The Preachers Plea, Dialogue (3 of 4)
Nymph.
But by your leaue ſir, that which you ſpeake touching ſending, I feare me how it will be well taken: for hath not the Church the power of ſending and calling to the Miniſtery? If then a man able onelyonly to reade the ſcripture, be by the Church appointed to that office, is not that a ſuffient warrant to him in this caſe?
Epaph.
The calling by the Church, I acknowledge to be ſo neceſſary, that without it (a ſetled forme of Church gouernement being eſtabliſhed) no man is to be reputed a lawfull Miniſter, though he be otherwiſe of neuer ſo great ſufficiencie. God I know calleth men extraordinarily ſometimes, as namely, in the firſt founding & planting of the Church: ſo were the Apoſtles and Euangeliſts called: and when the Church of God is defaced, & an vniuerſall Apoſtaſie ſpread ouer it; ſo it is thought they were called who reſtored the ſinceritie of religion, after the long night of Popery. But this extraordinary kind of calling neuer taketh place but when ordinary calling faileth. Now though the calling and allowance of the Church is neceſſary, yet it is not ſufficient to the being of a miniſter. The office of the Church is onelyonly to approue, it is God that maketh a miniſter. And therefore the Church is tied to a law,1. Timoth. 5 22 1. Timoth. 3.10. to lay hands ſodainly vponupon no man, but to proue firſt, and to vſe a very preciſe examinatiō before they ſeparate any mā to the office of a miniſter. The Churches duty is to ſearch out what men the Lord hath choſen, foreign. Act. 1.25.to take a part in the miniſtration. I know there may be an error committed herein, and men in their choiſes and elections may be deceiued. It fareth many times with the gouernors of the Church, as it did with Ioab in the campe. When Abſolom was ſlain,2. Sam. 18. & the army of thoſe which ioyned with him in the conſpiracie was ouerthrowne, Ioab was purpoſed by a meſſenger to informe Dauid of the ſucceſſe of the battel: hereupon one Ahimaaz offered himſelfe to be the carier of tidings: Ioab put him backe, taking another, one Cuſhi to be the fitter for that ſeruice. Ahimaaz notwithſtanding continued to importune Ioab, What (I pray thee) if I run alſo after Cuſhi? And againe, Yet what if I runne? and neuer left vntil he had obtained licence to run alſo. Hauing gotten this leaue to run, he ran by the way of the plaine and ouer-went Cuſhi, and came firſt to Dauid, and made wiſe, as if he could hauehave told great tidings. But when the King came to particulars, then he was ſilent, I ſaw a great tumult, but I knew not what. The caſe ſo ſtandeth many times in the church.foreign. Heb. 13.7. The ſpiritual Ioabs, the leaders of Gods people, intend perhaps to ſend none but Cuſhies, men of whoſe faithfulneſſe and ſufficiencie they hauehave good experience: but yet happely ſome Ahimaaz or other, ſome that might well ſtay to beare tidings another time, ſteppeth in and putteth forward himſelfe, and by importunitie purchaſeth that which otherwiſe deſert could not obtaine, and ſo runneth by the way of the plaine (that common and too much troden path of Symony) and ouergoeth the worthier; and being firſt come into the face of Gods Church, ſéemeth to be able to bring out of his treaſure, Mathew 13.52.things both old and new. But if you grow with him into particulars, you ſhall find him like the gueſt in the Goſpel,Mathew 22.12. euen ſpeechleſſe, ſo that he muſt be fain to ſtand aſide till Cuſhi cometh to reſolue you. Thus I ſay an error may happen, and an ouerſight may be committed euen by the beſt Ouerſeers. But when this negligence becommeth a cuſtome, and it waxeth an ordinary matter,1. Kings. 13.33. to make of the loweſt of the people Prieſts of the high places, ſo that in a maner who will may conſecrate himſelfe, then a man may well crie with Dauid, It is time for thee Lord to worke: Ariſe, Pſal. 119.126. Pſalme. 10.12.O God, and lift vp thine hand. And how feareful a thing it is, for thoſe which willingly ſuffer it, may appeare by an example not much vnlike.1. Sam. 16. God ſent Samuel to annoint one of Iſhai his ſons, to be King ouer Iſrael: Samuel ſéeing Eliab, becauſe of his countenance & the height of his ſtature, ſaid, Surely the Lords annointed is before him. The like conceipt had he of the reſt of his brethren: but yet he receiued ſtill a ſecret information, The Lord hath choſen none of theſe. Put caſe that Samuel notwithſtāding this direction giuen him, had tooke the horne of oile and annointed ſome other beſide Dauid, had it not bene great contempt to hauehave proceeded contrary to commaund? So in this caſe, they to whom the office and functiō of laying on of hands belongeth in Gods Church, when the Lord ſhall ſay expreſſely in his word, I hauehave not choſen this man, he is not gifted for this weightie buſineſſe: if they for all that ſhall giuegive the outward allowance of a Miniſter to him, whom in their certaine knowledge God hath not graced with gifts ſufficiēt for the calling of a Miniſter, what puniſhment in all likelihood ths raſhneſſe is liable vntounto, I leaue it to eueryevery mans conſcience that feareth God to examine. And I pray God giuegive them whom it concerneth hearts to conſider it.
Nymph.
I ioyne with you in your good deſire: and yet perhaps men of place may pleade a kind of neceſſitie, to admit men of no better ſufficiencie, there being not that ſtore of learned men and Preachers, to furniſh eueryevery ſeuerall congregation.
Epaph.
What is to be borne withall in caſes of ineuitable neceſſity is one thing, & what is to be permitted when the good means is not wanting is another thing: for this our land, firſt I think there was neuer any trial taken, whether the number of learned men were proportionable to the tale of ſeuerall pariſhes: Secondly the Vniuerſities are like to the market place, in which ſtand many of good quality,Mathew 20 6, 7 of whom if you demaund Why ſtand ye here? they wil anſwer, Becauſe no man hath hired vsus. And the ſeuerall colledges, be (as it is ſaid of the téeth of the ſpouſe) like a flock of ſheepe in good order, Canticles 4.2.which go vp from the waſhing, which eueryevery one being out twins, and none is barren among them. Epheſ. 4.8.Thirdly, the ſcripture telleth vsus, that Chriſt aſcended vp on high to giuegive gifts vntounto men: why then ſhould we think his hand ſo ſhortned, as that it ſhould be déemed vnpoſſible to furniſh this whole Church with preaching Miniſters? Fourthly, if that be true which ſome ſay, that there are more learned men in England then in all the reformed Churches of Europe beſides, then there is no cauſe to plead any ſuch neceſſitie. And therfore I account that as a colour rather then any argument.
Nymph.
I feare me ſir, I hauehave too much interrupted you: I pray you therefore proceed in your proof of this point, that there is a neceſſitie layed vponupon eueryevery Miniſter that ſhall vndertake the cure of ſoules, to be able to do more then barely to reade the holy ſcriptures vntounto the people.
Epaph.
