may be reduced to this briefe: the word of God prouiding a maintenance [Page 152] of honor for the Ministers of his church, [...]. 1 Tim. 5.17. hath not giuen allowance to any to liue by it, but onely to men able to instruct, by opening the scripture, therefore there is more required in a Minister then to be able to reade the scripture.

You haue so well and through­ly satisfied me for this matter by these your three reasons, that I will not vrge you fur­ther; onely I wil pray you to teach me how to answer some exceptions and pretenced reasons, some against the necessitie of prea­ching, some for the sufficiencie of reading.

I am willing to follow you, séeing I entred into this matter for your sake: and if hereafter any doubt shall a­rise in your mind vpon further scanning, touching these things which haue bene sayd, I hope God will affoord vs oportu­nity further to debate them. If you will therefore let me heare what you haue heard pleaded by those which are of a different opinion. I doubt not but by the grace of Christ you shall find the truth to be as it is wel called, Veritas eterna victoris. Aug de c [...]s. Dei l 2. c. 2 [...]. Fab Max apud Liu, li. 22 saep [...] Laborare n [...]mis, [...]qu [...]ng. An eternal victory: and that (as that worthy Romane sayd sometime) though it be often too much withstood, yet it can neuer be cleane ex­tinguished.

It is sayd by some, that this o­pinion touching the necessitie of expoun­ding and opening the 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.

The answer to this is easie. Psalm. 119.105. Psal. 19.8. Paule ascribeth to the worde both [...] light. and [...] enlightning: 2. Cor. 4.6. Aug de Doctr. Chr. lib. 2. cap. 9. In ijs quae apec posita s [...]s. 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 [Page 154] 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, 2. Timoth. 2 15. Ad [...]fantiū & [...]actenium cap. 1 citatem. Augan Psal 8. Isay 28.10. Deut. 6 7. acutè ingeres Tre [...]. 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, Iohn 5.3 [...]. which accor­ding to Christs commandemēt do search [Page 155] the scripture, Spiritus sanctus fa [...] nostra con­si [...]lis in locu a­pertioribus Au­gustin. de Doctr. Chr. lib. 2. cap. 6. 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, Acts 8.31. ex­cept I had a guide? It is Gods wisedome, Pascit maniso­stu, exercit oc­cul [...]is. August. Tract. 45 a [...] Io [...] 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, Psal. 119 18. that the Lord would open our eyes that we may see the wonders of his law, Chrys. H [...]m 4 4. in opire imper­s [...]to in Matth. vt alij essent Do­ctores, alij Disc [...] ­pu [...]. 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, [...]. Chry­ [...]om. 3. [...] 2. Thes. if it be for no other thing, yet (as a learned father well [Page 156] 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, 2. Thessal. 3.13. yet to be weary of well doing, 2. Pet. 1.8. 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: Rom. 15.14.15. 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 y ^e mystery of Christ, yet Lukes Gospell was néedfull for him, Luke 1.4. that he might ac­knowledge the certaintie of those things. Preaching is not superfluous, though a [Page 157] 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. 2. Pet. 1.19. 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, Wolph. in N cap. 8. who saith that the word is indeed light, but the preaching Minister is as y ^e candlestick, Mat. 5.15. of which Christ speaketh, by which y ^e word of God giueth light vnto all that are in the house. And indéede this similitude may haue y ^e better approbatiō, Reue [...] [...] if we note how by the candlesticke which the Lord Iesus threatneth to remoue out of the church of Ephesus, is meant especially y ^e ministery [Page 158] of y ^e word. God doth all things by means (ordinarily). Iohn 1.9. Luke 1.79. 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, Reuel. 1.16 10. by which he giueth light vnto his church. If this be true, I see not what inconuenience can follow vpon it, if we say, Psalme 119.105 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.

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.

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, [Page 159] ignorant persons: secondly, cauillers: and lastly, iudiciall and carefull hearers. The ignorant are as vncertaine tou­ching that which we call the scripture, whether it be be the word of God, as they be touching our preaching: they haue no assurance of it, but tradition and report, which is a poore certainty, & they haue as good an opinion of the Apocripha books, as of the other which we call cano­nical. Besides that, it is buzzed into many of our common peoples eares, by whispe­ring Papists, & it is thereby become ordi­nary in many mouthes here in y ^e country that our Bible is no true Bible, and that our translation is iustly to be doubted of. Secondly, those that are possessed with a humor of cauilling, may as wel demand how they know the scripture to be scrip­ture, & those things to be true which are writtē in it, as how they may be resolued that our preaching is the truth. Thirdly, your best hearers, which heare as Christ sayth with a good and an honest heart, Luke. 8.15. to them the certainety of the truth in the written text and in the sermon is both a­like: for as they haue a certaine secret teaching by the spirit of God (which [Page 160] S. Iohn calleth by y ^e name of an ointment from him that is holy) whereby they are perswaded of the truth of the scripture, 1. Iohn 2.20. and do account it the oracle of God, Rom. 3.2. [...]. 1. Thes. 4.9 Loquitur and c [...] vn [...]sc [...]squ [...] nostrum. Ep. 3. (in respect whereof they are said to be taught by God: and Austine sayth, God speaketh to our hearts): so also they are enabled by the same spirit to iudge of that doctrin which they heare by the scripture, and e­qually to embrace points confirmed by it, and those which are expresly and in so many words reuealed in it. So thē there is no more certainty of the text, then of the doctrine preached out of y ^e text. Those which are ignorant, or dispose to cauill, are doubtful of both alike: for the one are blockish & know nothing, the other are humorous and will be satisfied with no­thing. Again, those which are Gods chil­dren, are alike assured of both: of the text by the secret perswasion of Gods spirit: of the doctrine, by triall taken of it by the text. Epist. 62. ad The­ophi [...]. cap. 2. I remember a saying of S. Hie­romes; I know (sayth he) that I other­wise esteem of the Apostles, then of other treatisers: the Apostles I know spake al­wayes y ^e truth; the other as men in many things were deceiued. The spéech may [Page 161] well be applied to this purpose; S [...]e [...]lla re [...]usa­none. August. de nat. & gra. ca. 6. the books of holy Scripture we must yeeld consent vnto them without refusall, 2. Tim. 3.16. because it is certaine that they are all giuen by inspi­ration of God, 2. Pet. 1 20. so that there is nothing in them of any priuate motion but as for the writings and preachings of men, they are not to be credited before they be tried whether they are of God. 1. Iohn 41. Thus much willingly is acknowledged: but yet after this triall made, Acts 17 1 [...]. and by the dayly sear­ching of the scriptures, those things which in preaching are deliuered are found to be so; then the doctrines though drawne out of the text by the art and wit of man, and otherwise amplified, enlarged, and vrged by the helps of learning, are not to be called the opinions of a man, 1. Pet 4.11. [...]. Perinde sunt ea qua ex scrip. col­ligūtur atque ea qua scribuntur. Nazian lib. 5. de Theolog. [...] Acts 17.2. but the words of God. It is a good rule of the lear­ned, that those points which are collected out of the scripture, are of like authority with those which are directly writtē in it. Whē Paul being at Thessalonica went in­to the synagogue of the Iewes, and dispu­ted with them by the scriptures, I hope no man wil say, but that those things which he by argument & discourse drew out of the writtē word, were of equal authority [Page 162] with points expresly mentioned. Paul pleading before Agrippa, stood stiffely to the iustifying of his doctrine, [...]. Acts 26.22. because he had said no other things but those which the Prophets & Moses did say shold come. His doctrine was the same with the do­ctrine of Moses and the Prophets, yet not in words, but in sense and substance. And the same Apostle is not afraid to call his preaching The counsell of God, Acts 20.27. though it were in regard of the tenor and course of speech, differing from the expresse let­ter of the text. If it shall be said vnto me, that there is a difference betwixt our sermons and Pauls, I willingly confesse it; but yet I say, that euen Pauls sermons were subiect to the like triall that ours be, as appeareth by the practise of the Noblemen of Beraea. Acts 17.11. And therefore as his preaching was not to be estéemed as the word of God, till triall, and being tried was equally to be reuerenced as the written word it selfe: so neither are our sermons to be by and by cre­dited vpon our bare word, but to be thoroughly examined; but being once found to hold at the touch-stone, then they are so to be reputed Gods word, [Page 163] that it may be safely said, 1. Thess 4. [...] He that despi­seth them, despiseth not man but God. And indéed vnlesse we shall giue equall credit and respect to matters soundly proued by scripture, and to points expressed in it, we shall hazard the truth of many, and the same no pettie principles of Religion, which I know are substantially confir­med by y ^e scripture, but yet are not word for word so to be found in the sacred text, [...]. as we maintaine them. And this I think may be a sufficient answer to this obie­ction. Tell me, I pray you, how you do conceiue it?

As far as I can coniecture, your answer is this: that when that course of due triall (which is meete) is taken, touching things taught by preaching, then the scrip­ture being found to giue allowance to thē, there is as great assurance of the authoritie of the one as of the other; and that is as much to be accounted the word of God, which the scripture warranteth, as that which by name in so many words it ex­presseth.

That is indéede the summe of the answer: to which (if you will) you may adde this, that by preaching [Page 164] men come to be better assured of the au­thoritie of the scripture: for, the better they vnderstand it, the more comfort they find in it, and the more they feele the power and working of it, (all which, by the blessing of God are the effects of preaching) the more are they assured that the scripture is the very thing which it is said to be, Psal. 19 7.8. Psal. 119.103. euen a perfect, pure and sweete doctrine, conuerting the soule, reioycing the heart, 2. Timoth 3.15. Non in legendo, sed in intelligen­d [...] Hieron. contra Luc. and able to make a man wise vnto saluation. It is truly said, that the Scripture standeth not in reading, but in vnderstanding. What shall it auaile men to cary a kind of conceipt of some diuine authoritie to be in the Scripture, so long as they are ignorant of the my­sterie of it, and without any apprehen­sion or tast of the comfort which is inten­ded in it? Rom 15.4.

I am sory that I am constrained to make you tary so long in this matter, and that so much the rather, because there are many other things yet behind, wherein I am as desirous of your helpe as in these already handled: yet because I haue this good oportunitie, and do find you also so willing to instruct me, I will yet further ac­quaint [Page 165] you with one other allegatiō, which being answered, I shall (I thinke) be well prouided, both to satisfie those of my ac­quaintance which shall perhaps seeke help from me, and also to say something to those who with their quirkes and shewes of reasons, thinke to put downe such plaine men as I am when we come into their companie. I named it to you be­fore (though happely by length of com­munication it is slipped from you) and it is this, That euen reading it selfe is prea­ching: and that they seeke to proue by those reasons: first, they say, to preach is nothing but to publish the Gospell, and that is done by reading: secondly, in hearing the scriptures read, we heare the sermons of the Prophets, of Christ, and of his Apostles, which passe all other sermons which any man now can make. Thirdly, there is (they say) euen in rea­ding that which we so much commend preaching for, namely expounding and applying; for the new Testament is the expounder of the old, and the Epistles of Paul and Peter and the rest do apply both vnto mens consciences. Thus, though in our common speech we ac­count [Page 166] reading to be one thing, and prea­ching to be another, yet by these deuises we are many times shrewdly puzled, and know not sodainly what to answer.

