The Preachers Plea, Dialogue (2 of 4)
Nymph.
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. 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 louelove, more hoſpitalitie, more truth, more merciemercy, 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 vponupon 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 4.5and eueryevery high thing that is exalted againſt the knowledge of Chriſt Ieſus.
Epaph.
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 hauehave ſeene hitherto, ſo I doubt not 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 giuegive 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 hauehave knowledge, though they neglect practiſe, & he laboreth alſo by killing mens care to ſhew themſelues forward in theſe duties of ciuilitie, to leſſen the credit of the Goſpel, & to hauehave 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 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: eueryevery 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 hauehave an appetite to no meate ſo much, as to that which is inhibited. I do verily think the other trees in Paradiſe affoorded fruite as pleaſant to the eye, and as good for meate as the forbidden tree: but when as Satan had made a little entry, then euen that circumſtance that it was forbidden, did ſet an edge vponupon 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 vntounto me: it ſéemeth that vponupon 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. 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 vsus: Satan works by & by vponupon a ſuppoſed aduantage, & draws (as much as he may) to careleſnes thereupon. And therfore ye 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 vsus 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 ye 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, yt the contempt of much preaching bringeth forth abundance of iniquitie.Iſay. 55.1…. My word (ſaith God by the Prophet) that goeth out of my mouth, ſhal not returne vntounto me void. And therfore in the ſame place it is compared to the raine; Verſe 10.becauſe as the raine maketh ye 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 vntounto God the ſweete ſauour of Chriſt, euen in them which periſh. I hauehave bene longer in this point then I thought; but becauſe it is ſo much ſtood vponupon by many, I hauehave the rather endeuored to manifeſt the ful truth in this behalfe.
Nymph.
Truly for mine owne particular, I muſt needs confeſſe, that you hauehave taught me more touching this point then I hauehave heretofore obſerued. Indeed I hauehave many times wondred how it ſhold come to paſſe, that there being now (as I thinke) much more preaching againſt ſin, then hath bin in the dayes of our forefathers, yet there ſhould be that aboundance of extreme impietie: but now I ſee the reaſon of it. Firſt, ignorance in Gods word, is the ſupporter of Satans kingdome, and he hauing drowned men in that, gaue way to other things, which being good in their owne nature, and approued of in the eyes of men, yet loſt their grace, being done without knowledge. Secondly, mans corrupt nature, ſpider-like turneth the wholſome doctrine into poiſon, and ſtriueth more when it feeleth it ſelfe limited. Thirdly, it is iuſt with God,Rom. 1.26. to giuegive them vp into vile affections, Pſalm. 69.27.and to lay iniquitie vponupon their iniquitie, that they may worke all vncleanneſſe, euen with greedineſſe, Epheſ. 4.19. 2. Theſſal. 2.10who receiue not the louelove of the truth that they might be ſaued. This I thinke is the ſumme of all which you hauehave ſpoken touching this.
Epaph.
You hauehave 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 vponupon the Scripture may ſatiſfie. I pray you now proceed to the next, if there be any more of this kind.
Nymph.
There is onelyonly to my remembrance one more, and that is taken from the tumults & diuiſions which accompany your doctrine: they ſay it many times breedeth difference euen among thoſe betwixt whom formerly there was the beſt agreement.
Epaph.
My good neighbor, maruell not at this: for as I ſhewed you in the beginning of our conference, that reſiſtance doth alwayes accompany the firſt publiſhing of the truth, ſo alſo doth diuiſion of hearts follow it: and to this end is that ſpéech of Chriſt to his Diſciples;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 vntounto the teachers, ſome beleeue and others beleue not, Acts 28.29.and men fall to hauehave great reaſoning among thēſelues, 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 ye paſſage of ye 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 3.12The 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, 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.
Nymph.
