The Preachers Plea, Dialogue (4 of 4)
Nymp.
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.
Ep.
Why man, did you neuer heare of this phraſe, the fooliſhnes of Preaching? 1. Cor. ….21.When the Goſpel was firſt preached in ye world, the reaſon why it had ſo cold entertainement was this: The Iewes they wold either hauehave it confirmed by ſome extraordinary ſignes, or els they wold not credit it: (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 vponupon 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, onelyonly beautifull in this, becauſe it is not beautified with that, without which the nice and giddy world thinketh eueryevery 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 of thoſe that are truly religious: and I pray God giuegive vsus 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, wt 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 vsus 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 vsus: for then I am right ſure, this being ſought for, the litle flocke ſhall pray for vsus, and the great ſhepheard ſhall be good to vsus.
Nymp.
You hauehave (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 preaching is too auſtere: you hauehave nothing in your mouths but hell, and condemnation, and the iudgements of God, which (as ſome ſay) is the next way to bring men vntounto deſpaire.
Epap.
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 hauehave 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 hauehave nothing but peace preached to them, when as it may be truly ſaid to them as Iehu ſaid to the ſeruant of Iehoram, what hauehave they to do with peace? is not at any hand to be giuen way vntounto. 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 vsus by the Scripture is this: firſt, to indeuour the ſoftening of our hearers hearts by bringing them to the fight and ſenſe of their owne wretchedneſſe, before we aduenture to apply the riches of Gods merciemercy in Chriſt Ieſus. The preaching of the Goſpell is compared by our Sauior himſelfe vntounto 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 vntounto an holy temple in the Lord. We muſt hauehave 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 vnderunder ſinne, before we can be admitted to thinke our ſelues to hauehave any the leaſt intereſt in the glad tidings of the Goſpell.Luk. 2.10 To preach merciemercy and grace vntounto them, which feele no néed of merciemercy, 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 vntounto 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 louelove 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.VntoUnto 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 hauehave, 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 merciemercy be as welcome as the raine vponupon the mowne graſſe, Pſal. 72.….& as the ſhowers that water the earth. Beſides we find it true by common experience, yt the greateſt part are ſo dead in ſin, yt 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 yt a man yt 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 ye word of the Lord is like an hammer: now if you adde that to it wc Salomon ſaith,Eccl. 12.11. that the words of the wiſe, are like nailes it wil follow thence, yt he which is a wiſe maiſter-builder in ye 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 thoſe which heare him. Well then, this is the ſubſtance of my opinion in this point: I would hauehave a preacher to preach peace, and to ayme at nothing more, then the comfort of the ſoules of Gods people, yet I would hauehave 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 hauehave the ſtill and mild voice of the Goſpell come, till the ſtrong tempeſt of the law, hath rent ye 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 aboundance of Gods merciemercy.
Nymp.
Indeed I am verily perſwaded, that this courſe which you hauehave 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.
Epaph.
No maruell: for (as I hauehave in part told you before in the beginning of our Conference) it is the greateſt enemy vntounto that which men louelove 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 Zidkijahs, Ier. 2….31. 1. King. 21. Ezec. 13.18. Ier 23 32.which hauehave ſowed pillowes vnderunder their armeholes, and hauehave cauſed them to erre by their flatteries: and they wil alſo crie ſhame vponupon thoſe, whō they now thinke too cholericke & cenſorious, yt they did not ſpeake more throughly vntounto them: therfore whatſoeuer mens acceptance is, it is beſt for vsus to order the matter ſo, by ſpeaking directly to the reproofe of ſin,Act 20.16 yt we may be pure from the bloud of all men; and that no man who liueth vnderunder our miniſtery may hauehave cauſe in ye day of the Lord to impute his ſlownes in repenting, to our too cold, too mild, and couert maner of reproouing.
Nymph.
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.
Epaph.