These reasons, what shew soeuer they may make at the first view, yet are they neuer able to proue that for which they are alleaged, as shall (God willing) appeare in the seuerall examination of them. First, for that which is said, that preaching is nothing but a publish­ing of the Gospell, I yéeld vnto it, if it be well and rightly vnderstood: and when it is so vnderstood as it ought to be, then it will appeare that the reading of the bare context, cannot properly be tear­med preaching. I find in the new Testa­ment foure words especially to be v­sed, when preaching so farre forth as it is incident to the office of an ordinary Pastor in Gods Church is mentioned. The first signifieth, 1. Cor. 9.16 [...]. Luke 2.10. Luke 5. [...]0 [...]. Act 4 2 [...]. to deliuer good ti­dings, because the Gospel is, as it was by the Angels to the shepheards, tidings of great ioy to all Gods people. The second & third words signifie, to make manifest, to discouer, to make knowne, to set forth to open view, and so to handle a matter, [Page 167] as the Prophet was commaunded to deale with a visiō which God had shew­ed him, namely, Hab. 2.2. to make it plaine vpon Tables, that he which runneth may reade it. This shall appeare to be true to any man, that shal take the paines to examin and duely to ponder those places of the new Testament, Rom. 9.17. [...] Act. 17.23. [...] Act. 26 23 [...] 1. Co. 11 26. [...]. in which these words are vsed in the Gréeke, which being ap­plyed to the Minister his office, are trans­lated by the word Preach. And these kinds of words, do fitly set forth the duty of a Preacher, which is especially that, which Paul exhorteth the Ephesians to begge of God on his behalfe, to wit, Ephe. 6.19. [...]. To make knowne the secret of the Gospell, which (seeing it must be sought for as sil­uer, Prou 2.4. and searched for as for treasure) is not ordinarily to be looked for in the vpper face as it were, but to be with paines and industrie digged out of the very bowels and heart of the Scripture. The fourth word signifieth to publish, 2 Tim 4.2 [...]. and as an he­rald or a crier, to deliuer a matter in open place, in the hearing of a multitude, that many may take notice of it. For this cause the Prophet Isaiah was willed to Crie a­loude, Isa. 58.2. and to Lift vp his voice like a trum­pet; [Page 168] and Ieremiah was commaunded to stand in the gate of the Lords house, Ier. 7.2. and to crie the word there. And hence also it is, that the wisdome of God, Pro. 8.2.4.5.11.9.4. is said to stand in the top of the high places, and to make as it were a publike proclamation: O men! ô ye foolish! who so is simple let him come hither. Isa. 55.1. Mat. 11.28. Ho, euery one that thirsteth: come vnto me al ye that are wearie, &c. By this it may appeare what it is to Preach, and in what sense Preaching may be to­lerably defined to be a publishing of the Gospell: What prea­ching is. namely, it is an open and com­fortable discouerie by word of mouth, ma­king plaine vnto the people of God, the mysterie of godlinesse, euen the secret of the Gospell. Now, as no man duly con­sidering the nature and vse of the forena­med words, can denie Preaching (by a Minister lawfully called) to be euen such a kind of publishing the Gospell, as is now set downe: so neither can he with a­ny face or colour affirme, the action of reading the Scripture to be answerable to this description. So that though it be granted, that the text of Scripture is the Gospell, and the very word of God; and withall, that reading is after a sort [Page 169] a publishing thereof, because thereby the letter of the Text is recited with a lowd voice, from an eminent and conspicuous place, in the audience of a multitude: yet when we shall enter into a more exact ex­amination of things, it will then ap­peare, that Reading simply cannot be called a publishing of the Gospell, in that sense, as it is required of Ministers and Teachers to be spreaders abroad and proclaimers of Gods truth. Adde hereto, that that which is the principall thing looked for of a Preacher in the publishing of the word, the bare Reader in the act of Reading, neither can nor doth performe: and that is, 2. Tim. 2.15. the deuiding the word of truth aright: and (to apply Christs words in a case not much vnlike) a giuing to them of the houshold ( which is the Church, Luk. 12.42. 1. Tim. 3.15.) their portion of meate in season. A Minister, is one to whō the dispensation (or stewardship) is committed in the fami­lie of God: and his office is, [...] 1. Cor. 9.17. out of the store-house of the Scripture, to share out to euery one, that which he shall find by his caring to know the state of his flocke, Pro. 27.23. to be best fitting and agréeing to him. As for as example: Milke (that is, Heb. 5.12.13. the first [Page 170] principles of the word of God) to those which are inexpert in the word of righte­ousnesse: Vers. 14. Strong meate (that is, doctrine of greater depth) for them, who are able to beare it: 1. Cor. 3.2. 2. Tim. 2.25. 1. Cor. 4.21. Tit. 1.12.13. Vers. 9. 11. Meeknesse of instructing for those which are contrarie minded: a rodde and sharpe rebuke of slow bellies, that they may be found in the faith: Improuing (or conuincing) of Gainesayers, that their mouths may be stopped: admonition for them that are vnruly: 1. Thes. 5.14. comfort for the fee­ble minded: a discréet and respectiue fra­ming of exhortation to seuerall ages and degrées, 1. Tim. 5.1.2. to the Elders, as to fathers, to the younger men as to brethren, to the elder women as to mothers, to the yonger as to sisters. After this sort, euery mans porti­on must be allotted out vnto him: and this ordering of that prouision, which the Lord (as a carefull housholder) hath left for his spirituall familie is committed vnto the Minister. The Scripture I con­fesse is profitable for these purposes, [...]. Tim. 3.16.17. and able to make the man of God absolute and perfect vnto all the good works of his cal­ling, and it is no wholesome foode, vnles it be deliuered out of that Garner: but yet, vnlesse there be more performed, thē [Page 171] is done by naked reading, to wit, a pro­pounding to the houshold, the whole store, as it were in grosse, it cannot be but whilst euery one is left to be his own caruer, the young ones will be starued, and the riotous and misgouerned surfet themselues, with greedie and vnbesée­ming taking that vnto them, which they are neither fit nor able to receiue. And this, I thinke, may serue to shew how li­tle reason there is in this first Reason, why reading of y ^e Scripture shold deserue the honorable name of Preaching: when as both our common speech, Act. 46.15 21. [...] and [...] and which is more) the language of the holy Ghost, hath put an apparant difference betwixt them.

Indeed I acknowledge that to be true out of my owne experience: for though by priuate Reading the Scripture as also by hearing it read, I haue receiued much comfort: (the memorie of things taught thereby renewed, and the truth of them confirmed) yet I haue often bene quite set, often bene altogether mistaken, and still affraid of my owne iudgement e­uen in plainer places, vntill I haue found the publike exposition giuen by the Mini­ster [Page 172] to iumpe and accord with my opini­on. But what say you to the second reason: namely, that in the Scriptures read, we heare the worthie sermons of Christ, of the Prophets, and of his Apostles: and there­fore Reading is Preaching?

I say it is a very weake ar­gument. That the sermons of Christ, the Prophets and Apostles were excellent sermons, and that the summe & abridge­ment of them is to be found in Scrip­ture, no man goeth about to denie: yet this being granted, will neuer prooue a Reader to be a Preacher. For he is not a Preacher, who reciteth publikely things of another mans inditing, but he which deliuereth matters (though not inuen­ted) yet in respect of art and industrie compiled and framed by himself. If it be said, that y ^e sermons of Christ, &c. though they be not of his framing that readeth them, yet being read may turne to the profite of the people, I answer, that the question is not, whether they may be profitable, but whether the reading of them may be called preaching. God for­bid any man should denie the publike reading of them to be for the behoofe of [Page 173] Gods people, (I hope you haue not for­gotten what I told you as my iudgment in this case) but how it may be said, that he which hath read them to the people, hath performed that office of a Minister which we call preaching, neither can I conceiue, neither (as I thinke) is any man able to set downe. Besides, if the word Sermon, shall be precisely vrged, that which was the sermon of Christ, or Ieremiah, or Paul, when they liued, and the same vttered by them, cannot be now being recorded in the Bible, and read out by another, so properly called a Sermon; because in our common speech a Sermon requireth the tongue and voice of him that framed it. And therefore to say (as some do) that Christ or some one of y ^e an­cient Prophets or Apostles preacheth to vs, when we heare the summe of their sermons read vnto vs, is but a borrow­ed kind of spéech, vsuall amongst scho­lers. Such as that is, Heb. 11.24. Cap. 11.4. that the bloud of Abel speaketh; and that he being dead yet speaketh; Psal. 19.1.3. or which is said of the heauens and firmament, that there is no speech nor language, where their voice is not heard; and the like, common in the Scripture. [Page 174] Againe, let the nature and estate of those which are called the Sermons of the Prophets, of Christ, and his Apostles be a litle considered. First in generall this is to be knowne, that we haue but the briefe and summe, and as it were the heades of their sermons related in the Scripture: for if al that euery one of these spake publikely by way of teaching had bene written, we might well say as S. Iohn said, Ioh. 21.25. touching the [...]as and sayings of our Sauiour Christ, the world could not containe the bookes: and therefore (if profite be desired) there must necessarily be some course taken, by which y ^e things abridged, by the penmen of the holy Ghost in their writings, may be enlar­ged. Secondly, the sermons of Moses, are so interlaced with iudiciall ordinan­ces and ceremoniall rites, appertaining onely to the pollicie of those times, that for the peoples behoofe, it is more then conuenient, that they should enioy the benefite of an able Minister, who may informe them herin, what things be mo­rall, and what be temporarie, what is the substance of euery ceremoniall sha­dow, and what the perpetuall and vn­changeable [Page 175] equitie of euery iudiciall con­stitution. Thirdly, touching the preach­ings of the Prophets; though they be full of comfort and abounding with sweet cō ­solation, because the maine scope and drift of them all, is to foreshew the re­newing and restoring of the Church by Christ, and though they do also notably make knowne the iust iudgement of God against sinne; yet they are so inter­mixed with mysticall prophecies, with hidden parables, with historicall narra­tions, and descriptions of countries, with borowed spéeches, and proprieties of that holy language in which they were deliuered: that, howsoeuer sometimes a lambe (as the prouerbe is) may find a foord easily to be waded through, yet vn­lesse there be added the helpe and gui­dance of some learned Ezra, Neh. 8. Iob. 33.23. some Mes­senger, or Interpreter, as Elihu fitly cal­leth him, and the same no ordinarie man, Mat. 4.17. but (as the text speaketh) one of a thou­sand, the people cannot possibly reape that good which God hath intended in the reuealing of those things. Fourthly, for the sermons of our Sauiour, as we haue but the very short summe of [Page 176] many of them (according as I said be­fore) so for those which are reported more largely by the Euangelists, Luk. 4.21. I perswade my selfe there is no man, but (if he will speake the truth, out of his owne consci­ence) he will confesse, that he learneth more by them when by preaching they are explaned, then when they are onely read vnto him. Fiftly, we haue in the Bible very few copies of the Apostles sermons: those that be, are in the booke of the Acts, Act. 4.2. Act 1.4.5.12. and yet many times, this is all which is said of them: they preached in Iesus the resurrection from the dead, they went to and fro preaching the word, preached Christ, preached the things that concerne the kingdome of God, and many the like spéeches: all which are like vnto the litle cloud, 1. King. 18.44. which the seruant of Elias saw; which though at the first it was but like a mans hand, yet at last it couered the face of heauen: so these being clauses of very few words, yet minister iust matter of many large discourses, & the same also very néedfull for the well vnderstanding of them. If it shall be said that the Apo­stles writings were sermons, I answer, they cannot properly be called their ser­mons. [Page 177] Paul writing to the Romaines, saith, that besides this labour of wri­ting, Rom. 1.15. he was readie also to preach the Gospell vnto them: so that he did not ac­count his writing to be preaching. The Epistles of the Apostles were the summes of that doctrine which they had taught by word of mouth, and according to the tenour whereof, their desire was, that the Ministers of the places to whom they wrote should proceede. I know they were read in the Churches, according as it was méete, Col. 16. that a matter written to a whole congregation should be communi­cated to all in publike: but what then? I doubt not, but the pastors in the seuerall assemblies, did (as we now do) preach vpon those Epistles, and open and apply them to their auditories: & so much may easily appeare, as by other places, so es­pecially by that speech to the Hebrewes, by the author of the Epistle written to them: I beseech you also brethren, Heb. 13.22. suffer the words of exhortation: for I haue writ­ten vnto you in few words: Caluin and Iunius. which spéech (as it is well obserued by two learned in­terpreters of our later times) the Apostle purposely vsed, lest his writing should [Page 178] be an occasion to any, of lessening that due estimation, which the ordinarie course of preaching did deserue. It is all one as if the Apostle had said: Brethren, notwithstanding al this which I haue writ­ten vnto you, yet I pray you continue your accustomed reuerence to the labours of your owne Ministers: I, as the nature of an Epistle requireth, haue written briefly, therefore you shall still need the assistance of your watchfull and learned Ouerseers, who shall enlarge these points, which I haue drawne as it were into a narrow roome, and by powerfull exhortations ap­ply them either to your comfort of re­proofe, as their knowledge in your estate from time to time shall direct them. This is the meaning of that place, plainely prouing y ^e necessitie of ioyning the pains of a preaching Minister, with the wri­tings & Epistles of the Apostles of Christ Iesus. And thus haue you my answer to this second stout reason, why reading shold be preaching, because forsooth, ther­by is cōmunicated to vs the summe and substance of the worthy sermons which Christ, and the Prophets and Apostles haue formerly deliuered. The weaknesse [Page 179] of which reason, I hope this short dis­course, hath made you to perceiue.