You hauehave (thankes be to God) at leaſt to my iudgement, well quit your ſelfe againſt this ſort of men. The next that you hauehave to do withall, are more dangerous, being ſuch as Paul ſaith, 1. Corinth. 3.18which 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 vntounto religion. They hauehave alſo ſome inſight into the Scripture, and are wont to reade it, and other good bookes priuately: onelyonly this their reſolution is to keepe a certaine temper in matters of Religion, to carrie themſelues in an allowable conformitie, and not to be ouerforward as many ſeeme to be, whoſe zeale they account raſh and heady indiſcretion.
Epaph.
The daunger of this kind of people, is moſt of all in reſpect of themſelues, becauſs this, to be wiſe in a mans owne eies, 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 68.2ſo ſhall their beſt framed conceipts vaniſh at the very name and preſence of the Scripture.
Nymph.
I am glad you are ſo confident: for to tell you true, theſe things being as they are, very agreeing to mans reaſon, hauehave much troubled me, and I hauehave not vponupon the ſodaine knowne well what to anſwer, when in my preſence theſe things hauehave 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 vponupon you, as that your ſpeaking is able to ſaue mens ſoules: you be but men as others are, and it is but your pride, who becauſe you would be thought ſome body, do thus endeuour to extoll the worth and neceſſitie of your profeſſion.
Epaph.
Here is indéed a perillous argument, it ſauoreth altogether of the ſawcineſſe of an ignorant and vnhumbled heart. It is come to a proper paſſe, when as the ſonne of man, who dwelleth in a houſe of clay, 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, 9as to aſke of God a reaſon of his doings. Is it not enough that ye Lord hath made it knowne vntounto vsus,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 hauehave more hope of a foole then of them. Verſe 12.Looke what reaſon there was,Io…. 6.… why the Lord would hauehave the walles of Iericho beaten downe, onelyonly with the ſound of Rammes hornes, and with a ſhout: looke alſo why the Lord would hauehave no more circumſtance obſerued, in the cleanſing of leprous Naaman but onelyonly 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 hauehave 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 vsus 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 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 ye litle, which it imagineth to be in it own power, then all yt 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) vntounto 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 vponupon his mouth, Prouerbs 30 32and in the truth of his ſoule may ſay:Pſalme 115.…. Not vntounto me ô Lord not vntounto me, but vntounto thy name giuegive the glory. This is the ſum: the reaſon why the Lord hath thought good to commend the hearing of a Preacher and teacher, aboue other courſes,Col. 1.…3. for the calling of vsus 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 vntounto 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, vponupon 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 hauehave a reaſon of Gods ordinance, I know not what will ſatiſfie them. Once I am ſure, that as many as hauehave 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 hauehave comfort. Now whereas we are thought to take too much vponupon vsus, ſo often as we endeuor to make knowne the worth and excellencie of our office, it is a méere ſlander: for I hope we hauehave learned to preach not our ſelues, 2 Cor 4 5but 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 ye Lords:Verſe 6. Acts 15.9 16.14 we leaue the purifying and opening of the heart onelyonly to him. God forbid that we ſhould dare (as it were) to encroch vponupon the Lords right,Exodus 20 5 Iſay 42.8 ſeeing we know that he is a iealous God and wil not giuegive his glory to another. This is our opinion of our ſelues herein, and if any man be ſo ſuſpicious or ſo hardly conceited of vsus, that he will not otherwiſe be perſwaded, let him remember that LoueLove thinketh not euill. 1. Corinth. 13.5And 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 with his grace, 2. Corinth. 6.1. 1. Timoth. 4.16and 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 onelyonly power to effect. Tel me now, whether this anſwer doth in your opinion ſilence this grand obiection.
Nymph.
A man would thinke, that this which you hauehave 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 hauehave wanted, or now enioy not the common and ordinary vſe of preaching.
Epaph.