The next reaſon which I hauehave to ſtrengthen this principle, is grounded vponupon this, becauſe I find by the ſcripture that it is a matter of very great difficultie to be a good Miniſter. There are two things principally required in a miniſter: the one, that he be able to exhort with wholeſome doctrine: the other,Tit. 2.9. that he hauehave ſkill to improue them that ſay againſt it. Whereto agreeth that ſaying of Auguſtine, Ve…tat… prop… gnator & …rro… expugnator. Aug de Doctr. Chr. lib 4. cap. 4. 1. Corinth 3.9.that He muſt be a maintainer of truth, and a withſtander of errour. For which cauſe the ſpirituall builders in Gods building, which is his Church, are not vnfitly compared to thoſe who builded the temple in Nehemias his time,N…hem. 4.17. who did the worke with the one hand, and with the other held the ſword. It is a ſhame for a miniſter, if it ſhall fall out with his ſpirituall worke as Tobias the Ammonite ſayd in ſcorne of the reedified City and Temple by the Iewes,Nehem. 4.… Although they build, yet if a Fox go vppe he ſhall euen breake downe their ſtonie wall. So, I ſay, it ſhall be a blemiſh to a teacher in Gods Church, if he ſhall build ſo weakely that thoſe foxes,Canticles 2 15. thoſe little foxes (of whom the ſpouſe complaineth) ſhall be able by & by to breake downe the building. Well then, let any man conſider either of theſe two, and tell me whether it be not a matter of very great difficulty in any good meaſure to performe it.Iſay 50.4. The Prophet I ſay ſayth, that the Lord had giuen him a tongue of the learned, for ye one péece of ſeruice, that he might know to miniſter a word in time to him that is wearie: and yet this is but one branch of a Miniſters office. If we ſhall adde to it other particulars, ſuch as are wiſedome in admoniſhing, courage in reprouing, ſoundneſſe in opening the treaſure of the holy text, diſcretiō in applying according to times & perſons, with the like, which are required of eueryevery Miniſter in his place: then we cannot but yeeld, that he had néed to be able to do ſomething more then reade,1. Timoth 3.15. who ſhall ſeek to behaue him ſelf in the houſe of God as he ought to do. Now for that other part,Titus. 1.10.11. which ſtandeth in ſtopping the mouthes of vaine talkers and deceiuers of mens minds, which oppoſe them ſelues againſt Gods truth: it is (as Auguſtine well ſayth) a matter requiring more painefull and plentifull learning,Operoſioris, vberior… que doctrina. Aug. in Euch. ad Laur. as ſhall appeare to him that ſhall conſider either the multitude of falſe opinions, or the quality of thoſe which do defend them. For the multitude, this is a cleare caſe, that whereas eueryevery former age hath brought forth ſome one or moe, to the diſturbance of the peace of Gods Church, and to the exerciſing of the beſt learned that each time could affoord, all theſe are flowne together into this laſt age as into a common ſewer. So that there is not any error which the former times knew, and withall condemned to the pit of hell, but this our age hath raked it vp againe, and ſet (as it were) a new gloſſe vponupon it, and made it by addition much more dangerous. Beſides, we hauehave Popery, which is a fardle of hereſies, and the very compound of all the reſt. Now for the quality of thoſe which are the patrons thereof, (of Popery eſpecially) it is well knowne that though they hauehave among them, as it was ſaid of old, many woodden prieſts,Lignes Sacerdotes. Boniface. all whoſe learning hangeth at their girdle in their Portuis, yet they which in theſe our times hauehave put forth themſelues to ſupport the drouping and decaying kingdome of Antichriſt, are no punies, but many of them men of excellent wits, deepe learning, and vnwearied induſtry: by their writings, and bookes, and diſputations, making good the ſaying of our Sauior Chriſt,Luke 16.8. The children of this world are in their generation wiſer then the children of light. Now then to diſcouer the force of my intended reaſon, I draw it to theſe heads: firſt, I know that whoſoeuer ſhould vndertake out of the ſcripture to deſcribe the office of a Paſtor, he cannot without a palpable betraying of the truth leaue out theſe two things which I hauehave named, the ability to teach the obedient childrē of the Church, and the ſkill to oppoſe himſelfe againſt the enemies of the Church. Secondly, this I know alſo, that he that ſhall either by diſcourſe examine, or by perſonall eperience try the difficulty of well performing theſe duties, will ſay with S. Paul, foreign. 2. Cor. 2.16. On… eſt vel ipſis Angel… formicandum Ber….VVho is ſufficient for theſe things? and acknowledge with Bernard, that the miniſtery is a burden, which the Angels themſelues may wel tremble at. Thirdly, I am as cléere in this, as in any of the two former, that there is no ſuch difficulty in the faculty of reading, which as it is the firſt ſtep to learning, ſo it is of all other things incident to a ſcholler the moſt eaſie. So that, ſeeing to hold opinion, that an onelyonly reading Miniſter is a ſufficient Miniſter, maketh that calling of all other the moſt eaſie, which in it own nature, as it is deſcribed to vsus in the ſcripture, is moſt laborious, requiring ſo ſtudious preparation to it, and ſo great intention & diligence in the performance of it, I muſt needes ſettle my ſelfe vponupon this point, & perſwade others alſo to it, that there is more required in a miniſter of the new Teſtament, then to reade the ſcripture, though I ſtill hold that a part of his duty, and (as I hauehave ſayd before) a matter very behouefull for the ſpirituall benefite of Gods Church.
Nymp.
I could eaſily agree to that which you hauehave ſaid, onelyonly this doubt ſomething ſtayeth me: if you hold no man a full Miniſter, except the ſame be able to preach, what ſhall we think then of the ſacraments adminiſtred by ſuch; how can they be true ſacraments if ſuch be no true Miniſters?
Epaph.
Colum. Iuſt. lib. 4 ca. 15 ſect. 16.For anſwer to that doubt, firſt this is a true and a receiued rule, that a ſacrament is not to be eſtéemed by the hand of him which adminiſtreth it: neither doeth the dignitie of the deliuerer, adde worth to the ſacrament, nor the indignity leſſen the true nature of it. Secondly, he which hath an outward calling by the Church, though happely he be vnworthy and vnméet for the place whereto he is called, yet he is to be reputed as more then a priuate man: and therefore becauſe by the appointment of the Church he ſtandeth in the roome of a right and lawfull Miniſter, if there be no fault in the ſubſtance of the action of adminiſtring, the ſacraments are true ſacraments, though the party executing that office be not altogether ſo allowable. The Scribes and Phariſées, who were the Doctors of the Iewes, many of them were of other Tribes then of the tribe of Leui, and crept in by corruption and bribery into thoſe places, and were of vnſound iudgement in many things, as many eaſily be gathered by the ſtory of the Goſpell; yet our Sauior willed his Diſciples to heare them, becauſe they ſate in Moſes chaire. Mathew 23.2.3Their entrance was naught, yet their miniſtery was to be eſteemed, ſo long as they failed not in the ſubſtance thereof. And this (I thinke) may reſolue you for that matter.
Nymphas.
I will reſt ſatisfied with this anſwer, til I ſhal find either by mine owne priuate meditation, or by conference with others (better skilled in theſe points then I) what further to reply. I deſire to heare you yet further in this matter, touching the neceſſitie of preaching in a Miniſter.
Epaph.
I am very willing to procéed, onelyonly I would hauehave you to remember what I ſayd at my firſt entrance into this matter, namely, that I would ſtand onelyonly vponupon proofes of Scripture. S. Auguſtine ſayth,Epiſt. 263. that that was the auncient order of diſputing, to hauehave the bookes of holy ſcripture by, and to ſtand to the triall thereof. And therefore it was an excellent & memorable courſe of Conſtantine the Emperor,Theodor. …. 1. c. 5 who commaunded the Fathers met together in the Councell of Nice, to refer that great controuerſie then in hand, touching the Godhead of Chriſt, to the deciſion of the Scripture. And it is Gods owne voyce that we ſhould to the law, Iſay 8.20.and to the teſtimonie. Wherefore wiſhing you to looke for no proofes from me, but ſuch as are fetched out of the ſcripture, I ſet this downe as my third reaſon, that whereas the Lord made very good prouiſion for the maintenance of thoſe who were to miniſter about holy things, I find not either in the old or new Teſtament that any were prouided for by ſuch allowāce, but onelyonly ſuch as were able to inſtruct the people by opening and expounding the law. The office of the Leuites in the old law,Deuter 33 …0. ſtood vponupon two things, one was to put incenſe before the Lords face, and the burnt offering vponupon his altar; therein they were the peoples mouth vntounto God: the other was to teach Iaakob Gods iudgement, and Iſrael his law: in that they were Gods mouth vntounto the people: for this cauſe it was the ordinance of God (according as I noted to you the place in the beginning of this conference) that the Prieſtslips ſhould preſerue knowledge, Mal. 2.7and they ſhould ſeek the law at his mouth: for (ſayth the text) he is the meſſenger of the Lord of hoaſts: that is, one appointed to be the opener and declarer of the will of God among the people. And leſt any man ſhould thinke, that the law which the people were to ſeeke at the Prieſtes mouth, was nothing but the bare letter and written text of the law, we may remember firſt, that the people had the frée vſe of the law in their priuat houſes,Deuteron. 6.7. ſo that they had no ſuch neede to ſeeke that at the Prieſts hands. Secondly, that it was the vſe of the Leuites when they did reade in the booke of the law, to giuegive the ſenſe alſo, and to cauſe the people to vnderſtand the reading. Nehemiah 8.8.And hence it was, that when our Sauior Chriſt ſtood vp to reade on the Sabbaoth day, Luke 4 16. &c.(according to his office,Su…das in dictione. I…. as ſome thinke that he was choſen one of the odinary two and twenty Prieſts of the Temple) when he had cloſed the booke, the eyes of all that were in the ſynagogue were faſtened on him; becauſe it was the order that preſently vponupon the reading of the law, followed the expoſition of the law. Thence alſo was it that Paul & Barnabas being at Antioch vponupon a Sabbaoth day, After the Lecture of the Law and the Prophets, the rulers of the ſynagogue ſent vntounto them, to intreate them,Acts 13.15. that if they had any word of exhortation, they would be pleaſed to deliuer it. This their requeſt aroſe vponupon the cuſtome of ioyning ſtill the opening and interpreting of the law with the publike reading thereof; whereto agréeth that ſaying of Iames that Moſes was of old time in eueryevery citie, Acts 15.21.both read and preached eueryevery Saboth day. Thirdly, this may be noted alſo, that whereas the Lord threatned to refuſe them, Hoſ. 4.6that they ſhould be no prieſts to him, who had refuſed knowledge: by that refuſing of knowledge is to be vnderſtood both their ignorance in the doctrine of the law, and their negligence to informe the people in it: otherwiſe to thinke that there was nothing reproued in them more, then an vnabilitie to reade the law, were a very groſſe conceit. And thus much to proue that for the times of the old teſtament, none had the allowance of Prieſts, but ſuch as were able to inſtruct. Now for the times of the Goſpell, S. Paul thus declareth the continuance of the equitie of that auncient law, that like as of old, They which did miniſter about the holy things, did eate of the things of the Temple, and they which did waite at the altar, were partakers of the altar: ſo alſo it is ordained by the Lord,1. Cor. 9.13.24. that they which preach the Goſpel, ſhould liue of the Goſpell: none hauehave any right to liue of the Goſpell, that is, of the exhibition and ſalary of the Church, but thoſe which preach the Goſpell. If you demand of me what it is to preach the Goſpell, Paul ſhall reſolue you in another place; namely it is this,1. Timot. 