THE PREACHERS PLEA: OR, A Treatise in form of a plain Dialogue, making known the worth and necessary use of Preaching: showing also how a man may profit by it, both for the informing of his judgement, and the reforming of his life.  
By Samuel Hieron Minister of the Gospel at Modbury in the County of Devon.  1. Cor. 1.21. 
Seeing the world by wisdom knew not God, in the wisdom of God it pleased God by the foolishness of Preaching to save them that believe.  
LONDON, Printed for Simon Waterson. 1604.   

To the honest and well-disposed Reader.  
IT is the usual manner of the most which publish books, to dedicate the same to some honourable parsonage, or to some one of special place, partly to show thankfulness for some received favours, partly to procure credit and countenance to their writings, that under so good protection, they may the more boldly pass forth to the common view of all men. If I now vary from this general received course, think not I pray thee (good Reader) that I do it in some humour, as if I either affected singularity, or misliked the common custom: but know for a truth that there are these two causes of my so doing: The first is, the obscurity of mine own condition, who living here in a remote part, have wanted either will, or opportunity, or both, to s●rowd myself under the patronage of some great person: The second is, the nature of this present Treatise: for howsoever there be (and that not far from the place of mine abode) some of good quality, upon whose acceptance, I think, I might have presumed, yet considering, that this which I have framed, is but a homely and coarse discourse, meant only for men of the plainest fashion, I thought I should break the rules of comeliness and correspondence, if I should advance the inscription of my labour (if I may dare so to call it) to a person of higher degree, than that mean and middle rank, to the use whereof, all that these following leaves contain, was alone intended. Therefore (friendly Reader) whosoever thou be, if thou be a true Nathanael, 
john. 1.17. Luke. 8.15.  a man of an honest and good heart, be thy outward condition as it may be, though thou lie among the pots, 
Psal. 68.13.  or art behind the ewes with young, or howsoever else, 
Psal. 78.71. Psal. 107.10.  even as it were bound in outward misery, and of base esteem in the eyes of men, yet thou art he whose patronage I affect, and in the hope of whose good allowance I take comfort. I know well that he which offereth any thing to the sight of the world, must make ready his back for the long furrows of every biting censurer. 
Psal. 129.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clearch● apud Athen.  It was truly said of him (though but a heathen) that amongst men nothing can scape without a nip. But what then? If thy conscience shall give this testimony of mine endeavours, that thy heart is comforted thereby, in regard that thy judgement is strengthened in so necessary a point, then let the most professed and sharpe-toothed carper say what he please: 
job 31.35, 36.  nay though (as job speaketh) he should write a book against me, yet I would take it upon my shoulder, and bind it as a crown unto me. 
2. Sam. 6.22.  And as David reckoned not of Michols taunts in regard of the honour done unto him by those religious maidens; so will I also set at nought the malicious taxings of all gainsayers, 
2. Cor. 4.2.  if I shall approve myself to thy conscience in the sight of God.  
If thou now demand of me, 
The sum of the Treatise.  what it is which I do here offer unto thee, know this briefly: It is a Treatise tending to the discovery of the worth and excellency of the word preached; teaching thee also, which art a continual hearer, how thou mayst by hearing edify thyself in thy most holy faith; 
Jude 20.  as well by establishing thy heart in the soundness of truth, 
Heb. 13.9.  that so thou mayst not be carried about with divers and strange doctrines; 
Rome 6.17.  as by framing thyself to obey from the heart unto the form of doctrine, whereunto thou either art or shalt be delivered. This is the sum.  

The causes of writing it.  If thou demand again, what hath moved me to attempt this? I answer in as few words. There are two questions common in the mouths of many, either ignorant, or il-disposed persons, by which the beauty of Preaching is and hath been much defaced in the eyes of many not so well settled: the one is, What need all this preaching? the other is, Who knoweth whom to believe among these Preachers? These two demands were first hatched in hell, but since being cherished by anabaptistical and Popish spirits, 
2. Pet. 3.16.  and by them buzzed into the heads of unlearned, unstable, and irreligious people, they are brought unto a devilish perfection. Somewhat I can say out of mine own experience, that through a conceit that these two questions (as they are pressed by some ●ly workmen) are unanswerable, our Ministry is drawn into contempt, and the calling of a Preacher is deemed of all other professions the most superfluous, and such as may well be spared without any prejudice to the well-being of God's Church. The giving answer to these hellish interrogatories, as it hath many times exercised me in the execution of my public ministry, so it hath at this time drawn me to the compiling of this present Treatise: both that those of these parts, who to my knowledge have need, and do desire it also, may have something by them, whereupon advisedly to deliberate for the settling of their judgements, and that others likewise elsewhere, who (it may be) have experience of the like Satanical encounters, may (in stead of a better help) enjoy the benefit of this that I have laboured in. This is the main occasion, this is my chief intent in this Tractate: wherein, as I have freely uttered that which I am persuaded is the truth, so will I be ready also either to alter or better my judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Epist. 1. ad Greg. Na●an.  if any man out of the word of God shall offer to instruct me: having learned this lesson, to teach what I know without grudging, and to learn that wherein I am ignorant without blushing. And though perhaps many know in this matter as much as I or any man can tell them, yet I am sure many are ignorant, and therefore I may well maintain my course with that saying of Augustine, 
August de Bap. contra Dona●  It is better to give him that hath, then to turn him away which hath not. It is meeter that they which know should be wearied with many repetitions, than those which are unskilful sent away empire for want of instruction. As for writers in our times, directly of this subject I know none. If there be none, I wish there may be; for as the saying is, One man is no man: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and by the more this truth is avouched, the better it is confirmed. If there be that have laboured in this very kind wherein I now do, yet it can be no prejudice to my endeavour. The ancient proverb is, that One bark cannot bear all passengers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog.  so neither can one author serve all men. Augustine held it profitable, that of the same questions, 
Diverso stylo non diversa fide Augustin. de Tri●s. lib. 1. cap. 3.  many books should be made by sundry men in a differing style, though not with a differing faith. All stomachs we see are not alike; One kind of dressing pleaseth one, which hath no relish with another: and yet the same meat ordered after some other fashion, may fit his appetite also. As there is a difference of stomachs, so of humours and dispositions in men. The same matter diversly handled, may find entertainment with divers men; which yet digested after one only fashion, would have acceptance but with a few.  
Touching the manner of writing, I will promise thee nothing more than ordinary: 
S●ip s● laudare va●, v●tup●rare, st●s est. Lairs. de Arist.  It is not for me either to praise or discommend mine own works: the one were vanity, the other folly. I submit all to thy judgement. Only this I say somewhat to help myself: Hierom saith there are two things requisite for divinity-studies, 
Hieronym. ad Marcellinam.  Silence and Leisure. Of the lack of both these I may well complain. Household affairs, and the stirs occasioned by those businesses, cannot but breed distraction: and he which is exercised with the care of a congregation, shall meet with very seldom intermission. I entreat thee therefore, when thou shalt find me to fail in any thing (from which I account not myself privileged) impute it to this forenamed want; and hope thus of me, that if I had had more freedom and more time, all things should have been brought to better perfection.  
I have trodden in an old beaten path, both by old and new writers, by Divines and Heathen, namely, to frame my matter to the form of a Dialogue, a very good way (in my seeming) to help the understanding of common men: I confess it to have have eased me much in writing, I doubt not but it shall turn to thy benefit in reading also. Well, whatsoever it is, (good Reader) thine it is: and being thine, I am commanded by him that may command us all, 
Prou. 3.27.  not to withhold it from thee. Receive it therefore with the same hand with which it is delivered to thee. Use it to thy comfort; and whatsoever good thou receivest by it, let the glory be the Lords. All that I desire of thee by way of recompense, is that thou be a suitor to God on my behalf, 
Vt prunier & subseque● misericordia, quaecu●que sci●da nescio doceat me, in his quae vera nous custodiat me, in quibus ut homo fallor corrigat me. Fulgentio. ad Mou. l● 1. 1. Thess. 5.23.  that with his preventing and following mercy in all needful things which I know not, he would instruct me, in all truth which I do know he would uphold me, and in those things, wherein as a man I have failed, he would reform me, And the same God sanctify us both throughout, that our whole spirit, and soul, and body, may be kept blameless, unto the coming of our Lord jesus Christ. Farewell. Modbury in Devon. 1. September, 1604.  
Thine in the Lord, Sam: Hieron.   

❧ The Preachers Plea: Or a Treatise in form of a plain Dialogue, making known the worth and necessity of that which we call Preaching: showing also how a man may profit by it, both for the informing of his judgement, and the reforming of his life.  Epaphras a Minister. Nymphas a private man. Nymphas. 
SIr, unless I do very much mistake, I have often heard you in your public sermons urge the sufficiency that ought to be in a Minister, and especially for the clearing of doubts and cases of conscience among those of whom the holy Ghost hath made him an overseer.  Epaphras. 
It is not unlike, that among other points delivered in the ordinary ministry, you have received this also: for I am well advised, that of old it was the appointment of God, that the Priests lips should preserve knowledge, and men should seek it at his mouth. 
Mal. 2.7.  So that we all, as many as tender the good of the Church of Christ, have cause to bewail our country's estate, in which are so many Wells without water, 
2. Pet. 2.17.  as S. Peter termeth them, and that not unfitly: for as a well placed by the way side, in regard of the outward seeming thereof, putteth the poor thirsty traveler in hope of some refreshing; who repairing to it, and finding nothing but emptiness, goeth on his way with the greater discouragement: so these kind of men standing in the Church of God, do by reason of their outward habit & semblance of gravity, make the wearied, distressed & perplexed Christian conceive, that if he have recourse to them he shall certainly be relieved: but yet when he maketh trial, he findeth them to his greater grief, not unlike to the images of the Heathen, Which have mouths and speak not; 
Psal. 115.5.  not having the tongue of the learned, 
Isa 50.4.  that they should know how to minister a word in time to him that is weary. But tell me neighbour, I pray you, this being granted, what you would infer hereupon?  Nymphas. 
Surely, that which I would infer hereupon is this, that you being by your calling a Minister, are therefore able, and being also by the providence of God that Minister, upon whose labours I must especially depend, are willing also to enter discourse with me, and to afford me your best help for my better understanding in some points, wherein I have of late days been very much perplexed.  Epaph. 
For mine ability in this behalf, what it ought to be I know, and what I wish I it to be, I know also; yet whatsoever it is, I shall be most willing (as my duty is) to spend my time, to bestow my labour, and to employ my best endeavours in so holy a business as is your building up in knowledge, and your furtherance in the ways of godliness. And I do heartily wish, that both you and others of our neighbours would more often give me the like occasion, I should then the better know your doubts, 
The profit of conference betwixt the Minister and his people.  and so fit myself to speak in preaching to every man's conscience, and you also should by that means be resolved in many things, which for lack of conference must needs breed scruple, 
Heb 5.14  especially in those which have not yet through long custom exercised wits to discern both good and evil.  Nymp. 
I am not a little glad to hear this from you: for to tell you the truth plainly without flattery, I have heard some complain of a certain strangeness in you and others of your coat, which they say hath discouraged them from adventuring to confer with you.  Epaph. 
That may be but a pretence, & yet it will not altogether excuse either others or myself herein: happily we be not so tender over the wants of our people as we ought to be. Howsoever to prevent any such fear in you for this time, I pray you be bold to speak your mind freely, and you shall find me far from seeming weary of you, or from giving you any occasion to think that I am unwilling to seek to resolve you (as I may) in any thing that may trouble you. And I pray God, the God of all grace, even for Christ's sake, so to bless this our conference, by giving to us both a right judgement in all things, that it may be both to his glory, and to our further comfort.  Nymp. 
Amen. Well then, because I do even long to acquaint you with that which hath (when I have been by myself) much disquieted me, you shall understand, that the occasion moving me at this time to crave your advice, is this: Since it pleased God to let the light of the glorious Gospel of his Son, by preaching to shine in these parts more clearly then in former years, 
The occasion of the whole Dialogue.  it hath happened that I have fallen into the company, sometime of common men, sometime of men of better fashion, which in the world we call wise men; sometime also of men of learning, and by profession Ministers; some of whom to my grief I have heard speak very disgracefully, some very scornfully, all of them to the lessening of that reverent estimation which we ought to have of the preaching of the word, and of the ordinary course thereof which is amongst us.  Epaph. 
It is not unlike, 
Resistance doth ever accompany the preaching of the truth  neither yet indeed is it to be marveled at, as though some strange thing were come unto us. The devil knoweth by long experience, that the preaching of the word is the ruin of his kingdom, & that thereby he is made like lightning to fall down from heaven. 
Luke 10.18.  And therefore it hath ever been his practice, at the very first entrance of sincere preaching, 
●. Tim. 3.8.  to raise up some men of corrupt minds, to resist the truth, and to stop the happy proceedings of the Gospel. The first Preacher mentioned in the Scripture, is Enoch the seventh from Adam, together with the relation of whose doctrine, the text mentioneth also the cruel speakings, 
Ind 14 15.  and violent curses of wicked sinners against him. The next after him was Noah, 
● Pet. 2.5.  which was a Preacher of righteousness: and howsoever the story mentioneth expressly no tumults raised up against him, yet it may easily be gathered, in that he preaching so many years before the coming of the flood, yet all that while we do not find any one to have been reclaimed, but they all continued in their accustomed security, and knew nothing till the flood came and took them all away. 
Mat. 24.39.  Pass from him to Moses, of whose resistance the story relateth many particulars: at his first undertaking any authority among the people, in seeking to end a strife betwixt them, he was taken up short with the common speech, 
Exod. 2.14  Who made thee a man of authority and a judge over us? After, when he was sent back into Egypt to deliver the people from the bondage of Pharaoh, 
Exod. 5.20.  the story is a witness how often and openly he was gainsaid, sometimes by the people, they murmuring at him; sometimes by jannes' and jambre, 
2 Tim 3 ●. Numb. 16.  two Egyptians, sometimes by Korah and his complices: so that though the Lord wrought mightily by Moses, yet he had daily experience of the malice of the wicked against the truth. Now for the times of the Prophets, one jeremy may be a sufficient witness: he saith, 
jerem. 20. ●. 10  he heard the railing of many, and the word of the Lord which he preached was a reproach unto him, and in derision daily. If you examine the times after Christ, at the first spreading of the Gospel, this will be more apparent. Run through the book of the Acts: 
Act. 2.13.  the preaching of Peter and john was entertained first with mocking: afterwards more open violence was used, 
Act. 4.2.  & the men in authority took it grievously that they taught the people, and by common consent put them to silence. 
Ver. 18.  Steven was a man full of faith and of the holy Ghost, and they were not able to resist the wisdom and the spirit by which he spoke, 
Act 6.5 9.10.12  yet certain arose even of the synagogue, and moved the people against him. Paul was mightily withstood, 
Act. 13.8. Act 14 19 Act. 19 24. 1. Tim. 1.15. & 2.17.  sometimes by Elimas the sorcerer, sometimes by the jews, sometimes by Demetrius and those of that faction, sometime by Phygellus and Hermogenes, otherwhiles by Hymeneus and Philetus. Thus we have even a cloud of witnesses to confirm this, that it hath ever been the devils course by all means to withstand the preaching of the truth. And therefore marvel not, good neighbour, at it, when you see the like in these times: these are Satan's old pranks, and he will thus bestir himself to the end.  Nymp. 
Blessed be God, you have well satisfied me in this: so that I now see that those which love the truth, have cause to rejoice at it, rather than to be dismayed when they shall see the outrage of the world, and the fury of carnal men against the publishing of the Gospel.  Epaph. 
You are not deceived: for the devil his struggling on this wise, showeth that there is a stronger than he come, to bind him, 
Lu● 11. 2●.  and to take his armour from him. And though the oppositions of men are at the first assault something troublesome, yet we have ever cause to rejoice, when we can say justly, 
Luke 6.23.  After this manner did they to the Prophets.  Nymp. 
Yet sir, by your leave, I cannot but marvel, that seeing the preaching of the word is so excellent a thing as it is, even the power of God unto salvation, 
Rom. 1.16.  men should notwithstanding so eagerly resist it, and show themselves so great enemies unto it.  Epaph. 
You will cease to wonder, when you shall truly understand the causes moving worldly and unregenerate men to malice and malign that, which indeed as you say, if the worth thereof were known, they ought rather with all reverence to embrace: and if you think that it may be helpful unto you in that, wherein you desire to be resolved, I will open the same unto you something more at large.  Nymp. 
You cannot content me better, then if you shall undertake to discourse thereof: for (as I suppose) when I have once learned the true cause why preaching is so much misliked, I shall the loss fear the pretenced reasons which I daily hear to be alleged against it.  Epaph. 

The causes of the dislike of preaching  The true causes why the course of preaching, when it is performed so as it ought, 
The first cause  is so much repined at, are these three especially. The first is this. As men love nothing more than their sins, so they loathe nothing more than the discovery thereof: they can by no means endure to have their secret coruptions ripped up: it is a death unto them to be thoroughly & directly dealt withal. Wicked Ahab hated the sincere Prophet of the Lord Michaiah, 
1 King. 22.8.  because he never prophesied good unto him, but evil; that is, he never spared him, but delivered the truth of God unto him plainly without flattery. Now the preaching of the word, it is as the proverb is, The finger in the bile; 
Vng● in where  it is ever rubbing upon the gall: and being light, 
Eph. 5 13.  it maketh all things manifest, and discloseth every man's close and secret ungodliness. In the days of blindness (that is, in times and places where there is not a settled course of preaching) many a man seemeth to himself and to others also to be unreprovable, who when the light of the word by powerful application breaketh out, is discovered both to others, & especially to his own conscience, to be nothing else then that which he was supposed to be. Here is then one cause of dislike: the word thus handled, openeth that which men of all other things desire most to be concealed: so that it is true of the word of Christ, which he witnesseth of himself, 
john 7.7.  The world hateth me, because I testify thereof that the works of it are evil. Tell me now I pray you, what think you of this?  Nymp. 
Truly I cannot but bear witness to the truth hereof out of mine own experience. For howsoever, I have now learned, I thank God, to say with David; Let the righteous smite me, 
Psal. 141.5.  for that is a benefit; let him reprove me, and it shall be a precious oil that shall not break my head: yet I well remember, when I first heard preaching, I was many times discontented: me thought the Preacher was too peremptory, and a great deal more plain than needed; yea I had much ado at times, not to persuade myself that I was chiefly aimed at in some things, and that the Preacher had received some secret informations touching me and my demeanour, which he there opened in the pulpit. So hard a thing is it for flesh and blood to bear the words of reproof, yea though in the witness of a man's own conscience he hath every way deserved the same. But I heartily beseech God on the behalf of you and others of your sort, that he would enlarge your spirits, 
Eph 8 19  and give utterance unto you, that you may open your mouths boldly to publish the secret of the Gospel. For I think there were never any days of greater security, 
Isa. 58 1  in which it is needful that the men of God should lift up their voice like a trumpet, to show the people their transgressions and the house of jacob their sins: because indeed as it was said of old, 
Zach 1 11.  All the world sitteth s●ll and is at rest. And I wish unfeignedly, that the several watchmen in their particular charges would remember that Item which the spirit of God giveth by the Prophet. 
Isa. 62 6.  Ye that are mindful of the Lord keep not silence. But sir I am afraid I do too much interrupt you, therefore I pray you proceed to show the next reason of dislike.  Epaph. 
You have said the very truth. We can be content to hear the word until it rifle us. But as a purging potion, as long as it is in drinking, is but as other drink until it work, and then we could be content to cast it up again: so we can quietly hear the word until it work upon us, but than it seemeth a burden unto us. 
The second cause of the dislike of sincere preaching  But to come to the opening of the second reason of the dislike of preaching: I have by observation found it to be this, because preaching is (as they suppose) an enemy unto liberty, a thing which by nature every man desireth to enjoy. In the second Psalm we read what is the opinion that men have of Christian obedience, 
Psal. 2.3.  they call it bands & cords, that is to say, mere servility and slavery, a base and ignominious thing to be conformable. This is the very right conceit which worldlings have of yielding themselves unto the doctrine of Christ jesus. When Lot admonished the Sodomites, 
Gen. 19 9  & begun to persuade with them to desist from violence against the strangers that were with him in his house; they cried strait, Shall he judge and rule? Forthwith they began to repine against his godly advise, as against a matter of too much tyranny in Lot, and of too great subjection in themselves. It was the imputation of Korah and his adherents to Moses and Aaron, 
Num. 16.3.  You take too much upon you: they deemed the government of Moses too peremptery, as an enemy to their liberty, & therefore not to be endured. When the Prophet Amos preached, it was said, 
Amo● 7.10.  that the land was not able to bear his words: as who should say, his sermons were too censorious: men that were of a liberal and free disposition were not able to digest them. One reason which the jews had against Christ to stir up themselves to find a means to suppress him, was, because they supposed that if they let him alone, 
john 11.48.  the Romans would come and take away both their place and nation. They thought bondage would follow upon his doctrine. This might easily be enlarged with the addition of many examples: but our own experience may be a sufficient confirmation. For even at this day the world maintaineth the same opinion of obedience and conformity in Christian duties, that it is an abridgement to liberty, that it savoureth of slavishnes & baseness for a man at the words of a Preacher to be restrained.  Nymph. 
Truly sir it is even so: for out of my poor experience I am able to witness thus much, that many men imagine that for them to live without controlment, following the sway of their own affections, if they may swear and blaspheme, and be vicious and riotous, and drink with the drunkard, and profane the Sabbaoth, and scoff at zeal and sincerity in religion, and run into all manner of excess, this is liberty. On the other side, they repute the restraint from any of these things to be the greatest thraldom; a misery it is to be kept within compass, that a man may not swear, may not spend the Lords day in sports, or in worldly businesses, or in traveling upon his own occasions, that he must set such a narrow watch before his mouth, as that there should be no filthiness nor foolish talking, nor jesting: that he should be tied to the continual hearing of the word, to often receiving the sacrament, and the like, this is a misery of all miseries, a thing not to be endured: they cry when you tell them these things, This is a heard saying, who can abide it? and determine as those of whom you spoke, Let us break their bands, and cast their cords from us. But resolve me herein I pray you sir, is this liberty? Are not men herein altogether mistaken?  Epaph. 
Yes verily: for howsoever men think themselves jolly fellows, because they can seem to contemn all government, yet in indeed of all conditions it is the basest, and of all thraldoms the most slavish for a man to be subject unto sin, to be given over to his own lusts, to be led wholly by the corrupt affections of his own heart, and to say the truth, even in reason it must needs be so: for, as to be a slave and a vassal is in itself very opprobrious, and such a thing as even the nature of man doth abhor: so the more vile he is to whom a man is in bondage, the more base and odious is it in the eyes of others, and the more tedious to himself if he be of any ingenious disposition. Now what more vile thing can there be imagined then sin is? What more abominable before God, what more dangerous to the soul of him that committeth it? so that sin being a thing so vile, in how servile an estate is he that is a slave and a vassal thereunto? Do you conceive me in this?  Nymph. 
I conceive you well. But yet this breeds a further doubt: we may all complain with the Apostle, that we are even captive unto the law of sin: 
Rome 7 23.  who then is he that may be called a slave of sin?  Epaph. 
Our Saviour shall make you answer: He that committeth sin, 
john 8.34.  is the servant of sin: to which, to make it more plain, 
Rom. 6.16.  you may add the saying of the Apostle, Know ye not that to whom soever you give yourselves as servants to obey, his servants you are to whom you obey? The latter place is an exposition to the other. He (saith Christ) that committeth sin, is the servant of sin: he committeth sin (saith Paul) that obeyeth sin: now he is said to obey sin, that finding his corrupt heart to provoke him to any thing, sets himself presently to perform the same, or as the holy Ghost speaketh, taketh thought for the flesh to fulfil the lusts thereof. 
Rom. 13 14  So the adulterer is a slave to his sin, because he is wholly at the command thereof, studying how to compass the same, and to satisfy his unclean desires to the uttermost. The drunkard is a vassal to his sin, because it is as it were his business, to set himself to the committing of it, to get money to bestow upon it, to gather company that he may have fellows in it, to rise early to follow it, to make his body able to bear it. The covetous person is a drudge to his money: for, for it he will do any thing, he will defeat one, and defraud another, and oppress a third, and grind the fourth, and take usury of the fifth, and rake and wring, and extort, and lie and forswear, and whatsoever else for his money. He is such a servant to it, as the Centurion's servants were to him: If money say to him, Go, he trudgeth by and by: if it say Come, it hath him at a beck: if it bid him do this, be it never so vile, unjust or unlawful, eftsoons he doth it. In like manner the continual gamester, is as it were in the state of villeinage to his humour, he will neglect all other occasions, either of rest for his body, or of profit for his outward estate, or of religion for his souls good, to fulfil it: for his life (if company be for him) he is not able to forbear it. In like sort, the ignorant man is in bondage to his blindness; for bring all the persuasions you can against it out of the word of God, yet ignorance shall still have the upper hand, either he will not conceive you, or he will not believe you, or he will not be directed by you. So again, the superstitious is in thraldom to his own peevishness; for let God command what he will, or prescribe what form of worship he thinketh good, yet thus and thus it hath been so long, and so it shall be, and so will I do for ever. In a word, whosoever suffereth himself to be led by the corruption of his own heart in any thing, without making resistance, without desiring the assistance of God's spirit to withstand it, whether it be pride, malice, revenge, or whatsoever else, the same is a slave to his sin, a drudge to his own humour, and the basest creature under heaven. Nay he is more slavish by degrees, than those slaves whom they used in old times (and as they do still in some countries) to buy with money, and to use at their pleasure. For there is no such slave, but he keepeth a free mind in a servile estate: but men generally being in this most filthy and wretched thraldom, think themselves to be in the most happy estate that may be, and have no will nor disposition to be freed, but are enemies to the means of their delivery. Thus have I showed you, that though men think themselves at liberty when they may live licentiously, yet they are much deceived: it may be said of them as Noah said of Canaan: 
Gen. 9. 2●.  servants of servants they be, doing the business of the devil, not grudgingly or unwillingly as bondslaves usually do, but readily, greedily, and joyfully.  Nymph. 
I am (I thank you) well satisfied for this: yet by the way give me leave to demand of you one thing, doth not Paul say to Christians, Brethren ye have been called into liberty: 
Gal. 5.13.  so that it seemeth there is liberty even in Christianity, which what it is (if any such be) I pray you to instruct me.  Epaph. 
Certainly the state and calling of a true Christian, is a lovely calling, a call that calleth men unto it, such a calling as that the beams thereof are able to ravish the eye. True it is, that ever since Adam did eat the apple, all the mouths of his posterity are so out of taste, that we can neither hear nor see, nor taste any thing that good is, so that if we look upon the estate of a Christian living in obedience, with an eye of flesh, it looketh even like Christ for all the world, even as a withered branch, 
Isa. 5●. ●  and like a root in the dry ground; when we see it, there is no form that we should desire it. The eye of a natural man can see no good in it, unless it be good to clean unto the Lord, or it is good to be afflicted, or it is good to run the way of God's commandments, and such like, which are like pills, and to die for it, will not down with a carnal man, yet if it be duly considered, it is the only estate of liberty. It is not a fleshly liberty, a liberty for men to do and speak, and live as they themselves please, every man after his own fashion, as though the reins should be laid on every man's neck, and he left to his own disposition. It is no such liberty, for then the more Libertine the better Christian, and then all the world would soon be religious, for all the world are well-near Libertines. But this liberty which Christians have, is a spiritual liberty, a heavenly liberty, a liberty of the soul; not which giveth the body liberty from obedience, but which setteth the soul at liberty from destruction: not which maketh us free to sin, but which setteth us free to serve God: not which giveth a man leave to live as caring for none, but which maketh him by love a servant unto all: a freedom it is from the bondage of Satan, from the thraldom of sin, from the heavy curse of God's law, giving an interest into God's favour, into the merits of Christ, into the felicity of the chosen, into the eternal inheritance of God's kingdom. This is the liberty of Christians; of which, howsoever worldly men which savour only of earthly things may judge, yet such it is and so great, & hath so many privileges annexed thereunto, as that all the enfranchisements and freedoms of this world are not worthy therewith to be compared. For as the new jerusalem, which is from above, is of all other cities and incorporations the most glorious, so it is the greatest privilege that any man can attain, to be, of a stranger and a foreigner, admitted to be a citizen and free denizen of that society. Thus at your request I have given you a taste of the doctrine of Christian Liberty: the obedient Christian is the true freeman, even the Lords freeman.  Nymph. 