It is no wrong done vntounto the grace of God, to limit it to thoſe means, which God in his wiſedome hath ſet apart for the conueyance thereof vntounto vsus. When Paul was in his daungerous ſea-voyage,Acts 27.23.24. in the night there ſtood by him the Angell of God, ſaying, Lo, God hath giuen vntounto 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, yt God was not pleaſed otherwiſe to giuegive deliuerance: therefore he ſaid that vnleſſe the mariners taried, ye company could not be preſerued.foreign Damaſ. …. 1. ad Calcem. The learned do thus diſtinguiſh of the power of God: it is an abſolute power, by wt 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 vntounto 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, it may be truly ſaid,Dei poſſe velle eſt, …o poſſe, nolle. Tert. …n. Praſ. that he cannot vsus 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 vsus, 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 vponupon 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 hauehave 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 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 … 12EueryEvery 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 hauehave 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 vsus 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 vponupon 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 vntounto God in ſauing thoſe which he knew before, Romanes 8.29 Acts 13 48.and who were ordained vntounto 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 vntounto 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 ye 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 ye 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 ye aſſurance of the truth of it, & felt that cōfort, & receiued ye ſweetneſſe by it, that (as the hiſtories of the church make mention) they were contēted to ſacrifice their liues, & to ſpend their beſt blood to beare witnes vntounto it: which ye Lord did, both that it might appeare to all enſuing ages, yt 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 vntounto Gomor…h… and withal, yt 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 hauehave witneſſes againſt him out of all ages, both of ye 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 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 vntounto 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 merciemercy 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 ye Sacraments: it is not ſimply the want of them (when a man cannot, though faine he would, become partaker of them) but the contempt which is damnable. As for example, if a father vnneceſſarily deferre the baptiſme of his child longer then the time appoynted by the order of the Church, it is a ſin in him, if the child die without baptiſme: ſo likewiſe for a man vſually to turne is backe from the adminiſtration of the Lords Supper, making no reckoning of the 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 vntounto him, which for all that in their owne nature are good, and might profite, if they were not vſed with contempt of the principal. This is my iudgment touching this ſuppoſal, that by preſſing the worth of preaching, we do confine as it were Gods grace, and …e it to our tongues, & do cut them ſhort of al hope of ſaluation, which by any occaſion hauehave liued or do liue without it.
Nymp.
Wel ſir, this kind of men for all this is not ſatisfied, but being beaten by argument and ſcripture from one fond conceit, they forthwith …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 hauehave ſaid all they can, for the preſſing of thoſe particulars▪ the vanity whereof you hauehave 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.
Epaph.
Touching priuate reading of the ſcripture, I am ſo far from diſliking it any way, that with that learned Chryſoſtome I do alwayes exhort,Chryſ. Homil. 3. de Lazaro. and will not faile in ſtirring vp the people, that they ſhould not onelyonly diligently attend to matters ſpoken publikely, but endeuour themſelues alſo to reade and peruſe ye 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 onelyonly by the maſters of the Church and teachers of the people, but euen by Smithes, and Shoo makers, and huſbandmen, and hedgers, and heard-men, yea and by women and ſeamſters: the comfort which we ſhould take herein, ſhould make vsus litle to eſteem the ſcoffes of Iſmaelitiſh Papiſts, who obiect it to vsus as a matter of diſgrace,Hoſius de ſacr… ver…a. uid legendo. that we hauehave 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 vntounto 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 hauehave thought that there could hauehave bene no more excellent means for Pauls inſtructiō, then if Chriſt ſhould hauehave 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 vponupon the miniſtery and direction of Ananias. Not much vnlike is that example of Cornelius: it pleaſed God to ſend an Angell vntounto him,A…. 10. to teſtifie vntounto 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 hauehave caried? ſaith fleſh & bloud: and yet the Lord in his wiſedom thought it ye 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 vponupon that place. that it pleaſeth him to vſe mans voice as his inſtrument, and to tie our faith vntounto it. Shall any man dare to put his owne priuate courſes of reading into the ballance with publike preaching, when as it hath ſeemed good to the wiſedome of God to preferre it (in regard of mans vſe) before the immediate teaching of Chriſt, or the inſtruction of an Angell? Chriſt a litle before his death, among other things whereby he endeuored to comfort the harts of his diſciples, deliuered to them this promiſe, Verily, verily, I ſay vntounto you, Iohn 14 12he that beleeueth in me, the workes that I do he ſhal do alſo, Caluin vponupon that place.and greater then theſe ſhal he do. It was a promiſe made vntounto the whole Church, neither peculiar to the Apoſtles, nor common to eueryevery 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 vponupon earth by his owne immediate power. His worke it is, I confeſſe, the conuerſion 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 vntounto God. 2. Corinth. 5.20Who then can without great preſumption, & no leſſe contempt of Gods maieſty, rely vponupon 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 4.12thē 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 1.14Great 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 4.13is 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, 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 vntounto them. Now for the latter, to wit, ye vſe of priuat reading for profite after hearing, we hauehave 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.