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 vponupon it, yet they do it chiefly for the couering of their own ſhame, yt their 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 eueryevery 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 onelyonly to couer his owne deformitie, which (if to be without tailes had once bene a faſhion) ſhould neuer hauehave 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, vponupon ſome ſuch occaſiō as this, that if he wanted téeth himſelfe, he ſhould not be enuious againſt thoſe wt 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 hauehave 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) duplicate page duplicate page 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 hauehave three very bad daughters, and they are theſe: 1. Truth, which yet in ye 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 onelyonly in our corruption. For as the nature of 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 vntounto the fleſh, & ſo in theſe particulars which I hauehave 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 of it. The Sun, the water, the fire, what things more common, and yet what things leſſe deſpiſed? and ye 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 vponupon 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 eueryevery 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 place, for the performance of one common dutie and ſeruice vntounto God? I remember, it is premitted as a circūſtance to the hiſtoricall relation of ſome of Chriſts ſermons,Mat. 5.1.13.…. foreign. 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. foreign.and he began to teach them. So no doubt it is, & ought to be with eueryevery 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 vponupon the Sabboth day, & beholdeth his whole flocke gathered together as one man, he ſhould euen imagine, yt the very preſence of the people doth cal to him,Act. 13 15: as ye Rulers of the ſynagogue did to Paul and Barnabas) yt if he hauehave 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 vponupon ye ſabboth be a ſeaſonable occaſiō, (as 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 giuegive attendance vponupon this. For, wherefore is prayer, but to prepare vsus to the word, and to begge of God to beſtow thoſe bleſſings which are promiſed in the word? And if we will credite the Scripture, men cannot pray till by preaching they are taught to pray.Rom. 10 … How ſhall they call on him, vponupon whom they hauehave 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 vsus: the Sacraments are ſeales, to aſſure vsus of the performance of the gracious promiſes, made vntounto vsus in the word. So that indéed the other ſpecialties of Gods worſhip, are of no vſe, but onelyonly ſo farforth as they hauehave 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 vsus his wayes: no doubt in their méetings they were to vſe both prayer and the Sacraments. But yet, that there they ſhold be taught, was vſed as the principall motiue; becauſe, as to be taught the wayes of the Lord, is the principall bleſſing, ſo obediently to heare is the principall ſeruice. Wherein hath the Lord ſo great pleaſure, 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 vntounto 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 eueryevery Lords day, with the opening and applying the Scriptures, cannot iuſtly be accuſed to be one, who by too much familiaritie draweth the ordinance of God into contempt.
Nymph.
Well, ſuppoſe it be yeelded vntounto, that it be good to continue the exerciſe of Preaching eueryevery Sabbath day, yet it may ſeeme ſuperfluous to draw the people to hearing vponupon the weeke dayes, when men are otherwiſe in their worldly affaires to be employed.
Epaph.
That is it which I was now next about to ſpeake of: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 42foreign 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 and fridaies to praier & reading of the ſcriptures, can be or is an occaſion to make theſe good exerciſes to be deſpiſed.
Nymph.
I hauehave 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 vnderunder 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.
Epaph.
It is a wofull thing, that men ſhould ſo far ſtretch their wits to deceiue their own ſoules, & to beguile others alſo. I would we had all learned the Apoſtles rule,2. Corinth. 13.8 not to do any thing againſt the truth, but for the truth. To ſatiſfie you touching this yt you hauehave named, hauing obſerued it (as you ſay) out of the ſpéeches of ſome: it is worthy the marking, how Satan in his ſubtlety vnderunder the color of allowing & vrging ſound preaching, would ouerthrow diligent preaching; therein building vponupon a falſe ground, namely, that a man cānot preach often & preach ſoundly too: which how falſe it is, ye 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 ye Church of God then they were before. Now when preaching (through defalt of oftē inuring thēſelues vntounto 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 (ye iuſt puniſhment of idlenes) they conclude, yt thoſe who preach ſo oftē (as they call it) preach careleſly without ſtudy and without learning. On the other ſide, men (it may be) of meaner (yet commendable) gifts, who remembring the neceſſitie which is layed vponupon them, 1 Corinth. 9.16and 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 vntounto thē:1. Theſſ. 28. ſuch I ſay, through the bleſſing of God vponupon their holy labours, do ſo increaſe in iudgement and in zeale, and hauehave ſuch a doore of vtterance opened vntounto 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 is moſt falſe, namely, that ſoundnes of doctrine and ofteneſſe of teaching cannot go together. How litle I approue of raſh aduenturing vponupon this kind of exerciſe, that which I hauehave 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.
Nymph.
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.
Epaphr.