Doubtless this is a most excellent point, and to the soul of a Christian exceeding comfortable: how much therefore are we bound to give thanks to our heavenly Father, who hath delivered us from the power of darkness, 
Col. 1. 1● 13.  and hath translated us into the kingdom of his dear Son. And I beseech God give us the grace, that being thus made free from sin, 
Rome 6.18  we may become the servants of righteousness: that so having our fruit in holiness, the end may be everlasting life. But now if it please you, 
Ver ●●  I long to hear the third cause of the small regard of Preaching.  Epaph. 
The third cause of contemptuous resistance, 
The 〈◊〉 cause 〈◊〉 the ●ke 〈◊〉 preaching.  is the judging of that which is taught by the outward semblance of the teacher: as for example: Some great man in the world, that happily is a Magistrate, or a man of note and special reckoning in the place where he liveth, coming to the Church, and hearing his sin reproved, and such and such duties persuaded, strait he casteth his eye upon the person of the speaker, and him he seeth to be but some ordinary man, one that if he should come in place where he is, should be served as the poor man in the torn coat, 
jam. 2.  of whom S. james speaketh, that should be bidden to stand there aloof off, or sit here at my footstool; eftsoon he beginneth to think with himself, that it would be a shame for him to suffer the words of such a one so far below him in the world, to carry so great authority with him, as that he should by and by conform himself to his persuasions. Another perhaps that hath had some good education, and thereby hath gotten some taste of learning, or is otherwise by observation & experience grown to be a man of some reach and capacity: he when he compareth himself with the teacher, seemeth to see as much (if not more) learning, judgement, reading and understanding in himself as in him: and therefore he saith with himself, Why should I yield to his instruction? why should his opinion sway so far with me, as to draw me from mine own courses? why should not I be as well able to judge what is meet as he? A third, that is (it may be) some gallant, a man of spirit, that thinketh it a part of his courage to be without fear even of God himself, he hearing at a sermon threatenings denounced against sin, and against those very sins whereof his life is a continual practice, in the greatness of his stomach, and in the profaneness of his heart beginneth to set all at nought, imagining that it cannot stand with that hardiness and undaunted resolution which he professeth, to be stricken with the words of a silly man, or to have his heart terrified with a few idle speeches. In a word, the people generally do not consider how well a thing is spoken, how sufficiently proved, how sound seconded and made good by the word, this never entereth into their thought: but they see that he which preacheth, what is he but a man of their own sort, one neither armed with authority to punish them, nor endued with power to constrain them, neither yet furnished with wealth to contend with them: and that all his force lieth in his tongue, the exercise whereof when it is once past, there is all that he can do, and therefore they make a Tush at his doctrine, and say of the Preacher as they did of old, He is but wind, 
jerem. 5.13.  and what is he that he should command us? Thus, this also is one cause of resistance to the holy doctrine taught, men look no higher than the man, and they value all that is said by the quality of the speaker.  Nymph. 
This discourse of yours, so fully discovering the proud conceits of an unreformed heart, calleth to my mind the commendation which Paul giveth of the Thessalonians When ye received of us (saith he) the word of the preaching of God, 
1. Thess 2.13.  ye received it not as the word of men, but as it is indeed the word of God: for so long as men have no higher a conceit of that which they hear, then that it is but a man's doctrine, the respect unto it cannot choose but be very small; so that I must needs yield unto you in this, that this also may well go among the number of the causes why preaching is of so slender estimation here amongst us. Yet sir, men that are enemies in this case, do pretend other reasons, and will not be known of any of these to be the occasion or cause of their dislike.  Epaph. 
That is most true, for sin doth ever seek shades, and it is a trick which we have learned of our grandfather Adam, 
Gen. 3.7.  to sew figge-leaves together to cover our nakedness. For shame men will not say that they are hereby moved to dislike: yet notwithstanding these be the true grounds, and men in their consciences know it to be so. If a man had asked of Pashur why he smote jeremy the Prophet, and put him in the stocks, 
jerem. 20.2.  no doubt but he would tell you a very formal tale, as that, 
chap. 26.11.  He prophesied against the city: he hath not sought the wealth of the people, but the hurt: 
chap. 38.4  and that he discouraged the hands of the men of war, in speaking such words unto them. This would be pashur's pretence, thus he would plead for his strait courses against the poor Prophet, yet this is but a colour: for the very matter is, jeremy was a little too bold, he spoke too plain, his sermons were like a fire, 
jerem. 23.29.  and like a hammer that breaketh the stone, he kept not a word back of all that the Lord commanded him.  Nymph. 
Indeed I have heard much spoken by many, and divers exceptions made against preaching, but I never heard any man acknowledge his dislike to proceed from any of these causes which you have named: I wish therefore that you would instruct me how to stop the mouths of gainsayers, when I light into the company of such. They will not perhaps say much to your faces that are Preachers, but such as I am shall often hear them talk at liberty, and utter the very bottom of their stomachs, and spend all their powder and shot to the beating down of that which I hope they shall never be able to overthrow.  Epaph. 
Assure yourself of that: for we may be bold to say in the comfort of a good conscience, 
2 King 6.16.  They that be with us, are more than they that be with them. And when we come on the same errand with jeremy, why may we not hope upon the same promise, 
jerem. 1.19.  They shall fight against thee but they shall not prevail against thee, for I am with thee to deliver thee, saith the Lord: yet notwithstanding, lest their conceits should be any hindrance to those that are well affected, or it should be an encouragement to them in their evil, when they find those that seem contrary minded, unable to answer them, therefore I do both commend your care herein, and will be as helpful to you as I am able in opening the vanity of their several exceptions, that are enemies unto preaching.  Nymph. 
I thank you for it: and I trust that he which commanded Peter when he was himself converted, 
Luke 22 32.  to strengthen the brethren, will both bless your care to my profit, and render to you seven fold into your bosom, the comfort that I shall receive by your advice. I will be bold therefore, as far as I can call to mind, to make known unto you every thing that I have heard objected in this case.  Epaph. 
Be so, I pray you, and fail not till you be fully satisfied, to urge every thing to the uttermost.  Nymph. 
You know sir that we have in our country, men of divers humours, 
The several excepters against preaching.  and sundry fashions; some grossly ignorant, and mere sottish, chiefly in matters of religion; some profane, such as Esau was, who care more for a portion of meat, esteem more of a worldly commodity, then of a heavenly treasure; some wise and sensible, as the world calleth wisdom; some learned also, and scholars by profession: now it hath been my hap at some one time or other, to fall into conference with every of these sorts, and as communication draweth in one thing after another, so to find out their several opinions: and though some of them be very simple, and to be called idle surmises, rather than grounded reasons, yet because you have made me so kind an offer, you shall therefore have all.  Epaph. 
Be it so, I am well contented: and because Ignorance is a mother sin, therefore let us first hear I pray you the ignorant man's exceptions.  Nymph. 

The ignorant people's exceptions against preaching.  One thing that I have heard some ignorant men with us allege, is, that they can see no reason why there should be more use of preaching now, then there hath been in former times. They have lived (they say) some thirty, some forty, some more years without a settled ministry, having only (unless it were now or then at times) the ordinary service read among them; and all this while they felt no want of that which is now called teaching, and therefore they are minded not to esteem that much for the remainder of their life, without which they have lived and done well enough hitherto. How like you this sir? is not this a profound reason? Is not here good Divinity?  Epaph. 
Indeed you may well call this the ignorant man's reason, it is so gross, having in it but three errors, which you know is nothing to speak of in so short an allegation. First of all, they will neglect preaching now, because they have lived without it hitherto: as though it were wisdom for a man in his old or middle age, to refuse a kindness offered, because in his youth or childhood he had no means to enjoy it. Had it been a good reason for Paul, when Christ called him from heaven, to have said, O sir it is now too late, I am a man that have spent the best part of my time without the knowledge of thee & of thy religion, & therefore I pray thee trouble me not now, I hope to shift out as well for so much of my life as is behind, as I have done so this day? No man will be so without common sense, as to say, that Paul might justly have refused upon such a pretence: and yet it had been as good a reason as theirs. Secondly they err in this, in that they account the time of their ignorance to have been without danger, because they never saw the danger. Alas, little do they consider the extreme misery of those times. 
john 12 3.  Christ saith that he that walketh in the dark, namely without the bright shining light of God's holy word knows not whither he goeth: he is even in the valley of the shadow of death, 
Ephes. 4. 1●.  a stranger from the life of God, walking after the course of this world, and after the prince that ruleth in the air, 
Ephes. 2.2.  even the spirit that worketh in the children of disobedience. A man that hath been in a swoon, and is awaked out of it by the pains of his friends, he will tell you how pleasing the slumber thereof seemed to his senses, and at the first beginning to be awaked, he will say perhaps, You should have let me alone, why did you trouble me? But when he is better advised, he will thank them that brought him again, because he knoweth that if he had been let alone, it might have cost him his life. So in this case, a man living in blindness and gross ignorance, seemeth to himself for the present to be in a marvelous good state, and his soul in as good as any man's; and when the Preacher shall cry unto him, 
Ephes. 5 14.  Awake thou that sleepest, 
Ezech. 18.31.  and stand up from the dead: Oh thou ignorant person, Why wilt thou die save thyself from this froward generation. Like enough he will say, 
Act 2 40.  O M. Preacher, trouble me not I pray you, spare your sides, I am well enough, my soul is in no such danger: but if the Lord once open his eyes, 
Ezech. 18. 3●.  and make him a new heart and a new spirit, than he will bless God for him that called him, because he will then perceive, that otherwise he had even runned on to his own destruction. He that traveleth by night upon the edge and hanging of a steep hill, from which if he should fall he must needs break his neck, goeth on without fear, because in the dark he seeth not the danger: but ●et him be brought back at light of day, it will make him even quake to think upon the peril he was in, & wonder that ever he should escape it. In like sort, he that is in the blindness of ignorance without the word, the same is hourly ready to fall into the pit of hell; yet he feareth it not, because he seeth it not: but if ever he have any remorse by the light of the Gospel shining in his heart, it will terrify him to remember his former misery, and make his belly to tremble to consider it: so that here is the second error in this ignorant objection. Men conclude there was no danger in the days of blindness, because they saw no danger, whereas indeed the danger was so much the greater. A third error there is yet in this exception, & that is, that they consider not how that the refusal of God's mercy which is freely offered in the preaching of the word, doth double their sin, and make their condemnation more just by whom it is refused. 
joh. 5 32.  If I had not come and spoken unto them, they should not have had sin, (saith our Saviour) that is, they had not been chargeable with this sin of contempt of me and of my doctrine: But now have they no cloak for their sin, now they have nothing to plead for excuse. If this were duly thought upon, that the neglect of the word, when the means of making the same familiar unto them is become common among them, did make them guilty of a greater sin before God, men would then not dare like the deaf Adder to stop their cares, and to suffer the holy doctrine of God to fall to the ground unregarded. Thus I hope I have showed the unreasonableness of this first reason.  Nymph. 
This that you have spoken as it maketh me see plainly the idleness o● this ignorant exception, so it calleth to my remembrance a notable place of scripture which I once heard you allege in one of your sermons to this or the like purpose: it is a part of Paul his speech at Athens. The time of this ignorance (saith he) God lightly passing over, 
Act 17.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  now he admonisheth all men every where to repent. It seemeth to me that this place may be applied fitly to this matter.  Epaph. 
It is well remembered: for indeed that speech fitteth well with this point. Paul there disputing with the heathen that worshipped dumb idols, and thought the Godhead to be like gold or silver, or stone, graven by the art and invention of man: lest they should object novelty unto him, and should say as the Papists do at this day, how was it possible that all the world should for so many years be deceived: he telleth them that it seemed good unto God, for causes best known unto himself, to permit the ignorance of so many thousands of years, yet so as that time of blindness being now determined, men should not plead prescription, reckoning more of an old error than of newly revealed truth: but should open their ears and hearts to this his general summons to repentance. I thank you for minding me of this place; it showeth notably what a fond thing it is, not to take notice of the truth revealed, but to prefer a long continued ignorance before it. Have you any more exceptions of this nature, forged in the shop of ignorance? like enough you have; for it is an old and a true saying, that error is infinite, though truth be but one. If this that you have named have any more fellows, bring them forth; I doubt not, but by the grace of Christ to discountenance them.  Nymph. 
Yes sure: when the multitude hear it taught, that the preaching of the word is a thing of that nature and necessary use, that without it men ordinarily can not be saved, they cry out by and by; And what is then become of our forefathers, they had no preaching, yet they were in their times good people, honest, and well esteemed in the places where they lived. If we should then yield to this, that this preaching is with so reverent a regard to be depended upon, we must needs condemn our progenitors out of whose loins we are come, which to do were more than inhumanity. I can tell you sir, this is an argument that hath a general approbation, and therefore I pray you look well to it that you can answer it.  Epaph. 
Well, as hard as it is, yet it is not so intricate as was Sampsons' riddle, 
judg. 14 12.  that in seven days could not be interpreted, for indeed it is of no value. It is true, we are both by nature and by religion to honour the memories of our ancestors, and in all good things to be imitators of them; but in matters of religion we are not to have an eye to them or to their times, but we must consider what it is which the Lord requireth at our hands. Whether they were saved or no, it is not for us to inquire: if the Lord have dealt more mercifully with us than he did with them, we have cause to magnify his holy name, to look to ourselves that we despise not the riches of his bounty, and to leave them to the Lord to whom they stand or fall. It is a good saying of an ancient father to this purpose: 
Cypr. li. 2. ep. 3.  If my predecessors (saith he) either by ignorance or by simplicity have not kept and holden that which our Lord hath taught them by his example and authority, the mercy of our Lord might pardon them. But as the good Doctor saith, We cannot hope for the like, having better means of instruction. When the outward ordinary means failed, God's hand was not shortened, but he was able even in the midst of blindness to save those which belonged to the election of grace. As for us, 
Heb. 2. ●. 2. Cor. 6.1  it shall not be safe for us to neglect this so great salvation, or to receive the grace of God in vain, foolishly adventuring ourselves upon the unknown condition of our forefathers. And this I hope may suffice to take away the edge of this fancy. It is humanity to think the best of our forefathers, but it is divinity to look carefully to ourselves.  Nymp. 
I am glad you have furnished me with so sufficient an answer to this exception which I have been often assaulted with; and indeed because of the common instinct of nature, it striketh the deeper impression, and is the more hardly removed But I think this that you have said may prevail there where obstinate wilfulness hath not gotten the mastery and therefore I will lay this up as safely as ever Goliath his sword was laid up, 
● Sam 21 ●.  that I may ever have it in a readiness for such a purpose. But sir there are yet more objections of the same stamp, which I must entreat you also to clear, that so you may make me a perfect scholar in this point.  Epaph. 
Who would think it possible that men so dull and uncapable in matters which concern their greatest good, should be abounding with arguments wherewith to plead even against their own souls. But the devil is a cunning instructor, and laboureth to strengthen men in ignorance (because it is the sceptre of his kingdom) as much as it is possible. Let us hear therefore what the ignorant, with whom it hath been your hap to converse, have yet further to allege.  Nymphas. 
They say that the most learned of you all, who are called Preachers, when you have showed the uttermost of your cunning, can say no more than they know already; namely, that they must love God above all, and their neighbours as themselves: and seeing they know this well enough already, what needeth (say they) any more instruction.  Epaphras. 
This is a conceit scarce worthy the confuting; yet lest my silence should breed an opinion in you, that there is more in it then indeed there is; do but consider of it by the like: If a man speaking of husbandry, and hearing another to discourse of the great skill and long experience that is requisite to make a man a good husband, should say by and by, Tush, what talk you so much of skill and knowledge herein? Why? It is nothing but this, to plow, to sow, and to reap: should not such a one deservedly be laughed at, and be a scorn to those which hear him? Yes, and not without cause: for every man knoweth, that though this be the sum of husbandry, yet there are divers particulars belonging to these, which are neither soon learned nor easily practised: so that he who desireth to be a good husband, and to profit by his labours, and to make the best of every thing, must not satisfy himself to know this, that there is nothing in husbandry but to ear the land, and to reap the fruit, but he must learn also what belongeth to the right performance of these, otherwise he may err in sowing, play the fool in ploughing, and come short in reaping. And even so it is in this case: true it is, that the sum of all religion consisteth in this, in loving God above all, and a man's neighbour as himself: but what then? If a man shall think by and by that he is a good Christian, and knoweth enough, because he apprehendeth these generals, the same is exceedingly deceived, for there are many other branches belonging to each of these, which unless a man do know, he can neither love God as he ought, nor his neighbour as he should: so that to my seeming, even common reason is sufficient to convince men's ignorance herein. There is not the meanest profession, the coarsest trade, the plainest occupation, but it hath (as we say) a certain mystery in it, there are many rules belonging to it: which must be known, not in gross only, but even very precisely, before a man can in any mediocrity practise the duties of the same.  Nymphas. 
It is true that you say, for mine own part I confess it: but yet Ignorance will reply and say, Will you then urge upon every common man the knowledge of every point which in preaching you deliver: that seemeth very unreasonable; neither can men that want the helps of learning attain unto it: and will not a good meaning make a supply for all this?  Epaphras. 
How unreasonable it may seem in men's eyes to be urged to such exact knowledge, I cannot tell: this I am sure of, that we that are Ministers, are charged to show the people the whole counsel of God, 
Act 20 27. jer. 6.2.  & not to keep a word back. If we cannot be dispensed with to keep secret any thing, how shall it be tolerated in the people to neglect the knowledge of that, which we are bound by virtue of our commission to deliver? It was but an idle prayer of the Apostle, on the behalf of the Colossians, to beg of God that they might be fulfilled with knowledge of God's will, 
Col. 1.9  in all wisdom and spiritual understanding: or for the Philippians, 
Philip. 1.9 10  that they might abound in all judgement, and discern things that differ. I say these were but idle wishes, if so be that full measure of knowledge is not required of every Christian. And if some certain rudiments, & as it were shreds of knowledge were sufficient, the Hebrews might well have complained of wrong, in that they were so sharply censured for their being dull of hearing, 
Hebr. 5. 11.1●  and for that they still after so much teaching needed the first principles of the word of God. And sure, if it be unreasonable to urge men to know so much, we must (which were blasphemy) challenge the wise God as an unnecessary burdener of mankind, who hath revealed so much. As it is curiosity to inquire into that which God hath concealed, so it is unthankfulness not to take notice of whatsoever he hath left written for our learning. 
Rom. 15 ● Deuter. 29. ●9.  The secret things belong to the Lord our God, but the things revealed belong to us and to our children for ever, saith the Scripture. I confess, that if a man might attain to the age of Methuselah who lived nine hundred sixty and nine years, 
G●  and should in that space equal his diligence in searching the scripture unto David, who made it his meditation continually, 
Psalm. 11●  yet many things would escape him, and he should when he had done all, be fain to confess, that the greatest part of that which he knoweth, is not the least part of that which he knoweth not: but what then? because a man when he hath done best cannot know all, shall he therefore not labour to know any thing? God forbid. Ignorance by a kind of necessity may seem to have some excuse, but a voluntary neglect of that which a man may know, cannot have so much as a colour of allowance.  Nymphas. 
Yet me thinks it is hard for the common people (the greatest part whereof cannot so much as read) to attain to so much knowledge as you seem to persuade, especially if withal they be such as live by their labour, and have charge of children, how shall they spare time for such occasions?  Epaph. 
Verily it is a woeful thing to consider the dullness that is amongst men; and they do not know what they want that cannot read (a thing which notwithstanding of all other the parts of learning is the most easy, and as soon learned as to be able to play at the cards, if men were as desirous of the one as of the other): yet howsoever, in this case of knowledge in religion men do cast many more perils than they need, and are like the slothful man, of whom Solomon speaketh, 
Proverb. 22.13  who saith, A lion is without, I shall be slain in the street. 
Proverbs 14.6.  For knowledge is easy to him that will understand: 
Matthew 11.30  and the yoke of Christ, it is easy, and his burden light: wherefore serveth the scripture but to give unto the simple sharpness of wit, 
Proverb 14.  and to the child knowledge and discretion? 
Psalm. 119.130  The entrance into thy words (saith David) showeth light: as soon as a man in humility, and in a true desire to know God, doth but begin to apply himself to the means of knowledge, he shall secretly feel such a sudden light cast in upon his understanding, 
Psalm 25 14  that he shall be able to apprehend even the very secret of the Lord, and the great mystery of godliness; 
1. Timoth. 3.16 P●al 84.7. Eph●● 3 19  and so shall go from strength to strength, until he be filled with all the fullness of God. And we see by comfortable experience, with what gifts of judgement and good understanding and speech, yea and of prayer also, the Lord furnisheth many, who notwithstanding have wanted the helps of good education: wherein the Lord maketh good that ancient prophesy touching the kingdom of Christ, that he would in it pour out his spirit even upon servants and maids, 
joel ●  so that the eyes of the blind should be lightened, and the ears of the deaf opened, 
Isay 35.5.6.  and the dumb man's tongue be able to sing. 
2 Cor 9.15.  And thanks be unto God for his unspeakable gift. So that it is a causeless fear which men have, who imagine the knowledge of the doctrine of salvation, to be a matter of that exceeding difficulty. Now for the multitude of worldly businesses, the necessary following whereof men plead partly as a matter privileging them, partly as a thing hindering them from intending these better occasions: if men had learned what this is, Seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you: 
Math. 16 2●.  or this, What shall it profit a man though he should win the whole world, if he lose his own soul? then they would be ashamed either to think religion a hindrance to their worldly thriving it being a furtherance rather, 
Proverb 1● 22.  because it is the blessing of the Lord which maketh rich) or else to mind only earthly things, 
Phil. 3.19.  spending all their time about that which is on the earth, 
Col 3.2. Proverb. 8.18. Ephes. 3.8  and neglecting that durable riches, even the unsearchable riches of Christ. I know the business of the world must be followed; 
● Thessal. 3. ●0  He that laboureth not, let him not eat, saith Paul: 
1. Timoth. 5.8.  and if there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. Yet I know too, that he who will walk circumspectly, not as a fool, 
Ephes. 5.15 16.  but as a wise Christian, must redeem the time, and in the midst of his worldly employments remember that one needful thing, 
Luke 10 42.  which when all other commodities become that which they are, even nothing, 
Proverb. 13.5.  will tarry by him, and shall never be taken from him. Moreover, put case a man be either so tied by the nature and quality of his calling, that he can spare no time (so as among others, day-laborers and other poorer tradesmen seem to be) or else is destitute of means to further his knowledge when he is private and at home, yet if a man would be conscionably careful of profitable spending the Sabbaoth day, learning every such day, though but one point, and caring to keep it and to hide it in the heart, 
P●e 119.11 Luke 2.19.  and to ponder it in the week following, that he may by that means make it his own, it is incredible to a man that trieth it not, to what store of spiritual knowledge even a common man shall attain, and what understanding he shall have in the mystery of Christ. 
Ephes. 3.4.  We have a saying touching earthly things, that light gains make heavy purses: we shall surely find it true in this, he that shall labour to grow richer every Sabbaoth but by one point, he shall before he is ware of it grow to a very comfortable portion of the saving knowledge of God's truth.  Nymph. 
I have very carefully attended to this which you have spoken, and I praise God I find much comfort in it; yet there is one thing behind which I have still looked for, which I am bold to put you in mind of, lest you should forget it, and that is touching the good meaning which the common sort so much trust unto: they say their heart is good though their skill be small, and they hope that God will accept it. I pray you satisfy me in this also, and then I shall be reasonably furnished against the plea of the ignorant.  Epaph. 
You do well to mind me of it, howsoever I was even now of myself coming to it: 
Luke 8.15.  An honest and good heart is a thing in the eyes of God much esteemed; and it is the especial thing he craveth of us, to give him our heart: 
Proverb. 23 26.  yet generally that which men call a good heart to Godward, is nothing less than that which it is called: for so long as a man's heart is a dull, ignorant, 
jer. 17.9.  unregenerate and unreformed heart, it is wicked above all things. There can be no goodness in that heart where there dwelleth gross & blockish ignorance of God and of his truth: 
Proverbs 1.22. Psalm 50 17.  It is no good heart which loveth foolishness and hateth knowledge, and casteth the word of God behind it. 
Matthew 12.34.  It is no good heart which maketh not the mouth to speak out of the abundance of it, 
1. Pet. 3.15.  and to be able to give a reason of the hope that is in it. 
Rom. 10.2.  There may be a zeal of God, where there is no knowledge of God; but it is but a blind zeal, and God esteemeth it not. They which kill and persecute God's servants, may have a kind of good meaning, and may think that in so doing they do God service, 
john 16 2.  yet this cannot help them, so that men are deceived in their good meaning: for no meaning is good, but that which is guided by knowledge: yea though the thing meant be in it own nature good, yet if the meaner be not assured of the goodness of it from God's word, his meaning is nought, & that by the the rule of Scripture, which telleth us, 
Roman. 14.23.  that whatsoever is not of faith is sin.  Nymph. 
I must needs yield to this that you say, that it is true; and yet me thinks it is something hard: 
Pe●●ath.  for I remember I have read in a good author (whose judgement I think you will also approve of) that there are many, who though they are ignorant in many things, yet they have a meaning of true faith, and that which is wanting in knowledge is supplied in affection: this is a very comfortable saying, and to my seeming also it doth something favour the conceit which men have of being excused by their good meaning.  Epaph. 
I do approve of the author you allege, as of a worthy instrument in God's Church: I agree also to that which you have cited out of his writings: for (as he also saith) all men have not that sharpness of conceit, and fastness of memory, to be able to wade into the depth of every point, and to remember every particular. 
Whit de sacra Script. Quest. 2.  And indeed an exact knowledge of the mysteries of religion, so as to be able to dispute scholarly of them is not required of every common man: to which end is the speech of S. Augustine; 
August. in lib. contra Epistol. ●nd. cap. 4.  It is not (saith he) the quickness of understanding, but the simplicity of believing which is safest for the people: all this is true, but yet it maketh nothing for the defence of that brutish ignorance which men seek to colour with the pretence of a good meaning: for this rule, that good affection supplieth the want of knowledge, holdeth only in those who having in some small measure felt the sweetness of knowledge, do labour to increase in it. In such it is true, that the sincerity of the heart maketh a kind of recompense for the defect of knowledge: but where there is a settling of a man's self upon the drogs of ignorance, without grieving and sorrowing for his own dullness, without caring & endeavouring to thrive in knowledge, there this rule hath no place, there the pretended good meaning is but sottishness, and that kind of ignorance maketh a man a stranger from the life of God. 
Ephes 4 11  And therefore it is well said of a learned man, that whereas God forgiveth manifold ignorances in his children, 
Melan●h●n  yet he requireth that we be teachable, and not hardened in our own dullness and sluggishness.  Nymphas. 
You have fully satisfied me touching this doubt: there is only one thing more behind, which ignorance pretendeth, and it is common in many men's mouths: let them (say they) preach and we will pray: they hope their devotion in praying will do them more good than all your preaching.  Epaph. 