For these two alleaged reasons, you haue indifferently satisfied me. I do now expect, what you wil say, touching the last reasō, why reading shold be preaching.

The third reason (as I remēber) was, that reading may therefore truly be called preaching, because in our Church the reading of y ^e Scripture is so ordered, that first, there is a portion of the old Te­stament read, next of the new, and third­ly some parcell of y ^e Epistles: which they will haue to be called preaching, because as the new Testament is an exposition of the old, so y ^e Epistles are the applying of both vnto Gods people. This I think, is the third reason, that you told me of.

You haue hit it right, if you can answer it as fully, as you haue rehearsed it truly, then it shall neuer be any occasion of scruple to me hereafter.

To make a short answer to a slight reason, this is that I say: It is true, if we compare y ^e whole new Testament, with the whole old Testament, that the latter is an exposition of the former, because it maketh knowne vnto vs, that all the an­cient [Page 180] promises, 2. Cor. 1.20. Heb. 13.8. Ve [...]us Testa­mentum in nouo reuelatum, no­ [...]um in vetere velatum. Aug. in Psal. 105. touching the Messias, are yea and Amen in Christ Iesus: so that the substance both of old and new is this, Ie­sus Christ yesterday, and to day, the same al­so is for euer. And hereupon is that saying of Augustine: The old Testament (saith he) is reuealed in the new, and the new, was as it were lapped and folded vp in the old: the same may also be acknowled­ged touching the Epistles, that in thē the doctrine both of the old & new Testament is applyed & pressed vpon mens conscien­ces by wholesome exhortations. But what then? though this hold in general, that the new Testament is the Cōmen­tarie to the old, and the Epistles, the ap­plyers of both, yet it will scarcely be found to hold in particulars: namely, y ^t such a parcell of y ^e new testament which cometh in order to be read, is an expositiō of the special doctrine, and matter of that portion of the old Testament, which was read before it, or that that part of the E­pistles, which followeth both, is a direct and expresse vrger of both. So that how­soeuer when we diuide y ^e Scriptures in­to these thrée parts, y ^e old Testament, the history of the Gospell, & the Epistles, it be [Page 181] true, y ^t this is the cōmon nature & state of them, that the second part giueth light vnto the first, & the latter raiseth exhorta­tions out of both, yet when we come to single out these parts into seuerall porti­ons, we shall not find that precise and ex­act correspondence, as that the exposition of the same points, shall be said to follow one the other. And this is all which I wil oppose to this third reasō: which though perhaps it may make a shew among those that are of lesse iudgement, yet it can deceiue no man, that hath any ordi­narie skill in the state of an argument.

This point hath held vs longer then I either wished or imagined: but I was willing, seeing God had giuen this oportu­nity, to mention as much as I could remem­ber of things which I haue heard spoken touching these points; neither is there now any thing behind, (that I can call to mind) which I may further propound vnto you, concerning this matter.

It is no maruell though the exa­mination of this one point, hath spent vs so much time: for this is certaine, that euery short obiection, wil require a large confutation. Now for the matter it selfe, [Page 182] there may perhaps be some other obiecti­ons, differing from these in shew, but yet they will all in the end be found to be the same. I remember I haue read of a vain glorious boaster, Athen [...]us. who hauing but one onely seruant, yet because he would be thought to kéepe a great retinue, would call that one seruant by many seuerall names, that men might imagine, he had sundrie seruants: so, men may set new names, and new formes vpon these al­legations which we haue examined, that so they might affright vs with the name of multitude, but when they are looked into, they will prooue the same things, varying in colour and pretence, but a­gréeing in substance.

That I may then reape benefit by your aduice in respect of that which fol­loweth, I said (if you remember) that the exceptions in which I desired to be resol­ued, were some against Preaching it selfe, some against the manner of it: the excepti­ons against preaching it selfe, I haue (as memorie wold serue) acquainted you with: Exceptions a­gainst the ma­ner of prea­ching. there are three things in the manner of your preaching that are much disliked and discommended: the first is, Rudenesse: the [Page 183] 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.

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. Ieremy 48.10. 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, Eccles. 4.17. 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 y ^e people in Christs stead, 2. Corintl. 5.20 to be very well aduised before he take the couenant of God in his mouth. And indéed, Psalme 50.16. 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, [Page 184] do litle better then beat the aire, 1. Corinth. 9.26 & behaue themselues many times like the madde man of whom Salomon speaketh, who casteth firebrands, Prouerbs 26.18 [...]. 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, [...] 2. Tim 4 2. 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, 2. Timothy 2.15 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 [Page 185] 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, [...]allē ag [...]ster [...] cuipā, quàm do­procar [...]. Pic. [...]a [...]. I had rather acknow­ledge that fault, then séeke to put it from mee.

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?

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, Api agumento a similu. H [...]y. which gathereth hony out of euery flower: and I willingly yéeld to S. Augustines conceit. De Doct Chr. l. 2. ca. 14. who cōpareth the knowledge of humane sciences & profane authors, to y ^e spoiling of y ^e Egyptians by y ^e Israelites. Howbeit I wold also stil giue my allowāce to these studies with this cautiō, Si praparent in­gen [...] non de [...] ­ [...]ca [...] Senec. namely if they be vsed to prepare the wit & not to detain it, & kéep it too long from grauer studies: A [...]s longa vi [...] [...]. for séeing as the saying is, Learning is long & our life but short, it must néeds be [Page 186] 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, Ego illos venerot & tantu nominibu [...] semper assur­go Sen. l. 8. ep 65 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, Augustine was called haeretico­r [...] mall [...]us, and Ambrose Orbis terrarum oculus. 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 y ^e 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 cōmitted: 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, [Page 187] and error also through the lacke of knowledge in the rule and proportion of faith, by which to trie all things, 1. Thessal. 5.20. that so onely that which is good may be kept: the other error is, that many are ouer­much deuoted to thē, Iura [...] in verba [...] 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, Witnes Austins Retractations. retra­cting and repealing many things, sée­ing more in their grauer yeares, then at the first they did perceiue. Rhetori [...]atis [...] ­mus & in mor [...] declamatori [...] pa [...]sper lusimus Co [...]er a Holuid. 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 whe [...] of he was not fully resolued, as touching purgatory and prayer for the dead, In Enc ad Lau [...]. out of the abundant loue to his mother Mo­nica; Ad Janu [...]um sometimes forbearing to vtter that which he thought, through lothnes to in­cur the offence of some, yea & frankly he [Page 188] acknowledgeth, In ipsis sanctis script. multo ne­s [...]m plura qua sciam. Epist. 119 y ^t his ignorance in scrip­ture was greater then his knowledge. And Origen was so iealous of his owne iudgement, Picu [...]. Mir [...] ex Euseb. y ^t 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 takē by notaries, whose intent was to make them cōmon 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 mē. It was a good aduice which Augustin gaue to a friend of his; Nolo author [...] meā sequaru, vt [...] p [...]tes tibi a­liquid necesse esse [...]redare, quiniam a ma dicitur. Ad Paulinum. 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 pro­p [...]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.

But I pray you sir, why may not the testimonies and writings of men be as law­fully vsed in the actiō of preaching, as in the priuate preparation for it?

It is no good consequence, to say that they may be alleaged in the pulpit, because they may be perused in the study. When as Salomon made preparatiō for the building of y ^e temple, he had 80000. 1. Kings 5. [...]5. Masons in the mountaines; and among so many, there could not chuse but be much hewing & knocking, and hammering, yet there was neither hammer, nor axe, 1. Kings 6.7. nor any toole of irō heard in the house while it was in building. After the same maner it is in Gods spiritual building: 1. Corinth. 3.4. those things may lawfully be vsed in the making prouisiō for it, which are not of the like necessitie or lawfulnes in the actuall performance of it. But to speak more directly, (because these similitudes serue more to giue light then strength to a matter) if you be desi­rous to know a reason why we ought to be very sparing in the vse of mens testi­monies in our ordinary sermons, this is (as I think) y ^e principal, namely, 1. Corinth. 2.5. that our faith should not be in the wisdome of men, but in the power of God: that is to say, y ^t our iudgmēt in matters of religiō might be groūded not vpō y ^e opinions & verdicts of mē, but vpō y ^e certain & vndouted truth of God: what is it to y ^e cōsciēce of y ^e hearer [Page 190] y ^t this is such a mans opinion, or y ^t saying of such a Doctor, it being so wel knowne that they might erre? Surely the consci­ence can neuer find sure footing vntill it cometh to y ^e scripture. It is a good speech of Chrysostome, Si quid dicatur [...]ique scriptur: cudi [...]orū cogni­tio [...] a [...]dicat. In Psal. 86. If any thing (sayth he) be spoken without scripture, the knowledge of the hearers halteth: his meaning is, that the iudgement is neuer firme till scripture hath resolued it. It is of no force (saith Augustine) to tell the people, This I say, and this such a one sayth: onely this, Nō valet, ha [...] ego dico, hac tis dicis, haec i [...]e dicit, sed [...]c decit Domi­nus. Ad Vin [...]. thus saith the Lord, that stri­keth the stroke, and doth either conuince or confirme the hearers conscience, it maketh him either to agree to it, or not to be able to say against it.