Nymph.
Why, but (may it be ſaid) is not the ſcripture the ground and foundation of all your doctrine; and are you able to ſay more or to ſpeake better then many both auncient and later learned men, whoſe excellent ſermons are put in print, and whoſe godly treatiſes are extant for the benefite and comfort of Gods people?
Epaph.
If we preach vntounto you any other doctrine then that which the ſcripture will allow,Gal. 1.8. foreign 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 hauehave written touching matters of religion, and hauehave publiſhed their wel labored, & zealouſly deliuered ſermons, hauehave (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 vponupon both. If you demaund a reaſon, I can giuegive 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 their iourney to Canaan, and were fed with bread from heauen: we read that if vponupon 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 giuegive me any other reaſon, why the Manna ſhould at the one time corrupt, at the other continue ſwéete, but onelyonly this: God ſhewed his power in preſeruing it at ye 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 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 vntounto 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. 1.20ſo yt the knowledge ſo gotten (I meane by another by-way, & not by that old trodē path of hearing) either becometh as ye Apoſtle ſpeaketh, vaine iangling, or els if it be ſound,1. Timothy 1… in regard of the apprehenſion of truth, yet it ſwimmeth onelyonly in the braine, and neuer worketh to the renewing and ſeaſoning of the heart.
Nymph.
There is yet one thing more touching this conceit which men hauehave, 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 3.6many 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.
Epaph.
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 hauehave 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 and careleſneſſe of any man: I wiſh we would all ſtudie to ſhew our ſelues approued vntounto God, 2. Timothy 2.1…workemen that neede not be aſhamed, diuiding the word of God aright: 1. Corin. 3.13, 14that ſo when the fire ſhall trie eueryevery 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 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 vponupon 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, 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 vntounto him.Chryſ. obſerueth that Paul ſayth not vſus… butforeign 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 of yeares is yet to be reſpected in a Miniſter, becauſe in the ordinary courſe it is accompanied with ripeneſſe of iudgement, yet neither doeth that place of the Apoſtle preſcribe a law for the debarring of young men from the miniſtery, neither doeth any place of ſcripture diſable that age, or make it vncapable of the miniſtery, ſo that it be graced with gifts ſufficient for ſo excellent a function. And this I thinke may be anſwer full enough to this obiection.
Nymp.
What exception theſe wiſe men will make againſt this your anſwer, I know not; you hauehave 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, onelyonly your diſcourſe brought that into my mind which I heard a friend of mine ſay a good while ſince. I muſt craue your iudgement yet a litle further, touching theſe men; beſides al theſe pretended reaſons, they ſtand much vponupon two things, which fleſh and bloud doth well approue of: one is, that few of the great men of the world do eſteeme preaching; the other is, that it is not wiſedome for a man in matters of religion to be too forward. What ſay you to this?
Epaph.
I ſay, it is a hard matter for thoſe men to come to amendment out of the ſnare of the diuell, 2. Timothy 2.26which 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 giuegive 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 hauehave any grace, or wil yeeld to any reaſō, they may ſoone ſée the vanitie of theſe perſwaſions, as I wil briefly declare vntounto you. In the former there are two things to be noted: firſt, that if the practiſe of men were a ſufficient rule in matters of Religion, there are (thankes be to God) many honorable perſonages, many nobles, many gentlemen, many of good note for worldly reſpects, who do vnfainedly reuerence and heartily embrace the preaching of Gods word, and no doubt it is vntounto 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 vntounto ſaluation: ſo that if the approbation of men were a reaſon of force, it is not wanting vntounto 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 vnderunder 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 hauehave 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 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… foreign. 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 26.33yet 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 hauehave 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 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 25.29euen 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, vponupon 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 hauehave taſted how bountifull the Lord is, we ſhall neuer be able to ſatiſfie our ſelues, either in the laboring after knowledge in religion, or in the zealous profeſſion and practiſe of religion.