It is a world to see the cunning of the devil, who goeth about to overthrow one holy duty by another, and to oppose those things which ought to go as it were hand in hand together. But what thing is there so senseless, whereto ignorance in the Scripture may not be persuaded? It is our English proverb, The blind eateth many a fly: and so indeed the ignorant in the book of God embrace many gross and ridiculous absurdities: for if men knew what the Scripture saith in this case, they would never cast out such an idle speech: Solomon saith, 
Proverb. 28 9  He that turneth away his ear from hearing the law, even his prayer shall be abominable. What think you shall become of their prayers then who resolve not to afford the use of their ears unto God's word? Do they not make a fair hand, when by their contempt of preaching they bring a curse upon their praying? Add hitherto that Paul saith expressly, 
Rom. 10.14.  that as men cannot call on him in whom they have not believed, so neither can they believe without hearing, nor hear without a Preacher. Can men credit Paul in this, and yet think to pray well without the help of preaching? Surely no. How can men pray aright, without knowledge of their own wants, without the apprehension of the promises of God, upon which to build their assurance to be heard? and how can they attain to either of these ordinarily, but by the preaching, expounding, opening & applying of God's word? That which men commonly call praying, is but a lip-labor, consisting in the recital of a few words, the sense & meaning whereof is not understood, and it is mere babbling in the ears of God; it may be well called the sacrifice of fools: 
Eccles. 4.17.  and it may truly be said of such blind devotions and tongue-prayers, which the heart doth not conceive, as it was said of the hypocritical ceremoniousness of the jews; 
Isa 1.14.  The soul of the Lord hateth them, they are a burden unto him, he is weary to bear them. I think I have sufficiently discovered the weakness of this silly objection.  Nymph. 
I praise God I do also see the vanity of it; and I hope I for my part shall learn so to esteem of preaching, as that I shall also reverence that good means which God hath in his wisdom ordained for my help in the performance of that holy duty, that so by often hearing I may learn to pray, and by praying I may make good use of the things I hear. Well sir, now that you have armed me against the common pretences of the ignorant sort, whereby they make themselves believe, or rather are made believe by the devil, that it is no danger to contemn preaching. I must challenge your promise, and crave your help also touching another sort of men, who as they are ignorant in the matters of God, so are they come to a higher degree of hardness, and have even almost taken up their seat in the chair of scorners, 
Psal. 1.1.  and do not only not regard preaching (which is the fault of those of whom I have spoken hitherto) but scoff at it, and endeavour by lading it with sundry reproaches altogether to disgrace it.  Epaph. 
I am as willing to perform my promise as I was to make it; and yet I know that in regard of these profane ones themselves, this will be but a thankless piece of service: 
Proverb. 15 ●2.  for a scorner loveth not him that rebuketh him, neither will he go unto the wise. Therefore I will do it rather in desire to satisfy you, then in any great hope I have to reclaim them.  Nymph. 
Indeed I have sometimes cast in a word according to my skill, when I have been in the company of such; and they have for the most part still showed themselves like the fool, 
Proverb. 14.9.  who maketh a mock of sin, 
Proverb. 10.23  to whom it is even a pastime to do wickedly: yet it is good to be able sometimes to answer them according to their foolishness, 
Proverbs 26.5  lest they should be wise in their own conceit. Well then, 
The objections of profane men against preaching.  to come to the matter without circumstance, the exceptions of profane men against preaching are divers, some against the persons of the preachers, some against the hearers, some otherwise, as you shall understand in several. First, touching you that are the preachers, it is common in their mouths: Who be worse than they? If there be any covetousness, or pride, or ambition, & the like, where shall you find it but in the Clergy? When they are in the pulpit, they must needs say somewhat; and therefore, though when they be there, they be very hot and eager against vice, yet in their own courses they are as bad or worse than other men. This is one exception.  Epaph. 
The answer to this wretched exception (not for the weight of argument that it carrieth, but for the variety of lewdness & error which is in it) will divide itself into many particulars. First of all therefore, touching them that object this, 
M. Greenham.  they are very properly by a learned man of our times compared to foul gamesters, who when they have lost all at the cards, and have the last dealing in their hands, and perceive that not likely to prove to their mind, rise up in a chafe and fling down all, and say there hath been foul play played, when indeed the fault is chiefly in themselves: so many being nought themselves, & being (as the Apostle speaketh) damned by their own consciences, 
T●. 3.11.  when they have no other shift, cry out upon Preachers, thereby to cloak their own iniquity: therein not much unlike to him that in a throng at a fair or market, bids men beware of the Cutpurse, that he in the mean time (being a man of the trade) may practise his diving into men's pockets with the less suspicion. And mark it when you will, you shall never find them any other then mere sensual men, yea and for the most part openly noted for some one bad course or other, of drunkenness, oppression, usury, covetousness, adultery, or the like, that make this objection. Secondly, (because there may be truth in an objection, though there be little truth or honesty in him that maketh it) know this therefore for the substance of this cavil, that put case it were so, (which thanks be to God is not so) that all Preachers did confute their own sermons with their evil life, and had Esau's hands with Jacob's voice, and were like a file which smootheth other things, itself remaining rough: yet this could make nothing against preaching. For is Physic nought, because many Physicians perhaps live contrary to their own rules of physic? Or is law damnable, because some professors thereof do live lawless, giving rules of equity to others, themselves keeping none but ill rule? No man will be so without sense to affirm it: why then? shall the course of preaching be condemned, for the supposed misdemeanour of them which preach? God forbid. Is any man so unwise as to disobey a warrant coming apparently from a man of authority, because the Constable or tithing-man is a naughty fellow that bringeth it? Who then but either a fool or a froward heart will tread the holy doctrine of God under his feet, because he is a man of no good carriage that delivereth the same? Thirdly, men are to consider this also, that all are not Ministers which are so called, neither all true Preachers come from God that stand up in the pulpit: for in these corrupt times many are crept into the Church of God by the window, whom God did never set apart to that holy service: 
S●ta s●ct● 〈◊〉 est duplex 〈◊〉.  now it is unpossible but that such as these (though they may a long time cover their double iniquity under a dissembled sanctity) yet at last break out into extremities. Now it is against common reason to turn their miscarriage into the general disgrace of all honest Ministers. There be many counterfeit dog-leeches and pretenced Surgeons, that having gotten a little Rhubarb or Balsamum, and some few words of art, run about the country and beguile the people, and cozen them of their money, purging their purses and scouring their bags under colour of cleansing their bodies & searching their sores. Shall we say therefore that all Physicians though they be never so well learned, never so well experienced, never so conscionable and wary in their courses of administering, are cozeners, and that it were pity but the country were rid of them all? it were an indignity once to imagine it. There is no profession, but it hath as it were a certain scum, and there are some that make show of it, that are altogether unworthy of it. Shall the vileness & unbeseeming carriage of those that are but the refue, and as I may so speak the tail of an honest profession, be cast into the face of all the rest that belong unto it? Reason itself saith it is unmeet. And men would soon yield to this, were it not that the devil hath taught them to be wise in any thing, saving in religion, to favour any profession saving that of the ministry. Men are herein like unto many Lawyers, who if you put them a case, without naming the parties, will tell you truly what is law: but when they understand who they be whom the matter concerneth, than they change their opinion, and the law is altered. So in the world, ask you any man of common understanding this question, whether it be meet that all of a trade or company should be challenged, because some such or such are worthy to be punished; he will tell you there is no reason for it: but come to particulars touching preachers, them he is of another mind, he will be ready to say that all Christ's disciples were nought because judas was a devil: 
john 6.70.  & because he (it may be) knoweth some two or 3. sir john's or some other (perhaps of better note in the eyes of the world, but yet scarcely worthy of their places) to be climbing with Diotrephes, 
john 9 2. Timoth 4.10.  or embracing this present world with Demas, or carrying themselves insolently with Pashur, 
jerem. 20.1.2.  or otherwise keeping bad rule with him, who imagining that his master doth defer his coming, 
Luke 12.45.  begins to smite the servants and the maidens, and to eat and drink and to be drunken: by and by he concludeth, that they are all nought, and voweth that he will never believe any of them, for all their shows of holiness. Fourthly, for the further cleared of this point, this is also to be considered, that Ministers and Preachers do not think themselves freed from common infirmities, or endued with some greater power or larger privilege against sin, than others: & therefore every slip is not by & by to be taken hold of (as the manner is) and to be turned to the blemishing of a whole profession. He is said to be a man of upright conversation, not who slippeth never, (for who is he that can understand his faults? 
Psal. 19.125 ) but he who by his seldom slips, and by his not continuing in any one known evil, showeth himself to be a man that unfeignedly desireth to have his carriage such, as becometh the Gospel of Christ. Lastly, 
Phil. 1.27.  mark this also & you shall find it true, those who are ever harping upon this string, touching the lives of preachers, let them be urged to particulars, you shall perceive that either their evil speaking is occasioned by such kind of Ministers as I before named, or else if they have any exception against any of the better and painfuller sort, it is such, which if it be well examined and thoroughly looked into, will be found rather to savour of malice in the speaker, then to argue any great error in the accused. I told you I should be long in this point, but now I have done, unless you have aught further to urge therein.  Nymph. 
The most that I have to say, is, that men of the world that shall hear this Plea of yours, will straightway say, that you can speak well for yourselves, and that though you aggravate other men's sins upon occasions, yet you can salve up matters that concern yourselves, and help to cover your own infirmities.  Epaph. 
The devil doth well answer his name; for there is nothing can be so well spoken, but he and his can cavil at it: for mine own part, I strive with myself to speak unpartially. The profession I must love, because God hath called me unto it; yet were I not of it, God hath taught me to honour it, 
Romans 10.15  because the feet of them are beautiful which bring glad tidings of peace. And howsoever many do so far exalt themselves in their birth, in their riches, in their wisdom, in their parsonage and blood, that they think it a disparagement unto them to consecrate all their life to the ministery of the Gospel: yet as Christ himself disdained not the title of a Minister, 
Romans 8.  so among all the titles of kingdoms and countries, this was to that great King the most honourable, Solomon the Preacher. I must therefore as a Minister, but especially as a Christian, endeavour to maintain the credit of the ministry. And yet I am not so carried away with a humour of magnifying the profession, but that I do see and bemoan both mine and other men's imperfections. I know, that though it be true, that we are many times slandered by soul mouths, yet we often fail, and give great offence even unto those that fear God, who depending upon us, 
1. Pet. 5●.  are either grieved in heart, or (which is worse) grievously misled, by our want of watchfulness over ourselves. And I heartily beg of God so to 'stablish us in every word and good work, 
2. Th' 2.17. 1. Timoth 4. 1●  that while we live we may be an example to them that believe: and when we have finished our course, the people may have cause to remember us, 
Hebr. 3.17.  & to follow our faith, considering what hath been the end of our conversation.  Nymph. 
My heart saith Amen unto your good prayer: and God forgive us our backwardness in that we make so seldom mention of you which are our Ministers in our prayers unto him. But now to the next exception which is against the hearers; the common saying is, that there are none usually so bad as these Puritans (for so in their ignorance, not knowing truly what a Puritan is, and in their malice seeking to disgrace honest men, they term every man that makes conscience of hearing the word, for the building of himself in holy faith) they are nothing but a pack of hypocrites, 
Jude 20.  men that are not to be trusted for all their fair shows, holy horses, and the like names of disgrace, which hell can invent: and out of this puddle of reproachful speeches against the lovers of preaching, they gather up filth to cast into the face of preaching itself.  Epaph. 
This exception, and that which went next before, are so well like, that they do easily appear to have had one father, even the devil, who was a slanderer from the beginning: but blessed be God that it is no matter of any great difficulty to discover, 
Revel 2 24.  even the deepness of Satan to be mere simplicity. First then, for this touching the hypocrisy of our hearers, it is but a mere slander; for (to the glory of God be it spoken) there are many of those that reverence this so much contemned course of preaching, who have not only a show of godliness, 
Tit. 3. ● Tit. 2 10.  but do also feel the power thereof; and are careful, as they believe in God, so to show forth good works; so that their lives do adorn the doctrine of God our Saviour, yea and (which is the cause of the so great malice of the ungodly) even reprove the lewdness of the irreligious. 
Ephes. 5.11.  Secondly, suppose it to be so (as it may well, hypocrites mingling themselves with the soundest Christians) that some of those which carry a face of holiness and zeal, & love to the word, 
Ephes 5 11.  do notwithstanding hold fellowship with the unfruitful works of darkness, living after the lusts of men, 
1. Pet. 4 2.3.  and running with the wicked to the same excess of riot; yet who is able to say that ever they received any encoragement by preaching so to do? Hath that taught them any such matter, and not rather the clean contrary? Let malice speak, if it be not constrained for very shame to keep silence. Doth the preacher persuade any man to be an usurer, an oppressor, a hard dealer, a drunkard, a whoremaster, or the like? Nay it is well known, that it testifieth to one & other, 
1. Thessal. 4.16.  that the Lord is avenger of all such things & that for them his wrath cometh upon the children of disobedience. 
Ephes 5 6.  These two things, namely the falsehood of the exception, and the bad consequence of it, if it were true, may stop their mouths which use it: but you told me (as I remember) that there be sundry arguments of this kind. I pray you let us hear them: no doubt you shall see them all when they are arraigned and brought to receive their trial at the Tribunal seat of God's word, to be condemned for lying vanities, and to be no more able to stand before it, 
1. Sam. 5. ●4.  than the Philistines Dagon could keep his shrine (though no doubt he was fast nailed to it) when the ark of jehovah came in place.  Nymph. 
The next exception is of a larger scope, and fighteth against you with the general wretchedness of this last generation. You shall see it in it own likeness, that you may the better judge of it. It commonly runneth thus: in former times when there was less preaching, and the Scripture was more geason than now it is, the world (they say) was much better, there was more love, more hospitality, more truth, more mercy, more good dealing amongst men than is to be found at this day: so that whereas there is now much lawing, much contention, much oppressing, much cruelty, and sins of the like nature, all this is laid upon the back of preaching: this is the leaven that hath put the whole world out of taste; this is also a piece of Dagon; stump. I make no doubt but the Lord hath furnished you with weapons mighty through him, to cast down holds, 
2. Corin. 10 4.5  and every high thing that is exalted against the knowledge of Christ jesus.  Epaph. 
I perceive the Devil much doubteth the ruin of his kingdom: and therefore though preaching amongst men is thought to be but wind, 
jerem 5.13.  yet he feeleth his state begin to totter with the power of it, so that he doth stretch his wit, and set his policy on work, and spareth for no engines to beat down that which he shall never be able to overturn. And that as we have seen hitherto, so I doubt not but we shall further see 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 lived in them, were in the eyes of men very commendable for those moral virtues (as they are termed) of hospitality, of bounty, of humanity, of plain dealing, & the like: the reason was this, Satan let them alone in these things, because he did hold them captive at his will in the principal. Though he doth hate these specialties in their own nature, being an utter enemy to all goodness, yet he was content to give 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 enough also to blemish and disgrace all those reputed virtues before God. But now the light of knowledge being come into the world, and spreading itself further by the more common use of preaching, Satan secretly persuadeth many, that it is enough for them to have knowledge, though they neglect practise, & he laboureth also by killing men's care to show themselves forward in these duties of civility, to lessen the credit of the Gospel, & to have matter of slander against the knowledge of God's truth. Secondly to speak more specially of this last and worst age of the world: if it be well understood, preaching may be said to be the occasion, though not the natural cause of the extreme wretchedness thereof: according as Paul saith, that sin took occasion by the commandment, 
Rom. 7.8.9.13.  and when the commandment came, sin revived, and grew out of measure sinful. Now the preaching & publishing of the truth, may be said to be the occasion of much evil in these last times, in two respects: first, because of the fuller discovery of sin: In the days of former ignorance many of the same gross sins were which now are, but either they were smothered in the darkness of the times, or if they were a little descried, yet they were reputed nothing so odious. But allthings when they were reproved of the light, 
Ephes. 5.13.  became manifest; for it is light that maketh all things manifest: so that now sin being seen more, is thought also to be more; for sin not espied, is in men's judgements as no sin. So then partly in this respect it may be said, that since there was so much preaching, the world hath been worse, because the holy doctrine which is taught, condemneth many things for sin, which the blind world esteemed as no sin, and because the lives of those which are converted by preaching, do show more evidently the monstrous sins of those which are given over to ungodliness. Secondly, the preaching of the word is an occasion of sin, (as also the law of God is) not in itself, or in it own nature; (for it reproveth sin, and setteth itself against all manner of ungodliness:) but it is so, partly through the corruption of our nature, partly through the just judgement of God: the corruption of our nature is always the more furious, the more it is restrained, striving still to do that most which is most forbidden: every humour desireth that most, whereby it may be most increased. Let a Physician forbid a melancholic man such and such meats, he shall find himself to have an appetite to no meat so much, as to that which is inhibited. I do verily think the other trees in Paradise afforded fruit as pleasant to the eye, and as good for meat as the forbidden tree: but when as Satan had made a little entry, than even that circumstance that it was forbidden, did set an edge upon the woman's desire, and made her more fain to eat of that one, then of any of the rest which were allowed. 
1. Corint. 15. ●  Paul saith that the law is the strength of sin, both because it increaseth the guilt of sin, and because sin thereupon becometh more outrageous: according as jeremy witnesseth out of his own experience: I cried out (saith he) of wrong, 
jer. 20.8.  and proclaimed desolation, therefore the word of the Lord was made a reproach unto me: it seemeth that upon his preaching the people grew to greater insolency. Besides, there are many points of necessity to be taught, which though they be delivered with never so great circumspection, yet the lewdness of man's heart, not being overruled by the power of God's spirit, will abuse the same. So we see, the doctrine of justification by faith only, breedeth negligence in good works, as appeareth by the caveat of the Apostle, What shall we say then? 
Rom. 6.1.  shall we continued still in sin that grace may abound? God forbid. So the doctrine of our freedom by Christ from the curse of the law, bringeth forth carnal liberty: that made Paul so careful to use that restraint, Only use not your liberty as an occasion to the flesh. 
Gal. 5.13.  In like manner this point, that we are insufficient to keep the law, & that we cannot so much as think a good thought, but as God worketh it in us: Satan works by & by upon a supposed advantage, & draws (as much as he may) to carelessness thereupon. And therefore the spirit of God in his great wisdom, together with the teaching of that point, 
P●. 2.12, 13.  that it is God which worketh in us both the will and the deed, coupleth this exhortation, Make an end of your own salvation with fear and trembling. The same might be showed by many other points, which yet notwithstanding is so, not in the nature of the doctrine, but in the wretched disposition of man's heart, who abuseth the comfortable doctrine of the Gospel, 
I●de 4.  and turneth the grace of our God into wantonness. Again, as sin through the corruption of nature taketh occasion to multiply itself by the doctrine preached, so it falleth out by the just judgement of God, that the contempt of much preaching bringeth forth abundance of iniquity. 
Isay. 55. 1●.  My word (saith God by the Prophet) that goeth out of my mouth, shall not return unto me void. And therefore in the same place it is compared to the rain; 
Verse 10.  because as the rain maketh the ground, if not more fruitful, surely than more unprofitable: so the word of God, either maketh men hearts softer, and themselves more fruitful in good works, or else harder, and their lives more abominable. And yet is this no fault in the word, 
1 Cor ●, ●5.  for that is unto God the sweet savour of Christ, even in them which perish. I have been longer in this point than I thought; but because it is so much stood upon by many, I have the rather endeavoured to manifest the full truth in this behalf.  Nymph. 
Truly for mine own particular, I must needs confess, that you have taught me more touching this point than I have heretofore observed. Indeed I have many times wondered how it should come to pass, that there being now (as I think) much more preaching against sin, then hath been in the days of our forefathers, yet there should be that abundance of extreme impiety: but now I see the reason of it. First, ignorance in God's word, is the supporter of Satan's kingdom, and he having drowned men in that, gave way to other things, which being good in their own nature, and approved of in the eyes of men, yet lost their grace, being done without knowledge. Secondly, man's corrupt nature, spider-like turneth the wholesome doctrine into poison, and striveth more when it feeleth itself limited. Thirdly, it is just with God, 
Rom. 1.26.  to give them up into vile affections, 
Psalm. 69.27.  and to lay iniquity upon their iniquity, that they may work all uncleanness, even with greediness, 
Ephes. 4.19. 2. Thessaly. 2.10  who receive not the love of the truth that they might be saved. This I think is the sum of all which you have spoken touching this.  Epaph. 
You have well observed it; that is the very substance of my answer to that exception, which I think is sufficient to satisfy those whom the truth of God grounded upon the Scripture may satisfy. I pray you now proceed to the next, if there be any more of this kind.  Nymph. 
There is only to my remembrance one more, and that is taken from the tumults & divisions which accompany your doctrine: they say it many times breedeth difference even among those betwixt whom formerly there was the best agreement.  Epaph. 
My good neighbour, marvel not at this: for as I showed you in the beginning of our conference, that resistance doth always accompany the first publishing of the truth, so also doth division of hearts follow it: and to this end is that speech of Christ to his Disciples; 
Math. 10.34.  Think 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 ministry at Iconium, 
Act. 14.4.  there was much ado, and the people of the city were divided, and some were with the jews, and some with the Apostles. This made him to be accused before the civil Magistrate, for a pestilent fellow, 
Acts 24.5.  and a mover of sedition, according as at this day, factious and humorous is a common imputation. Now a division cannot choose but follow preaching: for when as among the hearers, some mock, 
Acts 17.12 34. Acts 17 4, 5.  some cleave unto the teachers, some believe and others believe not, 
Acts 28.29.  and men fall to have great reasoning among themselves, there cannot but follow a kind of division & siding: so that they which in their ignorance accorded together touching religion, are by the working of the word sundered, & some become zealous followers, others malicious oppressors, labouring to stop the passage of the Gospel, 
Acts 14.10.  & to pervert the straightway of the Lord; & some neuters neither cold nor hot, 
Reu. 3 16. Acts 18.17.  but just of deputy Gallio his religion, who cared nothing for those things. 
Matthew 3.12  The preaching of the word is the fan in the hand of Christ by which he parteth his wheat from the chaff; and whereby he maketh way for that great day of separation, 
Matthew 25.  in which the believing sheep shall be separated from the rebellious and unbelieving goats. Again, 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 darkness, though they all differ each from other in colour, yet they seem all ●o like; but the light approaching, the variety of colours is soon descried. So though men in the duskishness of ignorance are reputed to be knit together in the unity of affection, yet when the bright beams of God's word break in among them, the thoughts of many hearts be opened, 
Luke 1.35.  and then you shall see divers humours, and variety of dispositions. By these things it appeareth, that if it be well understood, division and tumult (especially at the beginning and first entry of it among an untaught people) must needs follow the soundness of settled preaching; though those that are reclaimed and brought to the knowledge of God, are all of one heart and of one soul, 
Acts. 4.32. Phil. 3.16. Ephes. 4 3.  proceeding by one rule, minding one thing; and endeavouring to keep the unity of the spirit in the bond of peace.  Nymph. 
You have (thanks be to God) at least to my judgement, well quit yourself against this sort of men. The next that you have to do withal, are more dangerous, being such as Paul saith, 
1. Corinth. 3.18  which do seem wise in this world, and do both live after a good civil fashion, and do also make show to be not altogether enemies unto religion. They have also some insight into the Scripture, and are wont to read it, and other good books privately: only this their resolution is to keep a certain temper in matters of Religion, to carry themselves in an allowable conformity, and not to be overforward as many seem to be, whose zeal they account rash and heady indiscretion.  Epaph. 
The danger of this kind of people, is most of all in respect of themselves, becauss this, to be wise in a man's own eyes, 
Proverbs 3 7.  and to fear God, cannot stand together; otherwise for answering any thing that they are able to object, it is a matter of no such great difficulty: 
1. Cor. 1.25.  For the foolishness of God is wiser than men: and as wax melteth before the fire, 
Psalm 68.2  so shall their best framed conceits 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 man's reason, have much troubled me, and I have not upon the sudden known well what to answer, when in my presence these things have been urged by such as are thought in the world to be men of good discretion. 
The allegations of worldly wise men against preaching.  First than it is demanded why preaching should be the most excellent means of spiritual instruction, and wherefore you should take so much upon you, as that your speaking is able to save men's souls: you be but men as others are, and it is but your pride, who because you would be thought some body, do thus endeavour to extol the worth and necessity of your profession.  Epaph. 
Here is indeed a perilous argument, it savoureth altogether of the sauciness of an ignorant and vnhumbled heart. It is come to a proper pass, when as the son of man, who dwelleth in a house of clay, 
job 49. job 25.6.  whose foundation is in the dust, and which is but a worm, shall dare to talk so presumptuously, and so to set his mouth against heaven, 
Psalm 73.8, 9  as to ask of God a reason of his doings. Is it not enough that the Lord hath made it known unto us, 
1. Cor. 1. 2●.  that his will is by the foolishness of preaching to save those which believe? 
Rom. 9. 1●  O Man, who art thou which pleadest against God? And yet behold a reason, 
Proverbs 26.18  though this kind of men generally are wiser in their own conceit then seven men that can render a reason; and a man may have more hope of a fool then of them. 
Verse 12.  Look what reason there was, 
Io●. 6. ●●  why the Lord would have the walls of jericho beaten down, only with the sound of Rams horns, and with a shout: look also why the Lord would have no more circumstance observed, in the cleansing of leprous Naaman but only this, 
2. Kings 5.13.  Wash and be clean; the same is the reason why God hath sanctified the ministry of man to so excellent a work, as is, the casting down of the holds of Satan, 
2. Corinth. 10 4 Ephes 4.11.  and the gathering together of his Saints. God used no engines of war, no policies of men, in the overthrow of the walls of jericho, to the end the people might have cause to say: 
Psalm 118 23.  This was the Lords doing, and it is marvelous in our eyes. So likewise the Prophet used so little ceremony about Naaman, that he might see the finger of God in his recovery. The same may be said of Preaching; the Lord hath sanctified hearing to be the outward means to beget faith, and hath imparted to us the treasure of his word in earthen vessels, 
2 Corinth. 4.7.  to the end that the whole glory of our conversion may be his, 
1. Corinth 1. 3●  and that He that rejoiceth in the renewing of his mind, and the reclaiming of his soul, may rejoice in the Lord, 
● Corinth. 4.7.  and acknowledge with humility, the excellency of that power, which by so mean a means could bring so mighty things to pass. It is a general rule, and holdeth in the whole course of our salvation, that God's power is made perfect (that is, 
2 Co●th. 1●  apparent and more conspicuous) through weakness. Great is the pride and arrogancy of the heart of man; and if it may find itself able, though but by a thought, to further and help forward it own salvation, it prides itself forthwith, and to itself secretly it more magnifieth the little, which it imagineth to be in it own power, then all that which it receiveth from the Lord. For this cause, and for the prevention of this evil, God in his great wisdom, hath so carried the whole Mystery of godliness, 
1. Timoth. 3. 1●  from the first foundation of it in heaven, 
1. Peter 1. ●.  (his Election according to his foreknowledge) unto the last perfecting of it until the day of jesus Christ, 
Philip. 1.6.  that when a man shall enter into a deep consideration of it, and withal mark the order and progress of his own conversion, he may lay his hand upon his mouth, 
Proverbs 30 32  and in the truth of his soul may say: 
Psalm 115. ●.  Not unto me o Lord not unto me, but unto thy name give the glory. This is the sum: the reason why the Lord hath thought good to commend the hearing of a Preacher and teacher, above other courses, 
Col. 1. ●3.  for the calling of us from the power of darkness into the kingdom of his dear son, is, because it maketh most for the setting forth of God's glory, which is the thing chiefly respected by him, and for which he made all things, 
Proverbs 16.4.  even to this very end, that all being of him, and through him, and for him, to him might be glory for ever. 