Do you then thinke that it is not at all lawfull for a Preacher in a sermon to alleage the Fathers, or to insert the sayings of heathen Poets, Orators, Philosophers, and such like?

I do not say that it is absolute­ly vnlawfull to alleage a sentence out of an auncient writer, or out of a Heathen author: for besides that many graue, godly, and well learned men do some­times so; there may be as I thinke some [Page 191] (at least) tolerable causes to alleage thē. As for example; the Papists ordinarily giue out (& it is common in the mouthes of our subuerted Proselites) that the an­cient Fathers of the Church are all on their side. For this cause, sometimes in some speciall points of difference be­twixt them and vs, I take it not to be disallowable, if the Preacher for the ta­king away of that scruple out of y ^e minds of mē, do shew y ^e consent of the elder wri­ters, that men may sée it is but a vaine brag which our aduersaries make when they say that their religion is sutable to the iudgement of the auncient Church: yet withall, I would not haue a man make this ordinary. And besides, I hold it fit for him to admonish the people that it is done, not to derogate from the suffi­ciencie of the Scripture, neither to tie them to the opinions of men, but onely to remoue that doubt which by the whis­pering of wandring Papists may arise in the minds of those that are not so well setled in Religion. So likewise, for the spéeches and sentences of prophane authors, to bar them vtterly out of ser­mons, I dare not, because I find them [Page 192] vsed by that worthy Paul thrée seuerall times; Acts 17.28. 1 Corint 15 33 Tit [...]s 1.12. yet this I say, y ^t as Pauls example warranteth, so it limiteth the vse of such testimonies, Prud [...] & so­br [...]. Za [...]h. and sheweth that it must be done wisely and soberly, & that vpon two occasions chiefly: the one is to conuince Atheists and irreligious persons, which estéeme not the scripture, that they may be driuen to say, We are pierced with our owne quils, P [...] pe [...] [...] [...]mur The­ [...] hist. lib 6. [...] & by that meanes may be ei­ther conuerted or silenced. Another occa­sion is, by some either actions or spéeches of theirs to shame those that professe themselues Christians. I remember how God threatneth to prouoke the people of Israel with a foolish nation: [...] 32 21 according as many times the Prophets to reforme the backwardnesse and slacknesse of the Iewes, preach to them of the forward­nes and zeale that shal be in the Gentiles after their conuersion. The same kind of reasoning no doubt a Preacher may sometimes profitably vse, by the moral­ly good precepts and actions of the Hea­then to checke the carelesnes of men pro­fessing Christianity. Thus, now & then I hold a man may tolerably alleage a sen­tence of a profane writer, & a spéech of a [Page 193] heathē author. As for the strange maner of preaching which is in vse in many pla­ces, both in the vniuersities & elsewhere, there is no man well affected, but if he knoweth it, he doeth excéedingly pitie it. One, as though the pulpit were but as a scaffold, in which he like a master of De­fence were to play his prizes, and to giue testimony of his wit, playeth vpon eue­ry word, and descanteth vpon euery let­ter in his text, Ta [...]qud Ar [...] Crep [...] & as though the scripture were but a rattle for children and fooles to make sport withal, he tos [...]eth it hither and thither, & will not faile to offer it any violence, to frame it to an imagined con­ceit, & to draw it to an idle purpose. Ano­ther, as if his purpose were onely to a­maze the vulgar, [...] Proc [...] ▪ ampu [...] & se [...] verba. & to affright & astonish the multitude, mounteth aloft, & is all in his great words, & new coyned phrases, more fit for some Mimick or Tragedian, then a Minister of the Gospel. A third, to gaine the opiniō of a profound man, that looketh into matters of more depth then y ^e common sort, rubbeth ouer the vnsauory writings of some moth-eaten frier, & by an vncouth fashion of teaching, together with a multitude of allegories & intricate [Page 194] distinctions, mazeth both himselfe and all those whose vnhappy chance it is to be his hoarers. A fourth, to be reputed a good linguist and a man of great reading, s [...]uffeth his sermon with a legion of alle­gations, and enterlaceth it with many shreddings of Latine and Gréeke, and by that meanes, though his doctrine per­haps may be profitable, yet he confoun­deth the memory of the diligent and at­tentiue hearer. Thus while men being sicke of the Pharisaicall disease, Iohn 12 43. Loue the praise of men more then the praise of God, and prefer the ostentation of their owne supposed learning before the edification of Gods Church, the people is brought either into such an amazednesse, as they thinke that any thing may be made of the scripture, or to such an vnsetlednesse in iudgment, as that they do rather hunt after variety of teachers for their strange maner of preaching, then séeke for sound instruction for their owne better edify­ing. Thus haue you my iudgement tou­ching the vse of humane testimonies in the exercise of preaching.

I willingly agree vnto you in that which you haue said touching some [Page 195] mens course of preaching: I haue some­times my selfe bene at some mens sermons which haue had the name of great Clarkes and learned men, and yet (it may be mine owne dulnesse was the cause) such hath bin their maner of handling, so full of schoole-points and termes, and sayings of men, that neither hath my iudgement bene bettred, nor my conscience any whit comforted thereby. But I do not yet see how you will make the parts of your owne speech to agree: you say preaching must be learned and eloquent, and yet you are straite in al­lowing the vse of those things which may testifie learning, and garnish and set forth your sermons: for I tel you, in the countrey here you are not thought learned, nor yet eloquent, so long as you speake nought but English, and withall common and or­dinarie words, and alleage nothing but places of scripture, which euery man can fetch out of the Bible as well as you. I pray you therfore recōcile these two, how there shall be that plainnesse in your sermons, and yet learning too.

The matter is not what men think, How a sermon may be plaine & yet learned. but what men ought to think. It is pos­sible for a man to be skilful in y ^e tongues, [Page 196] and yet to be farre from a learned man: and much reading, though it argueth in­dustry, & may be a witnesse of a good me­mory, yet it is no certaine argument of sound iudgment. That man is most lear­ned, who by his skill can make another man learned: [...] Mathew 28.19. for this is the end of prea­ching, to make men schollers: and he is most eloquent, that can make him who heareth him, vnderstand y ^t which he him selfe conceiueth. The intent of learning, is not y ^e men which haue it should therby bréed astonishmēt in their hearers, & gain admiration to themselues, but that by it they shold be profitable & helpful to those which are without it. So likewise, the vse of eloquence is not to be as it were a mist before a mans spéeches, to cause him to be the more hardly vnderstood, but to giue lustre (as I may so speake) thereto, & to bring both light & delight to the dull apprehensiō of the hearers. And therfore whosoeuer so preacheth, as that because of the depth of his learning (as men cal it) he passeth the capacity of the meanest hearer: again, whosoeuer so speaketh, as that his eloquence (as men terme it) ma­keth him to be as it were an alient to his [Page 197] ordinary audience, surely the same is neither truly learned, nor truly eloquent, because his learning not conceiued profi­teth not, & his eloquence not vnderstood benefits not. So that this being conside­red, that he is most learned whose prea­ching is most profitable; and he most elo­quent, whose maner of speaking best en­treth into euery ordinary conceit: it is an easie matter to reconcile these two, that our preaching must be learned, yet familiar eloquent, and yet so plaine, that it may be truly said of it, that if it be hid, 2. Cor. 4 3. it is hid to them that are lost.

Yet it will be thought that prea­ching will grow into very great contempt, and seeme but base in the eyes of wise men, if choise speaking & quaint words, which in other discourses are thought very com­mendable, shall be banished from your ser­mons.

Why man, did you neuer heare of this phrase, the foolishnes of Preaching? 1. Cor. [...].21. When the Gospel was first preached in y ^e world, the reason why it had so cold entertaine­ment was this: The Iewes they wold ei­ther haue it confirmed by some extraordi­nary signes, or els they wold not credit it: [Page 198] (The Iewes require a signe:) The Gentiles being men of great learning, as appea­reth, they seeing Paul and the rest com­ming after a very meane fashion, men for their personage silly, for their profes­sion, making shew to know nothing but one Christ, & the same crucified, and for their course and cariage in the ministery, plaine, auoyding purposely the enticing words of mans wisedome, they by & by scorned it, and déemed it folly to be caried away by a thing of that simplicity: (The Grecians seeke after wisdome): hereupon this Epithete was cast by the reprochful world vpon the best kind of preaching, to cal it foolishnes, and al for this one cause, because as for the substance of it, it is crossing to mans reason, so for the fashiō of it, according to the world, it is cleane out of fashion, onely beautifull in this, because it is not beautified with that, without which the nice and giddy world thinketh euery thing to be deformed. So that the opinion of men reputing it to be but foolishnesse, because it wanteth that garish garnishing which mens itching eares are much delighted with, ought to be no disparagement to it in the sight [Page 199] of those that are truly religious: and I pray God giue vs all grace that are cal­led to the Ministerie, to be so set for the glorie of God in the conuersion of soules, Non ornamenta, sed documenta Aug. de doctr. Christ lib. 4. c. 19 Magra est ar [...] celare artem. Phae [...]leratam orationem in theo­logicis tra [...]atio­nibus de reb [...] [...] tracta [...] pedestris oratio necessaria est, non quae ver [...]or [...] compositione frondescat. ad Damasum. Atramentales Theolog. Ecki [...]. that we may more affect foundnesse of teaching, then finenesse of speech, and may thinke it our best art to secret art, & to take héede of that bastard eloquence, w ^t this worst age of the world, seeketh to make legitimate. It is is a good aduice of Ierome, to auoid a pompous kind of spea­king in theologicall discourses: for a man (saith he) that handleth holy matters, a low and (as it were) a foote oration is ne­cessarie, and not such as is thickned with artificiall framing of words. It is no matter, though the Papists continue to call vs in scorne Inke Diuines, because of our close adhering to the holy text, so long as the soules of Gods seruants shall receiue comfort by vs: for then I am right sure, this being sought for, the litle flocke shall pray for vs, and the great shepheard shall be good to vs.

You haue (at least to my vnderstan­ding) well remoued this imputation of rude vnlearnednesse: I pray you therfore come to the next, which is that your maner [Page 200] preaching is too austere: you haue nothing in your mouths but hell, and condemnati­on, and the iudgements of God, which (as some say) is the next way to bring men vn­to despaire.