5.17. to labour in the word and doctrine: which whether it be not more then to reade the word, I refer it to any mans iudgement. Chryſoſtome ſayth, that theſe words require of a Miniſter,Vt pradicit, doceat & concionetur. that he do preach, and teach, and make ſermons: and the old rule of the law, which Paule applieth to the purpoſe, requireth ſo much, Thou ſhal not muzzle the mouth of the oxe that treadeth out the corne. The oxe that is allowed to eate of the corne, is not he onelyonly which treadeth vponupon the corne, but which treadeth it out, that worketh it out of the huſkes, that it may be fit for mans vſe. So he is to eate of the maintenance of the church who is able to ſet the word of God (the ſpirituall foode) before the people, not only in the eare (as it were) in the words and letter of the ſcripture, but in the true ſenſe and interpretation of it. It is an excellent ſaying of S. Hierome, In Com. 1. cap. ad Galaias: non in verbu ſed in ſenſu, non in ſuperficie ſed in Medu…a.Let vsus not thinke (ſayth he) that the Goſpell is in the words of the ſcripture, but in the ſenſe, not in the outward face, but in the marrow thereof:Baſil lib. 2. contra E…nomium. and as Baſill ſpeaketh, not in the ſound of the ayre, but in the power of the things meant.Tertull aduerſu… Pra…. ad ſenſum rei non ad ſ…um vocabuli. I would hauehave thée (ſayth Tertullian) exerciſe thy ſelfe to the ſenſe of the matter, and not to the ſound of the word. It is a rule among Lawyers,Senſus Legis, lex eſt non nuda verba. that not the bare words is the law, but the meaning of the law. And in the ſcripture, they are ſayd to teach the law, Deut. 17.10.11.which ſhew the ſentence or ſubſtance & matter of the law. So then, he is a Teacher allowed to liue vponupon the common charge, which treadeth out (as I may ſo ſpeake, alluding to the ſimilitude of the oxe) the ſenſe of the ſcripture out of the letter of the ſcripture; and ſtayeth not (as Hierome ſpeaketh in the fore-remembred place) in the leaues of words,Jn ſer…mum Folijs. Adra…em ra…. but ſearcheth to the roote of the vnderſtanding thereof.Gal. 6.6 foreign. You may (if you wil) adde hereto that other place of Paul to this purpoſe, Let him that is taught in the word, make him that hath taught him partaker of all his goods. He that wil hauehave a ſhare in the temporal goods of the people, muſt let them receiue ſpirituall good from him. He who looketh to eate of the milke of the flock, Auguſti… in …. de Paſter….(that is as it is expounded by Auguſtine, of that which is giuen by the people for the ſuſtenance of their ouerſéers) muſt in equity not be wanting to affoord them that which may be for the building vp of their ſoules in Chriſt Ieſus: otherwiſe there is no proportion.Paſtum homin… quam paſtum o… Ber…ad Eu…gr. Ezech. 34.3. And were it not that men did more affect pride then painfulneſſe, the fat and the wooll of the flocke, then the feeding of the ſheep, this doctrine would neuer be gainſayd; we ſhould not then hauehave that iuſt cauſe to lament the ſtate of ſo many,Math 9.…6. Sunt qui paſtor… nomine gauden…. paſtorum autem officium impie… nolunt In lib. de Paſtoribus. whom we ſee ſcattered abrode as ſheepe hauing no ſhepheard: neither to complaine with Auguſtine, that there are many who reioyce in the name of Paſtors, but care not to fulfill the office of Paſtors. Thus hauehave you my third reaſon, which though it hath bene ſtretched out by ſomething a large diſcourſe, yet it may be reduced to this briefe: the word of God prouiding a maintenance of honor for the Miniſters of his church,foreign. 1 Tim. 5.17. hath not giuen allowance to any to liue by it, but onelyonly to men able to inſtruct, by opening the ſcripture, therefore there is more required in a Miniſter then to be able to reade the ſcripture.
Nymph.
You hauehave ſo well and throughly ſatisfied me for this matter by theſe your three reaſons, that I will not vrge you further; onelyonly I wil pray you to teach me how to anſwer ſome exceptions and pretenced reaſons, ſome againſt the neceſſitie of preaching, ſome for the ſufficiencie of reading.
Epaph.
I am willing to follow you, ſéeing I entred into this matter for your ſake: and if hereafter any doubt ſhall ariſe in your mind vponupon further ſcanning, touching theſe things which hauehave bene ſayd, I hope God will affoord vsus oportunity further to debate them. If you will therefore let me heare what you hauehave heard pleaded by thoſe which are of a different opinion. I doubt not but by the grace of Chriſt you ſhall find the truth to be as it is wel called,Veritas eterna victoris. Aug de c…s. Dei l 2. c. 2…. Fab Max apud Liu, li. 22 ſaep… Laborare n…mis, …qu…ng. An eternal victory: and that (as that worthy Romane ſayd ſometime) though it be often too much withſtood, yet it can neuer be cleane extinguiſhed.
Nymph.
It is ſayd by ſome, that this opinion touching the neceſſitie of expounding and opening the ſcripture by preaching, doeth derogate from the dignitie of the ſcripture, and doth ſeeme to fauour the doctrine of Poperie, touching the obſcuritie and darkneſſe of the holy writte, as though there were ſuch neceſſitie of a Teacher to come to the vnderſtanding of it.
Epaph.
The anſwer to this is eaſie.Pſalm. 119.105. Pſal. 19.8. Paule aſcribeth to the worde both foreign light. and foreign enlightning: 2. Cor. 4.6. Aug de Doctr. Chr. lib. 2. cap. 9. In ijs quae apec poſita ſ…s. Touching the Scriptures, God forbid but we ſhould acknowledge that they are both in their owne nature light, and ſuch alſo, which by the beames thereof do giuegive light vntounto the eyes. And it is true which S. Auſtine ſayth, that all matters neceſſary to faith and manners, are to be found in thoſe things which are ſet downe plainely in the Scripture: and therefore, we do both exhort to the reading of the ſcriptures priuately, and commend the publike rehearſing of them in the congregation. Yet this is no whit contrary to the opinion touching the neceſſitie of preaching. And ſo much ſhall euidently appeare, if we marſhall our hearers into three companies. The firſt ſort are groſſely ignorant, and extremely negligent in the matters of God. The ſecond are of ſome better both care to looke into the ſcriptures, and capacitie to conceiue them. The third are as well able to ſound out the truth by the priuat ſtudy of the ſcripture, as thoſe who be profeſſed Diuines. There is no hearer (I meane among our people profeſſing the preſent Religion) but he belongeth to one of theſe thrée rankes. Now for the former of theſe, preaching cannot but be moſt neceſſary: for as in their negligence of themſelues they will neuer ſeeke for knowledge, but it muſt euen in a kind of violence be put vponupon them, ſo in their ignorance the plaine text read wil profit them nothing, vnleſſe with it be ioyned the ſkilfull induſtry of ſome painefull workman,2. Timoth. 2 15. Ad …fantiū & …actenium cap. 1 citatem. Augan Pſal 8. Iſay 28.10. Deut. 6 7. acutè ingeres Tre…. who by framing himſelfe to the ſhallow capacitie of the ſillieſt, and by adding precept to precept, line to line, here a little and there a little, may drop in ſome knowledge, and thorough often ſharpening of the neceſſary points of Religion, may make ſomething to enter. Secondly for the next ſort,Iohn 5.3…. which according to Chriſts commandemēt do ſearch the ſcripture, Spiritus ſanctus fa… noſtra conſi…lis in locu apertioribus Auguſtin. de Doctr. Chr. lib. 2. cap. 6.though I know they ſhall find their ſpirituall hunger to be ſatiſfied by many plaine and comfortable places, yet they ſhall many times be ſo plunged & ſet as it were, that they ſhall ſay with the Eunuch, How can I vnderſtand, Acts 8.31.except I had a guide? It is Gods wiſedome,Paſcit maniſoſtu, exercit occul…is. Auguſt. Tract. 45 a… Io… as well to exerciſe vsus with hard places, as to feede vsus with thoſe which are perſpicuous, both to teach vsus to pray with Dauid, Pſal. 119 18.that the Lord would open our eyes that we may ſee the wonders of his law, Chryſ. H…m 4 4. in opire imperſ…to in Matth. vt alij eſſent Doctores, alij Diſc… pu….and withall to eſtabliſh the neceſſity of the publike miniſtery, and to teach vsus humilitie, when we muſt be faine to depend vponupon the inſtruction of others. As for the third kind, who perhaps are able becauſe of education in good letters, to ſearch out the miſtery of the text by their owne priuate induſtry, as well as the moſt ſufficient Preacher, yet as I doubt not but the ſame ſhall euen better their iudgements by the meaneſt ſermon (if that be a fit tearme to be giuen to a ſermon, in which Gods truth is ſoundly deliuered) ſo I am ſure they ſhall find hearing to be very behoouefull,foreign. Chry…om. 3. … 2. Theſ. if it be for no other thing, yet (as a learned father well obſerueth it) for their owne ſluggiſhnes, that ſo they may be quickened vp to good duties, we being all in nature ſo proue though we know much,2. Theſſal. 3.13. yet to be weary of well doing, 2. Pet. 1.8.and to be idle and vnfruitful in the knowledge of our Lord Ieſus Chriſt. It is an excellent ſaying of the Apoſtle Paul writing to the Romanes, and well fitting this purpoſe:Rom. 15.14.15. I my ſelfe (ſaith he) am perſwaded of you my brethren that ye are alſo full of goodnes, and filled with all knowlege, and are able to admoniſh one another: what greater cōmendation could be? theſe men might ſeem not to néed any further inſtruction: but marke what followeth, Neuertheleſſe brethren, I hauehave ſomewhat boldly after a ſort written vntounto you, as one that putteth you in remembrance, through the grace that is giuen me of God. Though a man hauehave attained to neuer ſo great perfection in knowledge, yet he ſtandeth ſtil in néed of a Preacher, though it be but to be a remembrance… vntounto him. Theophilus was wel inſtructed in ye myſtery of Chriſt, yet Lukes Goſpell was néedfull for him,Luke 1.4. that he might acknowledge the certaintie of thoſe things. Preaching is not ſuperfluous, though a man were neuer ſo cunning. This briefe view of the ſtate of our ſeuerall hearers, may ſerue to make this good, that to vrge the neceſſitie of preaching as the meanes to beget faith, is no derogation to that doctrine which we hold, touching the brightnes and plainnes of the ſcripture.2. Pet. 1.19. The ſcripture is as a light ſhining in a dark place, but neither do all looke into it, neither can al that heare it read publikly conceiue it, vnleſſe they be prepared to it by ſome former familiar inſtructiōs, neither do al that peruſe the booke of God, ſo fully vnderſtand all that they neede no teacher, neither yet can any man though of neuer ſo good parts, attaine to that fulnes, as that he ſhal not (at the leaſt) ſtand in néed of an admoniſher. It is a good obſeruation (in my iudgement) of him,Wolph. in N cap. 8. who ſaith that the word is indeed light, but the preaching Miniſter is as ye candleſtick, Mat. 5.15.of which Chriſt ſpeaketh, by which ye word of God giueth light vntounto all that are in the houſe. And indéede this ſimilitude may hauehave ye better approbatiō,Reue… … if we note how by the candleſticke which the Lord Ieſus threatneth to remoue out of the church of Epheſus, is meant eſpecially ye miniſtery of ye word. God doth all things by means (ordinarily).Iohn 1.9. Luke 1.79. Chriſt is the true light, which giueth light to them that ſit in darknes, yet the faithful Miniſters of ſeuerall congregations are ſaid to be ſtaires in his right hand, Reuel. 1.16 10.by which he giueth light vntounto his church. If this be true, I ſee not what inconuenience can follow vponupon it, if we ſay,Pſalme 119.105 though the word be a lanterne, yet it then giueth beſt, & cléereſt, & fulleſt light when it is lifted vp as it were, and the brightnes thereof cauſed to ſpread forth into eueryevery corner, by the ſkill and paines of a ſufficient Miniſter.