Romans 11.36 1. Cor. 1.21.  If it were left unto man by his own wisdom to find out God in the wisdom of God, in the pride of his heart fearing his own disparagement, he would never make choice of preaching, (for we see how the world in the wisdom thereof doth even scorn it) but he would either drown himself in the puddle of ignorance, as the most do, or else trust to his own iudustrie, as many do, upon whom this curse justly falleth, 
Rom. 1.21 ●●.  that they become vain in their imaginations, and when they profess themselves wise, prove mere fools, thinking they know much, 
1. Cor. 8.1.  but yet knowing nothing as they ought to know. If this reason cannot satisfy those, who will needs have a reason of God's ordinance, I know not what will satisfy them. Once I am sure, that as many as have learned the first lesson of Christianity, to deny themselves, 
Luke 9. 2●. Rom. 12.3  and to understand according to sobriety, they will yield to this truth, and by yielding, no doubt they shall have comfort. Now whereas we are thought to take too much upon us, so often as we endeavour to make known the worth and excellency of our office, it is a mere slander: for I hope we have learned to preach not ourselves, 
2 Cor 4 5  but Christ jesus, and to account ourselves no more than the Ministers by whom ye believe. 
1. Cor. 3.5.  We confess the increase to be the Lords: 
Verse 6. Acts 15.9 16.14  we leave the purifying and opening of the heart only to him. God forbid that we should dare (as it were) to encroach upon the Lords right, 
Exodus 20 5 Isay 42.8  seeing we know that he is a jealous God and will not give his glory to another. This is our opinion of ourselves herein, and if any man be so suspicious or so hardly conceited of us, that he will not otherwise be persuaded, let him remember that Love thinketh not evil. 
1. Corinth. 13.5  And yet I must needs add this also, that so is the Lord pleased to bless the labours of painful Ministers in his Church, 
1. Cor. 3 9  that he douchsafeth them the name of God's labourers, nay which is more, workers together with his grace, 
2. Corinth. 6.1. 1. Timoth. 4.16  and saviours of them which hear them: The Lord for the gracing and crediting of the instrument, and to preserve it from contempt, attributeth that to it, which is in his own only power to effect. Tell me now, whether this answer doth in your opinion silence this grand objection.  Nymph. 
A man would think, that this which you have spoken, should stop their mouths which are otherwise minded: but yet they do reply and say, that you do much straighten the grace and power of God, and seem as it were to tie the working of God's spirit (which yet bloweth where it listeth) to your tongues: 
john 3. ●.  as though without preaching, there were no salvation: whereby you seem also to cut them clean off from any hope of heaven, which either heretofore have wanted, or now enjoy not the common and ordinary use of preaching.  Epaph. 
It is no wrong done unto the grace of God, to limit it to those means, which God in his wisdom hath set apart for the conveyance thereof unto us. When Paul was in his dangerous seavoyage, 
Acts 27.23.24.  in the night there stood by him the Angel of God, saying, Lo, God hath given unto thee all that sail with thee: yet notwithstanding, when as afterwards, the mariners were about to fly out of the ship, and had let down the boat into the sea, purposely to make escape, 
Verse 30.31.  Paul said to the Centurion and the soldiers: Except these abide in the ship, ye cannot be safe. Did Paul herein straighten the almighty power of God, in saying, there could be no safety without the staying of those mariners in the ship? Was the Lord's hand shortened, that he could not deliver, but by the skill & industry of those men? Surely no: but, because Paul knew, that God was not pleased otherwise to give deliverance: therefore he said that unless the mariners tarried, the company could not be preserved. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas'. ●. 1. ad Calcem.  The learned do thus distinguish of the power of God: it is an absolute power, by with he can do infinite things which he will not do: so john said of him, 
Matthew 3.9.  that he was able of the very stones to raise up children unto Abraham. Again, it is an actual or a working power, 
Hoc sol● non potest Deu●, quod non 〈◊〉 Aug. 〈◊〉 lib. do Sy●.  which he executeth in the governing of the world and the things therein: now when we speak 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 us that which he will do. So touching preaching, we may say without any restraint of God's power, that except there be preaching men cannot be saved: not that God is tied to the voice of man, that without it he cannot save; but because the Scripture hath revealed to us, 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 from above, for the feeding of the flock of Christ depending upon him with knowledge and understanding. 
1. Pet. 1 2. jer. 3.15.  If it shall be urged (as me thought you also touched it) that we shall by this, prejudice them who have either lived & died without preaching, or those who enjoy it not now: I answer, that it is one thing what God can do where the means is wanting, another thing what he will do where the means is supplied. When the people of Israel were in the wilderness, and were destitute of the usual helps of tillage, 
john 6.31.  the Lord gave them bread from heaven to eat: but as soon as they came into the promised land the Man ceased, neither had the children of Israel Man any more. 
josh ● 12  Every man was then to fall to his work, and not to hope by those extraordinary means to be relieved. To strengthen the faith of Hezekiah, the Lord said to him, 
Isay 37.10  Thou shalt eat this year such as groweth of itself, and the second year such things as grow without sowing; but in the third year, sow ye, and reap, and plant etc. He that (those two years being expired) had trusted to the former courses, neglecting husbandry, out of all doubt he might have been starved: and yet before, he that had called God's power, to furnish them with food without sowing into question, had been worthy to be punished. In the beginning of the world's creation, 
Gen. 1. 3.11.1●  God for the manifesting of his own power and glory, made light to be, & the earth to bud forth: before the Sun (which to us is the fountain of light, and the cherisher of the vital heat which is in all things) was created: yet now God having established an orderly course, we cannot hope either for light in the air, or for life among the creatures upon the earth without the Sun. I do apply all these things thus: the want of the means of public preaching in former ages, could not be any hindrance unto God in saving those which he knew before, 
Romans 8.29 Acts 13 48.  and who were ordained unto eternal life. And I am out of doubt of it, that in the days of Popery in this land, when the key of knowledge was utterly taken away; 
Luke 11 52. jeremy 18.18.  and the law perished from the priest, counsel 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 even unto the East to seek the word of the Lord, yet he could not find it. I say, I am clear in it, that many then in that great darkness, did as the proverb is) see day at a very little hole, & very strangely came to the knowledge of the truth, some by the sight of some parcels of scripture, some by the writings of good men, some by conference with others, though the same were both very seldom & very secret, some by knowing little more than the Lords prayer in English, & yet had they the assurance of the truth of it, & felt that comfort, & received the sweetness by it, that (as the histories of the church make mention) they were contented to sacrifice their lives, & to spend their best blood to bear witness unto it: which the Lord did, both that it might appear to all ensuing ages, that he: 
Is●y 1 4. A● 3 12  ●ed a small remnant, even as the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear: then when as the daughter of Zion was become as Sodom, and not much unlike unto Gomor●h● and withal, that at the day of Christ's app●e●ng, when he shall consume that man of sin with the breath of his mouth, 
2. Thessaly ● 8.  and abolish him with the brightness of his coming, he may have witnesses against him out of all ages, both of the deceivableness of his superstitious doctrines, & of the cruelty of his tyrannous and bloody proceedings. That which I say touching the times of the Egyptian darkness of Popery, may be said also of many part of the Realm, which notwithstanding the long flourishing of the Gospel in this land, yet I know not through whose default) never enjoyed the benefit & comfort of settled preaching: for though for the most part it be true, that where the Lord hath much people, there he is not wanting 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 stiffnecked children, 
Ezech. 2.4.5.  who will not hear, to to that end, that in the day of vengeance they may know there hath been a Prophet among them: so also it pleaseth him by secret and hidden, yea and very unlikely courses, to afford unto some hearts the blessing of inward conversion, upon whom he hath not bestowed the benefit of outward instruction by a Preacher. But what then? Yet this remaineth cercertaine, that as when the good means is wanting, and cannot by any means be procured, the power and mercy of God must not be disinherited: so when the means is bestowed, his bounty cannot without great sin be despised. It is herein, as it is in the case of the Sacraments: it is not simply the want of them (when a man cannot, though fain he would, become partaker of them) but the contempt which is damnable. As for example, if a father unnecessarily defer the baptism of his child longer than the time appointed by the order of the Church, it is a sin in him, if the child die without baptism: so likewise for a man usually to turn is back from the administration of the Lords Supper, making no reckoning of the comfort offered therein, it is doubtless a fault, which God will not let to go away unpunished. The same may be said of the word preached, if a man be deprived of it through a kind of unavoidable necessity, simply there is no prejudice to a man's salvation thereby, if so be these things be joined with it: first, that in this strait, 
Psalm 42 1.  the soul do pant after that great benefit of which it is deprived: secondly, that a man do both desire & require that one thing of the Lord, even to behold the beauty of the Lord, 
Psalm 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 use 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 means enjoy the benefit and comfort of preaching, though it be with some both charge and travel; if then he carelessly neglect it, and trust to other means, no doubt the Lord will curse those means unto him, which for all that in their own nature are good, and might profit, if they were not used with contempt of the principal. This is my judgement touching this supposal, that by pressing the worth of preaching, we do confine as it were God's grace, and ●e it to our tongues, & do cut them short of all hope of salvation, which by any occasion have lived or do live without it.  Nymp. 
Well 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 heap up diversity of objections. And therefore when they have said all they can, for the pressing of those particulars▪ the vanity whereof you have laid open to the full; then (hoping to obtain that with multitude of words, which with weight of reason they cannot.) they will needs know a reason why there may not be as much good gotten by their own private reading in the books of the scripture, and in other good sermons and treatises which are set forth, as by hearing a Preacher in the Church.  Epaph. 
Touching private reading of the scripture, I am so far from disliking it any way, that with that learned Chrysostome I do always exhort, 
Chrys. Homil. 3. de Lazaro.  and will not fail in stirring up the people, that they should not only diligently attend to matters spoken publicly, but endeavour themselves also to read and peruse the scriptures privately. God forbid, 
Alphons. de Cast●●b 3 c. 6. de 〈◊〉. unit. haret.  I or any other of my profession, should maintain that Popish Maxim, that the common use of the Scripture is the cause of all heresies, and not rather the contrary taught by Christ, 
Matthew 22.29. Chrys. Homil. 9 in epist. ad Colos.  and seconded by the learned in God's Church, namely, that the cause of all evil, whether it be error in judgement, or corruption in manners, is the ignorance of the Scripture. We might well rejoice in the happiness of our times, if we might be occasioned by our people's experience in the book of God, to say as one said of o●d: 
Theodoret lib 5. de corrigend. Or●. affy.  You may (saith he) see commonly our opinions and rules of religion to be held and maintained not only by the masters of the Church and teachers of the people, but even by Smiths, and Shoo makers, and husbandmen, and hedgers, and herdsmen, yea and by women and seamsters: the comfort which we should take herein, should make us little to esteem the scoffs of Ismaelitish Papists, who object it to us as a matter of disgrace, 
Hosius de sacr● ver●a. vid legendo.  that we have profaned the Scripture by making it common to artificers and women. Now that which I say of the private reading of the scripture, I say also of the perusing of godly treatises, & sermons, & the like. I wish men's care in this kind increased, and I know that thereby there cometh much comfort unto God's people. But yet I dare not to ascribe that to private exercises, which by the doctrine of the Scripture belongeth to the public ministery, 
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 history, the teaching by the ministery of man to be preferred before those things to which I suppose no man will dare to equal his own private industry. When Christ called Paul from heaven, and Paul demanded, 
Acts 9.6.  Lord what wilt thou that I do? a man in reason would have thought that there could have been no more excellent means for Paul's instruction, then if Christ should have discoursed to him with his own mouth; yet to maintain the credit of God's ordinance, and to make known the blessing that followeth it, Paul is commanded to depend upon the ministry and direction of Ananias. Not much unlike is that example of Cornelius: it pleased God to send an Angel unto him, 
A●. 10.  to testify unto him the remembrance of his alms and prayers with the Lord: why then did not the same Angel proceed to instruct him in the mystery of Christ? what credit would the words of so glorious a creature have carried? saith flesh & blood: and yet the Lord in his wisdom thought it the most fitting course to put over Cornelius to the ministry of Peter, 
Verse 5.6.  (Send men to joppa & call for Simon; he shall tell thee what thou oughtest to do:) to the end that it might appear, 
Calvin upon that place.  that it pleaseth him to use man's voice as his instrument, and to tie our faith unto it. Shall any man dare to put his own private courses of reading into the balance with public preaching, when as it hath seemed good to the wisdom of God to prefer it (in regard of man's use) before the immediate teaching of Christ, or the instruction of an Angel? Christ a little before his death, among other things whereby he endeavoured to comfort the hearts of his disciples, delivered to them this promise, Verily, verily, I say unto you, 
john 14 12  he that believeth in me, the works that I do he shall do also, 
Calvin upon that place.  and greater than these shall he do. It was a promise made unto the whole Church, neither peculiar to the Apostles, nor common to every Christian. If any man demand what be these greater works, 
Augu Tract. in Joh● Chrys● Hom. 12. in Acta. Apost.  which shall be done by men, which Christ did not: I confess with the learned, that it was in part verified in the miracles of the Apostles; as namely in that of Peter, 
Acts. 5 15.  who cured the diseased with his shadow, which may be thought greater than that of Christ, who healed with the touch of his garment: 
Matthew 14.36  yet thereby was chiefly meant the conversion of the world, 
August. tr●c●. 〈◊〉 joh 72. Origen. Hom. 6. in Isa. Cyril. li. 9 c. 4●.  by the preaching of the Gospel, to which it pleased our Saviour to depute his Apostles and their successors: a work indeed far greater than any of those miracles which he wrought here upon earth by his own immediate power. His work it is, I confess, the conversion of sinners, 
1. Corinth. 3.7  (for neither is he that planteth any thing, neither he that watereth) yet he thought it most agreeing to man's infirmity and weakness, and the best means both for the furtherance of his own glory, and the trial of our obedience, to put men in the service of his Church, that they might pray the people in Christ's stead to be reconciled unto God. 
2. Corinth. 5.20  Who then can without great presumption, & no less contempt of God's majesty, rely upon any other means for his spiritual edification, when as the Lord hath thought it meeter to put his words in the mouth of a man and to be with it, 
jeremy 1.9 Exodus 4.12  them to speak from heaven by an immediate voice, or to employ those ministering spirits in that service, which notwithstanding are sent forth for their takes which shall be heirs of salvation? 
Hebrews 1.14  Great is the benefit of private reading, especially of the books of holy scripture: but yet as giving attendance to reading in a Minister, 
1. Timothy 4.13  is to make him the better able to discharge his public duty, in exhortation and doctrine: so the chief end of private searching the scripture by private men, is in respect of the public ministry, 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 public hearing); it is a fit saying of Chrysostome: 
Chrys. Homil. 3. de Lazaro.  We do (saith he) oftentimes tell you before hand, the text whereof our purpose is to entreat, that in the mean while you (taking your book, and weighing the sum and state of the place) may make your minds fitter to receive those points which shall after be delivered. As indeed the ignorance of the people in the language of the scripture, and the general course & story of the Bible maketh preaching to be much less profitable unto them. Now for the latter, to wit, the use of private reading for profit after hearing, we have that memorable example of those worthy gentlemen of Berea, who hearing the Apostles preach, 
Acts 17.11.  and receiving the word with all readiness, searched the scriptures daily 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 speak better than many both ancient and later learned men, whose excellent sermons are put in print, and whose godly treatises are extant for the benefit and comfort of God's people?  Epaph. 
If we preach unto you any other doctrine then that which the scripture will allow, 
Gal. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Homil. 13. ● 2. Corinth.  we are worthy of Paul's curse; we know and confess 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 men which have written touching matters of religion, and have published their well laboured, & zealously delivered sermons, have (many of them) set down the truth of God sound, and been the means of much comfort to well affected people: but yet, though the doctrine be the same in substance, that is read privately, & which is publicly delivered, yet the like fruit cannot follow upon both. If you demand a reason, I can give no better than that which Christ gave of Gods revealing those things to babes, which he hid from the wise and prudent, 
Math. 11.26.  Even so it is, because the Lord his good pleasure is such. When the people of Israel were in their journey to Canaan, and were fed with bread from heaven: we read that if upon the week days any man had reserved of the Manna till the morning, it was full of worms and stank; 
Exodus 16.20.  but being kept the day before the Sabbaoth until morning, 
Verse 24.  it stank not, neither was there any worm therein. I would fain see who could give me any other reason, why the Manna should at the one time corrupt, at the other continue sweet, but only this: God showed his power in preserving it at the one time, because it was his own ordinance for the better sanctifying the Sabbaoth, and he showed his justice in rotting it at the other time, because he had forbidden it, to teach them to depend upon his providence. After the same sort, one man he taking himself to be a wise man, & thinking himself 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 public Ministry. Another, he in obedience to God's commandment, 
Proverbs 8.33.  Watcheth daily at the gates of the Lords house, and giveth attendance at the posts of his doors, framing all his private readings and meditations to the fitting of himself for the assembly exercises. You will ask me, why should the knowledge of the former rot (as it were) and putrefy, and become nothing worth, he being a man of good capacity and understanding, & reading none but sound authors: and the other thrive in knowledge and in the power of godliness, that yet for all that learneth no other doctrine than he findeth in his good books at home? I might happily, but verily for mine own part I will seek no other answer but this: God hath promised to bless the latter course, saying, 
Proverbs 2.2.5  If thou cause thine ears to hearken unto wisdom, and incline thine heart to understanding; then thou shalt understand the fear of the Lord, and find the knowledge of God. But for the other, because it is a course of man's own devising, savouring of inward pride, therefore the Lord turneth it (as he doth all human wisdom) into foolishness: 
1. Corinth. 1.20  so that the knowledge so gotten (I mean by another by-way, & not by that old trodden path of hearing) either becometh as the Apostle speaketh, vain jangling, or else if it be sound, 
1. Timothy 1●  in regard of the apprehension of truth, yet it swimmeth only in the brain, and never worketh to the renewing and seasoning of the heart.  Nymph. 
There is yet one thing more touching this conceit which men have, to game more by their own private courses then by the public ministry, and that is this: men that write, write with great deliberation and advice; as for you when you preach, you speak many times at adventure, and nothing so judicially as do those who commit things to writing. Besides that, 
1. Timothy 3.6  many of you are but novices and young scholars, whom S. Paul seemeth not so well to approve of. And for these causes, as they must needs be jealous of your judgement in many things, so neither can they receive that profit by your preaching, as they may by private reading.  Epaph. 
Alas, a poor excuse: it is true, if men write as they ought, they write with judgement and heedfulness: and so do they also preach with good advice, who have learned to fear him, that hath said, 
jer. 41 10.  Cursed be he which doth the work of the Lord negligently. I will not go about to patronize the negligence and carelessness of any man: I wish we would all study to show ourselves approved unto God, 
2. Timothy 2. 1●  workmen that need not be ashamed, dividing the word of God aright: 
1. Corin. 3.13, 14  that so when the fire shall try every man's work 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 judgement, as the books and writings of the other. And if that be a commendation (as I see no reason but it should) for a man's labours to smell of the candle, 
Olere Lucernam  no doubt you shall perceive even the ordinary exercises of painful and conscionable Preachers to savour of as much art and industry, as the treatises of your most judicious and gravest writers. Nevertheless, because as the Scripture saith, In many things we slip all, 
james 3.2.  both Preachers and writers, both readers of books and hearers of sermons, therefore there is a necessity of care and judgement in those that seek to reap benefit by other men's labours, that like bees they may suck out the best and sweetest, and most wholesome doctrine from them both. Now for the youth of many Ministers, which men (as you say) plead, and seem also to ground their conceit upon the scripture: I answer: first, that it is greatly to be lamented to see the overforwardnesse of many young men, who not considering the weight of that holy calling, do suddenly thrust themselves into it, and undertake (as the saying is) to teach others, 
Prim ad docendum, quam ad discendum.  before they themselves are well instructed; so that I do verily think, there are not at this day more novices and punies of any profession, than there are of the ministery. And for the preventing of this evil, were those decrees of the ancient Counsels, 
Con. Carth 3. c. 4 Cons. Agat. c. 16 Con. Totes. 4. c 17  which set down a certain age, before which a man was not to be admitted to the office of a Minister or Bishop in the Church. Secondly, I add this withal, 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 young man in years, and a young man in conditions: It is not meet that young men should say with Elihu, 
job 32.7.  The days shall speak, and the multitude of years shall teach wisdom. And yet it must be remembered which is also there noted, 
Verse 8.9.  that it is the inspiration of the Almighty which giveth understanding, and that the aged do not alway understand judgement. Young David by the study of God's word, 
Psalm. 119 100  may come to understand more than the ancient. Paul biddeth Timothy that no man should despise his youth. 
1. Tim. 4 12.  If we shall distinguish the age of man, 
Lairs. lib. 8. 〈◊〉 vita Pythag.  according as some Philosophers did, than Timothy could not be above five and twenty when Paul so wrote unto him. 
Chrys. observeth that Paul saith not vs● but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Touching the place itself (that a Bishop must not be a young scholar) it must not be understood of a young man in years, but of one lately converted to the Christian faith, and newly planted in the Church. Timothy lived in Asia, and therefore was necessarily to furnish the Church out of Gentilism: for this cause Paul adviseth him to make choice of such as were settled in the doctrine of Christianity, and not to advance men to the dignity of a Bishop by and by after their conversion. So that, howsoever I confess that maturity of years is yet to be respected in a Minister, because in the ordinary course it is accompanied with ripeness of judgement, yet neither doth that place of the Apostle prescribe a law for the debarring of young men from the ministry, neither doth any place of scripture disable that age, or make it uncapable of the ministry, so that it be graced with gifts sufficient for so excellent a function. And this I think may be answer full enough to this objection.  Nymp. 
What exception these wise men will make against this your answer, I know not; you have resolved me to the full: and concerning young Ministers, I heard once an acquaintance of mine, who was brought up in the University, say, that he knew many scholars in his time, that when they were young 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 less able for gifts, both of judgement and zeal, and utterance to do good in God's Church: but these points I will not mell with, only your discourse brought that into my mind which I heard a friend of mine say a good while since. I must crave your judgement yet a little further, touching these men; besides all these pretended reasons, they stand much upon two things, which flesh and blood doth well approve of: one is, that few of the great men of the world do esteem preaching; the other is, that it is not wisdom 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 devil, 
2. Timothy 2.26  which are taken of him at his will: and we had need to beg of that God, who commanded the light to shine out of darkness, 
7. Corinth. 4.6.  that he would shine in our hearts, to give the light of his knowledge: for if a man be once entangled in error, Satan hath so many devices to hold him in, that it is a hard matter for him to get from him: yet if men have any grace, or will yield to any reason, they may soon see the vanity of these persuasions, as I will briefly declare unto you. In the former there are two things to be noted: first, that if the practice of men were a sufficient rule in matters of Religion, there are (thanks be to God) many honourable personages, many nobles, many gentlemen, many of good note for worldly respects, who do unfeignedly reverence and heartily embrace the preaching of God's word, and no doubt it is unto them the joy▪ and rejoicing of their hearts, 
jeremy 15 16.  and they esteem of it to be even as it is, 
Rom. 1.16.  The power of God unto salvation: so that if the approbation of men were a reason of force, it is not wanting unto preaching: but as God hath a people out of all, so that also hath friends and favourers among all. Secondly, suppose that this course of Preaching were utterly despised, and all the great wise men of the world did even scorn it, and tread it under their feet, yet this were a poor argument, unless we will say, it was a good reason which they used against Christ, 
john 7.48.  Doth any of the rulers or of the Pharisees believe in him? The best things have not commonly the most voices, and many times according to the proverb, 
Maior pars vincit meliorem.  the greater part is too hard for the better part. There was a voice put up for making a golden calf, 
Exod. 32.  and there was not one against it. There was a voice, what should be done with jesus, and all cried, Crucify him. Another was, 
Matthew 27.  whether God should be God, 
1. King. 1●.  or Baal should be God: and none held with God but Eliah. S. Augustine saith, 
Aug in Psal. 12● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nava●  that the church was sometimes in one Abel, and in one Enoch: God forbid we should be in the number of those, who define the church by the multitude; we are content to leave that absurdity to the Papists: 
Luke 12.32.  we know that Christ's flock is a little flock; and we must endeavour to grow to that resolution, to say, Lord, though that all men should be offended by thee, 
Matthew 26.33  yet will I never be offended. Now for that other persuasion, that it is not good to be too eager in matters of religion, I know it to be the common persuasion of a great many: but yet this is a sure rule, that that man who thinketh himself to have knowledge, and zeal, and religion enough, the same hath no knowledge, no zeal, no religion at all. For wheresoever the graces of God are in truth, there is (in regard of the sweetness which a man findeth in them) a forgetting that which is behind, 
Phil. 3.13.  and an endeavouring a man's self to that which is before, 
Non quid egeris, sed quid supersit curandum: si dixisti sufficit, defec●sti.  grieving more for that which is yet wanting, then rejoicing in that which already is attained. In the parable of the Talents, it is said, that from him that hath not, 
Matthew 25.29  even that he hath shall be taken away: but in another of the Gospels it is said, 
Luke 8.18.  From him shall be taken even 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 pass that he hath no desire to be better, than he quite leaveth off to be good. And therefore men do but deceive themselves, in neglecting the benefit of preaching, upon a conceit, that it is best to keep a temper in matters of religion, and to content themselves with a certain portion of knowledge, and with a set measure of zeal, and never to proceed further; for we must desire the sincere milk of the word, 
1. Peter 2.2.  
Verse 3.  that we may grow thereby. And indeed if so be that we have tasted how bountiful the Lord is, we shall never be able to satisfy ourselves, either in the labouring after knowledge in religion, or in the zealous profession and practice of religion.  Nymph. 
Now that you speak of being too forward and precise in matters of religion, it putteth me in mind of a saying of Salomon's, which I well understand not, 
Ecclesiast. 7.18  Be not thou (saith he) just overmuch. It may seem to agree with their opinion, which would not have men to be too strait, 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 observed will soon clear this place. In the verse going before, Solomon had spoken of the confusion (as may seem) which is in the world: 
Verse 17.  There is (saith he) a just man that perisheth in his justice, and there is a wicked man that continueth long in his malice. Now to repress the rash headiness of man's disposition, which is ready to censure God's courses at pleasure, the wise man addeth this, Be not thou just overmuch; that is, Beware thou take not upon thee, under pretence of justice, to charge these courses of God's providence with injustice. It was an error we know, 
Psalm 73.  that David by his own confession had well-near fallen into. And jeremy the Prophet, craved leave of God that he might talk with him of his judgement: 
jeremy 12.1.  he could hardly at the first satisfy himself in it, how God could be just, and yet suffer them to be in wealth that rebelliously transgress. This taxing of God's proceedings in the governing of the world, is (I take it) chiefly forbidden in this precept, Be not just overmuch: and this to my seeming is the meaning of that place: howsoever it be taken (as I know some otherwise interpret it) yet I am sure it condemneth not that wary and zealous course in the practice of Religion, which though the world is pleased to call overholinesse, 
Ephes. 5.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16.  yet I am well advised the scripture urgeth, bidding us to walk circumspectly or exactly, and by a rule, and to abstain from all appearance of evil. 
1. Thessaly. 5.22   Nymph. 
The Lord in his mercy enable us so to do: for surely the wicked and ungodly, as they are bold in evil, so that the very trial of their countenance testifieth against them, 
Isay 3.6. Deut. 29.19.  so also they do add drunkenness to thirst, labouring to grow to a kind of perfection in ungodliness. And therefore great shame shall it be for us, who profess to know God, 
Tit. 1.16.  to wax cold and faint hearted, and timorous in the duties of piety, 
Psalm ●4. 7.  and not to strive rather to go from strength to strength, and to increase in holiness, as fast as profane godless men thrive in iniquity.  
I have hitherto (as far as my experience in observing, and my memory in recounting hath enabled me) propounded unto you the several objections against preaching, urged ordinarily by three sorts of men; the grossly ignorant, the wretchedly profane, and the worldly wise; and you have (I thank you) opened unto me the blindness of the first, the vileness of the second, and the vanity of the last. The contentment that I have received by your discourse hitherto, maketh me to presume further upon you, and to request your patience in hearing, and your skill in resolving some exceptions made by a fourth sort of men: last in order, but not lest in argument, because they are by education learned, and by profession (some of them) Ministers and Preachers, and yet do not altogether favour those courses of preaching, which some do magnify so exceedingly.  Epaph. 