I confesse indéed, that there is a great error committed by some, whose zeale doth sometimes so farre ouer carrie them, that they forget the Apostles rule, of suffering the euill men patiently: [...] Tim. 2.24. and it may not vnfitly be said to many such, as Christ said to his disciples, when they would needes haue had leaue to com­maund fire to come downe from heauen, Luk. 9.54.55. to consume them which would not receiue him; they know not of what spirit they are. Yet notwithstanding, the conceipt of the most, who wold haue nothing but peace preached to them, when as it may be tru­ly said to them as Iehu said to the ser­uant of Iehoram, what haue they to do with peace? is not at any hand to be gi­uen way vnto. It is méet for a Preacher to take héed, Isa. 42.3. 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. Math. 15.26. The course warranted to vs by [Page 201] 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: Ma [...]. 13. as therfore the ground is first torne vp with the plough, before the seede be committed to it: Ier. 4.4 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, 2. Cor. 5 1 [...]. before we can be fit to entertaine the swéet séede of the Gospell. 1 Pet. 2.5. Ephes. 2.2 [...] 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: Vers. 2 [...]. 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, Rom. 3.1 [...] and in our owne féeling, stand culpable before God, Gal. 3.2 [...]. and euen as it were concluded vn­der sinne, before we can be admitted to thinke our selues to haue any the least [Page 202] interest in the glad tidings of the Gospell. Luk. 2.10 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, Mat. 7 6. and to expose the louing kindnesse of God vnto con­tempt. Prou. 27.7. 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, Eph. 3.18. and length, & depth, & height of the loue of God in his son Iesus? Act. 7.51. The doctrine of that nature, is as vnfitting such vncircumcised eares, as the snow the sommer, and the raine the har­uest. Pro. 26 1. Vers. 3. Vnto the horse belongeth a whip, to the asse a bridle, Psal. 32.9 & a rod to the fools back. So long as mē wil be like an horse, and a Mule which vnderstandeth not, Pro. 1.22. and mani­fest their folly by hating knowledge, and by making a mocke of sinne, Pro. 14.9. what other thing should they haue, but that which of right belongeth to them? Let the soule be once humbled, Matth. 5.6. & brought to hunger and thirst after righteousnesse, & then a word in season, Isa. 50.4. wil be as the cold waters to a wea­rie traueller, & as good newes from a farre countrie; Pro. 25 25. then will mercie be as welcome [Page 203] as the raine vpon the mowne grasse, Psal. 72. [...]. & as the showers that water the earth. Besides we find it true by common experience, y ^t the greatest part are so dead in sin, y ^t if a Preacher should deale after some such mild fashion, 1. Sam. 2.23. 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 y ^t a man y ^t intendeth to do any good in this frozen generation, he had néed to be rather Boanerges, Mar. 3.17. Mat. 16.17. one of the sons of thun­der, then Bar-Ionah, the son of a doue. In the Prophet Ieremy we read, Ier. 23 29. that y ^e word of the Lord is like an hammer: now if you adde that to it w ^c Salomon saith, Eccl. 12.11. that the words of the wise, are like nailes it wil fol­low thence, y ^t he which is a wise maister-builder in y ^e Lords house, and a workman that needeth not to be ashamed, 2. Tim. 2 15. 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 [Page 204] 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: 1. kin. 19.11. 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 y ^e stony harts of men, Nab. 3.16. & hath made their bellies to trem­ble, and rottennesse to enter into their bones, and to cry with that good king He­zechiah: Isa. [...]8.14. O Lord it hath oppressed me, cō ­fort 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 [Page 205] aboundance of Gods mercie.

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, Heb. 4.1 [...]. 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.

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, Ezec. 11.1 [...]. and to take the stonie heart out of their bo­dies, there is nothing that they do hate more, then to be reformed. Psal. 50.17. But the truth is, that though no reproofe for the present seemeth to be ioyous but grieuous, Heb. 12.11. yet at the length, when men are better aduised, Pro. 28.23. 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, 2. Tim. 4 [...] will curse the day, that euer they knew, or heard those sweet-tounged chaplaines, and soo­thing [Page 206] Zidkijahs, Ier. 2 [...].31. 1. King. 21. Ezec. 13.18. Ier 23 32. 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, y ^t 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, Act 20.16 y ^t we may be pure from the bloud of all men; and that no man who liueth vnder our ministery may haue cause in y ^e day of the Lord to impute his slownes in repenting, to our too cold, too mild, and couert maner of reproouing.

But what say you now, sir, to the third accusation: which is, that you make your preaching too common, and so by that means draw it into contempt, & make it to be the lesse esteemed among men? I can tell you there be many that are prea­chers themselues be of that opinion.

I am the more sorie: and to tell you what I thinke plainly, I am of that mind, that those which blame often prea­ching as a fault, what colour soeuer they may set vpon it, yet they do it chiefly for the couering of their own shame, y ^t their [Page 207] negligence may not be taken notice of. I remember the old fable of the Foxe, who hauing had a mischance & lost his taile, coming into the assembly of the beasts of the same kind, fell to perswade them euery one to cut off his taile, pleading the cumbersomnesse and waightinesse of it, with many the like circumstances: but the matter coming to further scanning, it was found, that the wily foxe did it onely to couer his owne deformitie, which (if to be without tailes had once bene a fa­shion) should neuer haue bene espied. I leaue you to apply it. Only I wold wish all such so minded, Ne vescenti [...] deutibus, edeu­tulus in [...]. le a [...]. Epist. 84. to follow Hieromes counsell, in which he admonisheth one Calphurnius, vpon some such occasiō as this, that if he wanted téeth himselfe, he should not be enuious against those w ^t were able to eate. When one counselled Moses to silence Eldad & Medad, Num. 11.2 [...].28.29. imagi­ning that their Prophecying in the hoast, might haue eclipsed Moses his credite, Moses liked not the aduice, but wished that all the Lords people were Prophets. But lest I should seeme too tart against this kind of mē, of whō yet there is some hope, I wil be cōtent to examin their rea­sons, because (as I gather by your spéech) [Page 210] [...] [Page 211] [...] [Page 208] they séeke (as the Prouerbe is) to be mad with reason. C [...]nra [...] i [...] ­sandre.

They say, the ouer-commonnesse of preaching, will breed contempt of prea­ching. First of all, suppose it fareth with some, in respect of preaching, as it did with the vnthankfull Israelites, Num. 11.6. which loathed the Manna, wherwith the Lord so miraculously fed them in the wilder­nesse, so they also seeme to be (as it were) glutted, with the continuall vse of the word preached: yet this can be no reason why a diligent and frequent Preacher should remit any thing of his former in­dustrie, and speak more sparingly, draw­ing his Sermons into a smaller number, then he was wont. It is truly said, that there are thrée very good mothers, which haue three very bad daughters, and they are these: 1. Truth, which yet in y ^e world bréedeth hatred. 2. Peace, a great bles­sing of God, and yet through our corrup­tion it causeth Idlenesse. 3. Familiarity, and the cōmon vse of a good thing, which is notwithstanding mostly recompen­ced with Contempt. And yet this is not in the nature of these things, but onely in our corruption. For as the nature of [Page 209] God is so perfectly good, that he doth turn euen very euill things, into very good things: (as he made the malice of the Iewes, in putting his Sonne to death, to be a meane of our saluation) so our na­ture is so absolutely euill, that it turneth very good things into euill: as sometimes the grace of God into wantonnesse, Iud. 4. Gal. 5.13. and Christian libertie into an occasion vnto the flesh, & so in these particulars which I haue named. Now because truth is ge­nerally hated, shall men therefore banish it from their speeches, and frame their toungs to flatterie? Because many abuse the blessing of peace, shall we therefore voluntarily raise tumults, or desire God to put an end to our happie dayes of qui­etnesse? There is in the world no reason for it. Neither is there any iust cause, why we should go about to make our preach­ing, as it were, something more dainty, because it may séeme to some raw and ill disposed stomackes, to breed a kind of fulnesse and satietie. Secondly, if we looke better into it, we shall see, that the true cause of mens contempt of prea­ching, is not so much the common vse of it, as the ignorance of the worth and ex­cellencie [Page 210] of it. The Sun, the water, the fire, what things more common, and yet what things lesse despised? and y ^e reason is, because we all know, we cannot liue without them. Let men be once perswa­ded of this, that neither the Sunne, nor water, nor fire are more necessary for the outward man, then preaching is for the soule and spirit, and that where it is wanting, Prou. 29.18. there the people decay, thē they will neuer be cloyed: or at least, if sa­tietie through the in-bred corruption of our nature créepe vpon them, by the remembrance hereof it will quickly be recouered. Thirdly, do but marke, what course of preaching it is, which pleaseth some to call ouer-common: namely, a setled course for euery Sabboth, and it may be some wéeke day Lecture, as it is called vsually. Now I would faine sée, how any man can say with reason, that this is ouer often. Paule commaundeth to preach in season. 2. Tim 4.2. If this charge carie any waight, what better season can there be, then the Sabboth, a day of lea­sure, a day in which men, if not for con­science, yet for custome and because of the lawes assemble themselues in one [Page 211] place, for the performance of one com­mon dutie and seruice vnto God? I re­member, it is premitted as a circūstance to the historicall relation of some of Christs sermons, Mat. 5.1.13. [...]. [...]. that when he saw the multitude, and great troupes resorted to him, then he spake many things to them: and in another place it is said, that be­holding the swarmes of people, and con­sidering their spirituall wants, euen his very bowels did worke within him, Mar. 6.34. [...]. and he began to teach them. So no doubt it is, & ought to be with euery good Minister: he cannot (as we say) find in his heart, to dismisse a multitude assembled to wor­ship God, without some word of exhor­tation. Me thinketh, that when a Pa­stor of a parish is comen into the church vpon the Sabboth day, & beholdeth his whole flocke gathered together as one man, he should euen imagine, y ^t the very presence of the people doth cal to him, Act. 13 15: as y ^e Rulers of the synagogue did to Paul and Barnabas) y ^t if he haue any word of exhor­tation for them, he should say on. So that if to preach in season, be a Minister his dutie; and the fulnesse of an assembly v­pon y ^e sabboth be a seasonable occasiō, (as [Page 212] no man can deny it) I cannot see how: so seasonable an exercise, can be charged with ouer-commonnesse, or blamed as a meanes to make the word of God lesse precious amongst men. God requireth, that we should call the Sabboth a delight to consecrate it: Isa. 5 [...].13. now, how can that day be hallowed and consecrated as it ought, if so speciall a 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, 2. Tim. 4 2. Mark. 2.2. 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, Preaching the principall ex­ercise of the Sabboth. 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 [Page 213] 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. Rom. 10 [...] 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, Isa. 2.3. 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 [Page 214] 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, 1 Sam. 15.22. 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.

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.

That is it which I was now next about to speake of: Of weeke-day Lectures. 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, Ephes. 5.16. I hold it very commendable. When Paul and Barnabas preached at Antioch, Acts 13 42 [...] 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, Iude 20 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 [Page 216] and fridaies to praier & reading of the scriptures, can be or is an occasion to make these good exercises to be despised.

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. Ioel 1.17. 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.

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, 2. Corinth. 13.8 not to do any thing against the truth, but for the truth. To satisfie you touching this y ^t 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 [Page 117] too: which how false it is, y ^e 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, Prouerbs. 10.4. A slouthfull hand maketh poore, but the hand of the di­ligent maketh rich: and againe, Chap. 12.14. 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 y ^e 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 (y ^e iust punishment of idlenes) they conclude, y ^t those who preach so oftē [Page 218] (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, 1 Corinth. 9.16 and the woe which shall follow, if they preach not the Gospell, do euen deuote themselues and all their studies and en­deuours to the seruice of the church, and do so long after their people from the very heart roote in Iesus Christ, Phil. 1.8. that for their spiritual furtherance they could beteame to deale euen their owne soules vnto thē: 1. Thess. 28. such I say, through the blessing of God vpon their holy labours, do so increase in iudgement and in zeale, and haue such a doore of vtterance opened vnto them, Colos 4 3. to speake the mysterie of Christ, that as they themselues placing a kind of felicity in the doing of their dutie, find in them­selues a certain facultie in that heauenly exercise, so the Church of God committed to them, is instructed by their soundnesse of doctrine, and whetted on by their zea­lous exhortations. So that to say, that sound preaching is for the peoples be­hoofe, and not frequent preaching, is a méere collusion, presupposing that which [Page 219] is most false, namely, that soundnes of doctrine and oftenesse of teaching cannot go together. How litle I approue of rash aduenturing vpon this kind of exercise, that which I haue spoken formerly may witnesse: and how small reason there is to separate these two, profitable preach­ing and often preaching, I referre it to any indifferent iudgement.