Nymph.
Now that you ſpeake of being too forward and preciſe in matters of religion, it putteth me in mind of a ſaying of Salomons, which I well vnderſtand not, Eccleſiaſt. 7.18Be not thou (ſaith he) iuſt ouermuch. It may ſeeme to agree with their opinion, which would not hauehave men to be too ſtraite, as they call it.
Epaph.
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 vponupon thée, vnderunder pretence of iuſtice, to charge theſe courſes of Gods prouidence with iniuſtice. 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. foreign Gal. 6.16. yet I am well aduiſed the ſcripture vrgeth, bidding vsus to walke circumſpectly or exactly, and by a rule, and to abſtaine from all appearance of euill.1. Theſſal. 5.22
Nymph.
The Lord in his merciemercy enable vsus 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 to thirſt, labouring to grow to a kind of perfection in vngodlineſſe. And therefore great ſhame ſhall it be for vsus, 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 hauehave hitherto (as farre as my experience in obſeruing, and my memorie in recounting hath enabled me) propounded vntounto 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 hauehave (I thanke you) opened vntounto me the blindneſſe of the firſt, the vileneſſe of the ſecond, and the vanitie of the laſt. The contentment that I hauehave receiued by your diſcourſe hitherto, maketh me to preſume further vponupon 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 and Preachers, and yet do not altogether fauour thoſe courſes of preaching, which ſome do magnifie ſo exceedingly.
Epaph.
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 giuegive 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.
Nymph.
The exceptiōs of ſome ſeeming learned.Being then aſſured of your readineſſe, I will tell you what I hauehave 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, or againſt the maner of it, as by ſome it is performed.
Epaph.
Your methode is good enough: But do you know any profeſſing the miniſtery, which do vtterly miſlike and diſallow preaching?
Nymph.
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.
Epaph.
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 ye vacancie of an Eccleſiaſticall preferment, there were ioynt ſuters for it, a man of note & quality, that hath ſpent many yéeres in ſtudy, 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 onelyonly 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 hauehave 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 ye 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 his hoped preferment, by ſo vnworthy a competitor. And for mine owne part, I thinke him to hauehave 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 vntounto preaching.
Nymph.
This may perhappes be ſome reaſon in policie; but I hope you hauehave 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, onelyonly for your owne priuate credites ſake, that you may be the better eſteemed.
Epaph.
God be thanked, variety of ſufficient proofes is not wanting in this cauſe; but yet this I thought good to obſerue, as it were by the way, to the end that men (who it may be hauehave a good opinion of their owne well deſeruing) may ſee what an inconuenience is like to follow by the defence of ſuch an opinion.
Nymph.
I am very deſirous to heare what may be ſaid in this caſe touching the compariſon that is made betwixt reading and preaching, and therefore I do euen long til you come vntounto it.
Epaph.
Well then (to cut off all preambles and vnneceſſary circumſtances) for this point touching the efficacy of preaching aboue reading, I will ſtand vponupon two reaſons chiefly: the one is experience, the other is Gods ordinance, who hath appointed ye abilitie to preach, as a matter of neceſſity in eueryevery one that is called to the miniſtery.