Non audeu scribore contra Episcopum commu●nis m●a.  
Hieronymus ad Augustin. pl●s omnibus & amanda & prafe rendaest veritas. Dyonis. Alexan.   neighbour (to say nothing of my duty) I am bound by my promise to endeavour to satisfy you: and howsoever I am of Hieroms mind, & am unwilling to oppose myself against any learned men of mine own profession, lest I should seem desirous of contention: yet because the truth is to be preferred before all other respects, 
job 32.22.  and to give titles is a thing so dangerous, therefore I will forget all things which might hinder me in free speaking that which in my conscience I am verily persuaded is the truth, and will set before me only the glory of God, and the common good and benefit of his Church.  Nymph. 

The exceptions of some seeming learned.  Being then assured of your readiness, I will tell you what I have marked partly out of the speeches, partly out of the sermons of some that are reputed learned men: I am no scholar, and therefore you must not expect any precise order at my hands; yet to my seeming their exceptions are either against preaching itself, or against the manner of it, as by some it is performed.  Epaph. 
Your method is good enough: But do you know any professing the ministry, which do utterly 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 usual means which God useth to work by in the hearts of the hearers: and again, that preaching doth profit more than reading. And yet for all that, in their ordinary discourse they make known their opinion thus, that the word of God is as effectual when it is read, as when it is preached, and that reading is preaching.  Epaph. 
Certainly I cannot but marvel, that men of learning and professed Divines, should undertake the maintenance of such an opinion, yea though it were but for their credit's sake: for put this case, that in the vacancy of an Ecclesiastical preferment, there were joint suitors for it, a man of note & quality, that hath spent many years in study, and run through the whole circle of sciences, and is graced also with degrees of schools, the testimony of his desert: and another, an ordinary fellow, that hath had but reasonable breeding, and no seasoning but in a country school, and therefore is able to do little perhaps save only read fair, and go by his Rubric: think you that your University scholar would not think himself greatly wronged, and grow into a marvelous discontentment if that other should be preferred before him? yes doubtless: he would renew that old complaint of Salomon's, and say, Folly is set in great excellency, 
Eccles. ●0. 6.7.  I have seen servants on horses, and Princes walking as servants on the ground. He would say, it were enough for such a one as he, if he were appointed to some lower office in the church, 
1. Sam. 2.36.  where he might ca●e a morsel of bread: and that if he were so well provided for, as was Michah his Levite, 
judg. 17.10.  with ten shekels of silver by the year, and a suit of apparel, and his meat and drink, surely than he were as well preferred as he deserveth. Like to these, would be the privy thoughts of a well deserving scholar, being disappointed of his hoped preferment, by so unworthy a competitor. And for mine own part, I think him to have very just cause so to complain. But yet this being held for a truth, that reading is as effectual as preaching, and that an ordinary man may do as much good, save as many souls, draw as great a multitude to heaven with his distinct reading, as the other with all his university learning and long laboured for Divinity, surely then the scholar hath no reason to think himself wronged in missing his preferment: for why should there be a disparity in reward, where there is no great precedence in respect of the possibility to do good in God's Church? So that I say, me thinks if it were for no other cause, yet men of learning and Preachers by profession, should never go about to equal bare and naked reading unto preaching.  Nymph. 
This may perhaps be some reason in policy; but I hope you have some better proof than this for the matter: otherwise I know what the world will say, (even that which it spareth not to speak already) that you Preachers are so earnest in the extolling of preaching, only for your own private credits sake, that you may be the better esteemed.  Epaph. 
God be thanked, variety of sufficient proofs is not wanting in this cause; but yet this I thought good to observe, as it were by the way, to the end that men (who it may be have a good opinion of their own well deserving) may see what an inconvenience is like to follow by the defence of such an opinion.  Nymph. 
I am very desirous to hear what may be said in this case touching the comparison that is made betwixt reading and preaching, and therefore I do even long till you come unto it.  Epaph. 
Well then (to cut off all preambles and unnecessary circumstances) for this point touching the efficacy of preaching above reading, I will stand upon two reasons chiefly: the one is experience, the other is God's ordinance, who hath appointed the ability to preach, as a matter of necessity in every one that is called to the ministry.  
Experience is sometimes called the mistress of fools, but by it in this point wise men may learn a good lesson: first of all, if there be a view taken of all the places & parishes where there hath been only reading, and of those which have been furnished with a settled preaching Minister, 
2. Tim. 2.15  whose care hath been to divide the word of truth aright: the different estate of the places will soon make known the worth of preaching above reading: for look into those who have ever rested themselves satisfied with a reading Minister, neither seeking nor caring for better means of instruction, and you shall find generally woeful ignorance, lamentable blindness in the matters of God, men altogether children in understanding, 
1. Cor. 14.20.  popish, superstitious, heathenish, in one word, to speak with the Apostle, 
Ephes. 4.17.18.  Walking in the vanity of their mind, having their cogitation darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. This is the general condition of such places. But look again to those, 
Gal. 6.6.  who have been taught in the word, & have made conscience to profit by the good means wherewith God hath blessed them, there shall you see the seal of the ministery, 
1. Cor. 9 ●  even the conversion of souls, comfortable knowledge & conscionable carriage, the Lords Saboth sanctified, his word accounted precious, the sacraments reverently used, private families trained up in instruction and information of the Lord, 
Ephes. 6.4. Palem 2.  & even a very church in every house. I know indeed that there are many good people dwelling in parishes wanting preaching, and many ignorant and ungodly ones in places well furnished with teaching, but yet let these circumstances noted by me be remembered, of resting well enough satisfied with bare reading, and of rejoicing in the benefit of an able preacher, & then it will be found true which I have said, and be a sufficient testimony of the power of preaching above reading. Secondly, whereas the scripture is a witness of the bad opinion which the world will have of the ministry of the word, assuring them that are called to that office, that the faithful discharge of their duty shall be rewarded with affliction, 
2. Tim. 2.3. john 16.33. john 15.19. Mat. 5.11.  with hatred, with all manner of evil sayings; let any man examine his own observation, and see in which of the two, the Reader or the Preacher, this is best verified. It is an old saying, that by the market folks you shall understand how the market goeth. Take me therefore a common man whom you meet by chance & question with him touching the place where he dwelleth, & about his minister; if he be but a Reader, you shall have him say strait, Truly we have a good honest quiet man, mary indeed he cannot preach, but he liveth peaceably, & meddleth with no man, & is very well beloved amongst us; for why, he is a fellow like man, &c: but put case the minister be a painful preacher, one that seeketh to draw the people from their godless and superstitious courses, to the knowledge of God, than you shall hear him in another tune; he will say than, there we have a man, some say he is learned, but sure I am he hath troubled us all, a good many of us wish he had never come amongst us, we were all quiet before, but now all is out of frame, there is such reproving & finding of fault, & bringing up of new fashions & orders, that we know not what to do, some of the best of our parish will do what they can to remove him: these & the like are the thoughts and speeches of no small many, and the same no fools in the eyes of the world, who do indeed justify preaching by condemning it, & show it to be the power of God by resisting it. Thirdly, for one other specialty drawn from experience: I will appeal unto men's consciences, whether they be such as fear God or otherwise. They which fear God, 
Isay 66.2. Psalm 25.14.  & tremble at his words, & do in humility desire to know the secret of the Lord, cannot but acknowledge, that they do much more increase both in the knowledge of the truth, 
Tit. 1. ●.  which is according to godliness, 
2. Tim 3.5.  & in the power of godliness, do find their judgements better strengthened, their faith more confirmed, their consciences more wrought upon, & their affections more quickened by the word when it is effectually preached & applied, then when it is but only read unto them. And no marvel, for indeed it cannot be, that a brief clause of holy scripture, wherein in a short tenor of words (such is the riches of the sacred text) many particulars are comprised, being only read, should profit so much, as if by preaching it were expounded, and according to occasions applied unto God's people. 
Cic. de Oras. lib. 1  If a man (saith the heathen Orator) come into a wardrobe, where many rich garments are folded up together in a narrow room, it cannot so satisfy him, as if the same might severally be laid forth to his view, time being granted to take notice of every particular; because being lapped up, he cannot see the whole beauty, and being together, he is not able to observe every specialty: even so it fareth with the scriptures: if a man hear them read, it cannot but draw him to admire the majesty and riches of them, and it will cast some glimmering light upon the understanding: but when he heareth them laid open by preaching, it will much more astonish him, it will even ravish him as it were, casting a clearer light upon his judgement, & working more mightily upon his affections. This truth, all which truly fear God are able to justify out of their own experience. Now for others, I know they also must yield to this, that they find the word being urged and pressed by preaching, to be far more powerful, more piercing, more majestical, more awaking the conscience, 
Heb 4. 1●.  more entering through even unto the dividing asunder of the soul & the spirit, more discerning the thoughts and the intents of the heart: and this is my first reason fetched from experience, against which there can be no disputing: for it is in vain to go about to persuade a man that the thing is not so, with he by observation hath still found to be so.  Nymph. 
I have well marked your speech, & duly considered the course of your argument: and as I am well strengthened by it in that good opinion which I have always had of preaching, so I am glad of one thing which I observed in your discourse, namely that you seem not altogether to condemn 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 gross an error, as to condemn a course of that antiquity: 
Acts 15.21. Acts 13.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Moses was read in the synagogue every Sabbath day; & there was the lecture of the Law & Prophets. 
Luke 4.16.  And our Saviour Christ coming into the synagogue on the Saboth day, stood up to read. 
B●cer upon Ephes. ca 4  And for mine own part, I agree to the opinion of a learned man of our later times, that reading of the holy scriptures in the congregation is good, to that end, that the phrase & manner of speaking of the scripture, & the scripture itself might be more known & more familiar to the people: and I confess also with him, that by that means the judgement of the people is confirmed in all points of religion, so that thereby they are made able to judge of the interpretation of the scriptures, & of the doctrine taught them by their own teachers or others: all this I willingly acknowledge. And howsoever men are disposed to interpret it, yet that which is spoken in the praise of preaching, tendeth rather to the countenancing then to the disgrace of reading: for he who observeth it shall find, that none in private examine the scripture more carefully, none in public hear it read more respectively, than those whom preaching hath taught to see the excellency of God's word, & the worth of the scripture.  Nymphas. 
You have done very well to make known your judgement touching the reading of the scripture; for the conceit that you think basely of the word read, is a great prejudice to you in many places, and in many men's opinions. If it please you, come now I pray you to your second reason.  Epap. 
The second reason which I have for the maintaining the efficacy of preaching above reading, is grounded upon the ability to preach, which the Lord requireth in every Minister. For this being taken for granted, that the Lord would both in the riches of his love, and the depth of his wisdom set down that course which should be most for the behoof of his Church: it must needs follow that if he have not thought it sufficient for a Minister to be able to read, but to perform some further duty of instructing, then surely there is something more in preaching then in reading, and more profit like to folllow by opening the text, then by bare propounding it.  Nymph. 
Your reason is good, if you be able to prove it; for it seemeth to some a hard doctrine, to say that God requireth every Minister in the Church to be able to preach, and therefore I wish you may be able to make it good.  Epaph. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. ep. 80  How hard soever and incredible it may seem to some, yet I doubt not but to prove it, especially if we will be content to stand to the judgement of the scripture, 
2. Pet. 1.19.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epip. Hae. 76 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Spirit● sancto. cap. 1.  and to that sure word, as S. Peter calleth it; endeavouring by a reverent kind of examination, to search out the secret and hidden meaning of God's spirit. And first of all, I will place in the front as it were of this proof, that worthy place in the tenth chapter of the Epistle to the Romans, How shall they believe in him of whom they have not heard, and how shall they hear without a Preacher, and how shall they preach except they be sent? The sum of the place is this: that the hearing of a Preacher which is sent, is the ordinary means ordained of God to beget faith. From thence ariseth another point: that he whose ministry must be the means and instrument to beget faith, must be a man sent; for How can they preach except they be sent? only that man is a preacher, which is sent. Now if we shall examine what it is to be sent, it will appear to be true, that a sufficient minister to call God's people, must be a man of better quality than 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 jeremy) sanctified, 
jeremy 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1.1.  or (as Paul sayeth of himself) put apart to that service. Were it not now a presumptuous and overbold imputation of a certain dissolute carelessness unto the wisest and most provident God, to say or think that he would put any man in his service, 
1. Tim. 1.12. Ephes. 4.12.  for the work of the ministry, unless the same were so gifted and qualified, as is meet for the discharge of so weighty a business? 
Prover. 26.6.  Solomon saith, that He that sendeth a message by the hand of a fool (that is, of a man unable to deliver the tenor of his message, and to open it to him to whom it is sent) is as he that cutteh off the feet. It is as if he should bid a man go, and yet chop off his feet wherewith he should travel. A Prince purposing an embassage to another Prince, thinketh it not enough that the man whom he will employ in that service, be able to carry his errand written in a paper, and faithfully to deliver it according to directions (for that every ordinary Currer and common Post may do) but he maketh choice of one that hath had the best breeding, a man of good understanding, of good discourse, of good behaviour, and of no less discretion, who is in these respects able to debate and manage those great affairs, as may be most for the behoof and honourable advantage of him that sendeth him. Shall we think God to be less careful for the business of his church, then earthly Princes be for their State causes? Shall a man of the best quality be sought out for the carrying of a message from one man to another? and shall one of the meanest sufficiency have the ministry of reconciliation betwixt God and man given unto him? 
2. Cor 5.18.  God forbid. Let all these things than be put together: First, that he whose ministry shall be the means to breed faith, is a man sent, which the text avoucheth. Secondly, that to be sent, is to be gifted in that measure, as is agreeing to the weight of so great a calling, which common sense will not suffer us to deny. Thirdly, that to be able only to read the scripture, is a common gift, and a faculty of no great note, which every man well 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 up and strengthening this truth, that the man not graced with any more than the power to read, is not the Minister appointed by God for the working of faith in the hearts of his people. Again, to press this place yet further, this is the constant doctrine of the scripture, that no Minister can have comfort in the day of the Lord, but only he who is able to say with jeremy, 
jeremy. 17.16.  I have not thrust myself in for a Pastor. For woe shall be unto those of whom the Lord shall say, 
jeremy 23.21.  I have not sent these Prophets, yet they ran. So that it standeth every man upon, who desireth that worthy work, 
1. Timothy. 3.1.  the office of an overseer in God's Church, to be well assured of his calling, least in the day of survey it be said unto him as was said unto the guest without the wedding garment, Friend how camest thou hither? 
Matthew 22.12  Or as to the wicked in the Psalm, 
Psalm 50.16.  What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Now, by what means can a man know himself to be sent and called of God to the service of his church? there is no revelation to be looked for, neither is it to be expected that God should call by some immediate voice, as he did that Prophets, or as he did Paul: 
Acts 9  & yet there is a means and course as certain herein, as if the Lord should say directly by a voice sounding in our ears, Go, behold have not I sent thee? It is in this matter, as it is in that of election. A man that is careful (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 unsearchable counsels of God, neither yet wait for some special intelligence from heaven, but he must enter into his own heart, and rise up by degrees from the fruits of sanctification to his being justified, from justification to his effectual calling, from thence to election, and from all these conclude eternal glorification in God's kingdom: this is a sure course, to be led by the streams up to the well head. Not much unlike is the course in judging of a man's calling to the ministry. I may in some sort apply the speech of Paul in another case to this purpose: 
Rom. 10.6.  Say not thou that affectest the ministry, who shall ascend up into heaven, to assure me what is God's purpose touching me: for there is another way, The testimony of thy being sent (if thou art sent) is near thee, even in thy mouth, and in thy heart. Inquiry must be made by a man in this behalf, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 himself believe that God hath sent him, and called him to the ministry, because he is able to read distinctly the text of holy scripture? Can this one faculty be a sufficient testimony to a man's own soul, that he is one of the appointed labourers for God's harvest? 
Mat 9.33.  Shall a man adventure to undertake the cure and care of souls upon so slender preparation? Surely (for as much as I can conceive) the doctrine of the Scripture, describing the office of a Minister, is against it. This use I have made of this place: the sum is this: the ordinary means to beget faith, is the hearing of a Preacher sent, that is, so furnished with gifts suitable to his calling, that both in respect of the tenor of his message, and his ability, 
●ol. 1 27.  to manifest the riches of the glorious mystery of Christ, 
Rom. 10.15.  his very feet may deserve to be called Beautiful: but neither is bare reading to be numbered among those gifts which might argue a man to be sent, neither is it safe for any man to adventure upon no better sufficiency. Therefore there is more required in him who must be heard for the breeding of faith, than the naked faculty of delivering to the people out of a book the letter of the Scripture.  Nymph. 
But by your leave sir, that which you speak touching sending, I fear me how it will be well taken: for hath not the Church the power of sending and calling to the Ministry? If then a man able only to read the scripture, be by the Church appointed to that office, is not that a sufficient warrant to him in this case?  Epaph. 
The calling by the Church, I acknowledge to be so necessary, that without it (a settled form of Church government being established) no man is to be reputed a lawful Minister, though he be otherwise of never so great sufficiency. God I know calleth men extraordinarily sometimes, as namely, in the first founding & planting of the Church: so were the Apostles and Evangelists called: and when the Church of God is defaced, & an universal Apostasy spread over it; so it is thought they were called who restored the sincerity of religion, after the long night of Popery. But this extraordinary kind of calling never 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 only to approve, 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 suddenly upon no man, but to prove first, and to use a very precise examination before they separate any man to the office of a minister. The Church's duty is to search out what men the Lord hath chosen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 1.25.  to take a part in the ministration. I know there may be an error committed herein, and men in their choices and elections may be deceived. It fareth many times with the governors of the Church, as it did with joab in the camp. When Absolom was slain, 
2. Sam. 18.  & the army of those which joined with him in the conspiracy was overthrown, joab was purposed by a messenger to inform David of the success of the battle: hereupon one Ahimaaz offered himself to be the carrier of tidings: joab put him back, taking another, one Cushi to be the fitter for that service. Ahimaaz notwithstanding continued to importune joab, What (I pray thee) if I run also after Cushi? And again, Yet what if I run? and never left until he had obtained licence to run also. Having gotten this leave to run, he ran by the way of the plain and over-went Cushi, and came first to David, and made wise, as if he could have told great tidings. But when the King came to particulars, than he was silent, I saw a great tumult, but I knew not what. The case so standeth many times in the church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 13.7.  The spiritual joabs, the leaders of God's people, intent perhaps to send none but Cushies, men of whose faithfulness and sufficiency they have good experience: but yet happily some Ahimaaz or other, some that might well stay to bear tidings another time, steppeth in and putteth forward himself, and by importunity purchaseth that which otherwise desert could not obtain, and so runneth by the way of the plain (that common and too much trodden path of Simony) and overgoeth the worthier; and being first come into the face of God's Church, seemeth to be able to bring out of his treasure, 
Matthew 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, 
Matthew 22.12.  even speechless, so that he must be fain to stand aside till Cushi cometh to resolve you. Thus I say an error may happen, and an oversight may be committed even by the best Overseers. But when this negligence becometh a custom, 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 manner who will may consecrate himself, than a man may well cry with David, It is time for thee Lord to work: Arise, 
Psal. 119.126. Psalm. 10.12.  O God, and lift up thine hand. And how fearful a thing it is, for those which willingly suffer it, may appear by an example not much unlike. 
1. Sam. 16.  God sent Samuel to anoint one of Ishai his sons, to be King over Israel: Samuel seeing Eliab, because of his countenance & the height of his stature, said, Surely the Lords anointed is before him. The like conceit had he of the rest of his brethren: but yet he received still a secret information, The Lord hath chosen none of these. Put case that Samuel notwithstanding this direction given him, had took the horn of oil and anointed some other beside David, had it not been great contempt to have proceeded contrary to command? So in this case, they to whom the office and function of laying on of hands belongeth in God's Church, when the Lord shall say expressly in his word, I have not chosen this man, he is not gifted for this weighty business: if they for all that shall give the outward allowance of a Minister to him, whom in their certain knowledge God hath not graced with gifts sufficient for the calling of a Minister, what punishment in all likelihood this rashness is liable unto, I leave it to every man's conscience that feareth God to examine. And I pray God give them whom it concerneth hearts to consider it.  Nymph. 
I join with you in your good desire: and yet perhaps men of place may plead a kind of necessity, to admit men of no better sufficiency, there being not that store of learned men and Preachers, to furnish every several congregation.  Epaph. 
What is to be borne withal in cases of inevitable 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 never any trial taken, whether the number of learned men were proportionable to the tale of several parishes: Secondly the Universities are like to the market place, in which stand many of good quality, 
Matthew 20 6, 7  of whom if you demand Why stand ye here? they will answer, Because no man hath hired us. And the several colleges, be (as it is said of the teeth of the spouse) like a flock of sheep in good order, 
Canticles 4.2.  which go up from the washing, which every one being out twins, and none is barren among them. 
Ephes. 4.8.  Thirdly, the scripture telleth us, that Christ ascended up on high to give gifts unto men: why then should we think his hand so shortened, as that it should be deemed unpossible 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 beside, then there is no cause to plead any such necessity. And therefore I account that as a colour rather than any argument.  Nymph. 
I fear me sir, I have too much interrupted you: I pray you therefore proceed in your proof of this point, that there is a necessity laid upon every Minister that shall undertake the cure of souls, to be able to do more then barely to read the holy scriptures unto the people.  Epaph. 
The next reason which I have to strengthen this principle, is grounded upon this, because I find by the scripture that it is a matter of very great difficulty 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 have skill to improve them that say against it. Whereto agreeth that saying of Augustine, 
Ve●tat● propugnator & ●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 error. For which cause the spiritual builders in God's building, which is his Church, are not unfitly compared to those who builded the temple in Nehemias his time, 
N●hem. 4.17.  who did the work 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 spiritual work as Tobias the Ammonite said in scorn of the re-edified City and Temple by the jews, 
Nehem. 4. ●  Although they build, yet if a Fox go up he shall even break down their stony wall. So, I say, it shall be a blemish to a teacher in God's Church, if he shall build so weakly that those foxes, 
Canticles 2 15.  those little foxes (of whom the spouse complaineth) shall be able by & by to break down 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 perform it. 
Isay 50.4.  The Prophet I say saith, that the Lord had given him a tongue of the learned, for the one piece of service, that he might know to minister a word in time to him that is weary: and yet this is but one branch of a Ministers office. If we shall add to it other particulars, such as are wisdom in admonishing, courage in reproving, soundness in opening the treasure of the holy text, discretion in applying according to times & persons, with the like, which are required of every Minister in his place: then we cannot but yield, that he had need to be able to do something more than read, 
1. Timoth 3.15.  who shall seek to behave himself in the house of God as he ought to do. Now for that other part, 
Titus. 1.10.11.  which standeth in stopping the mouths of vain talkers and deceivers of men's minds, which oppose themselves against God's truth: it is (as Augustine well saith) a matter requiring more painful and plentiful learning, 
Operosioris, vberior●que doctrina. Aug. in Euch. ad Laur.  as shall appear 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 clear case, that whereas every former age hath brought forth some one or more, to the disturbance of the peace of God's Church, and to the exercising of the best learned that each time could afford, all these are flown together into this last age as into a common sewer. So that there is not any error which the former times knew, and withal condemned to the pit of hell, but this our age hath raked it up again, and set (as it were) a new gloss upon it, and made it by addition much more dangerous. Besides, we have Popery, which is a farthel 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 known that though they have among them, as it was said of old, many wooden priests, 
Lignes Sacerdotes. Boniface.  all whose learning hangeth at their girdle in their Portuis, yet they which in these our times have put forth themselves to support the drooping and decaying kingdom of Antichrist, are no punies, but many of them men of excellent wits, deep learning, and unwearied industry: by their writings, and books, and disputations, making good the saying of our Saviour Christ, 
Luke 16.8.  The children of this world are in their generation wiser than the children of light. Now then to discover the force of my intended reason, I draw it to these heads: first, I know that whosoever should undertake out of the scripture to describe the office of a Pastor, he cannot without a palpable betraying of the truth leave out these two things which I have named, the ability to teach the obedient children of the Church, and the skill to oppose himself against the enemies of the Church. Secondly, this I know also, that he that shall either by discourse examine, or by personal eperience try the difficulty of well performing these duties, will say with S. Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. 2.16. On● est vel ipsis Angel● formicandum Ber●.  Who is sufficient for these things? and acknowledge with Bernard, that the ministry is a burden, which the Angels themselves may well tremble at. Thirdly, I am as clear 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 scholar the most easy. So that, seeing to hold opinion, that an only reading Minister is a sufficient Minister, maketh that calling of all other the most easy, which in it own nature, as it is described to us in the scripture, is most laborious, requiring so studious preparation to it, and so great intention & diligence in the performance of it, I must needs settle myself upon this point, & persuade others also to it, that there is more required in a minister of the new Testament, then to read the scripture, though I still hold that a part of his duty, and (as I have said before) a matter very behoveful for the spiritual benefit of God's Church.  Nymp. 
I could easily agree to that which you have said, only 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 administered by such; how can they be true sacraments if such be no true Ministers?  Epaph. 

Colum. just. lib. 4 ca 15 sect. 16.  For answer to that doubt, first this is a true and a received rule, that a sacrament is not to be esteemed by the hand of him which administereth it: neither doth the dignity of the deliverer, add worth to the sacrament, nor the indignity lessen the true nature of it. Secondly, he which hath an outward calling by the Church, though happily he be unworthy and unmeet for the place whereto he is called, yet he is to be reputed as more than a private man: and therefore because by the appointment of the Church he standeth in the room of a right and lawful Minister, if there be no fault in the substance of the action of administering, the sacraments are true sacraments, though the party executing that office be not altogether so allowable. The Scribes and pharisees, who were the Doctors of the jews, many of them were of other Tribes then of the tribe of Levi, and crept in by corruption and bribery into those places, and were of unsound judgement in many things, as many easily be gathered by the story of the Gospel; yet our Saviour willed his Disciples to hear them, because they sat in Moses chair. 
Matthew 23.2.3  Their entrance was nought, yet their ministry was to be esteemed, so long as they failed not in the substance thereof. And this (I think) may resolve you for that matter.  Nymphas. 
I will rest satisfied with this answer, till I shall find either by mine own private meditation, or by conference with others (better skilled in these points than I) what further to reply. I desire to hear you yet further in this matter, touching the necessity of preaching in a Minister.  Epaph. 
I am very willing to proceed, only I would have you to remember what I said at my first entrance into this matter, namely, that I would stand only upon proofs of Scripture. S. Augustine saith, 
Epist. 263.  that that was the ancient order of disputing, to have the books of holy scripture by, and to stand to the trial thereof. And therefore it was an excellent & memorable course of Constantine the Emperor, 
Theodor. 〈◊〉. 1. c. 5  who commanded the Fathers met together in the Council of Nice, to refer that great controversy then in hand, touching the Godhead of Christ, to the decision of the Scripture. And it is Gods own voice that we should to the law, 
Isay 8.20.  and to the testimony. Wherefore wishing you to look for no proofs from me, but such as are fetched out of the scripture, I set this down as my third reason, that whereas the Lord made very good provision 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 provided for by such allowance, but only such as were able to instruct the people by opening and expounding the law. The office of the Levites in the old law, 
Deuter 33 ●0.  stood upon two things, one was to put incense before the Lords face, and the burnt offering upon his altar; therein they were the people's mouth unto God: the other was to teach jaakob God's judgement, and Israel his law: in that they were God's mouth unto 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 preserve knowledge, 
Mal. 2.7  and they should seek the law at his mouth: for (saith the text) he is the messenger of the Lord of hosts: that is, one appointed to be the opener and declarer of the will of God among the people. And lest any man should think, that the law which the people were to seek at the priests mouth, was nothing but the bare letter and written text of the law, we may remember first, that the people had the free use of the law in their private houses, 
Deuteron. 6.7.  so that they had no such need to seek that at the Priest's hands. Secondly, that it was the use of the Levites when they did read in the book of the law, to give the sense also, and to cause the people to understand the reading. 