Nymp.
Another exception vſed by ſome, whoſe endeuour is to equall (if not to preferre) bare reading vntounto preaching, is, that there is more certaintie in the word read, then in that which you preach: that which is read, men are ſure is Gods word, but they hauehave not the like aſſurance of that which is preached.
Epaph.
If you deſire a ſhort & direct anſwer to this exception, take it thus, This allegation touching the certainty of tho word read aboue the doctrine preached, is not true. There are in our congregations thrée ſorts of people eſpecially: firſt, ignorant perſons: ſecondly, cauillers: and laſtly, iudiciall and carefull hearers. The ignorant are as vncertaine touching that which we call the ſcripture, whether it be be the word of God, as they be touching our preaching: they hauehave no aſſurance of it, but tradition and report, which is a poore certainty, & they hauehave as good an opinion of the Apocripha books, as of the other which we call canonical. Beſides that, it is buzzed into many of our common peoples eares, by whiſpering Papiſts, & it is thereby become ordinary in many mouthes here in ye country that our Bible is no true Bible, and that our tranſlation is iuſtly to be doubted of. Secondly, thoſe that are poſſeſſed with a humor of cauilling, may as wel demand how they know the ſcripture to be ſcripture, & thoſe things to be true which are writtē in it, as how they may be reſolued that our preaching is the truth. Thirdly, your beſt hearers, which heare as Chriſt ſayth with a good and an honeſt heart, Luke. 8.15.to them the certainety of the truth in the written text and in the ſermon is both alike: for as they hauehave a certaine ſecret teaching by the ſpirit of God (which S. Iohn calleth by ye name of an ointment from him that is holy) whereby they are perſwaded of the truth of the ſcripture,1. Iohn 2.20. and do account it the oracle of God, Rom. 3.2. foreign. 1. Theſ. 4.9 Loquitur and c… vn…ſc…ſqu… noſtrum. Ep. 3.(in reſpect whereof they are ſaid to be taught by God: and Auſtine ſayth, God ſpeaketh to our hearts): ſo alſo they are enabled by the ſame ſpirit to iudge of that doctrin which they heare by the ſcripture, and equally to embrace points confirmed by it, and thoſe which are expreſly and in ſo many words reuealed in it. So thē there is no more certainty of the text, then of the doctrine preached out of ye text. Thoſe which are ignorant, or diſpoſe to cauill, are doubtful of both alike: for the one are blockiſh & know nothing, the other are humorous and will be ſatiſfied with nothing. Again, thoſe which are Gods children, are alike aſſured of both: of the text by the ſecret perſwaſion of Gods ſpirit: of the doctrine, by triall taken of it by the text.Epiſt. 62. ad Theophi…. cap. 2. I remember a ſaying of S. Hieromes; I know (ſayth he) that I otherwiſe eſteem of the Apoſtles, then of other treatiſers: the Apoſtles I know ſpake alwayes ye truth; the other as men in many things were deceiued. The ſpéech may well be applied to this purpoſe;S…e …lla re…uſanone. Auguſt. de nat. & gra. ca. 6. the books of holy Scripture we muſt yeeld conſent vntounto them without refuſall,2. Tim. 3.16. becauſe it is certaine that they are all giuen by inſpiration of God, 2. Pet. 1 20.ſo that there is nothing in them of any priuate motion but as for the writings and preachings of men, they are not to be credited before they be tried whether they are of God. 1. Iohn 41.Thus much willingly is acknowledged: but yet after this triall made,Acts 17 1…. and by the dayly ſearching of the ſcriptures, thoſe things which in preaching are deliuered are found to be ſo; then the doctrines though drawne out of the text by the art and wit of man, and otherwiſe amplified, enlarged, and vrged by the helps of learning, are not to be called the opinions of a man,1. Pet 4.11. foreign. Perinde ſunt ea qua ex ſcrip. colligūtur atque ea qua ſcribuntur. Nazian lib. 5. de Theolog. foreign Acts 17.2. but the words of God. It is a good rule of the learned, that thoſe points which are collected out of the ſcripture, are of like authority with thoſe which are directly writtē in it. Whē Paul being at Theſſalonica went into the ſynagogue of the Iewes, and diſputed with them by the ſcriptures, I hope no man wil ſay, but that thoſe things which he by argument & diſcourſe drew out of the writtē word, were of equal authority with points expreſly mentioned. Paul pleading before Agrippa, ſtood ſtiffely to the iuſtifying of his doctrine,foreign. Acts 26.22. becauſe he had ſaid no other things but thoſe which the Prophets & Moſes did ſay ſhold come. His doctrine was the ſame with the doctrine of Moſes and the Prophets, yet not in words, but in ſenſe and ſubſtance. And the ſame Apoſtle is not afraid to call his preaching The counſell of God, Acts 20.27.though it were in regard of the tenor and courſe of ſpeech, differing from the expreſſe letter of the text. If it ſhall be ſaid vntounto me, that there is a difference betwixt our ſermons and Pauls, I willingly confeſſe it; but yet I ſay, that euen Pauls ſermons were ſubiect to the like triall that ours be, as appeareth by the practiſe of the Noblemen of Beraea. Acts 17.11.And therefore as his preaching was not to be eſtéemed as the word of God, till triall, and being tried was equally to be reuerenced as the written word it ſelfe: ſo neither are our ſermons to be by and by credited vponupon our bare word, but to be thoroughly examined; but being once found to hold at the touch-ſtone, then they are ſo to be reputed Gods word, that it may be ſafely ſaid,1. Theſſ 4.… He that deſpiſeth them, deſpiſeth not man but God. And indéed vnleſſe we ſhall giuegive equall credit and reſpect to matters ſoundly proued by ſcripture, and to points expreſſed in it, we ſhall hazard the truth of many, and the ſame no pettie principles of Religion, which I know are ſubſtantially confirmed by ye ſcripture, but yet are not word for word ſo to be found in the ſacred text,foreign. as we maintaine them. And this I think may be a ſufficient anſwer to this obiection. Tell me, I pray you, how you do conceiue it?
Nymph.
As far as I can coniecture, your anſwer is this: that when that courſe of due triall (which is meete) is taken, touching things taught by preaching, then the ſcripture being found to giuegive allowance to thē, there is as great aſſurance of the authoritie of the one as of the other; and that is as much to be accounted the word of God, which the ſcripture warranteth, as that which by name in ſo many words it expreſſeth.
Epaph.
That is indéede the ſumme of the anſwer: to which (if you will) you may adde this, that by preaching men come to be better aſſured of the authoritie of the ſcripture: for, the better they vnderſtand it, the more comfort they find in it, and the more they feele the power and working of it, (all which, by the bleſſing of God are the effects of preaching) the more are they aſſured that the ſcripture is the very thing which it is ſaid to be,Pſal. 19 7.8. Pſal. 119.103. euen a perfect, pure and ſweete doctrine, conuerting the ſoule, reioycing the heart, 2. Timoth 3.15. Non in legendo, ſed in intelligend… Hieron. contra Luc.and able to make a man wiſe vntounto ſaluation. It is truly ſaid, that the Scripture ſtandeth not in reading, but in vnderſtanding. What ſhall it auaile men to cary a kind of conceipt of ſome diuine authoritie to be in the Scripture, ſo long as they are ignorant of the myſterie of it, and without any apprehenſion or taſt of the comfort which is intended in it?Rom 15.4.
Nymph.