Experience is ſometimes called the miſtreſſe of fooles, but by it in this point wiſe men may learne a good leſſon: firſt of all, if there be a view taken of all the places & pariſhes where there hath bene onelyonly reading, and of thoſe which hauehave 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 hauehave 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 hauehave bene taught in the word, & hauehave 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 & 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 eueryevery 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 hauehave 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 hauehave of ye 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 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 hauehave him ſay ſtraite, Truly we hauehave a good honeſt quiet man, mary indeed he cānot preach, but he liueth peaceably, & medleth with no mā, & is very wel beloued amongſt vsus; for why, he is a fellow like man, &c: but put caſe ye 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 hauehave a man, ſome ſay he is learned, but ſure I am he hath troubled vsus all, a good many of vsus wiſh he had neuer come amongſt vsus, 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 ye thoughts and ſpeeches of no ſmall many, and the ſame no fooles in the eyes of the world, who do indeed iuſtifie preaching by condemning it, & ſhew it to be the power of God by reſiſting it. Thirdly, for one other ſpecialty drawn frō experience: I wil appeale vntounto 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 vponupon, & their affections more quickened by the word when it is effectually preached & applied, then when it is but only read vntounto them. And no maruell, for indeed it cannot be, yt 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 onelyonly read, ſhould profit ſo much, as if by preaching it were expounded, and according to occaſions applied vntounto 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 cannot ſo ſatiſfie him, as if ye ſame might ſeuerally be layed forth to his view, time being graunted to take notice of eueryevery particular; becauſe being lapped vp, he cannot ſee the whole beautie, and being together, he is not able to obſerue eueryevery 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 vponupon his iudgement, & working more mightily vponupon 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 ye 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 vntounto 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 no diſputing: for it is in vain to go about to perſwade a man that ye thing is not ſo, wt he by obſeruatiō hath ſtil foūd to be ſo.
Nymph.
I hauehave 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 hauehave 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.
Epaph.
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. foreign. Moſes was read in the ſynagogue eueryevery Sabboth day; & there was the lecture of the Law & Prophets. Luke 4.16.And our Sauior Chriſt coming into ye ſynagogue on the Saboth day, ſtood vp to reade. B…cer vponupon Epheſ. ca 4And for mine owne part, I agrée to the opiniō of a learned man of our later times, that reading of ye holy ſcriptures in the congregation is good, to that end, that the phraſe & maner of ſpeaking of ye ſcripture, & the ſcripture it ſelf might be more knowne & more familiar to the 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 yt 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, yt none in priuate examine the ſcripture more carefully, none in publike hear it read more reſpectiuely, then thoſe whō preaching hath taught to ſee ye excellency of Gods word, & the worth of ye ſcripture.
Nymphas.
You hauehave 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.
Epap.
The ſecond reaſon which I hauehave for the maintaining the efficacy of preaching aboue reading, is grounded vponupon the abilitie to preach, which the Lord requireth in eueryevery Miniſter. For this being taken for graunted, that the Lord would both in the riches of his louelove, 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 hauehave 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.
Nymph.
Your reaſon is good, if you be able to proue it; for it ſeemeth to ſome a hard doctrine, to ſay that God requireth eueryevery Miniſter in the Church to be able to preach, and therefore I wiſh you may be able to make it good.
Epaph.
foreign. 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. foreign. Epip. Hae. 76 foreign. 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 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 hauehave 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? onelyonly 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. foreign. 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 vntounto the wiſeſt and moſt prouident God, to ſay or thinke that he 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 eueryevery 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 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 hauehave the miniſtery of reconciliation betwixt God and man giuen vntounto 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 vsus to deny. Thirdly, that to be able only to reade ye ſcripture, is a common gift, and a facultie of no great note, which eueryevery 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 no Miniſter can hauehave comfort in the day of the Lord, but onelyonly he who is able to ſay with Ieremie, Ieremy. 17.16.I hauehave not thruſt my ſelf in for a Paſtor. For wo ſhall be vntounto thoſe of whom the Lord ſhall ſay,Ieremy 23.21. I hauehave not ſent theſe Prophets, yet they ran. So that it ſtandeth eueryevery man vponupon, 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 vntounto him as was ſaid vntounto the gueſt without the wedding garmēt, Friend how cameſt thou hither? Mathew 22.12Or 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 yt 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 hauehave not I ſent thee? It is in this matter, as it is in that of election. A man that is carefull (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,foreign. 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 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 hauehave 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 vponupon no better ſufficiencie. Therefore there is more required in him who muſt be heard for the breeding of faith, then the naked facultie of deliuering to the people out of a booke the letter of the Scripture.