Nehemiah 8.8.  And hence it was, that when our Saviour Christ stood up to read on the Sabbaoth day, 
Luke 4 16. etc.  (according to his office, 
Su●das in dictione. I●.  as some think that he was chosen one of the odinary two and twenty Priests of the Temple) when he had closed the book, the eyes of all that were in the synagogue were fastened on him; because it was the order that presently upon the reading of the law, followed the exposition of the law. Thence also was it that Paul & Barnabas being at Antioch upon a Sabbaoth day, After the Lecture of the Law and the Prophets, the rulers of the synagogue sent unto them, to entreat them, 
Acts 13.15.  that if they had any word of exhortation, they would be pleased to deliver it. This their request arose upon the custom of joining still the opening and interpreting of the law with the public reading thereof; whereto agreeth that saying of james that Moses was of old time in every city, 
Acts 15.21.  both read and preached every Saboth day. Thirdly, this may be noted also, that whereas the Lord threatened to refuse them, 
Hos. 4.6  that they should be no priests to him, who had refused knowledge: by that refusing of knowledge is to be understood both their ignorance in the doctrine of the law, and their negligence to inform the people in it: otherwise to think that there was nothing reproved in them more, than an unability to read the law, were a very gross conceit. And thus much to prove 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 Gospel, S. Paul thus declareth the continuance of the equity of that ancient law, that like as of old, They which did minister about the holy things, did eat of the things of the Temple, and they which did wait 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 live of the Gospel: none have any right to live of the Gospel, that is, of the exhibition and salary of the Church, but those which preach the Gospel. If you demand of me what it is to preach the Gospel, Paul shall resolve 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 read the word, I refer it to any man's judgement. Chrysostome saith, 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 Paul applieth to the purpose, requireth so much, Thou shall not muzzle the mouth of the ox that treadeth out the corn. The ox that is allowed to eat of the corn, is not he only which treadeth upon the corn, but which treadeth it out, that worketh it out of the husks, that it may be fit for man's use. So he is to eat of the maintenance of the church who is able to set the word of God (the spiritual food) before the people, not only in the ear (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. add Galaias': non in verbu sed in sensu, non in superficie sed in Medu●a.  Let us not think (saith he) that the Gospel 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 air, but in the power of the things meant. 
Tertull aduersu● Pra●. ad sensum rei non ad s●um vocabuli.  I would have thee (saith Tertullian) exercise thyself 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 said to teach the law, 
Deut. 17.10.11.  which show the sentence or substance & matter of the law. So then, he is a Teacher allowed to live upon the common charge, which treadeth out (as I may so speak, alluding to the similitude of the ox) the sense of the scripture out of the letter of the scripture; and stayeth not (as Hierome speaketh in the fore-remembered place) in the leaves of words, 
In ser●mum Folijs. Adra●em ra●.  but searcheth to the root of the understanding thereof. 
Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  You may (if you will) add 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 will have a share in the temporal goods of the people, must let them receive spiritual good from him. He who looketh to eat of the milk of the flock, 
Augusti● in ●. de Paster●.  (that is as it is expounded by Augustine, of that which is given by the people for the sustenance of their overseers) must in equity not be wanting to afford them that which may be for the building up of their souls in Christ jesus: 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 painfulness, the fat and the wool of the flock, than the feeding of the sheep, this doctrine would never be gainsaid; we should not then have that just 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 abroad as sheep having no shepherd: neither to complain with Augustine, that there are many who rejoice in the name of Pastors, but care not to fulfil the office of Pastors. Thus have you my third reason, which though it hath been stretched out by something a large discourse, yet it may be reduced to this brief: the word of God providing a maintenance of honour for the Ministers of his church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 5.17.  hath not given allowance to any to live by it, but only to men able to instruct, by opening the scripture, therefore there is more required in a Minister then to be able to read the scripture.  Nymph. 
You have so well and thoroughly satisfied me for this matter by these your three reasons, that I will not urge you further; only I will pray you to teach me how to answer some exceptions and pretenced reasons, some against the necessity of preaching, some for the sufficiency of reading.  Epaph. 
I am willing to follow you, seeing I entered into this matter for your sake: and if hereafter any doubt shall arise in your mind upon further scanning, touching these things which have been said, I hope God will afford us opportunity further to debate them. If you will therefore let me hear what you have 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 well 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 Roman said sometime) though it be often too much withstood, yet it can never be clean extinguished.  Nymph. 
It is said by some, that this opinion touching the necessity of expounding and opening the scripture by preaching, doth derogate from the dignity of the scripture, and doth seem to favour the doctrine of Popery, touching the obscurity and darkness of the holy writ, as though there were such necessity of a Teacher to come to the understanding of it.  Epaph. 
The answer to this is easy. 

Psalm. 119.105. Psal. 19.8.  
Paul ascribeth to the word both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightening: 2. Cor. 4.6. Aug de Doctr. Chr. lib. 2. cap. 9 In iis quae apec posita s●s.   Touching the Scriptures, God forbid but we should acknowledge that they are both in their own nature light, and such also, which by the beams thereof do give light unto the eyes. And it is true which S. Austin saith, that all matters necessary to faith and manners, are to be found in those things which are set down plainly in the Scripture: and therefore, we do both exhort to the reading of the scriptures privately, and commend the public rehearsing of them in the congregation. Yet this is no whit contrary to the opinion touching the necessity of preaching. And so much shall evidently appear, if we marshal our hearers into three companies. The first sort are grossly ignorant, and extremely negligent in the matters of God. The second are of some better both care to look into the scriptures, and capacity to conceive them. The third are as well able to sound out the truth by the private study of the scripture, as those who be professed Divines. There is no hearer (I mean among our people professing the present Religion) but he belongeth to one of these three ranks. Now for the former of these, preaching cannot but be most necessary: for as in their negligence of themselves they will never seek for knowledge, but it must even in a kind of violence be put upon them, so in their ignorance the plain text read will profit them nothing, unless with it be joined the skilful industry of some painful 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 himself to the shallow capacity 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 through often sharpening of the necessary points of Religion, may make something to enter. Secondly for the next sort, 
john 5. 3●.  which according to Christ's commandment 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 spiritual hunger to be satisfied by many plain 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 understand, 
Acts 8.31.  except I had a guide? It is God's wisdom, 
Pascit manisostu, exercit occul●is. August. Tract. 45 a● Io●  as well to exercise us with hard places, as to feed us with those which are perspicuous, both to teach us to pray with David, 
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. ut alij essent Doctores, alij Disc●pu●.  and withal to establish the necessity of the public ministry, and to teach us humility, when we must be fain to depend upon the instruction of others. As for the third kind, who perhaps are able because of education in good letters, to search out the mystery of the text by their own private industry, as well as the most sufficient Preacher, yet as I doubt not but the same shall even better their judgements by the meanest sermon (if that be a fit term to be given to a sermon, in which Gods truth is sound delivered) so I am sure they shall find hearing to be very behoveful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysom. 3. 〈◊〉 2. Thes.  if it be for no other thing, yet (as a learned father well observeth it) for their own sluggishness, that so they may be quickened up to good duties, we being all in nature so prove though we know much, 
2. Thessal. 3.13.  yet to be weary of well doing, 
2. Pet. 1.8.  and to be idle and unfruitful in the knowledge of our Lord jesus Christ. It is an excellent saying of the Apostle Paul writing to the Romans, and well fitting this purpose: 
Rom. 15.14.15.  I myself (saith he) am persuaded of you my brethren that ye are also full of goodness, and filled with all knowledge, and are able to admonish one another: what greater commendation could be? these men might seem not to need any further instruction: but mark what followeth, Nevertheless brethren, I have somewhat boldly after a sort written unto you, as one that putteth you in remembrance, through the grace that is given me of God. Though a man have attained to never so great perfection in knowledge, yet he standeth still in need of a Preacher, though it be but to be a remembrancer unto him. Theophilus was well instructed in the mystery of Christ, yet Luke's Gospel was needful for him, 
Luke 1.4.  that he might acknowledge the certainty of those things. Preaching is not superfluous, though a man were never so cunning. This brief view of the state of our several hearers, may serve to make this good, that to urge the necessity of preaching as the means to beget faith, is no derogation to that doctrine which we hold, touching the brightness and plainness of the scripture. 
2. Pet. 1.19.  The scripture is as a light shining in a dark place, but neither do all look into it, neither can all that hear it read publicly conceive it, unless they be prepared to it by some former familiar instructions, neither do all that peruse the book of God, so fully understand all that they need no teacher, neither yet can any man though of never so good parts, attain to that fullness, as that he shall not (at the least) stand in need of an admonisher. It is a good observation (in my judgement) of him, 
Wolph. in N cap. 8.  who saith that the word is indeed light, but the preaching Minister is as the candlestick, 
Mat. 5.15.  of which Christ speaketh, by which the word of God giveth light unto all that are in the house. And indeed this similitude may have the better approbation, 
Reue●●  if we note how by the candlestick which the Lord jesus threateneth to remove out of the church of Ephesus, is meant especially the ministry of the word. God doth all things by means (ordinarily). 
john 1.9. Luke 1.79.  Christ is the true light, which giveth light to them that sit in darkness, yet the faithful Ministers of several congregations are said to be stairs in his right hand, 
Revel. 1.16 10.  by which he giveth light unto his church. If this be true, I see not what inconvenience can follow upon it, if we say, 
Psalm 119.105  though the word be a lantern, yet it then giveth best, & clearest, & fullest light when it is lifted up as it were, and the brightness thereof caused to spread forth into every corner, by the skill and pains of a sufficient Minister.  Nymp. 
Another exception used by some, whose endeavour is to equal (if not to prefer) bore reading unto preaching, is, that there is more certainty in the word read, then in that which you preach: that which is read, men are sure is God's word, but they have 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 the word read above the doctrine preached, is not true. There are in our congregations three sorts of people especially: first, ignorant persons: secondly, cavillers: and lastly, judicial and careful hearers. The ignorant are as uncertain touching that which we call the scripture, whether it be be the word of God, as they be touching our preaching: they have no assurance of it, but tradition and report, which is a poor certainty, & they have as good an opinion of the apocrypha books, as of the other which we call canonical. Besides that, it is buzzed into many of our common people's ears, by whispering Papists, & it is thereby become ordinary in many mouths here in the country that our Bible is no true Bible, and that our translation is justly to be doubted of. Secondly, those that are possessed with a humour of cavilling, may as well demand how they know the scripture to be scripture, & those things to be true which are written in it, as how they may be resolved that our preaching is the truth. Thirdly, your best hearers, which hear as Christ saith with a good and an honest heart, 
Luke. 8.15.  to them the certainty of the truth in the written text and in the sermon is both alike: for as they have a certain secret teaching by the spirit of God (which S. john calleth by the name of an ointment from him that is holy) whereby they are persuaded of the truth of the scripture, 
1. john 2.20.  and do account it the oracle of God, 
Rom. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Thes. 4.9 Loquitur and c● vn●sc●squ● nostrum. Ep. 3.  (in respect whereof they are said to be taught by God: and Austin saith, God speaketh to our hearts): so also they are enabled by the same spirit to judge of that doctrine which they hear by the scripture, and equally to embrace points confirmed by it, and those which are expressly and in so many words revealed in it. So then there is no more certainty of the text, then of the doctrine preached out of the text. Those which are ignorant, or dispose to cavil, 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 persuasion of God's spirit: of the doctrine, by trial taken of it by the text. 
Epist. 62. ad Theophi●. cap. 2.  I remember a saying of S. Hieromes; I know (saith he) that I otherwise esteem of the Apostles, then of other treatisers: the Apostles I know spoke always the truth; the other as men in many things were deceived. The speech 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 yield consent unto them without refusal, 
2. Tim. 3.16.  because it is certain that they are all given by inspiration of God, 
2. Pet. 1 20.  so that there is nothing in them of any private 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. john 41.  Thus much willingly is acknowledged: but yet after this trial made, 
Acts 17 1●.  and by the daily searching of the scriptures, those things which in preaching are delivered are found to be so; then the doctrines though drawn out of the text by the art and wit of man, and otherwise amplified, enlarged, and urged by the helps of learning, are not to be called the opinions of a man, 
1. Pet 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perinde sunt ea qua ex scrip. colliguntur atque ea qua scribuntur. Nazian lib. 5. de Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.2.  but the words of God. It is a good rule of the learned, that those points which are collected out of the scripture, are of like authority with those which are directly written in it. When Paul being at Thessalonica went into the synagogue of the jews, and disputed with them by the scriptures, I hope no man will say, but that those things which he by argument & discourse drew out of the written word, were of equal authority with points expressly mentioned. Paul pleading before Agrippa, stood stiffly to the justifying of his doctrine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 26.22.  because he had said no other things but those which the Prophets & Moses did say should 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 counsel of God, 
Acts 20.27.  though it were in regard of the tenor and course of speech, differing from the express letter of the text. If it shall be said unto me, that there is a difference betwixt our sermons and Paul's, I willingly confess it; but yet I say, that even Paul's sermons were subject to the like trial that ours be, as appear by the practice of the Noblemen of Beraea. 
Acts 17.11.  And therefore as his preaching was not to be esteemed as the word of God, till trial, and being tried was equally to be reverenced as the written word itself: so neither are our sermons to be by and by credited upon our bare word, but to be thoroughly examined; but being once found to hold at the touchstone, than they are so to be reputed God's word, that it may be safely said, 
1. Thess 4. ●  He that despiseth them, despiseth not man but God. And indeed unless we shall give equal credit and respect to matters sound proved by scripture, and to points expressed in it, we shall hazard the truth of many, and the same no petty principles of Religion, which I know are substantially confirmed by the scripture, but yet are not word for word so to be found in the sacred text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as we maintain them. And this I think may be a sufficient answer to this objection. Tell me, I pray you, how you do conceive it?  Nymph. 
As far as I can conjecture, your answer is this: that when that course of due trial (which is meet) is taken, touching things taught by preaching, than the scripture being found to give allowance to them, there is as great assurance of the authority 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 indeed the sum of the answer: to which (if you will) you may add this, that by preaching men come to be better assured of the authority of the scripture: for, the better they understand it, the more comfort they find in it, and the more they feel 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.  even a perfect, pure and sweet doctrine, converting the soul, rejoicing the heart, 
2. Timoth 3.15. Non in legendo, sed in intelligend● Hieron. contra Luc.  and able to make a man wise unto salvation. It is truly said, that the Scripture standeth not in reading, but in understanding. What shall it avail men to carry a kind of conceit of some divine authority to be in the Scripture, so long as they are ignorant of the mystery of it, and without any apprehension or taste of the comfort which is intended in it? 
Rome 15.4.   Nymph. 
I am sorry that I am constrained to make you tarry 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 help as in these already handled: yet because I have this good opportunity, and do find you also so willing to instruct me, I will yet further acquaint you with one other allegation, which being answered, I shall (I think) be well provided, both to satisfy those of my acquaintance which shall perhaps seek help from me, and also to say something to those who with their quirks and shows of reasons, think to put down such plain men as I am when we come into their company. I named it to you before (though happily by length of communication it is slipped from you) and it is this, That even reading itself is preaching: and that they seek to prove by those reasons: first, they say, to preach is nothing but to publish the Gospel, and that is done by reading: secondly, in hearing the scriptures read, we hear the sermons of the Prophets, of Christ, and of his Apostles, which pass all other sermons which any man now can make. Thirdly, there is (they say) even 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 unto men's consciences. Thus, though in our common speech we account reading to be one thing, and preaching to be another, yet by these devices we are many times shrewdly puzzled, and know not suddenly what to answer.  Epap. 
These reasons, what show soever they may make at the first view, yet are they never able to prove that for which they are alleged, as shall (God willing) appear in the several examination of them. First, for that which is said, that preaching is nothing but a publishing of the Gospel, I yield unto it, if it be well and rightly understood: and when it is so understood as it ought to be, than it will appear that the reading of the bare context, cannot properly be termed preaching. I find in the new Testament four words especially to be used, when preaching so far forth as it is incident to the office of an ordinary Pastor in God's Church is mentioned. The first signifieth, 
1. Cor. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 2.10. Luke 5. ●0 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 4 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to deliver good tidings, because the Gospel is, as it was by the Angels to the shepherds, tidings of great joy to all God's people. The second & third words signify, to make manifest, to discover, to make known, to set forth to open view, and so to handle a matter, as the Prophet was commanded to deal with a vision which God had showed him, namely, 
Hab. 2.2.  to make it plain upon Tables, that he which runneth may read it. This shall appear to be true to any man, that shall take the pains to examine and duly to ponder those places of the new Testament, 
Rom. 9.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Co. 11 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in which these words are used in the Greek, which being applied 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 beg of God on his behalf, to wit, 
Ephe. 6.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To make known the secret of the Gospel, which (seeing it must be sought for as silver, 
Prou 2.4.  and searched for as for treasure) is not ordinarily to be looked for in the upper face as it were, but to be with pains and industry digged out of the very bowels and heart of the Scripture. The fourth word signifieth to publish, 
2 Tim 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and as an herald or a crier, to deliver 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 Cry aloud, 
Isa. 58.2.  and to Lift up his voice like a trumpet; and jeremiah was commanded to stand in the gate of the Lords house, 
jer. 7.2.  and to cry the word there. And hence also it is, that the wisdom 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 public proclamation: O men! o ye foolish! who so is simple let him come hither. 
Isa. 55.1. Mat. 11.28.  Ho, every one that thirsteth: come unto me all ye that are weary, etc. By this it may appear what it is to Preach, and in what sense Preaching may be tolerably defined to be a publishing of the Gospel: 
What preaching is.  namely, it is an open and comfortable discovery by word of mouth, making plain unto the people of God, the mystery of godliness, even the secret of the Gospel. Now, as no man duly considering the nature and use of the forenamed words, can deny Preaching (by a Minister lawfully called) to be even such a kind of publishing the Gospel, as is now set down: so neither can he with any face or colour affirm, 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 Gospel, and the very word of God; and withal, that reading is after a sort a publishing thereof, because thereby the letter of the Text is recited with a loud 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 appear, that Reading simply cannot be called a publishing of the Gospel, in that sense, as it is required of Ministers and Teachers to be spreaders abroad and proclaimers of God's truth. Add hereto, that that which is the principal thing looked for of a Preacher in the publishing of the word, the bare Reader in the act of Reading, neither can nor doth perform: and that is, 
2. Tim. 2.15.  the dividing the word of truth aright: and (to apply Christ's words in a case not much unlike) a giving to them of the household (which is the Church, 
Luk. 12.42.  1. Tim. 3.15.) their portion of meat in season. A Minister, is one to whom the dispensation (or stewardship) is committed in the family of God: and his office is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 9.17.  out of the storehouse of the Scripture, to share out to every one, that which he shall find by his caring to know the state of his flock, 
Pro. 27.23.  to be best fitting and agreeing to him. As for as example: Milk (that is, 
Heb. 5.12.13.  the first principles of the word of God) to those which are inexpert in the word of righteousness: 
Vers. 14.  Strong meat (that is, doctrine of greater depth) for them, who are able to bear it: 
1. Cor. 3.2. 2. Tim. 2.25. 1. Cor. 4.21. Tit. 1.12.13. Vers. 9 11.  Meekness of instructing for those which are contrary minded: a rod and sharp rebuke of slow bellies, that they may be found in the faith: Improving (or convincing) of gainsayer, that their mouths may be stopped: admonition for them that are unruly: 
1. Thes. 5.14.  comfort for the feeble minded: a discreet and respective framing of exhortation to several ages and degrees, 
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 younger as to sisters. After this sort, every man's portion must be allotted out unto him: and this ordering of that provision, which the Lord (as a careful householder) hath left for his spiritual family is committed unto the Minister. The Scripture I confess is profitable for these purposes, 
●. Tim. 3.16.17.  and able to make the man of God absolute and perfect unto all the good works of his calling, and it is no wholesome food, unless it be delivered out of that Garner: but yet, unless there be more performed, than is done by naked reading, to wit, a propounding to the household, the whole store, as it were in gross, it cannot be but whilst every one is left to be his own carver, the young ones will be starved, and the riotous and misgoverned surfeit themselves, with greedy and unbeseeming taking that unto them, which they are neither fit nor able to receive. And this, I think, may serve to show how little reason there is in this first Reason, why reading of the Scripture should deserve the honourable name of Preaching: when as both our common speech, 
Act. 46.15 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and which is more) the language of the holy Ghost, hath put an apparent difference betwixt them.  Nymph. 
Indeed I acknowledge that to be true out of my own experience: for though by private Reading the Scripture as also by hearing it read, I have received much comfort: (the memory of things taught thereby renewed, and the truth of them confirmed) yet I have often been quite set, often been altogether mistaken, and still afraid of my own judgement even in plainer places, until I have found the public exposition given by the Minister to jump and accord with my opinion. But what say you to the second reason: namely, that in the Scriptures read, we hear the worthy sermons of Christ, of the Prophets, and of his Apostles: and therefore Reading is Preaching?  Epaph. 
I say it is a very weak argument. That the sermons of Christ, the Prophets and Apostles were excellent sermons, and that the sum & abridgement of them is to be found in Scripture, no man goeth about to deny: yet this being granted, will never prove a Reader to be a Preacher. For he is not a Preacher, who reciteth publicly things of another man's inditing, but he which delivereth matters (though not invented) yet in respect of art and industry compiled and framed by himself. If it be said, that the sermons of Christ, etc. though they be not of his framing that readeth them, yet being read may turn to the profit 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 deny the public reading of them to be for the behoof of God's people, (I hope you have not forgotten what I told you as my judgement 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 conceive, neither (as I think) is any man able to set down. Besides, if the word Sermon, shall be precisely urged, that which was the sermon of Christ, or jeremiah, or Paul, when they lived, and the same uttered 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 the ancient Prophets or Apostles preacheth to us, when we hear the sum of their sermons read unto us, is but a borrowed kind of speech, usual amongst scholars. Such as that is, 
Heb. 11.24. Cap. 11.4.  that the blood of Abel speaketh; and that he being dead yet speaketh; 
Psal. 19.1.3.  or which is said of the heavens and firmament, that there is no speech nor language, where their voice is not heard; and the like, common in the Scripture. Again, let the nature and estate of those which are called the Sermons of the Prophets, of Christ, and his Apostles be a little considered. First in general this is to be known, that we have but the brief and sum, and as it were the heads of their sermons related in the Scripture: for if all that every one of these spoke publicly by way of teaching had been written, we might well say as S. john said, 
joh. 21.25.  touching the ●as and sayings of our Saviour Christ, the world could not contain the books: and therefore (if profit be desired) there must necessarily be some course taken, by which the things abridged, by the penmen of the holy Ghost in their writings, may be enlarged. Secondly, the sermons of Moses, are so interlaced with judicial ordinances and ceremonial rites, appertaining only to the policy of those times, that for the people's behoof, it is more than convenient, that they should enjoy the benefit of an able Minister, who may inform them herein, what things be moral, and what be temporary, what is the substance of every ceremonial shadow, and what the perpetual and unchangeable equity of every judicial constitution. Thirdly, touching the preachings of the Prophets; though they be full of comfort and abounding with sweet consolation, because the main scope and drift of them all, is to foreshow the renewing and restoring of the Church by Christ, and though they do also notably make known the just judgement of God against sin; yet they are so intermixed with mystical prophecies, with hidden parables, with historical narrations, and descriptions of countries, with borrowed speeches, and proprieties of that holy language in which they were delivered: that, howsoever sometimes a lamb (as the proverb is) may find a ford easily to be waded through, yet unless there be added the help and guidance of some learned Ezra, 
Neh. 8. job. 33.23.  some Messenger, or Interpreter, as Elihu fitly calleth him, and the same no ordinary man, 
Mat. 4.17.  but (as the text speaketh) one of a thousand, the people cannot possibly reap that good which God hath intended in the revealing of those things. Fourthly, for the sermons of our Saviour, as we have but the very short sum of many of them (according as I said before) so for those which are reported more largely by the Evangelists, 
Luk. 4.21.  I persuade myself there is no man, but (if he will speak the truth, out of his own conscience) he will confess, that he learneth more by them when by preaching they are explained, then when they are only read unto him. Fiftly, we have in the Bible very few copies of the Apostles sermons: those that be, are in the book 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 jesus the resurrection from the dead, they went to and fro preaching the word, preached Christ, preached the things that concern the kingdom of God, and many the like speeches: all which are like unto the little cloud, 
1. King. 18.44.  which the servant of Elias saw; which though at the first it was but like a man's hand, yet at last it covered the face of heaven: so these being clauses of very few words, yet minister just matter of many large discourses, & the same also very needful for the well understanding 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 romans, saith, that besides this labour of writing, 
Rom. 1.15.  he was ready also to preach the Gospel unto them: so that he did not account his writing to be preaching. The Epistles of the Apostles were the sums of that doctrine which they had taught by word of mouth, and according to the tenor whereof, their desire was, that the Ministers of the places to whom they wrote should proceed. I know they were read in the Churches, according as it was meet, 
Col. 16.  that a matter written to a whole congregation should be communicated to all in public: but what then? I doubt not, but the pastors in the several assemblies, did (as we now do) preach upon those Epistles, and open and apply them to their auditories: & so much may easily appear, as by other places, so especially by that speech to the Hebrews, by the author of the Epistle written to them: I beseech you also brethren, 
Heb. 13.22.  suffer the words of exhortation: for I have written unto you in few words: 
Calvin and junius.  which speech (as it is well observed by two learned interpreters of our later times) the Apostle purposely used, lest his writing should be an occasion to any, of lessening that due estimation, which the ordinary course of preaching did deserve. It is all one as if the Apostle had said: Brethren, notwithstanding all this which I have written unto you, yet I pray you continue your accustomed reverence to the labours of your own Ministers: ay, as the nature of an Epistle requireth, have written briefly, therefore you shall still need the assistance of your watchful and learned Overseers, who shall enlarge these points, which I have drawn as it were into a narrow room, and by powerful exhortations apply them either to your comfort of reproof, as their knowledge in your estate from time to time shall direct them. This is the meaning of that place, plainly proving the necessity of joining the pains of a preaching Minister, with the writings & Epistles of the Apostles of Christ jesus. And thus have you my answer to this second stout reason, why reading should be preaching, because forsooth, thereby is communicated to us the sum and substance of the worthy sermons which Christ, and the Prophets and Apostles have formerly delivered. The weakness of which reason, I hope this short discourse, hath made you to perceive.  Nymph. 
For these two alleged reasons, you have indifferently satisfied me. I do now expect, what you will say, touching the last reason, why reading should be preaching.  Epaph. 
The third reason (as I remember) was, that reading may therefore truly be called preaching, because in our Church the reading of the Scripture is so ordered, that first, there is a portion of the old Testament read, next of the new, and thirdly some parcel of the Epistles: which they will have to be called preaching, because as the new Testament is an exposition of the old, so the Epistles are the applying of both unto God's people. This I think, is the third reason, that you told me of.  Nymph. 