I am ſory that I am conſtrained to make you tary ſo long in this matter, and that ſo much the rather, becauſe there are many other things yet behind, wherein I am as deſirous of your helpe as in theſe already handled: yet becauſe I hauehave this good oportunitie, and do find you alſo ſo willing to inſtruct me, I will yet further acquaint you with one other allegatiō, which being anſwered, I ſhall (I thinke) be well prouided, both to ſatisfie thoſe of my acquaintance which ſhall perhaps ſeeke help from me, and alſo to ſay ſomething to thoſe who with their quirkes and ſhewes of reaſons, thinke to put downe ſuch plaine men as I am when we come into their companie. I named it to you before (though happely by length of communication it is ſlipped from you) and it is this, That euen reading it ſelfe is preaching: and that they ſeeke to proue by thoſe reaſons: firſt, they ſay, to preach is nothing but to publiſh the Goſpell, and that is done by reading: ſecondly, in hearing the ſcriptures read, we heare the ſermons of the Prophets, of Chriſt, and of his Apoſtles, which paſſe all other ſermons which any man now can make. Thirdly, there is (they ſay) euen in reading that which we ſo much commend preaching for, namely expounding and applying; for the new Teſtament is the expounder of the old, and the Epiſtles of Paul and Peter and the reſt do apply both vntounto mens conſciences. Thus, though in our common ſpeech we account reading to be one thing, and preaching to be another, yet by theſe deuiſes we are many times ſhrewdly puzled, and know not ſodainly what to anſwer.
Epap.
Theſe reaſons, what ſhew ſoeuer they may make at the firſt view, yet are they neuer able to proue that for which they are alleaged, as ſhall (God willing) appeare in the ſeuerall examination of them. Firſt, for that which is ſaid, that preaching is nothing but a publiſhing of the Goſpell, I yéeld vntounto it, if it be well and rightly vnderſtood: and when it is ſo vnderſtood as it ought to be, then it will appeare that the reading of the bare context, cannot properly be tearmed preaching. I find in the new Teſtament foure words eſpecially to be vſed, when preaching ſo farre forth as it is incident to the office of an ordinary Paſtor in Gods Church is mentioned. The firſt ſignifieth,1. Cor. 9.16 foreign. Luke 2.10. Luke 5.…0 foreign. Act 4 2 foreign. to deliuer good tidings, becauſe the Goſpel is, as it was by the Angels to the ſhepheards, tidings of great ioy to all Gods people. The ſecond & third words ſignifie, to make manifeſt, to diſcouer, to make knowne, to ſet forth to open view, and ſo to handle a matter, as the Prophet was commaunded to deale with a viſiō which God had ſhewed him, namely,Hab. 2.2. to make it plaine vponupon Tables, that he which runneth may reade it. This ſhall appeare to be true to any man, that ſhal take the paines to examin and duely to ponder thoſe places of the new Teſtament,Rom. 9.17. foreign Act. 17.23. foreign Act. 26 23 foreign 1. Co. 11 26. foreign. in which theſe words are vſed in the Gréeke, which being applyed to the Miniſter his office, are tranſlated by the word Preach. And theſe kinds of words, do fitly ſet forth the duty of a Preacher, which is eſpecially that, which Paul exhorteth the Epheſians to begge of God on his behalfe, to wit,Ephe. 6.19. foreign. To make knowne the ſecret of the Goſpell, which (ſeeing it muſt be ſought for as ſiluer, Prou 2.4.and ſearched for as for treaſure) is not ordinarily to be looked for in the vpper face as it were, but to be with paines and induſtrie digged out of the very bowels and heart of the Scripture. The fourth word ſignifieth to publiſh, 2 Tim 4.2 foreign.and as an herald or a crier, to deliuer a matter in open place, in the hearing of a multitude, that many may take notice of it. For this cauſe the Prophet Iſaiah was willed to Crie aloude, Iſa. 58.2.and to Lift vp his voice like a trumpet; and Ieremiah was commaunded to ſtand in the gate of the Lords houſe, Ier. 7.2.and to crie the word there. And hence alſo it is, that the wiſdome of God,Pro. 8.2.4.5.11.9.4. is ſaid to ſtand in the top of the high places, and to make as it were a publike proclamation: O men! ô ye fooliſh! who ſo is ſimple let him come hither. Iſa. 55.1. Mat. 11.28.Ho, eueryevery one that thirſteth: come vntounto me al ye that are wearie, &c. By this it may appeare what it is to Preach, and in what ſenſe Preaching may be tolerably defined to be a publiſhing of the Goſpell:What preaching is. namely, it is an open and comfortable diſcouerie by word of mouth, making plaine vntounto the people of God, the myſterie of godlineſſe, euen the ſecret of the Goſpell. Now, as no man duly conſidering the nature and vſe of the forenamed words, can denie Preaching (by a Miniſter lawfully called) to be euen ſuch a kind of publiſhing the Goſpell, as is now ſet downe: ſo neither can he with any face or colour affirme, the action of reading the Scripture to be anſwerable to this deſcription. So that though it be granted, that the text of Scripture is the Goſpell, and the very word of God; and withall, that reading is after a ſort a publiſhing thereof, becauſe thereby the letter of the Text is recited with a lowd voice, from an eminent and conſpicuous place, in the audience of a multitude: yet when we ſhall enter into a more exact examination of things, it will then appeare, that Reading ſimply cannot be called a publiſhing of the Goſpell, in that ſenſe, as it is required of Miniſters and Teachers to be ſpreaders abroad and proclaimers of Gods truth. Adde hereto, that that which is the principall thing looked for of a Preacher in the publiſhing of the word, the bare Reader in the act of Reading, neither can nor doth performe: and that is,2. Tim. 2.15. the deuiding the word of truth aright: and (to apply Chriſts words in a caſe not much vnlike) a giuing to them of the houſhold (which is the Church, Luk. 12.42.1. Tim. 3.15.) their portion of meate in ſeaſon. A Miniſter, is one to whō the diſpenſation (or ſtewardſhip) is committed in the familie of God: and his office is,foreign 1. Cor. 9.17. out of the ſtore-houſe of the Scripture, to ſhare out to eueryevery one, that which he ſhall find by his caring to know the ſtate of his flocke, Pro. 27.23.to be beſt fitting and agréeing to him. As for as example: Milke (that is,Heb. 5.12.13. the firſt principles of the word of God) to thoſe which are inexpert in the word of righteouſneſſe: Verſ. 14.Strong meate (that is, doctrine of greater depth) for them, who are able to beare it: 1. Cor. 3.2. 2. Tim. 2.25. 1. Cor. 4.21. Tit. 1.12.13. Verſ. 9. 11.Meekneſſe of inſtructing for thoſe which are contrarie minded: a rodde and ſharpe rebuke of ſlow bellies, that they may be found in the faith: Improuing (or conuincing) of Gaineſayers, that their mouths may be ſtopped: admonition for them that are vnruly: 1. Theſ. 5.14.comfort for the feeble minded: a diſcréet and reſpectiue framing of exhortation to ſeuerall ages and degrées,1. Tim. 5.1.2. to the Elders, as to fathers, to the younger men as to brethren, to the elder women as to mothers, to the yonger as to ſiſters. After this ſort, eueryevery mans portion muſt be allotted out vntounto him: and this ordering of that prouiſion, which the Lord (as a carefull houſholder) hath left for his ſpirituall familie is committed vntounto the Miniſter. The Scripture I confeſſe is profitable for theſe purpoſes,…. Tim. 3.16.17. and able to make the man of God abſolute and perfect vntounto all the good works of his calling, and it is no wholeſome foode, vnles it be deliuered out of that Garner: but yet, vnleſſe there be more performed, thē is done by naked reading, to wit, a propounding to the houſhold, the whole ſtore, as it were in groſſe, it cannot be but whilſt eueryevery one is left to be his own caruer, the young ones will be ſtarued, and the riotous and miſgouerned ſurfet themſelues, with greedie and vnbeſéeming taking that vntounto them, which they are neither fit nor able to receiue. And this, I thinke, may ſerue to ſhew how litle reaſon there is in this firſt Reaſon, why reading of ye Scripture ſhold deſerue the honorable name of Preaching: when as both our common ſpeech,Act. 46.15 21.foreign andforeign and which is more) the language of the holy Ghoſt, hath put an apparant difference betwixt them.
Nymph.
Indeed I acknowledge that to be true out of my owne experience: for though by priuate Reading the Scripture as alſo by hearing it read, I hauehave receiued much comfort: (the memorie of things taught thereby renewed, and the truth of them confirmed) yet I hauehave often bene quite ſet, often bene altogether miſtaken, and ſtill affraid of my owne iudgement euen in plainer places, vntill I hauehave found the publike expoſition giuen by the Miniſter to iumpe and accord with my opinion. But what ſay you to the ſecond reaſon: namely, that in the Scriptures read, we heare the worthie ſermons of Chriſt, of the Prophets, and of his Apoſtles: and therefore Reading is Preaching?
Epaph.