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 … preachingthis euill ſickneſſe being accompanied with a kind of ſpirituall ſléepineſſe and lethargie, maketh vsus as it were a very lumpe of fluggiſhneſſe, ſlow in attention, ſlow in vnderſtanding, ſlow in remembring, ſlow in practiſing. Firſt for attentiō, we ſée it by eueryevery days experience, how like the moſt of our hearers are vntounto the idols of the heathen, of whom the Pſalme ſaith,Pſalme. 115.6. yt they hauehave 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 hauehave all need to hauehave 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 vntounto moſt carefully. Secondly, for conceit & vnderſtāding, our ſlownes therin equalleth our ſlothfulnes in the former: many points are taught, & yt with as much plainnes as is poſſible; in which notwithſtanding he that ſpeaketh ſeemeth as it were a Barbarian vntounto vsus. 1. Corint. 14.11That ſame natural man which perceiueth not the things of the ſpirit of God, 1. Corinth. 2.14ſometimes beareth too great a ſtroke within vsus: ſomtimes alſo (God permitting it for our better hūbling) the god of this world blindeth our minds, 2. Corinth. 4.4that the light of the glorious Goſpel of Chriſt cānot ſhine vntounto vsus. 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 hauehave at ye 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 eueryevery 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, yt he wil make you as perfite a relation of them with eueryevery 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 LoueLove-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 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 vponupon, at laſt through a kind of importunitie will win vsus 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.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 vntounto ſome cōfortable perfection. If oftē preaching may lawfully be comcomplained of, who hauehave iuſter cauſe to grone vnderunder 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 9.26what a diſcouragement and euen the killing of a mans heart, to hauehave 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 hauehave no ſuch commiſſion to giuegive 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 giuegive 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 willt thou that I preach vntounto a ſtif-necked and obſtinate people? vntounto ſeuen times? I doubt not but he would returne him the like anſwer that he did to Peter, I ſay not to thee, vntounto ſeuen times, but vntounto 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 vsus to be Fiſhers of men. And though it be a great hart-breaking to hauehave 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 vntounto 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 vsus.
Nymph.
You hauehave ſaid well to this point, onelyonly you hauehave forgotten the ſimilitude of the raine, which may be ſome oc…n of doubt to vsus 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.
Epaph.
I had not forgotten it, though if I had, it were not much materiall, it being indeed (but for the ſatiſfying of your minde) ſcarce worth the anſwering.foreign We hauehave a rule in ſchooles, that borowed ſpeeches do make no grounded arguments; and for ſcripture ſimilitudes it is certaine, that by preſſing eueryevery 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 giuegive ſome colour to their vile opinions, affoord vsus 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 vponupon the land, maketh it either more fruitful or more barren, according to the nature of the ſoyle vponupon which it falleth; ſo the word that goeth out of the mouth of the Lord, doeth not returne vntounto him vo…le, 2. Corint. 2.16.but it becommeth either the ſauour … life vntounto life, or of death vntounto 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 hauehave 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. 12.3and 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 giuegive 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, 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 hauehave preſcribed a prayer againſt ouer-much raine, might well ſet downe the ſame courſe in reſpect of much preaching: from which notwithſtanding eueryevery 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 hauehave ſome taſte of witte, yet hath ſcarcely any ſmacke of honeſtie.
Nymp.
I pray God therefore we may remember to make the prayer which our Sauior taught vsus, namely, that the Lord of the harueſt would ſend forth laborers into his harueſt, Mathew 9.38and that he would ſo furniſh them with gifts of knowledge, of vtterance, and of zeale, that they may vrge and call vponupon vsus continually: for (as you truly ſayed) we are ſo ſlow and backward, that except we be dayly pricked forward and rouzed vp, we ſhall grow cold and careleſſe, and be euen frozen 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, onelyonly I find a great defect in my ſelfe, that I cannot ſo profite by it as I would, and as I ſee many do. I am bold therefore to intreate you to ſhew me how and by what meanes I may heare profitably, both for the ſetling of my iudgement, and for the increaſe of holineſſe in my common conuerſation. The humours of many men, are herein verie ſtrange: ſome ſay that there are ſuch differences of opinions among you that be learned, that a common man knoweth not which of you to beleeue: others hold opinion, that it is not for priuate ordinarie perſons, to take vppon them to iudge of the things they heare; ſo that the reſolution of the greateſt part is, that it is the wiſeſt way either not to heare, or elſe if for ſatisfying the lawes they muſt heare, yet not to giuegive credit. Beſides, there are many of vsus 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 vnderunder 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 vntounto you, is to affoord me your beſt counſell in this caſe.
Epaph.