But because some that are re­puted learned, affirme that often preach­ing is not so much for the peoples profite; shew me I pray you some good reason to the contrary, that I may be able both to preuaile against mine owne backwardnes when I beginne to grow weary of diligent hearing, and to prouoke others also, when I shal behold them as it were glutted with multitude of sermons.

There is a certaine disease which we are all more or lesse infected with: our Sauior Christ calleth it slow­nes of heart: Luke 24 25. The necessity of [...] preaching this euill sicknesse being ac­companied with a kind of spirituall slée­pinesse and lethargie, maketh vs as it were a very lumpe of fluggishnesse, slow in attention, slow in vnderstanding, slow in remembring, slow in practising. [Page 220] First for attentiō, we sée it by euery days experience, how like the most of our hea­rers are vnto the idols of the heathen, of whom the Psalme saith, Psalme. 115.6. y ^t they haue eares and heare not. It is true that Elihu sayd to Iob, Iob 33.14. God speaketh once or twise, & one seeth it not: many excellent things are spoken which we obserue not: we heare generally with the hearing of the eare, Iob 4 [...].5. so that we haue all need to haue that of the Prophet often vrged, Ezechiel 3.27. He that heareth, let him heare: that so we might endeuour to fetch vp our hearts to our eares, that one sound may at once pierce thē both: this is our slownes in attention: there is nothing that is heard more idly, then that which ought to be listened vnto most carefully. Secondly, for conceit & vnderstāding, our slownes therin equalleth our slothfulnes in the former: many points are taught, & y ^t with as much plainnes as is possible; in which notwithstanding he that speaketh seemeth as it were a Barbarian vnto vs. 1. Corint. 14.11 That same natural man which perceiueth not the things of the spirit of God, 1. Corinth. 2.14 some­times beareth too great a stroke within vs: somtimes also (God permitting it for our better hūbling) the god of this world [Page 221] blindeth our minds, 2. Corinth. 4.4 that the light of the glorious Gospel of Christ cānot shine vnto vs. The blind man whō Christ healed at Bethsaida, when his sight began in some degrees to be restored, Mark. 8.23.24. being asked if he saw ought, he looked vp and said, I see mē walking as trees: he saw at the first not di­stinctly, but after a confused maner. I ap­ply it thus: we are all by nature blind in the best things, 1. Corinth. 2 1 [...] and because they are spi­ritually discerned, of our selues we cannot see them: now when it pleaseth that God which commandeth the light to shine out of darknes, to shine in our hearts, 2. Corinth. 4.6. we haue at y ^e first but as it were a certain glimpse of heauenly matters, the precise & exact knowledge is not by and by attained. Thirdly, touching memory, how great weaknes there is in it, I cal euery mans conscience to witnes. Indeed we see how surely and how long men can remember matters of the world. The vncharitable and malicious man will remember an e­uill turne many a yeere, wayting still an oportunity to reuenge it. The old man hath so fresh an impression of the toyes & vanities of his youth, y ^t he wil make you as perfite a relation of them with euery [Page 222] circumstance, as if they had bene done but yesterday. The couetous worldling, though perhaps he can neither write nor reade, nor hath any to keepe his rec­konings, yet he can remember all his bargaines, all his conditions in bargai­ning, all his dayes, and houres, & places, either for the payment or receipt of any thing. The young man or woman can soone learne without book many a ballad or idle Loue-song, tending to the increa­sing or stirring vp of vncleannesse: and so it fareth in other particulars. But come now to matters of religion & piety, alas how true is it that the conceipt of them is as soone gone from our minds, as the sound from our eares? 2. Sam. 18.29. When Da­uid enquired of Ahimaaz comming from the camp, touching Absolom, his answer was, I saw a great tumult, but I knew not what. Like to this will be the answer of a great many, when at their returne frō the house of God they are demaunded touching the particulars there deliuered; they will say, they saw a man speaking, and heard the noise of his voice, and be­held his gesture, but they know not what, they can tell litle of that which [Page 223] was vttered by him. Lastly, for slownesse in practise, it is long before, after long hearing we are brought to incline to a good dutie, and yet after some good dispo­sition to it, there are so many delayes, and so many pul-backes, yea and after a reasonable beginning so many fallings backe, Gal. 6.9. and so much waxing weary of well doing, that we are too well like Salomons sluggard, who it may be maketh many offers of rising, yet whilest he crieth, Poruerbs 6.10. Yet a litle sleepe, a litle slumber, the time stea­leth away, Prouerb. 24.31. and his vineyard is all growne ouer with thornes for want of husbandry. This is our drowsie sicknes of slownesse of heart: The best ordinary remedy a­gainst this disease, is often preaching, as you shall see if you well examine it. Continuall calling vpon, at last through a kind of importunitie will win vs to at­tention. Often repetition of the same points will both cleare the vnderstan­ding and settle the iudgment also. Phili. 3.1. It grie­ueth me not (saith Paul) to write the same things to you, and for you it is a sure thing. That which after many times deliuery is stil committed to forgetfulnesse, yet at the last it is laid vp in the mids of the hart, Prouerb. 4.21. [Page 224] and by the negligence and backwardnes of many yeeres, Eccles. 12.11. yet in the end ( the words of the wise Preacher being like goades) is drawne vnto some cōfortable perfection. If oftē preaching may lawfully be com­complained of, 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, Isay 58 1. Occid [...] n [...]seros crambe rep. 1.1 [...]. magistr [...]s. 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? 1. Corinth 9.26 what a discou­ragement and euen the killing of a mans heart, to haue to do with those whose neck is an iron sinew, Isay 48 4. & their brow brasse? and yet though these things might make a man to resolue with Ieremy, Ier. 20.9. to speake no more in Gods name, yet we haue no such commission to giue ouer, but we are commaunded still to be instant, 2. Timothy. 4.2. chap. 2.25. 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, Mathew 18.22. & should say, Master how long [Page 225] 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 takē nothing, Luke 5.5. neuertheles at thy word (sayd he to Christ) I wil let downe the net: Matthew 4.19. 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.

You haue said well to this point, onely you haue forgotten the similitude of the raine, which may be some oc [...]n of doubt to vs that are common men [...]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.

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, Isay 55.10.11. 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 [Page 227] 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 vo [...]le, 2. Corint. 2.16. but it becommeth either the sauour [...] life vnto life, or of death vnto death to those which heare it: making the thildrē of God more zeasons of good workes, Titus 2.14. 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; Romanes. 12.3 and wilfully to continue in such a practise, 2. Peter 3.16. 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, Isa. 3.2. and to send a famine of hearing the word; Amo [...] 8.1 [...]. and he promiseth it also as a blessing, Iere. 3.15. to giue pastors which shall feede the people with knowledge and vnderstanding, Isay 62.6. 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, [Page 228] 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.

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, Mathew 9.38 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 [Page 229] be dayly pricked forward and rouzed vp, we shall grow cold and carelesse, and be e­uen frozen vpō 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 [Page 230] 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: 1. Tim. 1 6. their knowledge is but vaine iangling, and their conuersation not much differing from the irreligious mulitude: they are like the fish in the sea, which howbeit it liueth in the salt water, yet is without all tast of saltnesse. Mat. 5.13. So though they liue vnder a set­led ministery (which is the salt of the earth) yet being tasted, wil be found vtterly with­out any true seasoning. Now if it might be, I would be loth to be in this number: and therfore my last (though not my least) suite vnto you, is to affoord me your best counsell in this case.

I must néeds commend your good care in this matter: for indeed what­soeuer men think, there is nothing so ful of danger as is idle and vnprofitable hearing. Those things which are in their owne nature best, being ill vsed become most hurtfull. Hearing is the ordinance of God to draw vs vnto himselfe: but being vsed carelesly and vnprofitably, it turneth to our greater condemnation: and therefore you cannot be too carefull [Page 231] herein. It is true that men pretend ma­ny things whereby to shift off the dili­gence which is required in this behalfe: but their pretences being examined will become lighter then vanitie it selfe. They say, we that are Preachers, cannot agree among our selues; that is not absolutely true; for blessed be God many of vs do proceede by one rule, Phil. 3.16 and do mind one thing. Besides, so long as we liue here in the world, our vnderstanding is mixed with the darknesse of ignorance, and by reason thereof, there cannot chuse but be differences of opinions in some things euen among the best. Take me three or foure, or halfe a doozen, which are dimme sighted, and cannot see with­out spectacles, if you set them to descrie a thing a farre off, they will be of diuers and contrarie opinions touching it: now Saint Paul sayth, that in this life, we do but see, as in a glasse darkely: 1. Cor. 13.12. and therefore our iudgements in all things at all times cannot be the same. Moreouer, it pleaseth the Lord some­times for their punishment, which haue not receiued the loue of the truth, 2. Thess. 2.10. and for the discouerie of those which are [Page 232] sathan to be a false spirit in the mouths of some, 1 Cor. 11 19. 1. King. 22 22. and to suffer them to come amongst vs in sheepes clothing, though inwardly they are rauening wolues. Matth. 7.15. Now the possi­bilitie of being deceiued when we heare, ought rather to increase our care in hea­ring, then to be an occasion of vnwilling­nesse to heare. This may be manifested by a plaine similitude: Salomon exhor­ting vs to be carefull to obtaine the knowledge of Gods truth, Pro. 23 23. deliuereth his exhortation in these words, Buy the truth: from this kind of speech I reason thus: If a man wanting necessaries, as meat and rayment, and being aduised to furnish himselfe from the market, should make this answer: The world is so full of de­ceipt, that a man knoweth not whom to trust, those which sell, many of them wil not sticke to beguile their owne fathers, and the trickes and deuises that trades­men haue are infinit, so that it is twenty to one, but a man in chafering with them shall be beguiled, I had rather therefore go neare the wind, and want necessarie prouision, then put it to the aduenture of buying. If I say, a man pleade thus, what would we thinke of him, but that [Page 233] either he were very foolish or very fro­ward? And indéed we might well so e­stéeme him, because we know that the fraud of others must be preuented rather with care and circumspection, and not v­sed as an occasion of abridging a mans selfe of necessaries. Is not he then as much a foole, who wanting the sauing knowledge of the truth, and being called vpon to repaire vnto the house of God, (which is as it were the Lords market, in which the hid treasures of wisedome and knowledge are laid open to the view and offered freely to the vse of all men) shall eftsoones plead the deceiueablenesse of false doctrine, the corruption of many Preachers, the shew of some contrarie­ties among them? Yes verily, for is he to depriue himselfe of the necessarie foode of his soule, because it may be for lacke of care, that in stead of hoping to be fed, he may be poysoned? Nay rather, he is to become the more warie, the more dili­gent in prayer, the more exercised in the Scripture, that when he cometh to buy the truth he may not be deceiued.

Truly you say well: onely it see­meth you build vpon a false ground (at least [Page 234] in the opinion of some,) namely, that we which are priuate men, may iudge of that which we heare, and examine it whether it be the truth or no: I desire therefore that you would proue that point well vnto me.