I ſay it is a very weake argument. That the ſermons of Chriſt, the Prophets and Apoſtles were excellent ſermons, and that the ſumme & abridgement of them is to be found in Scripture, no man goeth about to denie: yet this being granted, will neuer prooue a Reader to be a Preacher. For he is not a Preacher, who reciteth publikely things of another mans inditing, but he which deliuereth matters (though not inuented) yet in reſpect of art and induſtrie compiled and framed by himſelf. If it be ſaid, that ye ſermons of Chriſt, &c. though they be not of his framing that readeth them, yet being read may turne to the profite of the people, I anſwer, that the queſtion is not, whether they may be profitable, but whether the reading of them may be called preaching. God forbid any man ſhould denie the publike reading of them to be for the behoofe of Gods people, (I hope you hauehave not forgotten what I told you as my iudgment in this caſe) but how it may be ſaid, that he which hath read them to the people, hath performed that office of a Miniſter which we call preaching, neither can I conceiue, neither (as I thinke) is any man able to ſet downe. Beſides, if the word Sermon, ſhall be preciſely vrged, that which was the ſermon of Chriſt, or Ieremiah, or Paul, when they liued, and the ſame vttered by them, cannot be now being recorded in the Bible, and read out by another, ſo properly called a Sermon; becauſe in our common ſpeech a Sermon requireth the tongue and voice of him that framed it. And therefore to ſay (as ſome do) that Chriſt or ſome one of ye ancient Prophets or Apoſtles preacheth to vsus, when we heare the ſumme of their ſermons read vntounto vsus, is but a borrowed kind of ſpéech, vſuall amongſt ſcholers. Such as that is,Heb. 11.24. Cap. 11.4. that the bloud of Abel ſpeaketh; and that he being dead yet ſpeaketh; Pſal. 19.1.3.or which is ſaid of the heauens and firmament, that there is no ſpeech nor language, where their voice is not heard; and the like, common in the Scripture. Againe, let the nature and eſtate of thoſe which are called the Sermons of the Prophets, of Chriſt, and his Apoſtles be a litle conſidered. Firſt in generall this is to be knowne, that we hauehave but the briefe and ſumme, and as it were the heades of their ſermons related in the Scripture: for if al that eueryevery one of theſe ſpake publikely by way of teaching had bene written, we might well ſay as S. Iohn ſaid,Ioh. 21.25. touching the …as and ſayings of our Sauiour Chriſt, the world could not containe the bookes: and therefore (if profite be deſired) there muſt neceſſarily be ſome courſe taken, by which ye things abridged, by the penmen of the holy Ghoſt in their writings, may be enlarged. Secondly, the ſermons of Moſes, are ſo interlaced with iudiciall ordinances and ceremoniall rites, appertaining onelyonly to the pollicie of thoſe times, that for the peoples behoofe, it is more then conuenient, that they ſhould enioy the benefite of an able Miniſter, who may informe them herin, what things be morall, and what be temporarie, what is the ſubſtance of eueryevery ceremoniall ſhadow, and what the perpetuall and vnchangeable equitie of eueryevery iudiciall conſtitution. Thirdly, touching the preachings of the Prophets; though they be full of comfort and abounding with ſweet cō ſolation, becauſe the maine ſcope and drift of them all, is to foreſhew the renewing and reſtoring of the Church by Chriſt, and though they do alſo notably make knowne the iuſt iudgement of God againſt ſinne; yet they are ſo intermixed with myſticall prophecies, with hidden parables, with hiſtoricall narrations, and deſcriptions of countries, with borowed ſpéeches, and proprieties of that holy language in which they were deliuered: that, howſoeuer ſometimes a lambe (as the prouerbe is) may find a foord eaſily to be waded through, yet vnleſſe there be added the helpe and guidance of ſome learned Ezra, Neh. 8. Iob. 33.23.ſome Meſſenger, or Interpreter, as Elihu fitly calleth him, and the ſame no ordinarie man,Mat. 4.17. but (as the text ſpeaketh) one of a thouſand, the people cannot poſſibly reape that good which God hath intended in the reuealing of thoſe things. Fourthly, for the ſermons of our Sauiour, as we hauehave but the very ſhort ſumme of many of them (according as I ſaid before) ſo for thoſe which are reported more largely by the Euangeliſts,Luk. 4.21. I perſwade my ſelfe there is no man, but (if he will ſpeake the truth, out of his owne conſcience) he will confeſſe, that he learneth more by them when by preaching they are explaned, then when they are onelyonly read vntounto him. Fiftly, we hauehave in the Bible very few copies of the Apoſtles ſermons: thoſe that be, are in the booke of the Acts,Act. 4.2. Act 1.4.5.12. and yet many times, this is all which is ſaid of them: they preached in Ieſus the reſurrection from the dead, they went to and fro preaching the word, preached Chriſt, preached the things that concerne the kingdome of God, and many the like ſpéeches: all which are like vntounto the litle cloud, 1. King. 18.44.which the ſeruant of Elias ſaw; which though at the firſt it was but like a mans hand, yet at laſt it couered the face of heauen: ſo theſe being clauſes of very few words, yet miniſter iuſt matter of many large diſcourſes, & the ſame alſo very néedfull for the well vnderſtanding of them. If it ſhall be ſaid that the Apoſtles writings were ſermons, I anſwer, they cannot properly be called their ſermons. Paul writing to the Romaines, ſaith, that beſides this labour of writing,Rom. 1.15. he was readie alſo to preach the Goſpell vntounto them: ſo that he did not account his writing to be preaching. The Epiſtles of the Apoſtles were the ſummes of that doctrine which they had taught by word of mouth, and according to the tenour whereof, their deſire was, that the Miniſters of the places to whom they wrote ſhould proceede. I know they were read in the Churches, according as it was méete,Col. 16. that a matter written to a whole congregation ſhould be communicated to all in publike: but what then? I doubt not, but the paſtors in the ſeuerall aſſemblies, did (as we now do) preach vponupon thoſe Epiſtles, and open and apply them to their auditories: & ſo much may eaſily appeare, as by other places, ſo eſpecially by that ſpeech to the Hebrewes, by the author of the Epiſtle written to them: I beſeech you alſo brethren, Heb. 13.22.ſuffer the words of exhortation: for I hauehave written vntounto you in few words: Caluin and Iunius.which ſpéech (as it is well obſerued by two learned interpreters of our later times) the Apoſtle purpoſely vſed, leſt his writing ſhould be an occaſion to any, of leſſening that due eſtimation, which the ordinarie courſe of preaching did deſerue. It is all one as if the Apoſtle had ſaid: Brethren, notwithſtanding al this which I hauehave written vntounto you, yet I pray you continue your accuſtomed reuerence to the labours of your owne Miniſters: I, as the nature of an Epiſtle requireth, hauehave written briefly, therefore you ſhall ſtill need the aſſiſtance of your watchfull and learned Ouerſeers, who ſhall enlarge theſe points, which I hauehave drawne as it were into a narrow roome, and by powerfull exhortations apply them either to your comfort of reproofe, as their knowledge in your eſtate from time to time ſhall direct them. This is the meaning of that place, plainely prouing ye neceſſitie of ioyning the pains of a preaching Miniſter, with the writings & Epiſtles of the Apoſtles of Chriſt Ieſus. And thus hauehave you my anſwer to this ſecond ſtout reaſon, why reading ſhold be preaching, becauſe forſooth, therby is cōmunicated to vsus the ſumme and ſubſtance of the worthy ſermons which Chriſt, and the Prophets and Apoſtles hauehave formerly deliuered. The weakneſſe of which reaſon, I hope this ſhort diſcourſe, hath made you to perceiue.
Nymph.
For theſe two alleaged reaſons, you hauehave indifferently ſatisfied me. I do now expect, what you wil ſay, touching the laſt reaſō, why reading ſhold be preaching.
Epaph.
The third reaſon (as I remēber) was, that reading may therefore truly be called preaching, becauſe in our Church the reading of ye Scripture is ſo ordered, that firſt, there is a portion of the old Teſtament read, next of the new, and thirdly ſome parcell of ye Epiſtles: which they will hauehave to be called preaching, becauſe as the new Teſtament is an expoſition of the old, ſo ye Epiſtles are the applying of both vntounto Gods people. This I think, is the third reaſon, that you told me of.
Nymph.
You hauehave hit it right, if you can anſwer it as fully, as you hauehave rehearſed it truly, then it ſhall neuer be any occaſion of ſcruple to me hereafter.
Epaph.
To make a ſhort anſwer to a ſlight reaſon, this is that I ſay: It is true, if we compare ye whole new Teſtament, with the whole old Teſtament, that the latter is an expoſition of the former, becauſe it maketh knowne vntounto vsus, that all the ancient promiſes,2. Cor. 1.20. Heb. 13.8. Ve…us Teſtamentum in nouo reuelatum, no…um in vetere velatum. Aug. in Pſal. 105. touching the Meſſias, are yea and Amen in Chriſt Ieſus: ſo that the ſubſtance both of old and new is this, Ieſus Chriſt yeſterday, and to day, the ſame alſo is for euer. And hereupon is that ſaying of Auguſtine: The old Teſtament (ſaith he) is reuealed in the new, and the new, was as it were lapped and folded vp in the old: the ſame may alſo be acknowledged touching the Epiſtles, that in thē the doctrine both of the old & new Teſtament is applyed & preſſed vponupon mens conſciences by wholeſome exhortations. But what then? though this hold in general, that the new Teſtament is the Cōmentarie to the old, and the Epiſtles, the applyers of both, yet it will ſcarcely be found to hold in particulars: namely, yt ſuch a parcell of ye new teſtament which cometh in order to be read, is an expoſitiō of the ſpecial doctrine, and matter of that portion of the old Teſtament, which was read before it, or that that part of the Epiſtles, which followeth both, is a direct and expreſſe vrger of both. So that howſoeuer when we diuide ye Scriptures into theſe thrée parts, ye old Teſtament, the hiſtory of the Goſpell, & the Epiſtles, it be true, yt this is the cōmon nature & ſtate of them, that the ſecond part giueth light vntounto the firſt, & the latter raiſeth exhortations out of both, yet when we come to ſingle out theſe parts into ſeuerall portions, we ſhall not find that preciſe and exact correſpondence, as that the expoſition of the ſame points, ſhall be ſaid to follow one the other. And this is all which I wil oppoſe to this third reaſō: which though perhaps it may make a ſhew among thoſe that are of leſſe iudgement, yet it can deceiue no man, that hath any ordinarie ſkill in the ſtate of an argument.
Nymph.