You have hit it right, if you can answer it as fully, as you have rehearsed it truly, than it shall never 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 the whole new Testament, with the whole old Testament, that the latter is an exposition of the former, because it maketh known unto us, that all the ancient promises, 
2. Cor. 1.20. Heb. 13.8. Ve●us Testamentum in novo revelatum, no●um in vetere velatum. Aug. in Psal. 105.  touching the Messias, are yea and Amen in Christ jesus: so that the substance both of old and new is this, jesus Christ yesterday, and to day, the same also is for ever. And hereupon is that saying of Augustine: The old Testament (saith he) is revealed in the new, and the new, was as it were lapped and folded up in the old: the same may also be acknowledged touching the Epistles, that in them the doctrine both of the old & new Testament is applied & pressed upon men's consciences by wholesome exhortations. But what then? though this hold in general, that the new Testament is the Commentary to the old, and the Epistles, the applyers of both, yet it will scarcely be found to hold in particulars: namely, that such a parcel of the new testament which cometh in order to be read, is an exposition 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 express urger of both. So that howsoever when we divide the Scriptures into these three parts, the old Testament, the history of the Gospel, & the Epistles, it be true, that this is the common nature & state of them, that the second part giveth light unto the first, & the latter raiseth exhortations out of both, yet when we come to single out these parts into several 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 will oppose to this third reason: which though perhaps it may make a show among those that are of less judgement, yet it can deceive no man, that hath any ordinary skill in the state of an argument.  Nymph. 
This point hath held us longer than I either wished or imagined: but I was willing, seeing God had given this opportunity, to mention as much as I could remember of things which I have heard spoken touching these points; neither is there now any thing behind, (that I can call to mind) which I may further propound unto you, concerning this matter.  Epaph. 
It is no marvel though the examination of this one point, hath spent us so much time: for this is certain, that every short objection, will require a large confutation. Now for the matter itself, there may perhaps be some other objections, differing from these in show, but yet they will all in the end be found to be the same. I remember I have read of a vain glorious boaster, 
Athen●us.  who having but one only servant, yet because he would be thought to keep a great retinue, would call that one servant by many several names, that men might imagine, he had sundry servants: so, men may set new names, and new forms upon these allegations which we have examined, that so they might affright us with the name of multitude, but when they are looked into, they will prove the same things, varying in colour and pretence, but agreeing in substance.  Nymph. 
That I may then reap benefit by your advice in respect of that which followeth, I said (if you remember) that the exceptions in which I desired to be resolved, were some against Preaching itself, some against the manner of it: the exceptions against preaching itself, I have (as memory would serve) acquainted you with: 
Exceptions against the manner of preaching.  there are three things in the manner of your preaching that are much disliked and discommended: the first is, Rudeness: the second is roughness; the third is overmuch commonness. Touching the first, it is said, that you preach unlearnedly without eloquence, without allegation of Fathers and of other authors, and therefore you are accounted but as a company of English Doctors, which preach upon the sudden what cometh in your heads, without study, which causeth your doctrine to be the less regarded.  Epaph. 
Verily for mine own part I do as much mislike rashness in preaching without due preparation, and rudeness in handling the word of life, as any man. 
jeremy 48.10.  I know he is cursed that doth the work of the Lord negligently. And as it is meet for every man when he entereth into the house of God, 
Eccles. 4.17.  to take heed to his foot; so it is much more requisite for him that must enter as it were into the seat of the Lord, and speak unto the people in Christ's stead, 
2. Corintl. 5.20  to be very well advised before he take the covenant of God in his mouth. And indeed, 
Psalm 50.16.  the bold hardiness of many now adays, is greatly to be pitied, who so ordinarily hand over head (as we say) step up into the pulpit, and when they are there, do little better than beat the air, 
1. Corinth. 9.26  & behave themselves many times like the mad man of whom Solomon speaketh, who casteth firebrands, 
Proverbs 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and arrows, and mortal things: and so (as the proverb is) though they speak much, yet say little, by that means exposing the never enough reverenced exercise of preaching, unto the reproaches & scoffs of evil speakers. Besides, for learning, I confess that it is necessarily required in preaching. S. Paul saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim 4 2.  preaching must be discharged in all learning. All liberal arts and sciences are handmaids to Divinity, and do owe a kind of service unto God's Church. It is said, a Minister must be a workman, 
2. Timothy 2.15  rightly dividing the word of truth: now if he want his knife, that is, his art and cunning, well he may tear and rend it, and violently dismember it, but that he should rightly divide it, that is unpossible. Yet withal, this I add, that if to preach after a popular and familiar fashion, with desire to speak to the conceit & capacity of the simplest, and to stand most upon allegation of the holy text, very seldom & very sparingly mentioning other testimonies, either of profane or divine writers: if I say to preach on this wise be to be termed rude and unlearned preaching, truly for mine own particular, 
●allē ag●ster● cuipan, quam doprocar●. Pic. ●a●.  I had rather acknowledge that fault, then seek to put it from me.  Nymph. 
What is then your opinion touching human learning, and the writings of the ancient Fathers of the Church, are they not very behoveful for you that are students and professors of Divinity?  Epap. 
For the study of human learning, I would not have you conceive otherwise of me, but that I hold it very expedient for him that intendeth the profession of Divinity: I am of his mind which would have a scholar like the witty Bee, 
Api agumento a similu. H●y.  which gathereth honey out of every flower: and I willingly yield to S. Augustine's conceit. 
De Doct Chr. l. 2. ca 14.  who compareth the knowledge of human sciences & profane authors, to the spoiling of the Egyptians by the Israelites. Howbeit I would also still give my allowance to these studies with this caution, 
Si praparent ingen● non de●●ca● Senec.  namely if they be used to prepare the wit & not to detain it, & keep it too long from graver studies: 
A●s longa vi● 〈◊〉.  for seeing as the saying is, Learning is long & our life but short, it must needs be a preposterous course, to spend the most and best time in those things which are but as it were circumstances to the principal science. Again, for the Fathers, this I say in few words, 
Ego illos venerot & tantu nominibu● semper assurgo Sen. l. 8. ep 65  I reverence them, and do a kind of homage to their very names, and I am contented to acknowledge that of them all which was said of two of them, 
Augustine was called haereticor● malleus, and Ambrose Orbis terrarum oculus.  to wit, that they are even the hammers of heretics, and the eyes of the world. Our later heretics, as the Antitrinitarians, the Anabaptists, the Suencfeldians, the Libertines, the Papists, have revived the ancient heresies of elder times, against which those holy men even spent themselves: and it is to be reputed as great a blessing of God, and an argument of his especial care and providence for his Church, that their writings are preserved to this day, by which we are the better fitted to grapple with the enemies of God's truth. And yet in the study of the fathers, there is many times a double error committed: the one is, that men begin the study of Divinity with the reading of their works; which course for the most part breedeth both confusion for want of method, and error also through the lack of knowledge in the rule and proportion of faith, by which to try all things, 
1. Thessal. 5.20.  that so only that which is good may be kept: the other error is, that many are overmuch devoted to them, 
Iura● in verbal  being ready almost to swear to any thing which is affirmed by them; whereas indeed they both might and did err in many things, often altering their judgements, 
Witness Augustine's Retractations.  retracting and repealing many things, seeing more in their graver years, then at the first they did perceive. 
Rhetori●atis●mus & in mor● declamatory 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 years. 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 judgement, speaking sometimes that whe● of he was not fully resolved, as touching purgatory and prayer for the dead, 
In Enc ad Lau●.  out of the abundant love to his mother Monica; 
Ad Janu●um  sometimes forbearing to utter 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  that his ignorance in scripture was greater than his knowledge. And Origen was so jealous of his own judgement, 
Picu●. Mir● ex Euseb.  that he would never adventure to write any thing till he was lx. years old, neither would he suffer those things which he had taught publicly, to be taken by notaries, whose intent was to make them common to the world. And therefore though it be very profitable & expedient for a Divine to be well studied in the Fathers, yet it is good to read their works as the works of men. It was a good advice which Augustin gave to a friend of his; 
Nolo author● meam sequaru, ut 〈◊〉 p●tes tibi aliquid necesse esse ●redare, quiniam a ma dicitur. Ad Paulinum.  I would not (saith he) have thee follow my authority, as though you should think yourself bound to believe whatsoever I say, because I say it. It is wisdom to hold that rule in the perusing of them al. But I forget myself, to enter into this discourse to you, whom it doth not so prop●y concern. Howsoever, by this that I have now said, you may understand my opinion touching both the Fathers & other (as you call it) profaner learning.  Nym. 
But I pray you sir, why may not the testimonies and writings of men be as lawfully used in the action of preaching, as in the private preparation for it?  Epap. 
It is no good consequence, to say that they may be alleged in the pulpit, because they may be perused in the study. When as Solomon made preparation for the building of the temple, he had 80000. 
1. Kings 5. ●5.  Masons in the mountains; and among so many, there could not choose but be much hewing & knocking, and hammering, yet there was neither hammer, nor axe, 
1. Kings 6.7.  nor any tool of iron heard in the house while it was in building. After the same manner it is in God's spiritual building: 
1. Corinth. 3.4.  those things may lawfully be used in the making provision for it, which are not of the like necessity or lawfulness in the actual performance of it. But to speak more directly, (because these similitudes serve more to give light then strength to a matter) if you be desirous to know a reason why we ought to be very sparing in the use of men's testimonies in our ordinary sermons, this is (as I think) the principal, namely, 
1. Corinth. 2.5.  that our faith should not be in the wisdom of men, but in the power of God: that is to say, that our judgement in matters of religion might be grounded not upon the opinions & verdicts of men, but upon the certain & undoubted truth of God: what is it to the conscience of the hearer that this is such a man's opinion, or that saying of such a Doctor, it being so well known that they might err? Surely the conscience can never find sure footing until it cometh to the scripture. It is a good speech of Chrysostome, 
Si quid dicatur ●ique scripture: cudi●orū cognition a●dicat. In Psal. 86.  If any thing (saith he) be spoken without scripture, the knowledge of the hearers halteth: his meaning is, that the judgement is never firm till scripture hath resolved it. It is of no force (saith Augustine) to tell the people, This I say, and this such a one saith: only this, 
Non 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 convince or confirm the hearers conscience, it maketh him either to agree to it, or not to be able to say against it.  Nymp. 
Do you then think that it is not at all lawful for a Preacher in a sermon to allege the Fathers, or to insert the sayings of heathen Poets, Orators, Philosophers, and such like?  Epaph. 
I do not say that it is absolutely unlawful to allege a sentence out of an ancient writer, or out of a Heathen author: for besides that many grave, godly, and well learned men do sometimes so; there may be as I think some (at least) tolerable causes to allege them. As for example; the Papists ordinarily give out (& it is common in the mouths of our subverted Proselytes) that the ancient Fathers of the Church are all on their side. For this cause, sometimes in some special points of difference betwixt them and us, I take it not to be disallowable, if the Preacher for the taking away of that scruple out of the minds of men, do show the consent of the elder writers, that men may see it is but a vain brag which our adversaries make when they say that their religion is suitable to the judgement of the ancient Church: yet withal, I would not have a man make this ordinary. And beside, I hold it fit for him to admonish the people that it is done, not to derogate from the sufficiency of the Scripture, neither to tie them to the opinions of men, but only to remove that doubt which by the whispering of wandering Papists may arise in the minds of those that are not so well settled in Religion. So likewise, for the speeches and sentences of profane authors, to bar them utterly out of sermons, I dare not, because I find them used by that worthy Paul three several times; 
Acts 17.28. 1 Corint 15 33 Tit●s 1.12.  yet this I say, that as Paul's example warranteth, so it limiteth the use of such testimonies, 
Prud● & sober. Za●h.  and showeth that it must be done wisely and soberly, & that upon two occasions chiefly: the one is to convince Atheists and irreligious persons, which esteem not the scripture, that they may be driven to say, We are pierced with our own quills, 
P● pe● 〈◊〉 gmur The● hist. lib 6. 〈◊〉  & by that means may be either converted or silenced. Another occasion is, by some either actions or speeches of theirs to shame those that profess themselves Christians. I remember how God threateneth to provoke the people of Israel with a foolish nation: 
〈◊〉 32 21  according as many times the Prophets to reform the backwardness and slackness of the jews, preach to them of the forwardness and zeal that shall be in the Gentiles after their conversion. The same kind of reasoning no doubt a Preacher may sometimes profitably use, by the morally good precepts and actions of the Heathen to check the carelessness of men professing Christianity. Thus, now & then I hold a man may tolerably allege a sentence of a profane writer, & a speech of a heathen author. As for the strange manner of preaching which is in use in many places, both in the universities & elsewhere, there is no man well affected, but if he knoweth it, he doth exceedingly pity 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 give testimony of his wit, playeth upon every word, and descanteth upon every letter in his text, 
Ta●qud Ar● Crep●  & as though the scripture were but a rattle for children and fools to make sport withal, he tos●eth it hither and thither, & will not fail 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 only to amaze the vulgar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proc●▪ ampul & se● verba.  & to affright & astonish the multitude, mounteth aloft, & is all in his great words, & new coined phrases, more fit for some Mimic or Tragedian, than a Minister of the Gospel. A third, to gain the opinion of a profound man, that looketh into matters of more depth than the common sort, rubbeth over the unsavoury writings of some motheaten friar, & by an uncouth fashion of teaching, together with a multitude of allegories & intricate distinctions, mazeth both himself and all those whose unhappy 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 shred of Latin and Greek, and by that means, though his doctrine perhaps may be profitable, yet he confoundeth the memory of the diligent and attentive hearer. Thus while men being sick of the Pharisaical disease, 
john 12 43.  Love the praise of men more than the praise of God, and prefer the ostentation of their own supposed learning before the edification of God's Church, the people is brought either into such an amazedness, as they think that any thing may be made of the scripture, or to such an unsettledness in judgement, as that they do rather hunt after variety of teachers for their strange manner of preaching, then seek for sound instruction for their own better edifying. Thus have you my judgement touching the use of human testimonies in the exercise of preaching.  Nymphas. 
I willingly agree unto you in that which you have said touching some men's course of preaching: I have sometimes myself been at some men's sermons which have had the name of great Clerks and learned men, and yet (it may be mine own dullness was the cause) such hath been their manner of handling, so full of school-points and terms, and sayings of men, that neither hath my judgement been bettered, nor my conscience any whit comforted thereby. But I do not yet see how you will make the parts of your own speech to agree: you say preaching must be learned and eloquent, and yet you are strait in allowing the use of those things which may testify learning, and garnish and set forth your sermons: for I tell you, in the country here you are not thought learned, nor yet eloquent, so long as you speak nought but English, and withal common and ordinary words, and allege nothing but places of scripture, which every man can fetch out of the Bible as well as you. I pray you therefore reconcile these two, how there shall be that plainness in your sermons, and yet learning too.  Ep. 
The matter is not what men think, 
How a sermon may be plain & yet learned.  but what men ought to think. It is possible for a man to be skilful in the tongues, and yet to be far from a learned man: and much reading, though it argueth industry, & may be a witness of a good memory, yet it is no certain argument of sound judgement. That man is most learned, who by his skill can make another man learned: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew 28.19.  for this is the end of preaching, to make men scholars: and he is most eloquent, that can make him who heareth him, understand that which he himself conceiveth. The intent of learning, is not the men which have it should thereby breed astonishment in their hearers, & gain admiration to themselves, but that by it they should be profitable & helpful to those which are without it. So likewise, the use of eloquence is not to be as it were a mist before a man's speeches, to cause him to be the more hardly understood, but to give lustre (as I may so speak) thereto, & to bring both light & delight to the dull apprehension of the hearers. And therefore whosoever so preacheth, as that because of the depth of his learning (as men call it) he passeth the capacity of the meanest hearer: again, whosoever so speaketh, as that his eloquence (as men term it) maketh him to be as it were an alien to his ordinary audience, surely the same is neither truly learned, nor truly eloquent, because his learning not conceived profiteth not, & his eloquence not understood benefits not. So that this being considered, that he is most learned whose preaching is most profitable; and he most eloquent, whose manner of speaking best entereth into every ordinary conceit: it is an easy matter to reconcile these two, that our preaching must be learned, yet familiar eloquent, and yet so plain, 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.  Nymp. 
Yet it will be thought that preaching will grow into very great contempt, and seem but base in the eyes of wise men, if choice speaking & acquaint words, which in other discourses are thought very commendable, shall be banished from your sermons.  Ep. 
Why man, did you never hear of this phrase, the foolishness of Preaching? 
1. Cor. ●. 21.  When the Gospel was first preached in the world, the reason why it had so cold entertainment was this: The jews they would either have it confirmed by some extraordinary signs, or else they would not credit it: (The jews require a sign:) The Gentiles being men of great learning, as appeareth, they seeing Paul and the rest coming after a very mean fashion, men for their parsonage silly, for their profession, making show to know nothing but one Christ, & the same crucified, and for their course and carriage in the ministry, plain, avoiding purposely the enticing words of man's wisdom, they by & by scorned it, and deemed it folly to be carried away by a thing of that simplicity: (The Grecians seek after wisdom): hereupon this Epithet was cast by the reproachful world upon the best kind of preaching, to call it foolishness, and all for this one cause, because as for the substance of it, it is crossing to man's reason, so for the fashion of it, according to the world, it is clean out of fashion, only beautiful in this, because it is not beautified with that, without which the nice and giddy world thinketh every thing to be deformed. So that the opinion of men reputing it to be but foolishness, because it wanteth that garish garnishing which men's itching ears are much delighted with, aught to be no disparagement to it in the sight of those that are truly religious: and I pray God give us all grace that are called to the ministery, to be so set for the glory of God in the conversion of souls, 
Non ornamenta, sed documenta Aug. de doctr. Christ lib. 4. c. 19 Magra est ar● celare artem. Phae●leratam orationem in theologicis tra●ationibus de reb● 〈◊〉 tracta● pedestris oratio necessaria est, non quae ver●or ● compositione frondescat. ad Damasum. Atramentales Theolog. Ecki●.  that we may more affect soundness of teaching, than fineness of speech, and may think it our best art to secret art, & to take heed of that bastard eloquence, with this worst age of the world, seeketh to make legitimate. It is is a good advice of Jerome, to avoid a pompous kind of speaking in theological discourses: for a man (saith he) that handleth holy matters, a low and (as it were) a foot oration is necessary, and not such as is thickened with artificial framing of words. It is no matter, though the Papists continue to call us in scorn Ink Divines, because of our close adhering to the holy text, so long as the souls of God's servants shall receive comfort by us: for than I am right sure, this being sought for, the little flock shall pray for us, and the great shepherd shall be good to us.  Nymp. 
You have (at least to my understanding) well removed this imputation of rude unlearnedness: I pray you therefore come to the next, which is that your manner preaching is too austere: you have nothing in your mouths but hell, and condemnation, and the judgements of God, which (as some say) is the next way to bring men unto despair.  Epap. 
I confess indeed, that there is a great error committed by some, whose zeal doth sometimes so far over carry them, that they forget the Apostles rule, of suffering the evil men patiently: 
● Tim. 2.24.  and it may not unfitly be said to many such, as Christ said to his disciples, when they would needs have had leave to command fire to come down from heaven, 
Luk. 9.54.55.  to consume them which would not receive him; they know not of what spirit they are. Yet notwithstanding, the conceit of the most, who would have nothing but peace preached to them, when as it may be truly said to them as jehu said to the servant of jehoram, what have they to do with peace? is not at any hand to be given way unto. It is meet for a Preacher to take heed, 
Isa. 42.3.  that he break not the bruised reed, nor quench the smoking flax: so it is meet also to beware, how he taketh the children's bread and cast it to whelps. 
Math. 15.26.  The course warranted to us by the Scripture is this: first, to endeavour the softening of our hearers hearts by bringing them to the fight and sense of their own wretchedness, before we adventure to apply the riches of God's mercy in Christ jesus. The preaching of the Gospel is compared by our Saviour himself unto the sowing of seed: 
Ma●. 13.  as therefore the ground is first torn up with the plough, before the seed be committed to it: 
jer. 4.4  so the fallow ground of our hearts must first be broken up with the sharpness of the law, and the very terror of the Lord, 
2. Cor. 5 1●.  before we can be fit to entertain the sweet seed of the Gospel. 
1 Pet. 2.5. Ephes. 2. 2●  They who desire as lively stones to be made a spiritual house, even the habitation of God by the spirit, must yield themselves to be squared and hewn, and smoothed by the well applying of the law: 
Vers. 2●.  that so they may become fit to be coupled together with the rest of the building, and to grow unto an holy temple in the Lord. We must have our mouths stopped by the law, 
Rom. 3. 1●  and in our own feeling, stand culpable before God, 
Gal. 3. 2●.  and even as it were concluded under sin, before we can be admitted to think ourselves to have any the least interest in the glad tidings of the Gospel. 
Luk. 2.10  To preach mercy and grace unto them, which feel no need of mercy, and know not the worth of grace is no better than to cast pearls before swine, 
Mat. 7 6.  and to expose the loving kindness of God unto contempt. 
Prou. 27.7.  The person that is full despiseth an honey comb, saith Solomon; and what doth a proud Pharsee, or a churlish Nabal, or a scoffing Ishmael, or a politic Gallio, care to hear of the breadth, 
Eph. 3.18.  and length, & depth, & height of the love of God in his son jesus? 
Act. 7.51.  The doctrine of that nature, is as unfitting such uncircumcised ears, as the snow the summer, and the rain the harvest. 
Pro. 26 1. Vers. 3.  Unto the horse belongeth a whip, to the ass a bridle, 
Psal. 32.9  & a rod to the fools back. So long as men will be like an horse, and a Mule which understandeth not, 
Pro. 1.22.  and manifest their folly by hating knowledge, and by making a mock of sin, 
Pro. 14.9.  what other thing should they have, but that which of right belongeth to them? Let the soul be once humbled, 
Matth. 5.6.  & brought to hunger and thirst after righteousness, & then a word in season, 
Isa. 50.4.  will be as the cold waters to a weary traveler, & as good news from a far country; 
Pro. 25 25.  then will mercy be as welcome as the rain upon the mown grass, 
Psal. 72. ●.  & as the showers that water the earth. Besides we find it true by common experience, that the greatest part are so dead in sin, that if a Preacher should deal after some such mild fashion, 
1. Sam. 2.23.  as old Eli dealt with his sons, his sermon will be but like a dream when one awaketh: the hearer happily when he is gone will think he heard something, but he knoweth not what, and because he was reproved but softly, he will imagine that he sinned but slightly, & so will let all slip as easily as it came gently. So that a man that intendeth to do any good in this frozen generation, he had need to be rather Boanerges, 
Mar. 3.17. Mat. 16.17.  one of the sons of thunder, then Bar-Ionah, the son of a dove. In the Prophet jeremy we read, 
jer. 23 29.  that the word of the Lord is like an hammer: now if you add that to it which Solomon saith, 
Eccl. 12.11.  that the words of the wise, are like nails it will follow thence, that he which is a wise maister-builder in the Lords house, and a workman that needeth not to be ashamed, 
2. Tim. 2 15.  when he handleth this same hammer of the word, he will be sure to drive the nails of his exhortations to the head, that they may leave some impression in the hearts of those which hear him. Well then, this is the substance of my opinion in this point: I would have a preacher to preach peace, and to aim at nothing more, than the comfort of the souls of God's people, yet I would have him withal frame his course to the manner of Gods appearing to Elijah: 
1. kin. 19.11.  The text saith, that first a mighty strong wind rend the mountains, and broke the rocks: then, after that came an earthquake, and after the earthquake came fire: and after all these, than came a still and a soft voice. After the same manner, I would not have the still and mild voice of the Gospel come, till the strong tempest of the law, hath rend the stony hearts of men, 
Nab. 3.16.  & hath made their bellies to tremble, and rottenness to enter into their bones, and to cry with that good king Hezechiah: 
Isa. ●8. 14.  O Lord it hath oppressed me, comfort me: or at the least, because our auditories are mixed, consisting of men of divers humours, it shall be good for him to deliver his doctrine with that caution, that neither the humbled souls may be affrighted with the severity of God's judgements, nor the profane and unrepentant, grow presumptuous by the abundance of God's mercy.  Nymp. 
Indeed I am verily persuaded, that this course which you have named is the best: for to this best agree those properties of the word which the Apostle makes mention of: to wit, 
Heb. 4. 1●.  Sharpness and entering through, to the dividing asunder of the soul and the spirit, and discerning of the thoughts and intents of the heart. But yet in the world this is a course that men like not of.  Epaph. 
No marvel: for (as I have in part told you before in the beginning of our Conference) it is the greatest enemy unto that which men love best, and that is their own sin: until God be pleased to put a new spirit within men's bowels, 
Ezec. 11. 1●.  and to take the stony heart out of their bodies, there is nothing that they do hate more, then to be reform. 
Psal. 50.17.  But the truth is, that though no reproof for the present seemeth to be joyous but grievous, 
Heb. 12.11.  yet at the length, when men are better advised, 
Pro. 28.23.  he that rebuketh shall find more favour, than he which flattereth with his lips. Yea, and the time will come, that those who cannot suffer wholesome doctrine, 
2. Tim. 4 ●  will curse the day, that ever they knew, or heard those sweet-tounged chaplains, and soothing Zidkijahs, 
jer. 2●. 31. 1. King. 21. Ezec. 13.18. Ier 23 32.  which have sowed pillows under their armholes, and have caused them to err by their flatteries: and they will also cry shame upon those, whom they now think too choleric & censorious, that they did not speak more thoroughly unto them: therefore whatsoever men's acceptance is, it is best for us to order the matter so, by speaking directly to the reproof of sin, 
Act 20.16  that we may be pure from the blood of all men; and that no man who liveth under our ministry may have cause in the day of the Lord to impute his slowness in repenting, to our too cold, too mild, and covert manner of reproving.  Nymph. 
But what say you now, sir, to the third accusation: which is, that you make your preaching too common, and so by that means draw it into contempt, & make it to be the less esteemed among men? I can tell you there be many that are preachers themselves be of that opinion.  Epaph. 
I am the more sorry: and to tell you what I think plainly, I am of that mind, that those which blame often preaching as a fault, what colour soever they may set upon it, yet they do it chiefly for the covering of their own shame, that their negligence may not be taken notice of. I remember the old fable of the Fox, who having had a mischance & lost his tail, coming into the assembly of the beasts of the same kind, fell to persuade them every one to cut off his tail, pleading the cumbersomeness and weightiness of it, with many the like circumstances: but the matter coming to further scanning, it was found, that the wily fox did it only to cover his own deformity, which (if to be without tails had once been a fashion) should never have been espied. I leave you to apply it. Only I would wish all such so minded, 
Ne vescenti● deutibus, edeutulus in●. le a●. Epist. 84.  to follow Hieromes counsel, in which he admonisheth one Calphurnius, upon some such occasion as this, that if he wanted teeth himself, he should not be envious against those with were able to eat. When one counseled Moses to silence Eldad & Medad, 
Num. 11. 2●.28.29.  imagining that their Prophesying in the host, might have eclipsed Moses his credit, Moses liked not the advice, but wished that all the Lords people were Prophets. But lest I should seem too tart against this kind of men, of whom yet there is some hope, I will be content to examine their reasons, because (as I gather by your speech) they seek (as the Proverb is) to be mad with reason. 
C●nra● i●sandre.   