Indéed it is the opinion of po­perie, that it is not for euery particular person of himselfe, to examine, trie or iudge, Rhem Testa. vpon 1. Joh. 4.1. w ^c is true or false doctrine, who is a true or false doctor: and it is a principle in that Church, Priuate men may and ought to iudge of that which they heare. that it suffiseth a com­mō man to giue his consent to the church and to beleeue as the Pastors beléeue. But all the true Ministers of Iesus Christ are of another iudgement: for howsoeuer we do vrge all reuerent res­pect to the preaching of the word, as to the ordinance of God, yet we take not vpon vs to haue dominion ouer the faith of our hearers, 2. Cor. 1.24. as though we would bind them to giue credite to euery thing we speake, Ambros. in 1. Thess. cap. 5. by the authoritie of our name (as Ambrose his words are) there­fore because we speake it. And in truth there is nothing more manifest in Scrip­ture then this, that the people ought iudicially to examine the doctrine taught, before they dare to entertaine it. [Page 235] Paul to the Galathians sayth thus, Gal 1.8. Though we or an Angell from heauen preach vnto you otherwise then that which we haue preached vnto you, let him be ac­cursed. Now if he w ^t preacheth contrary to the reuealed truth be accursed, surely the case of him which giueth credite to him must needes be dangerous: and therefore for the auoydance of the dan­ger, Rom. 14.5. [...] Phil. 1.10. it is meete for euery man to be fully perswaded in his owne mind, that he may discerne things that differ one from ano­ther. 1. Thess. 5.21. 1. Ioh. 4.1. The Thessalonians are willed to trie all things: those to whom Saint Iohn wrote, are counselled to trie the spirits. Salomon hath branded him for a foole, Prou. 14.15. who will belieue euery thing. It is a dis­grace for men professing religion to be like children caried with euery wind of do­ctrine. Eph. 4 14. It is an honor to be like y ^e gentle­mē of Beraea, Act. 17.1 [...]. who searched the Scriptures daily, whether those things w ^c the Apostles taught were so. Christ saith, Ioh. 10.4.5. y ^t his sheepe know his voice, and will not follow a stran­ger. What can be more expresse then these testimonies? Let any man con­sider the places and the parties to whom these commaundementes of taking [Page 236] triall of the doctrine were directed, and he shall find that no one man is exempted from this dutie of examining.

Indeed me thinketh 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: A similitude like to this, in the same case Chrisost. vseth Hom. 13. vpon 2. Cor. 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.

The Scripture the only iudge of doctrine.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 y ^e determining thereof: for therefore hath the Lord commanded it to be written and to be made common to [Page 237] 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, Commo [...]toriu [...] non regula. Bell. L [...]na. lib. 1. Pa­n [...]p. cap. 9. 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, Isa. 2. [...]4. 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, Isa. 8.20 as­suring our selues, that there is no light in them, which speake not according to this word. Iob. 5.3 [...]. We find that our Sauiour himself stood to the iudgement and triall of the Scripture. Paul submitted his doctrine to the same rule. Act. 17.2. c 17 28.23. We read the learned in former ages, to giue the priuiledge of iudging onely to the Scripture. Augustin [Page 238] disputing with a chief Arrian, Aug. contra Max. Arrian lib. 3. cap. 14. 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, Lib de Pastor. but the canonicall Scripture, that is the rule of all, Bas. Epist. 8. and must correct all. Basill the Great demandeth that against all heretiques the Scripture only be the vm­pire. Cyprian. in S [...]r. de Bapt. Cir. Cyprian saith, that the rules of all doctrines haue flowen from the Scrip­ture. Chrysost Hom 12. in 2. Cor. [...]. 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.

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 [Page 239] 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.

You haue made a very néed­full motion; and therefore, How to make vse of the Scri­pture for the trying of the truth. 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, Eccles. 4.17. to take heede to your foote, Psal. 119.18. & 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. Ioh. 16.11. 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 y ^e Lord reueales, though it be altogether crossing to your [Page 240] owne reason, and displeasing to nature. For as God resisteth the proud, 1. Pet. 5.5. and ma­keth them which professe themselues wise to become fooles: Rom. 1 22. so he will guide the meeke in iudgement, and teach the hum­ble his way, Psal. 25.9.14. 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: Prou. 16.4. 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, 2. Cor. 1.29.31. [...]. 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, [Page 241] 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, Psal. 51.12. and to bring the ioy of saluation to all afflicted spirits. Psal. 19.8. 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, Rom. 15.4. 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, Tit. 2.11.12. Gal. 5. [...]4. that vngodlinesse and worldly lusts should be denyed, that the flesh with the affections and lustes shold be crucified, that the body [Page 242] of sinne should be destroyed, Rom. 6.6. and that mortifying our members which are on the earth, Col. 3 5. we should serue the Lord all the dayes of our life in holinesse and righ [...]eous­nesse before him. Luk. 1.74 75. And therefore that do­ctrine which presseth vpon men, the most procise and strict obedience to Gods will, not giuing any the least toleration to any the smallest sinne, but still bridling mans naturall inclination vnto euill, that is the truth of God which euery seruant of God ought to entertaine. Tell me now, vnderstand you this direction?

Yea truly, I do in some measure vnderstand it; yet if you shall please by one or two examples to shew the vse of it, I shal the better perceiue it, and know the rather how and after what sort to apply it.

I will not sticke with you for that: because I am very willing to satis­fie you in this matter. For y ^e first branch therefore touching the glorie of God, take this example. We teach at this day, that faith onely iustifieth: our meaning is, that the very thing, which maketh a man stand righteous before God, and to be accepted to life euerlasting, is, the impu­ted righteousnesse of Christ Iesus: which [Page 243] righteousnesse is appropriated and ap­plyed to vs onely by faith. Bellarm. de I [...] ­stif. lib. 2 cap. 7. Others (as the Papists) say, that to the iustifying of a sinner before God, two things are re­quired, remission of sinnes, and the habit of inward righteousnesse, that is to say, charitie with the fruites thereof. So that we exclude, they establish the merit of mans works. Well then, in this diffe­rence of opinion, there being learned men on both sides, and Scripture alleaged on both sides, you desire to know which is the truth: bring them both to the touch­stone, & sée which of the two maketh most for y ^e glory of God, & the matter wil soone be answered, the doubt will quickly be cleared. Consider therfore how euen the Apostle Paul by this rule decideth this controuersie: Rom. 3.25. [...]. by what law (saith he) that is, by what meanes of saluation, is boa­sting excluded? Not by the law of workes, but by the law of faith. Hereupon he con­cludeth, therefore a man is iustified by faith without the workes of the Lawe. And indéede the reason is excellent: for if man could by any of his owne doings, further his owne saluation, or procure the increase of glorie in heauen, [Page 244] he had then some matter of glorying, and might (as it were) account himselfe the lesse beholden vnto God. But iustificati­on by faith onely, taketh all vtterly from man, and ascribeth his whole saluation, the beginning, middle, and ending vnto the Lord: haue you both an example of this rule, and warrant for it, being vsed by the Apostle to decide so great a contro­uersie: and I am sure, that you shall find it of very great vse in many main points of our religion. Secondly, for the second branch of the rule which is about the cō ­fort and reliefe of a distressed and distra­cted conscience; marke this particular for the manifestation of the force of the rule. It is taught and maintained in our Church, that a Christian man may be vnfallibly certaine of his saluation in his owne conscience in this life, and that by an ordinarie and speciall faith. Others there are (both Papists, and some also amongst our selues) which hold that the certainetie of saluation, which in this life can be attained to, is onely coniecturall and probable, groun­ded onely vpon likelihoods: and this cer­taintie they confesse to be vncertain, and [Page 245] such as many times doth deceiue. Be­hold, here is a great controuersie, and much is said on either side: now you that are a priuate man, would gladly know to which part you may safely encline, and what to rest vpon as the alone truth in this case. My aduise is therefore, that for your full satisfaction herein, you scan the matter by this rule: suppose a spirit déepely wounded, a conscience set as it were vpon the racke, seeing nothing in God but iustice and maiestie, and a con­suming fire; finding nothing in it self but sinne and corruption, and infinite matter of despaire, so that by this meanes it is brought to such an exigent, that it know­eth not which way to turne, but is euen readie to crie out with Paul, Rom. 7.24. Who shall deliuer me? Enquire now which of those two doctrines doth affoord the best com­fort in this wofull case, that will quickly appeare: for the one holdeth the consci­ence in a continuall suspence, the other laboureth to settle it in the firme assu­rance of Gods vnchangeable loue in Christ Iesus: the one bringeth a plaister, but much too litle for the sore, telleth of the riches of Gods mercie, of the depth [Page 246] of his loue, of the vnsearchable sufficien­cie of Christs merite, but yet denyeth the soule to be assured of a particular interest into it, and by that meanes rather in­creaseth then relieueth the anguish: the other applyeth the medicine to euery part of the wound, sheweth Christ, discouereth the riches of Christ, and putteth the amazed heart into a full, as­sured, and comfortable possession of Christ. So that whatsoeuer shall be ar­gued to the contrarie, you may be bold to build vpon that which bringeth the most ioyfull and welcome tidings to an affrighted conscience: that is best a­gréeing to the scope of the Scripture, that cometh nearest to the nature of the Gos­pel. Come now to the third brāch, which is concerning the libertie of the flesh, and let me giue an instāce of that also. There is at this day a doctrine, (almost openly taught, or at least tolerated by many that shold teach otherwise) namely, that a man may do well inough, without so much preaching: that it is not a matter of that great necessitie to frequent the places of Gods publike seruice, but y ^t a body may do well inough at home, with [Page 247] some priuate deuotions: that common men néed not trouble themselues greatly with the scripture, or with knowledge in religion: that the religious spending of the Sabboth is a thing indifferent: that often communicating at the Lords table is not of any great importance, but that once or twise in a yéer is as good as euery day: that it is not good to be too forward in matters of religion, ouerstrait in con­uersatiō: that God wil beare with many smal matters, &c. On the other side, there is a doctrine that telleth vs and pro­ueth vnto vs, that if we desire to walke and to liue so as may please God, and as becommeth Christians, we must make conscience of often hearing the word, we must as new born babes desire the sincere milke thereof, that we may grow thereby, 1. Pet. 2.2. neuer contenting our selues with any measure of knowledge: we must striue & straine our selues, though sometime it be with some trouble and diseasing of our bodies, to come to y ^e places of Gods wor­ship, Prouet. 8.33. and to giue attendance at the postes of the doores of the Lords house: we must call the Saboth a delight to consecrate it, Isay 58.3. resting not onely from labour, but from [Page 248] al things that may disable vs and make vs more vnfit for Gods seruice, either in respect of preparation before it, or of con­ference and meditation after it: we must for the strengthning of our faith, and the solemne remēbring of the death of Christ oftē communicate: we must in our liues walk circumspectly, with zeale & courage and opennesse in the practise of religion: we must make conscience of the smallest sin, & neuer thinke we haue done enough in the duties of holy obedience. Here is againe a new question, and you perhaps in some of these particulars, through the diuersity of opiniōs, may be vnresolued. If you demaund of me, how you may be stablished, I refer you to this rule; search & consider which of the two tendeth most directly to the yoking & hampering and restraining of mans natural disposition: that wil soone appéere, if you look out into the world, & hearken how these doctrines are entertained: for the former, who so shall teach it, or séeme to approue it, no doubt that man shal haue many follow­ers and many fauorers: for doth not eue­ry man almost like it & wish it, that there should be lesse preaching? that it should [Page 249] be free to spend the Sabboth, euery one as himselfe listeth? to receiue the Com­munion when men think good? to neglect knowledge? to banish y ^e Bible out of their houses, or else to let it ly like old harnesse rusting for lacke of occupying? wil it not by and by be receiued, that it is not good for men to be precise, to be ouer scrupu­lous, to stand too nicely vpon points? Surely he that shold teach this, I might say of him as the Prophet spake of old, Micah 2.11 He were a Preacher for the people. But now for the other doctrine, see what an acceptation it hath in the world: fie vpon it will one say, what a tedious thing is this to heare so many sermons, what a trouble to come so often to the Church, what a misery to be restrained from our sunday-sports, what a dull time wil it be and how long will the day seeme if thus we be limited? what need so many com­munions? what shold men be so hot and earnest in religiō? if this once take place, farewell all mirth, farewell all good com­pany, adieu to all thriuing, if this be hearkned vnto. This is and will be the entertainment of this doctrine: it will be reputed as the Prophets sermons were [Page 250] of old, euen the Burden of the Lord. So by the generall yéelding or gainesaying of the multitude, it may soone appeare which of the two is the greatest enemy to the flesh: and therefore you both may and must conclude with the latter do­ctrine, that that is from aboue, because it meeteth with our corruption at euery turne, and is still beating it downe, la­bouring to keepe it within compasse. And by this rule (to gaine it the more credit) Paul tooke vp the question among the Galathians, touching the vse of Christian libertie, setting it downe for a ground, that it is then best vsed when it is not vsed as an occasion to the flesh, Gal. 5.13. but with a holy respect to become seruants each to other by loue. Thus I haue (for your better vnderstanding) giuen you an example of euery branch of this rule, that you may know how to apply it; as­suring you out of mine own poore experi­ence, that there are very few of the fun­damentall points of religion, which di­rectly concerne the worship of God, or our conuersation with men, but they may receiue their triall by this Canon, and may truly be sayed to stand or fall, [Page 251] according to the iudgement and verdict thereof.