This point hath held vsus longer then I either wiſhed or imagined: but I was willing, ſeeing God had giuen this oportunity, to mention as much as I could remember of things which I hauehave heard ſpoken touching theſe points; neither is there now any thing behind, (that I can call to mind) which I may further propound vntounto you, concerning this matter.
Epaph.
It is no maruell though the examination of this one point, hath ſpent vsus ſo much time: for this is certaine, that eueryevery ſhort obiection, wil require a large confutation. Now for the matter it ſelfe, there may perhaps be ſome other obiections, differing from theſe in ſhew, but yet they will all in the end be found to be the ſame. I remember I hauehave read of a vain glorious boaſter,Athen…us. who hauing but one onelyonly ſeruant, yet becauſe he would be thought to kéepe a great retinue, would call that one ſeruant by many ſeuerall names, that men might imagine, he had ſundrie ſeruants: ſo, men may ſet new names, and new formes vponupon theſe allegations which we hauehave examined, that ſo they might affright vsus with the name of multitude, but when they are looked into, they will prooue the ſame things, varying in colour and pretence, but agréeing in ſubſtance.
Nymph.
That I may then reape benefit by your aduice in reſpect of that which followeth, I ſaid (if you remember) that the exceptions in which I deſired to be reſolued, were ſome againſt Preaching it ſelfe, ſome againſt the manner of it: the exceptions againſt preaching it ſelfe, I hauehave (as memorie wold ſerue) acquainted you with: Exceptions againſt the maner of preaching.there are three things in the manner of your preaching that are much diſliked and diſcommended: the firſt is, Rudeneſſe: the ſecond is roughneſſe; the third is ouermuch commonneſſe. Touching the firſt, it is ſaid, that you preach vnlearnedly without eloquence, without allegation of Fathers and of other authors, and therefore you are accounted but as a company of Engliſh Doctors, which preach vponupon the ſodaine what cometh in your heads, without ſtudy, which cauſeth your doctrine to be the leſſe regarded.
Epaph.
Verily for mine owne part I do as much miſlike raſhneſſe in preaching without due preparation, and rudeneſſe in handling the word of life, as any man.Ieremy 48.10. I know he is curſed that doeth the worke of the Lord negligently. And as it is méete for eueryevery man when he entreth into the houſe of God, Eccleſ. 4.17.to take heed to his foote; ſo it is much more requiſite for him that muſt enter as it were into the ſeate of the Lord, and ſpeake vntounto ye people in Chriſts ſtead, 2. Corintl. 5.20to be very well aduiſed before he take the couenant of God in his mouth. And indéed,Pſalme 50.16. the bold hardineſſe of many now adayes, is greatly to be pitied, who ſo ordinarily hand ouer head (as we ſay) ſtep vp into the pulpit, and when they are there, do litle better then beat the aire, 1. Corinth. 9.26& behaue themſelues many times like the madde man of whom Salomon ſpeaketh, who caſteth firebrands, Prouerbs 26.18 foreign.and arrowes, and mortall things: and ſo (as the prouerbe is) though they ſpeake much, yet ſay litle, by that meanes expoſing the neuer enough reuerenced exerciſe of preaching, vntounto the reproches & ſcoffes of euill ſpeakers. Beſides, for learning, I confeſſe that it is neceſſarily required in preaching. S. Paul ſayth,foreign 2. Tim 4 2. preaching muſt be diſcharged in all learning. All liberall arts and ſciences are handmaids to Diuinity, and doe owe a kind of ſeruice vntounto Gods Church. It is ſaid, a Miniſter muſt be a workeman, 2. Timothy 2.15rightly deuiding the word of truth: now if he want his knife, that is, his art and cunning, well he may teare and rend it, and violently diſmember it, but that he ſhould rightly deuide it, that is vnpoſſible. Yet withall, this I adde, that if to preach after a popular and familiar faſhion, with deſire to ſpeak to the conceipt & capacity of the ſimpleſt, and to ſtand moſt vponupon allegation of the holy text, very ſeldome & very ſparingly mentioning other teſtimonies, eyther of profane or diuine writers: if I ſay to preach on this wiſe be to be termed rude and vnlearned preaching, truly for mine owne particular,…allē ag…ſter… cuipā, quàm doprocar…. Pic. …a…. I had rather acknowledge that fault, then ſéeke to put it from mee.
Nymph.
What is then your opinion touching humane learning, and the writings of the auncient Fathers of the Church, are they not very behouefull for you that are ſtudents and profeſſors of Diuinitie?
Epap.
For the ſtudy of humane learning, I wold not hauehave you conceiue otherwiſe of me, but that I hold it very expedient for him that intendeth the profeſſion of Diuinity: I am of his mind which wold hauehave a ſcholler like the witty Bee,Api agumento a ſimilu. H…y. which gathereth hony out of eueryevery flower: and I willingly yéeld to S. Auguſtines conceit.De Doct Chr. l. 2. ca. 14. who cōpareth the knowledge of humane ſciences & profane authors, to ye ſpoiling of ye Egyptians by ye Iſraelites. Howbeit I wold alſo ſtil giuegive my allowāce to theſe ſtudies with this cautiō,Si praparent ingen… non de… …ca… Senec. namely if they be vſed to prepare the wit & not to detain it, & kéep it too long from grauer ſtudies:A…s longa vi… …. for ſéeing as the ſaying is, Learning is long & our life but ſhort, it muſt néeds be a prepoſterous courſe, to ſpend the moſt and beſt time in thoſe things which are but as it were circumſtances to the principall ſcience. Againe, for the Fathers, this I ſay in few words,Ego illos venerot & tantu nominibu… ſemper aſſurgo Sen. l. 8. ep 65 I reuerence them, and do a kind of homage to their very names, and I am contented to acknowledge that of them all which was ſayd of two of them,Auguſtine was called haereticor… mall…us, and Ambroſe Orbis terrarum oculus. to wit, that they are euen the hammers of heretikes, and the eyes of the world. Our later heretikes, as the Antitrinitarians, the Anabaptiſts, the Suencfeldians, the Libertines, the Papiſts, hauehave reuiued the auncient hereſies of elder times, againſt which thoſe holy men euen ſpent themſelues: and it is to be reputed as great a bleſſing of God, and an argument of his eſpecial care and prouidence for his Church, that their writings are preſerued to this day, by which we are ye better fitted to grapple with the enemies of Gods truth. And yet in the ſtudy of the fathers, there is many times a double error cōmitted: the one is, that men begin the ſtudy of Diuinitie with the reading of their workes; which courſe for the moſt part bréedeth both confuſion for want of methode, and error alſo through the lacke of knowledge in the rule and proportion of faith, by which to trie all things, 1. Theſſal. 5.20.that ſo onelyonly that which is good may be kept: the other error is, that many are ouermuch deuoted to thē,Iura… in verba… being ready almoſt to ſweare to any thing which is affirmed by them; whereas indeed they both might and did erre in many things, often altering their iudgements,Witnes Auſtins Retractations. retracting and repealing many things, ſéeing more in their grauer yeares, then at the firſt they did perceiue.Rhetori…atiſ… mus & in mor… declamatori… pa…ſper luſimus Co…er a Holuid. Hierome confeſſeth that he was of one mind in ſome things when he was a youth, and of another when he grew more in yeares. He acknowledgeth alſo that in ſome things he played the Rhetorician, and did diſcourſe ſomething idly after the manner of declaimers. Auguſtine in many things was led more by affection then by iudgement, ſpeaking ſometimes that whe… of he was not fully reſolued, as touching purgatory and prayer for the dead,In Enc ad Lau…. out of the abundant louelove to his mother Monica; Ad Janu…umſometimes forbearing to vtter that which he thought, through lothnes to incur the offence of ſome, yea & frankly he acknowledgeth,In ipſis ſanctis ſcript. multo neſ…m plura qua ſciam. Epiſt. 119 yt his ignorance in ſcripture was greater then his knowledge. And Origen was ſo iealous of his owne iudgement,Picu…. Mir… ex Euſeb. yt he would neuer aduenture to write any thing till he was lx. yeeres old, neither would he ſuffer thoſe things which he had taught publikly, to be takē by notaries, whoſe intent was to make them cōmon to the world. And therefore though it be very profitable & expedient for a Diuine to be wel ſtudied in the Fathers, yet it is good to reade their workes as the works of mē. It was a good aduice which Auguſtin gaue to a friend of his;Nolo author… meā ſequaru, vt … p…tes tibi aliquid neceſſe eſſe …redare, quiniam a ma dicitur. Ad Paulinum. I would not (ſaith he) hauehave thee follow my authority, as though you ſhould thinke your ſelf bound to beléeue whatſoeuer I ſay, becauſe I ſay it. It is wiſedome to hold that rule in the peruſing of them al. But I forget my ſelfe, to enter into this diſcourſe to you, whom it doth not ſo prop…y concerne. Howſoeuer, by this that I hauehave now ſaid, you may vnderſtand my opinion touching both the Fathers & other (as you call it) prophaner learning.
Nym.
But I pray you ſir, why may not the teſtimonies and writings of men be as lawfully vſed in the actiō of preaching, as in the priuate preparation for it?
Epap.