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 vsus vntounto himſelfe: but being vſed careleſly and vnprofitably, it turneth to our greater condemnation: and therefore you cannot be too carefull 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 vsus do proceede by one rule, Phil. 3.16and 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 hauehave not receiued the louelove of the truth, 2. Theſſ. 2.10.and for the diſcouerie of thoſe which are 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 vsus 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 vsus 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 hauehave 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 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 vponupon to repaire vntounto 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.
Nymph.
Truly you ſay well: onelyonly it ſeemeth you build vponupon a falſe ground (at leaſt 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 vntounto me.
Epaph.
Indéed it is the opinion of poperie, that it is not for eueryevery particular perſon of himſelfe, to examine, trie or iudge,Rhem Teſta. vponupon 1. Joh. 4.1. wc 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 giuegive 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 vponupon vsus to hauehave dominion ouer the faith of our hearers,2. Cor. 1.24. as though we would bind them to giuegive credite to eueryevery 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. Paul to the Galathians ſayth thus,Gal 1.8. Though we or an Angell from heauen preach vntounto you otherwiſe then that which we hauehave preached vntounto you, let him be accurſed. Now if he wt 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. foreign Phil. 1.10. it is meete for eueryevery 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 eueryevery thing. It is a diſgrace for men profeſſing religion to be like children caried with eueryevery wind of doctrine. Eph. 4 14.It is an honor to be like ye gentlemē of Beraea, Act. 17.1….who ſearched the Scriptures daily, whether thoſe things wc the Apoſtles taught were ſo. Chriſt ſaith,Ioh. 10.4.5. yt 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 triall of the doctrine were directed, and he ſhall find that no one man is exempted from this dutie of examining.
Nymph.
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. vponupon 2. Cor.we hauehave a Prouerbe, that a man muſt tell mony euē after his own father, not in diſtruſtfulneſſe as though we thought he would deceiue, but in wiſdom, becauſe vnwittingly he may be deceiued. No doubt we ought to be much more circumſpect in matters of doctrine, becauſe euen the beſt that teach, in that they are men may erre, and becauſe alſo in matters of that nature to be deceiued, is ſo exceeding dangerous. But all the matter is, how to iudge, and by what meanes to be able to know truth from falſhood, wholeſome from vnwholeſome doctrine.
Epaph.
The Scripture the only iudge of doctrine.Know this therefore for a truth, that in all caſes and controuerſies of religion, the Scripture onelyonly muſt be admitted as vmpire, and eueryevery thing muſt ſtand or fall at ye determining thereof: for therefore hath the Lord commanded it to be written and to be made common to all, that by it all controuerſies might be decided, all doubts reſolued, all hereſies confuted, all truth confirmed, eueryevery conſcience guided, eueryevery 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 hauehave 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. 8.20aſſuring 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 giuegive the priuiledge of iudging onelyonly to the Scripture. Auguſtin diſputing with a chief Arrian,Aug. contra Max. Arrian lib. 3. cap. 14. ſaith thus: Let vsus diſpute by the authoritie of the Scriptures, which are indifferent witneſſes to vsus both. And in another place: The Epiſtles of Biſhops giuegive 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 hauehave flowen from the Scripture.Chryſoſt Hom 12. in 2. Cor. foreign. Chryſoſtome willeth his hearers to fetch all things from the Scripture. But what ſhold we ſtand vponupon the teſtimonies of men, when the fore-alleaged places out of the written text are ſo apparant? Therefore to prepare you to the trying of the doctrines which you heare, hold this firme ground, that all points muſt receiue their allowance from the Scripture.
Nymp.
I could eaſily agree to you in this that you hauehave 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 hauehave the helpes of learning, and of the Artes and tongues, may make better ſhift in theſe caſes, then we plaine men of the country can. There is no man that preacheth, but he alleageth the Scripture, and ſo carieth it, that it may ſeeme to be abſolutely for him in that which he auoucheth: ſo that vnleſſe we be taught, how to iudge by the Scripture, we ſhall ſtill be in ſuſpenſe.
Epaph.
You hauehave 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, hauehave had very comfortable experience. Firſt of all, when you hauehave 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 ye Lord reueales, though it be altogether croſſing to your 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 hauehave 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, vntounto the laſt end hereof, our glorification in heauen,2. Cor. 1.29.31. foreign. is: That no fleſh might glorie in his preſence, but that he that glorieth might glorie in the Lord. This being then the maine end of all Gods courſes, to kéepe the glorie of al things entire vntounto 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 vntounto 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 hauehave 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 vntounto 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 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 vponupon 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 vntounto euill, that is the truth of God which eueryevery ſeruant of God ought to entertaine. Tell me now, vnderſtand you this direction?