I thanke you vnfainedly for this direction; yet touching this latter branch, it seemeth to me that there may be some doubt made, because the popish religion is thought to restraine and punish the flesh more then ours: for it imposeth many very straite things and vnpleasing, as fa­sting, penance, going barefoote, pilgri­mage, payings of money, to purchase pray­ers when men are dead, and diuers the like: I pray you therefore cleare me in this onely doubt, and then I am satis­fied.

I say in one word of all these, as Paul did of things very like, Col 2.23. They haue indeede a shew of wisedome in voluntarie religion, and humblenesse of mind, and in not sparing the bodie: but yet another way they giue greater libertie: for when it is taught that these things are meritorious, and of worth to do away many sinnes, what will not a man be content to do, for a wéeke or an houre, or a short time, for the remouing of the sinnes of his whole life? and who will not be content when he is dying, [Page 252] to giue all that away which hee must needs leaue behind, for the deliuery of his soule from a supposed purgatory? Who wold not go an hundred miles on pilgri­mage to the shrine of such or such a saint, to be assured that it shal be his discharge for the remainder of his life? So that though these bodily impositions may seeme something straite one way, yet they giue trebble libertie another way, and therefore may truly be sayd, rather to be an occasion to the flesh, then to li-limit the corruption of the flesh.

It is very true; for what will a man feare to do, so long as he is taught, and by teaching perswaded, that by almes-deeds and fasting (falsly so called) and some legacies bequeathed to religious vses (as they terme them) or by conformitie to the penall iniunctions of a priest, he may make sufficient satisfaction? therefore I hold this for answer enough to that obiection.

Well neighbor, to let that passe, & to follow the motion which you made, I must to y ^e former rule adde one thing, which is this: Take heed by all meanes of such eares as the Apostle calleth itch­ing eares, 2. Tim. 4.3. and of delighting to get an heap [Page 253] of teachers. It is a dangerous humor to affect variety of instructors, and it must needs cause distraction: it filleth mens heads with a world of idle questions, & draweth them into vaine iangling. 1 Tim. 1.6. It is Satans policy as long as he can to hold men in ignorance, and in the contempt or neglect of knowledge: when he can­not preuaile that way, but men will li­sten to instruction, then he will endeuor to busie them with prophane fables and vaine bablings, which breed questions, 1. Tim 1 4. Chap 6.20. ra­ther then that godly edifying which is by faith: that so he may withdraw their thoughts, and steale away their hearts from those things which ought princi­pally to be looked vnto. Especially re­member the aduice of Paul to his sonne Timotheus, 2 Timoth. 3.14. Continue thou in the things which thou hast learned and art perswaded thereof, knowing of whom thou hast lear­ned them. Note the place. The Apostle presseth a stiffe and firme continuance in truths receiued, whē as these two things concurre therewith; a mans owne per­swasion; and the consideration of those which first taught vs. First, for a mans owne perswasion, I pray you to obserue [Page 254] it, lest I should séeme in stéed of grounded setlednesse, to commend selfe-willed pée­uishnes. By being perswaded, Paul mea­neth thus much, as if he had sayd to Ti­mothy, If it be an opinion which thou hast not sodainly entertained, but vpon good aduice, if it hath seated it selfe in thy iudge­ment then when as thou with care & con­science, with humilitie, with vsing the or­dinary means, with prayer vnto God, with heartie desire to be guide [...] in the truth hast enquired after knowledge, surely thou oughtest not, being by these degrees brought vnto it, and in this maner perswa­ded in it, rashly and sodainly to forgo it. This is that which is meant by perswa­sion in this place. A setlednesse of iudge­ment, following vpon an orderly course to bring a man thereunto. The second thing that must concurre, is the conside­ration of the parties of whom we haue learned: as if Paul had sayd, Obserue and marke well what kind of men they are, by whose ministery thou hast bene instructed; if they be men, who by their fidelity in tea­ching, and by the blessing of God vpon their labors, in vsing their ministery to con­uert mens soules, do cary with them the [Page 255] seale of their ministery; nay if thine owne conscience can witnesse for them either of these out of thine owne feeling, then be­ware of a contrary doctrine: though I would not haue thee tie thy selfe to any mans authoritie, yet be well aduised before thou alter thy iudgement confirmed by such a ministerie. This was Pauls mea­ning: and if you care to follow it, you shall in experience find it good counsell. Thus I haue acquainted you with the best course I know as yet, both for the first informing, and the after-setling of your iudgement in Gods truth.

I pray God to enable me by his holy spirit, both to remember and to practise this your good aduice. I will now make this onely request: you know it is not inough to be a man of knowledge, vnlesse a man do with knowledge ioyne obedience. If you know these things (saith our Sauiour) blessed are yee if you do them. Iohn 13.17. Wherefore as you haue taught me how to heare profitably for the gayning of knowledge, so I pray you direct mee how I may make good vse of hea­ring for the gouernement of my life.

How to draw things heard into practise.In the first place therefore re­member, as to pray to be guided into all truth by the spirit of truth, so to begge of God to direct the Preachers tongue, that he may speak vnto your conscience, and that his sermons may be as a glasse, in which you may behold the very true e­state of your owne soule. Secondly, la­bour to put away from you that which Salomon calleth a froward heart, Prouerb. 17. [...]. that is, a heart that cannot beare reproofe: re­member it wel, and think seriously vpon it, Prou. 9.8. that there can be no greater testimony of true wisedome then to loue him that rebuketh you: and therupon resolue with your selfe beforehand, that whatsoeuer is spoken against your sin, be it neuer so tart or vnpleasing, Iames 1.21. yet you will receiue it with all meeknesse, and esteeme it as a precious oyle. Psalm 141.5. Thirdly, in hearing, ende­uour when the Preacher hauing layed the grounds of his doctrine cometh to application, to obserue what is spoken by way of exhorting, what by way of re­proofe, what with an intent to minister comfort: each point being referred to these heads, shall much the better be remembred. Fourthly, when you are de­parted [Page 257] from the sermon, forget not to find a time as soone as is possible, whilest things heard are most fresh, in which to commune with your owne heart, Psalme. 77 6. Luke. 2.19. and to ponder, and scanne, and search diligently those things which were deliuered. This is that which we call meditation, an ex­ercise which Dauid exceedingly delighted in: it is the same to the mind, Psalm. 119.97. that dige­stion is to the body: that which we heare is by it made our owne, so that the soule receiueth nourishment thereby. Now in the practise of this dutie, it is good to con­sider what things are presently necessa­ry, and what otherwise. Those things which are of present vse, Psalme 119.10 [...] are eftsoones to be layed hold vpon, and a certaine secret oath is to be made betwéene God and a mans owne soule, Vers. 16. to make hast and not to delay a speedy and diligent executiō: yea though the dutie inioyned be both in shew painfull, and an enemy to worldly profit, an abridger of carnall delight, and a meanes by all likelihood to darken esti­mation and credit amongst men. If it be a matter of spirituall consolation, or of prouocation and incoragement to persist in a good duty, it must be reputed as a [Page 258] chearing from heauen, and heart (as we say) to be taken thereby against all, either inward assaults or outward dis­couragements whatsoeuer. As for o­ther points, which may seeme not to be of so present vse, they are not to be neglected, Psalme 119 11. Prouerbs 4.21. but to be hidden and kept in the middest of the heart, that they may not be to seeke when the Lord shall offer occasion to employ them. You must do in this case as you do in household mat­ters: if you find an implement which you know not how forthwith to be­stow, you will say, it is pitty to cast it away, it will be no charge to keepe it, once in seuen yeares it may serue for a purpose, for the which you would be loth to lacke it: so though some things which you heare, are not (as may seeme) presently needfull, yet you must make conscience safely to preserue them, be­cause a time of vse may come hereaf­ter, in which, as it would be a griefe to want direction, so the Lord (it may be) may then in iustice deny that, which formerly being offered was entertai­ned with contempt. In a word, looke to it that you be well furnished for all oc­casions, [Page 259] and know it to be the chiefe du­ty, and the especiall marke of a good Christian, to take heed, 2. Pet. 1 19. Psalme. 119. [...]. and alwayes to haue respect vnto the holy directions which are soundly deliuered from Gods word; so shall you become wise vnto sal­uation, and perfect vnto all good workes. 2. Tim. 3.15. [...]9. This is the shortest and most familiar direction that I can giue you, for the re­ligious gouernement of your life by the forme of doctrine, Rom. 6.17. which in the ordinary ministery of the word shall be deliuered vnto you. Larger directions the many good bookes which good men haue writ­ten of that matter, will plētifully affoord you. This may serue at this time, and it may be God will offer vs an occasion to talke of this matter more at large here­after.

I hope so too: and I shall for my part be ready to take any oportunitie, be­ing incouraged both by this your kind­nesse, and by the benefite and comfort which I must needes confesse I haue re­ceiued by this present conference. For this time therefore I commit you to God, whom I heartily beseech so to blesse your labours in the ministerie, that you may [Page 260] turne many to righteousnesse, [...]. 12.3. 1. Tim. 4 16. and may take that heede vnto your selfe and vnto learning, that you may both saue your selfe and them that heare you.

I thank you for your good praier: I do also desire the same God for his son Christs sake, [...]. Tim. 2.7. to giue you that good vnder­standing in all things, Colos. 1.9 10.11. that you may be ful­filled with the knowledge of his will, and that he would also strengthen you with all might through his glorious power, that you may be fruitful in all good works, Heb. 10.23. and may keepe the profession of your hope without wauering to the end. And so God be with you.