It is no good conſequence, to ſay that they may be alleaged in the pulpit, becauſe they may be peruſed in the ſtudy. When as Salomon made preparatiō for the building of ye temple, he had 80000. 1. Kings 5.…5.Maſons in the mountaines; and among ſo many, there could not chuſe but be much hewing & knocking, and hammering, yet there was neither hammer, nor axe, 1. Kings 6.7.nor any toole of irō heard in the houſe while it was in building. After the ſame maner it is in Gods ſpiritual building: 1. Corinth. 3.4.thoſe things may lawfully be vſed in the making prouiſiō for it, which are not of the like neceſſitie or lawfulnes in the actuall performance of it. But to ſpeak more directly, (becauſe theſe ſimilitudes ſerue more to giuegive light then ſtrength to a matter) if you be deſirous to know a reaſon why we ought to be very ſparing in the vſe of mens teſtimonies in our ordinary ſermons, this is (as I think) ye principal, namely,1. Corinth. 2.5. that our faith ſhould not be in the wiſdome of men, but in the power of God: that is to ſay, yt our iudgmēt in matters of religiō might be groūded not vpō ye opinions & verdicts of mē, but vpō ye certain & vndouted truth of God: what is it to ye cōſciēce of ye hearer yt this is ſuch a mans opinion, or yt ſaying of ſuch a Doctor, it being ſo wel knowne that they might erre? Surely the conſcience can neuer find ſure footing vntill it cometh to ye ſcripture. It is a good ſpeech of Chryſoſtome, Si quid dicatur …ique ſcriptur: cudi…orū cognitio… a…dicat. In Pſal. 86.If any thing (ſayth he) be ſpoken without ſcripture, the knowledge of the hearers halteth: his meaning is, that the iudgement is neuer firme till ſcripture hath reſolued it. It is of no force (ſaith Auguſtine) to tell the people, This I ſay, and this ſuch a one ſayth: onelyonly this,Nō valet, ha… ego dico, hac tis dicis, haec i…e dicit, ſed …c decit Dominus. Ad Vin…. thus ſaith the Lord, that ſtriketh the ſtroke, and doth either conuince or confirme the hearers conſcience, it maketh him either to agree to it, or not to be able to ſay againſt it.
Nymp.
Do you then thinke that it is not at all lawfull for a Preacher in a ſermon to alleage the Fathers, or to inſert the ſayings of heathen Poets, Orators, Philoſophers, and ſuch like?
Epaph.
I do not ſay that it is abſolutely vnlawfull to alleage a ſentence out of an auncient writer, or out of a Heathen author: for beſides that many graue, godly, and well learned men do ſometimes ſo; there may be as I thinke ſome (at leaſt) tolerable cauſes to alleage thē. As for example; the Papiſts ordinarily giuegive out (& it is common in the mouthes of our ſubuerted Proſelites) that the ancient Fathers of the Church are all on their ſide. For this cauſe, ſometimes in ſome ſpeciall points of difference betwixt them and vsus, I take it not to be diſallowable, if the Preacher for the taking away of that ſcruple out of ye minds of mē, do ſhew ye conſent of the elder writers, that men may ſée it is but a vaine brag which our aduerſaries make when they ſay that their religion is ſutable to the iudgement of the auncient Church: yet withall, I would not hauehave a man make this ordinary. And beſides, I hold it fit for him to admoniſh the people that it is done, not to derogate from the ſufficiencie of the Scripture, neither to tie them to the opinions of men, but onelyonly to remoue that doubt which by the whiſpering of wandring Papiſts may ariſe in the minds of thoſe that are not ſo well ſetled in Religion. So likewiſe, for the ſpéeches and ſentences of prophane authors, to bar them vtterly out of ſermons, I dare not, becauſe I find them vſed by that worthy Paul thrée ſeuerall times;Acts 17.28. 1 Corint 15 33 Tit…s 1.12. yet this I ſay, yt as Pauls example warranteth, ſo it limiteth the vſe of ſuch teſtimonies,Prud… & ſobr…. Za…h. and ſheweth that it muſt be done wiſely and ſoberly, & that vponupon two occaſions chiefly: the one is to conuince Atheiſts and irreligious perſons, which eſtéeme not the ſcripture, that they may be driuen to ſay, We are pierced with our owne quils, P… pe… … …mur The… hiſt. lib 6. …& by that meanes may be either conuerted or ſilenced. Another occaſion is, by ſome either actions or ſpéeches of theirs to ſhame thoſe that profeſſe themſelues Chriſtians. I remember how God threatneth to prouoke the people of Iſrael with a fooliſh nation: … 32 21according as many times the Prophets to reforme the backwardneſſe and ſlackneſſe of the Iewes, preach to them of the forwardnes and zeale that ſhal be in the Gentiles after their conuerſion. The ſame kind of reaſoning no doubt a Preacher may ſometimes profitably vſe, by the morally good precepts and actions of the Heathen to checke the careleſnes of men profeſſing Chriſtianity. Thus, now & then I hold a man may tolerably alleage a ſentence of a profane writer, & a ſpéech of a heathē author. As for the ſtrange maner of preaching which is in vſe in many places, both in the vniuerſities & elſewhere, there is no man well affected, but if he knoweth it, he doeth excéedingly pitie it. One, as though the pulpit were but as a ſcaffold, in which he like a maſter of Defence were to play his prizes, and to giuegive teſtimony of his wit, playeth vponupon eueryevery word, and deſcanteth vponupon eueryevery letter in his text,Ta…qud Ar… Crep… & as though the ſcripture were but a rattle for children and fooles to make ſport withal, he toſ…eth it hither and thither, & will not faile to offer it any violence, to frame it to an imagined conceit, & to draw it to an idle purpoſe. Another, as if his purpoſe were onelyonly to amaze the vulgar,foreign Proc… ▪ ampu… & ſe… verba. & to affright & aſtoniſh the multitude, mounteth aloft, & is all in his great words, & new coyned phraſes, more fit for ſome Mimick or Tragedian, then a Miniſter of the Goſpel. A third, to gaine the opiniō of a profound man, that looketh into matters of more depth then ye common ſort, rubbeth ouer the vnſauory writings of ſome moth-eaten frier, & by an vncouth faſhion of teaching, together with a multitude of allegories & intricate diſtinctions, mazeth both himſelfe and all thoſe whoſe vnhappy chance it is to be his hoarers. A fourth, to be reputed a good linguiſt and a man of great reading, ſ…uffeth his ſermon with a legion of allegations, and enterlaceth it with many ſhreddings of Latine and Gréeke, and by that meanes, though his doctrine perhaps may be profitable, yet he confoundeth the memory of the diligent and attentiue hearer. Thus while men being ſicke of the Phariſaicall diſeaſe,Iohn 12 43. LoueLove the praiſe of men more then the praiſe of God, and prefer the oſtentation of their owne ſuppoſed learning before the edification of Gods Church, the people is brought either into ſuch an amazedneſſe, as they thinke that any thing may be made of the ſcripture, or to ſuch an vnſetledneſſe in iudgment, as that they do rather hunt after variety of teachers for their ſtrange maner of preaching, then ſéeke for ſound inſtruction for their owne better edifying. Thus hauehave you my iudgement touching the vſe of humane teſtimonies in the exerciſe of preaching.
Nymphas.
I willingly agree vntounto you in that which you hauehave ſaid touching ſome mens courſe of preaching: I hauehave ſometimes my ſelfe bene at ſome mens ſermons which hauehave had the name of great Clarkes and learned men, and yet (it may be mine owne dulneſſe was the cauſe) ſuch hath bin their maner of handling, ſo full of ſchoole-points and termes, and ſayings of men, that neither hath my iudgement bene bettred, nor my conſcience any whit comforted thereby. But I do not yet ſee how you will make the parts of your owne ſpeech to agree: you ſay preaching muſt be learned and eloquent, and yet you are ſtraite in allowing the vſe of thoſe things which may teſtifie learning, and garniſh and ſet forth your ſermons: for I tel you, in the countrey here you are not thought learned, nor yet eloquent, ſo long as you ſpeake nought but Engliſh, and withall common and ordinarie words, and alleage nothing but places of ſcripture, which eueryevery man can fetch out of the Bible as well as you. I pray you therfore recōcile theſe two, how there ſhall be that plainneſſe in your ſermons, and yet learning too.
Ep.
The matter is not what men think,How a ſermon may be plaine & yet learned. but what men ought to think. It is poſſible for a man to be ſkilful in ye tongues, and yet to be farre from a learned man: and much reading, though it argueth induſtry, & may be a witneſſe of a good memory, yet it is no certaine argument of ſound iudgment. That man is moſt learned, who by his ſkill can make another man learned:foreign Mathew 28.19. for this is the end of preaching, to make men ſchollers: and he is moſt eloquent, that can make him who heareth him, vnderſtand yt which he him ſelfe conceiueth. The intent of learning, is not ye men which hauehave it ſhould therby bréed aſtoniſhmēt in their hearers, & gain admiration to themſelues, but that by it they ſhold be profitable & helpful to thoſe which are without it. So likewiſe, the vſe of eloquence is not to be as it were a miſt before a mans ſpéeches, to cauſe him to be the more hardly vnderſtood, but to giuegive luſtre (as I may ſo ſpeake) thereto, & to bring both light & delight to the dull apprehenſiō of the hearers. And therfore whoſoeuer ſo preacheth, as that becauſe of the depth of his learning (as men cal it) he paſſeth the capacity of the meaneſt hearer: again, whoſoeuer ſo ſpeaketh, as that his eloquence (as men terme it) maketh him to be as it were an alient to his ordinary audience, ſurely the ſame is neither truly learned, nor truly eloquent, becauſe his learning not conceiued profiteth not, & his eloquence not vnderſtood benefits not. So that this being conſidered, that he is moſt learned whoſe preaching is moſt profitable; and he moſt eloquent, whoſe maner of ſpeaking beſt entreth into eueryevery ordinary conceit: it is an eaſie matter to reconcile theſe two, that our preaching muſt be learned, yet familiar eloquent, and yet ſo plaine, that it may be truly ſaid of it, that if it be hid, 2. Cor. 4 3.it is hid to them that are loſt.