Nymph.
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.
Epaph.
I will not ſticke with you for that: becauſe I am very willing to ſatiſfie you in this matter. For ye firſt branch therefore touching the glorie of God, take this example. We teach at this day, that faith onelyonly 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 righteouſneſſe is appropriated and applyed to vsus onelyonly 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 ye 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, he had then ſome matter of glorying, and might (as it were) account himſelfe the leſſe beholden vntounto God. But iuſtification by faith onelyonly, taketh all vtterly from man, and aſcribeth his whole ſaluation, the beginning, middle, and ending vntounto the Lord: hauehave 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 onelyonly coniecturall and probable, grounded onelyonly vponupon likelihoods: and this certaintie they confeſſe to be vncertain, and 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 vponupon 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 vponupon 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 louelove in Chriſt Ieſus: the one bringeth a plaiſter, but much too litle for the ſore, telleth of the riches of Gods merciemercy, of the depth of his louelove, 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 eueryevery 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 vponupon 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 giuegive 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 yt a body may do well inough at home, with 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 eueryevery 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 vsus and proueth vntounto vsus, 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 ye places of Gods worſhip,Prouet. 8.33. and to giuegive 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 onelyonly from labour, but from al things that may diſable vsus and make vsus 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 hauehave 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 hauehave many followers and many fauorers: for doth not eueryevery man almoſt like it & wiſh it, that there ſhould be leſſe preaching? that it ſhould be free to ſpend the Sabboth, eueryevery one as himſelfe liſteth? to receiue the Communion when men think good? to neglect knowledge? to baniſh ye 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 vponupon 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 vponupon 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 vntounto. This is and will be the entertainment of this doctrine: it will be reputed as the Prophets ſermons were 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 eueryevery 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 louelove. Thus I hauehave (for your better vnderſtanding) giuen you an example of eueryevery 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, according to the iudgement and verdict thereof.
Nymph.
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 onelyonly doubt, and then I am ſatiſfied.
Epap.
I ſay in one word of all theſe, as Paul did of things very like,Col 2.23. They hauehave indeede a ſhew of wiſedome in voluntarie religion, and humbleneſſe of mind, and in not ſparing the bodie: but yet another way they giuegive 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, to giuegive 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 giuegive 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.
Nymph.
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.
Epaph.
Well neighbor, to let that paſſe, & to follow the motion which you made, I muſt to ye 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 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 vntounto. 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 vsus. Firſt, for a mans owne perſwaſion, I pray you to obſerue 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 vponupon 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 vntounto God, with heartie deſire to be guide… in the truth haſt enquired after knowledge, ſurely thou oughteſt not, being by theſe degrees brought vntounto 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 vponupon an orderly courſe to bring a man thereunto. The ſecond thing that muſt concurre, is the conſideration of the parties of whom we hauehave 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 vponupon their labors, in vſing their miniſtery to conuert mens ſoules, do cary with them the 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 hauehave 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 hauehave 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.
Nymph.
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 onelyonly 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 hauehave 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.
Epaph.
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 vntounto 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 vponupon it,Prou. 9.8. that there can be no greater teſtimony of true wiſedome then to louelove 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 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 vponupon, 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 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, 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 hauehave reſpect vntounto the holy directions which are ſoundly deliuered from Gods word; ſo ſhall you become wiſe vntounto ſaluation, and perfect vntounto all good workes. 2. Tim. 3.15.…9.This is the ſhorteſt and moſt familiar direction that I can giuegive 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 vntounto you. Larger directions the many good bookes which good men hauehave written of that matter, will plētifully affoord you. This may ſerue at this time, and it may be God will offer vsus an occaſion to talke of this matter more at large hereafter.
Nymp.
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 hauehave 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 turne many to righteouſneſſe, …. 12.3. 1. Tim. 4 16.and may take that heede vntounto your ſelfe and vntounto learning, that you may both ſaue your ſelfe and them that heare you.
Epap.
I thank you for your good praier: I do alſo deſire the ſame God for his ſon Chriſts ſake,…. Tim. 2.7. to giuegive 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.
To him be glorie for euer, of whom, and through whom, and for whom are all things.
Rom. 11.36.
FINIS.