They say, the over-commonnesse of preaching, will breed contempt of preaching. First of all, suppose it fareth with some, in respect of preaching, as it did with the unthankful Israelites, 
Num. 11.6.  which loathed the Manna, wherewith the Lord so miraculously fed them in the wilderness, so they also seem to be (as it were) glutted, with the continual use of the word preached: yet this can be no reason why a diligent and frequent Preacher should remit any thing of his former industry, and speak more sparingly, drawing his Sermons into a smaller number, than he was wont. It is truly said, that there are three very good mothers, which have three very bad daughters, and they are these: 1. Truth, which yet in the world breedeth hatred. 2. Peace, a great blessing of God, and yet through our corruption it causeth Idleness. 3. Familiarity, and the common use of a good thing, which is notwithstanding mostly recompensed with Contempt. And yet this is not in the nature of these things, but only in our corruption. For as the nature of God is so perfectly good, that he doth turn even very evil things, into very good things: (as he made the malice of the jews, in putting his Son to death, to be a mean of our salvation) so our nature is so absolutely evil, that it turneth very good things into evil: as sometimes the grace of God into wantonness, 
jud. 4. Gal. 5.13.  and Christian liberty into an occasion unto the flesh, & so in these particulars which I have named. Now because truth is generally hated, shall men therefore banish it from their speeches, and frame their tongues to flattery? Because many abuse the blessing of peace, shall we therefore voluntarily raise tumults, or desire God to put an end to our happy days of quietness? There is in the world no reason for it. Neither is there any just cause, why we should go about to make our preaching, as it were, something more dainty, because it may seem to some raw and ill disposed stomachs, to breed a kind of fullness and satiety. Secondly, if we look better into it, we shall see, that the true cause of men's contempt of preaching, is not so much the common use of it, as the ignorance of the worth and excellency of it. The Sun, the water, the fire, what things more common, and yet what things less despised? and the reason is, because we all know, we cannot live without them. Let men be once persuaded of this, that neither the Sun, nor water, nor fire are more necessary for the outward man, then preaching is for the soul and spirit, and that where it is wanting, 
Prou. 29.18.  there the people decay, them they will never be cloyed: or at least, if satiety through the inbred corruption of our nature creep upon them, by the remembrance hereof it will quickly be recovered. Thirdly, do but mark, what course of preaching it is, which pleaseth some to call over-common: namely, a settled course for every Sabbath, and it may be some week day Lecture, as it is called usually. Now I would fain see, how any man can say with reason, that this is over often. Paul commandeth to preach in season. 
2. Tim 4.2.  If this charge carry any weight, what better season can there be, than the Sabbath, a day of leisure, a day in which men, if not for conscience, yet for custom and because of the laws assemble themselves in one place, for the performance of one common duty and service unto God? I remember, it is premitted as a circumstance to the historical relation of some of Christ's sermons, 
Mat. 5.1.13. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that when he saw the multitude, and great troops resorted to him, than he spoke many things to them: and in another place it is said, that beholding the swarms of people, and considering their spiritual wants, even his very bowels did work within him, 
Mar. 6.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and he began to teach them. So no doubt it is, & aught to be with every good Minister: he cannot (as we say) find in his heart, to dismiss a multitude assembled to worship God, without some word of exhortation. Me thinketh, that when a Pastor of a parish is comen into the church upon the Sabbath day, & beholdeth his whole flock gathered together as one man, he should even imagine, that the very presence of the people doth call to him, 
Act. 13 15:  as the Rulers of the synagogue did to Paul and Barnabas) that if he have any word of exhortation for them, he should say on. So that if to preach in season, be a Minister his duty; and the fullness of an assembly upon the sabbath be a seasonable occasion, (as no man can deny it) I cannot see how: so seasonable an exercise, can be charged with over-commonnesse, or blamed as a means to make the word of God less precious amongst men. God requireth, that we should call the Sabbath a delight to consecrate it: 
Isa. 5●. 13.  now, how can that day be hallowed and consecrated as it ought, if so special a part of God's spiritual worship, as preaching is, be left out? how must not the whole other service of the day, be even as a lame and maimed sacrifice before God? I know indeed it pleaseth some to say, that the meeting of the people together to the hearing of the word preached (a phrase scoffed at, 
2. Tim. 4 2. Mark. 2.2.  as though it were not the language of the Scripture) is not the chief institution of the Lords day. But whatsoever men's idle conceits be, yet the truth is, that the most excellent part of God's service, 
Preaching the principal exercise of the Sabbath.  consisteth in the exercise of his word: the faithful dispensing whereof is the beauty of the Lords house, and the very life of the Sabbath. The other parts of God's public worship, do but as it were wait and give attendance upon this. For, wherefore is prayer, but to prepare us to the word, and to beg of God to bestow those blessings which are promised in the word? And if we will credit the Scripture, men cannot pray till by preaching they are taught to pray. 
Rom. 10 ●  How shall they call on him, upon whom they have not believed, etc. The place is known well enough. Again, what is the use of the Sacraments, but to be seals to the word? The preaching of the word is the tenor of the covenant betwixt God and us: the Sacraments are seals, to assure us of the performance of the gracious promises, made unto us in the word. So that indeed the other specialties of God's worship, are of no use, but only so farforth as they have reference to the word. In the second of Isaiah his prophecy, where the state of the Church of the Gospel is described, 
Isa. 2.3.  the people are brought in, provoking one another to ascend up to the mountain of the Lord, to the house of the God of jacob: to encourage themselves and other hereunto, they use this reason, he will teach us his ways: no doubt in their meetings they were to use both prayer and the Sacraments. But yet, that there they should be taught, was used as the principal motive; because, as to be taught the ways of the Lord, is the principal blessing, so obediently to hear is the principal service. Wherein hath the Lord so great pleasure, 
1 Sam. 15.22.  as in this, when his voice is obeyed; and how can his voice be obeyed till it is known, and what other ordinary means of knowledge shall we trust unto besides preaching? Seeing then the Sabbath day is a fit time in regard of people's assombling together, and seeing also the preaching and hearing of the word, is a main part of the worship of God, and by consequence especially intended in the first institution of the Sabbath, he that endeavoureth to entertain his people every Lord's day, with the opening and applying the Scriptures, cannot justly be accused to be one, who by too much familiarity draweth the ordinance of God into contempt.  Nymph. 
Well, suppose it be yielded unto, that it be good to continue the exercise of Preaching every Sabbath day, yet it may seem superfluous to draw the people to hearing upon the week days, when men are otherwise in their worldly affairs to be employed.  Epaph. 
That is it which I was now next about to speak of: 
Of weeke-day Lectures.  I cannot say it is a matter of necessity for a Minister to tie himself or his auditors to a wéeke-day sermon: yet if a Preacher be willing so to bestow his pains, and the people, in respect of their dwelling together, as in cities and greater towns, be ready to redeem some time for so good a purpose, 
Ephes. 5.16.  I hold it very commendable. When Paul and Barnabas preached at Antioch, 
Acts 13 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we read that the Gentiles besought them that they would preach those words to them, in the space betwixt that and the Sabbaoth day. Now though I will not say that that example is a law, yet I must needs say it is an allowance to such a course: and that which was commendable in them, cannot deserve blame in others of God's children, who are willing to divert some of their time allowed for outward businesses to spiritual occasions, as namely for the increasing of their knowledge, 
Jude 20  and for the edifying themselves in their most holy faith. Neither can such a course be more an occasion of bringing preaching into contempt, than the established order for meeting on wednesdays and fridays to prayer & reading of the scriptures, can be or is an occasion to make these good exercises to be despised.  Nymph. 
I have heard some say, that it is sound and learned preaching which we that are the people must wish for, and not often and continual preaching: and that the word of God is compared to rain, which though it be in measure profitable, yet in abundance maketh the seed rotten under the clods. 
joel 1.17.  In like manner they say that preaching in moderation may do much good, but if it exceed, may be an occasion of barrenness among the hearers.  Epaph. 
It is a woeful thing, that men should so far stretch their wits to deceive their own souls, & to beguile others also. I would we had all learned the Apostles rule, 
2. Corinth. 13.8  not to do any thing against the truth, but for the truth. To satisfy you touching this that you have named, having observed it (as you say) out of the speeches of some: it is worthy the marking, how Satan in his subtlety under the colour of allowing & urging sound preaching, would overthrow diligent preaching; therein building upon a false ground, namely, that a man cannot preach often & preach sound too: which how false it is, the unreprovable labours of many industrious ministers in this land, are a sufficient witness. It is a wise & holy speech of Solomon, & may be well applied to this purpose, 
Proverbs. 10.4.  A slothful hand maketh poor, but the hand of the diligent maketh rich: and again, 
Chap. 12.14.  There is that scattereth & is more increased, but he that spareth more than is right, surely cometh to poverty. Men of excellent gifts many times, whilst either in niceness fearing to hurt their bodies, or in pride, being as it were unwilling to make themselves too common, they are more sparing in this exercise of preaching (which is the glory of a Minister) through the just judgement of God lose their former perfection, & as through disuse they grow less willing, getting a kind of habit of negligence, so also they become less able to do good in the Church of God than they were before. Now when preaching (through default of often enuring themselves unto it) becometh more irksome, they being to seek in many things when they fall to make preparation for it, then strait because of their own unaptness (the just punishment of idleness) they conclude, that those who preach so often (as they call it) preach carelessly without study and without learning. On the other side, men (it may be) of meaner (yet commendable) gifts, who remembering the necessity which is laid upon them, 
1 Corinth. 9.16  and the woe which shall follow, if they preach not the Gospel, do even devote themselves and all their studies and endeavours to the service of the church, and do so long after their people from the very heart root in jesus Christ, 
Phil. 1.8.  that for their spiritual furtherance they could beteame to deal even their own souls unto them: 
1. Thess. 28.  such I say, through the blessing of God upon their holy labours, do so increase in judgement and in zeal, and have such a door of utterance opened unto them, 
Colos 4 3.  to speak the mystery of Christ, that as they themselves placing a kind of felicity in the doing of their duty, find in themselves a certain faculty in that heavenly exercise, so the Church of God committed to them, is instructed by their soundness of doctrine, and whetted on by their zealous exhortations. So that to say, that sound preaching is for the people's behoof, and not frequent preaching, is a mere collusion, presupposing that which is most false, namely, that soundness of doctrine and oftenesse of teaching cannot go together. How little I approve of rash adventuring upon this kind of exercise, that which I have spoken formerly may witness: and how small reason there is to separate these two, profitable preaching and often preaching, I refer it to any indifferent judgement.  Nymph. 
But because some that are reputed learned, affirm that often preaching is not so much for the people's profit; show me I pray you some good reason to the contrary, that I may be able both to prevail against mine own backwardness when I begin to grow weary of diligent hearing, and to provoke others also, when I shall behold them as it were glutted with multitude of sermons.  Epaphr. 
There is a certain disease which we are all more or less infected with: our Saviour Christ calleth it slowness of heart: 
Luke 24 25. The necessity of 〈◊〉 preaching  this evil sickness being accompanied with a kind of spiritual sleepiness and lethargy, maketh us as it were a very lump of sluggishness, slow in attention, slow in understanding, slow in remembering, slow in practising. First for attention, we see it by every days experience, how like the most of our hearers are unto the idols of the heathen, of whom the Psalm saith, 
Psalm. 115.6.  that they have ears and hear not. It is true that Elihu said to job, 
job 33.14.  God speaketh once or twice, & one seeth it not: many excellent things are spoken which we observe not: we hear generally with the hearing of the ear, 
job 4●. 5.  so that we have all need to have that of the Prophet often urged, 
Ezechiel 3.27.  He that heareth, let him hear: that so we might endeavour to fetch up our hearts to our ears, that one sound may at once pierce them both: this is our slowness in attention: there is nothing that is heard more idly, then that which ought to be listened unto most carefully. Secondly, for conceit & understanding, our slowness therein equalleth our slothfulness in the former: many points are taught, & that with as much plainness as is possible; in which notwithstanding he that speaketh seemeth as it were a Barbarian unto us. 
1. Corint. 14.11  That same natural man which perceiveth not the things of the spirit of God, 
1. Corinth. 2.14  sometimes beareth too great a stroke within us: sometimes also (God permitting it for our better humbling) the god of this world blindeth our minds, 
2. Corinth. 4.4  that the light of the glorious Gospel of Christ cannot shine unto us. The blind man whom Christ healed at Bethsaida, when his sight began in some degrees to be restored, 
Mark. 8.23.24.  being asked if he saw aught, he looked up and said, I see men walking as trees: he saw at the first not distinctly, but after a confused manner. I apply it thus: we are all by nature blind in the best things, 
1. Corinth. 2 1●  and because they are spiritually discerned, of ourselves we cannot see them: now when it pleaseth that God which commandeth the light to shine out of darkness, to shine in our hearts, 
2. Corinth. 4.6.  we have at the first but as it were a certain glimpse of heavenly matters, the precise & exact knowledge is not by and by attained. Thirdly, touching memory, how great weakness there is in it, I call every man's conscience to witness. Indeed we see how surely and how long men can remember matters of the world. The uncharitable and malicious man will remember an evil turn many a year, waiting still an opportunity to revenge it. The old man hath so fresh an impression of the toys & vanities of his youth, that he will make you as perfit a relation of them with every circumstance, as if they had been done but yesterday. The covetous worldling, though perhaps he can neither write nor read, nor hath any to keep his reckonings, yet he can remember all his bargains, all his conditions in bargaining, all his days, and hours, & places, either for the payment or receipt of any thing. The young man or woman can soon learn without book many a ballad or idle Lovesong, tending to the increasing or stirring up of uncleanness: and so it fareth in other particulars. But come now to matters of religion & piety, alas how true is it that the conceit of them is as soon gone from our minds, as the sound from our ears? 
2. Sam. 18.29.  When David inquired of Ahimaaz coming from the camp, touching Absolom, his answer was, I saw a great tumult, but I knew not what. Like to this will be the answer of a great many, when at their return from the house of God they are demanded touching the particulars there delivered; they will say, they saw a man speaking, and heard the noise of his voice, and beheld his gesture, but they know not what, they can tell little of that which was uttered by him. Lastly, for slowness in practice, it is long before, after long hearing we are brought to incline to a good duty, and yet after some good disposition to it, there are so many delays, and so many pulbackes, yea and after a reasonable beginning so many fall back, 
Gal. 6.9.  and so much waxing weary of well doing, that we are too well like Salomon's sluggard, who it may be maketh many offers of rising, yet whilst he crieth, 
Poruerbs 6.10.  Yet a little sleep, a little slumber, the time stealeth away, 
Proverb. 24.31.  and his vineyard is all grown over with thorns for want of husbandry. This is our drowsy sickness of slowness of heart: The best ordinary remedy against this disease, is often preaching, as you shall see if you well examine it. Continual calling upon, at last through a kind of importunity will win us to attention. Often repetition of the same points will both clear the understanding and settle the judgement also. 
Phili. 3.1.  It grieveth me not (saith Paul) to write the same things to you, and for you it is a sure thing. That which after many time's delivery is still committed to forgetfulness, yet at the last it is laid up in the mids of the heart, 
Proverb. 4.21.  and by the negligence and backwardness of many years, 
Eccles. 12.11.  yet in the end (the words of the wise Preacher being like goads) is drawn unto some comfortable perfection. If often preaching may lawfully be comcomplained of, who have juster cause to groan under the burden of it, than we that are Ministers? For besides the wasting of the body's health, and the consuming of the vital parts thereof, what a grief is it to a man's soul, 
Isay 58 1. Occid● n●seros cram rep. 1. 1●. magistr●s.  to lift up his voice to them which will not hear? what a death and toil to make infinite repetitions of the same principles? what a vexation to beat the air? 
1. Corinth 9.26  what a discouragement and even the kill of a man's heart, to have to do with those whose neck is an iron sinew, 
Isay 48 4.  & their brow brass? and yet though these things might make a man to resolve with jeremy, 
jer. 20.9.  to speak no more in God's name, yet we have no such commission to give over, but we are commanded still to be instant, 
2. Timothy. 4.2. chap. 2.25.  with all long suffering, proving if God at any time will give repentance. If a preacher should put forth such a question to Christ touching preaching, as Peter did touching forgiving, 
Matthew 18.22.  & should say, Master how long wilt thou that I preach unto a stiffnecked and obstinate people? unto seven times? I doubt not but he would return him the like answer that he did to Peter, I say not to thee, unto seven times, but unto seventy times seven times. When Peter & his company had traveled in fishing all night, & had taken nothing, 
Luke 5.5.  nevertheless at thy word (said he to Christ) I will let down the net: 
Matthew 4.19.  The Lord hath called us to be Fishers of men. And though it be a great hart-breaking to have laboured long to small purpose, yet for our Master's sake there is further trial to be made, hoping that yet at the length that long-expected draft will come, and accounting ourselves happy, and all our pains well bestowed, if with all that we can do, we shall gain one soul unto God. To shut up this point then, if we shall duly weigh our own backwardness, and withal the Ministers duty, of whom that instant diligence is required, we shall then see that it is much and often preaching which we must wish for, beseeching the Lord to pardon that above all things, if we shall find the word through the common use of it to grow vile before us.  Nymph. 
You have said well to this point, only you have forgotten the similitude of the rain, which may be some ocon of doubt to us that are common men ●th because we find in the scripture the word of God to be compared to the rain, and because also in common experience we feel the inconvenience of too great abundance of rain.  Epaph. 
I had not forgotten it, though if I had, it were not much material, it being indeed (but for the satisfying of your mind) scarce worth the answering. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We have a rule in schools, that borrowed speeches do make no grounded arguments; and for scripture similitudes it is certain, that by pressing every thing that is applied by the spirit of God for some special illustration, a man shall run into a world of absurdities: according as the Papists in their violent wring of many parables, to give some colour to their vile opinions, afford us no small number of examples. It is true, 
Isay 55.10.11.  the word of God is in the holy Scripture compared to rain, and that very fitly: because as the rain falling upon the land, maketh it either more fruitful or more barren, according to the nature of the soil upon which it falleth; so the word that goeth out of the mouth of the Lord, doth not return unto him vo●le, 
2. Corint. 2.16.  but it becometh either the savour 〈◊〉 life unto life, or of death unto death to those which hear it: making the children of God more zeasons of good works, 
Titus 2.14.  and the wicked more outrageous. I do not find in the scripture the similitude of rain when it is applied to the word to have any further meaning: and therefore to stretch it further according to a man's own private fancy, is to forget the Apostles rule of understanding according to sobriety; 
Romans. 12.3  and wilfully to continue in such a practice, 
2. Peter 3.16.  is no other but to pervert the Scriptures to a man's own destruction. The Lord doth in the scripture threaten it as a plague, to take away the Prophet, 
Isa. 3.2.  and to send a famine of hearing the word; 
Amo● 8. 1●.  and he promiseth it also as a blessing, 
jere. 3.15.  to give pastors which shall feed the people with knowledge and understanding, 
Isay 62.6.  and watchmen which all the day and all the night continually shall not cease: but I do not remember that ever I read, either often preaching threatened as a curse, or seldom and thin preaching promised as a blessing. And surely, if, as abundance of rain, so abundance of preaching were a punishment, I doubt not but the good laws of our Church which have prescribed a prayer against overmuch rain, might well set down the same course in respect of much preaching: from which notwithstanding every honest man's ears would abhor. And therefore I will be bold to conclude, that this reason pressing the similitude of rain and moisture to the washing away of diligent preaching and hearing from out of God's Church, is a very dry reason, which though it may appear to have some taste of wit, yet hath scarcely any smack of honesty.  Nymp. 
I pray God therefore we may remember to make the prayer which our Saviour taught us, namely, that the Lord of the harvest would send forth labourers into his harvest, 
Matthew 9.38  and that he would so furnish them with gifts of knowledge, of utterance, and of zeal, that they may urge and call upon us continually: for (as you truly said) we are so slow and backward, that except we be daily pricked forward and roused up, we shall grow cold and careless, and be even frozen upon the dregs of our own security. I know sir, that in good manners it is now high time to forbear troubling you any further, yet I would gladly crave your direction in one thing more; and that is this: for mine own part I thank God, I both do, and ever (since I had any taste of goodness) hue loved preaching, only I find a great defect in myself, that I cannot so profit by it as I would, and as I see many do. I am bold therefore to entreat you to show me how and by what means I may hear profitably, both for the settling of my judgement, and for the increase of holiness in my common conversation. The humours of many men, are herein very strange: some say that there are such differences of opinions among you that be learned, that a common man knoweth not which of you to believe: others hold opinion, that it is not for private ordinary persons, to take upon them to judge of the things they hear; so that the resolution of the greatest part is, that it is the wisest way either not to hear, or else if for satisfying the laws they must hear, yet not to give credit. Besides, there are many of us which hear usually, and yet are little bettered by it: 
1. Tim. 1 6.  their knowledge is but vain jangling, and their conversation not much differing from the irreligious mulitude: they are like the fish in the sea, which howbeit it liveth in the salt water, yet is without all taste of saltness. 
Mat. 5.13.  So though they live under a settled ministry (which is the salt of the earth) yet being tasted, will be found utterly without any true seasoning. Now if it might be, I would be loath to be in this number: and therefore my last (though not my least) suit unto you, is to afford me your best counsel in this case.  Epaph. 
I must needs commend your good care in this matter: for indeed whatsoever men think, there is nothing so full of danger as is idle and unprofitable hearing. Those things which are in their own nature best, being ill used become most hurtful. Hearing is the ordinance of God to draw us unto himself: but being used carelessly and unprofitably, it turneth to our greater condemnation: and therefore you cannot be too careful herein. It is true that men pretend many things whereby to shift off the diligence which is required in this behalf: but their pretences being examined will become lighter than vanity itself. They say, we that are Preachers, cannot agree among ourselves; that is not absolutely true; for blessed be God many of us do proceed by one rule, 
Phil. 3.16  and do mind one thing. Besides, so long as we live here in the world, our understanding is mixed with the darkness of ignorance, and by reason thereof, there cannot choose but be differences of opinions in some things even among the best. Take me three or four, or half a dozen, which are dim sighted, and cannot see without spectacles, if you set them to descry a thing a far off, they will be of divers and contrary opinions touching it: now Saint Paul saith, that in this life, we do but see, as in a glass darkly: 
1. Cor. 13.12.  and therefore our judgements in all things at all times cannot be the same. Moreover, it pleaseth the Lord sometimes for their punishment, which have not received the love of the truth, 
2. Thess. 2.10.  and for the discovery of those which are sathan to be a false spirit in the mouths of some, 
1 Cor. 11 19  
1. King. 22 22.  and to suffer them to come amongst us in sheeps clothing, though inwardly they are ravening wolves. 
Matth. 7.15.  Now the possibility of being deceived when we hear, ought rather to increase our care in hearing, then to be an occasion of unwillingness to hear. This may be manifested by a plain similitude: Solomon exhorting us to be careful to obtain the knowledge of God's truth, 
Pro. 23 23.  delivereth his exhortation in these words, Buy the truth: from this kind of speech I reason thus: If a man wanting necessaries, as meat and raiment, and being advised to furnish himself from the market, should make this answer: The world is so full of deceit, that a man knoweth not whom to trust, those which sell, many of them will not stick to beguile their own fathers, and the tricks and devices that tradesmen have are infinite, so that it is twenty to one, but a man in chaffering with them shall be beguiled, I had rather therefore go near the wind, and want necessary provision, than put it to the adventure of buying. If I say, a man plead thus, what would we think of him, but that either he were very foolish or very froward? And indeed we might well so esteem him, because we know that the fraud of others must be prevented rather with care and circumspection, and not used as an occasion of abridging a man's self of necessaries. Is not he then as much a fool, who wanting the saving knowledge of the truth, and being called upon to repair unto the house of God, (which is as it were the Lords market, in which the hid treasures of wisdom and knowledge are laid open to the view and offered freely to the use of all men) shall eftsoons plead the deceiveableness of false doctrine, the corruption of many Preachers, the show of some contrarieties among them? Yes verily, for is he to deprive himself of the necessary food of his soul, because it may be for lack of care, that in stead of hoping to be fed, he may be poisoned? Nay rather, he is to become the more wary, the more diligent in prayer, the more exercised in the Scripture, that when he cometh to buy the truth he may not be deceived.  Nymph. 
Truly you say well: only it seemeth you build upon a false ground (at least in the opinion of some,) namely, that we which are private men, may judge of that which we hear, and examine it whether it be the truth or no: I desire therefore that you would prove that point well unto me.  Epaph. 
Indeed it is the opinion of popery, that it is not for every particular person of himself, to examine, try or judge, 
Rhem Testa. upon 1. Joh. 4.1.  which is true or false doctrine, who is a true or false doctor: and it is a principle in that Church, 
Private men may and aught to judge of that which they hear.  that it sufficeth a common man to give his consent to the church and to believe as the Pastors believe. But all the true Ministers of jesus Christ are of another judgement: for howsoever we do urge all reverent respect to the preaching of the word, as to the ordinance of God, yet we take not upon us to have dominion over the faith of our hearers, 
2. Cor. 1.24.  as though we would bind them to give credit to every thing we speak, 
Ambros. in 1. Thess. cap. 5.  by the authority of our name (as Ambrose his words are) therefore because we speak it. And in truth there is nothing more manifest in Scripture then this, that the people ought judicially to examine the doctrine taught, before they dare to entertain it. Paul to the Galathians saith thus, 
Gal 1.8.  Though we or an Angel from heaven preach unto you otherwise then that which we have preached unto you, let him be accursed. Now if he with preacheth contrary to the revealed truth be accursed, surely the case of him which giveth credit to him must needs be dangerous: and therefore for the avoidance of the danger, 
Rom. 14.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10.  it is meet for every man to be fully persuaded in his own mind, that he may discern things that differ one from another. 
1. Thess. 5.21. 1. joh. 4.1.  The Thessalonians are willed to try all things: those to whom Saint john wrote, are counseled to try the spirits. Solomon hath branded him for a fool, 
Prou. 14.15.  who will believe every thing. It is a disgrace for men professing religion to be like children carried with every wind of doctrine. 
Eph. 4 14.  It is an honour to be like the gentlemen of Beraea, 
Act. 17. 1●.  who searched the Scriptures daily, whether those things which the Apostles taught were so. Christ saith, 
joh. 10.4.5.  that his sheep know his voice, and will not follow a stranger. What can be more express than these testimonies? Let any man consider the places and the parties to whom these commandments of taking trial of the doctrine were directed, and he shall find that no one man is exempted from this duty of examining.  Nymph. 
Indeed me thinketh it standeth with some reason, that we should try the doctrine which we hear before we credit it: for otherwise we may soon be drawn into many errors: 
A similitude like to this, in the same case Chrisost. useth Hom. 13. upon 2. Cor.  we have a Proverb, that a man must tell money even after his own father, not in distrustfulness as though we thought he would deceive, but in wisdom, because unwittingly he may be deceived. No doubt we ought to be much more circumspect in matters of doctrine, because even the best that teach, in that they are men may err, and because also in matters of that nature to be deceived, is so exceeding dangerous. But all the matter is, how to judge, and by what means to be able to know truth from falsehood, wholesome from unwholesome doctrine.  Epaph. 

The Scripture the only judge of doctrine.  Know this therefore for a truth, that in all cases and controversies of religion, the Scripture only must be admitted as umpire, and every thing must stand or fall at the determining thereof: for therefore hath the Lord commanded it to be written and to be made common to all, that by it all controversies might be decided, all doubts resolved, all heresies confuted, all truth confirmed, every conscience guided, every man's life framed. Nothing is sound that is disagreeing from it, nothing unsound that is consonant thereunto. We are well contented to let that absurdity dwell with the parents of it, the Papists: namely, 
Commo●toriu● non regula. Bell. L●na. lib. 1. Pan●p. cap. 9  that the Scripture is rather to be termed an admonisher than a judge: let it be their glory, to think basely of the written word, and to ascribe the authority of judging to unwritten verities and traditions, rather than to it: we have learned that the Law which is come forth of Zion, 
Isa. 2. ●4.  and the word of the Lord that hath issued from jerusalem, must be judge amongst the nations: and we are commanded to appeal still to the Law and to the testimony, 
Isa. 8.20  assuring ourselves, that there is no light in them, which speak not according to this word. 
job. 5. 3●.  We find that our Saviour himself stood to the judgement and trial of the Scripture. Paul submitted his doctrine to the same rule. 
Act. 17.2. c 17 28.23.  We read the learned in former ages, to give the privilege of judging only to the Scripture. Augustin disputing with a chief Arrian, 
Aug. contra Max. Arrian lib. 3. cap. 14.  saith thus: Let us dispute by the authority of the Scriptures, which are indifferent witnesses to us both. And in another place: The Epistles of Bishops give place one to another, and Counsels are amended one by another, 
Lib de Pastor.  but the canonical Scripture, that is the rule of all, 
Bas. Epist. 8.  and must correct all. Basill the Great demandeth that against all heretics the Scripture only be the umpire. 
Cyprian. in S●r. de Bapt. Cir.  Cyprian saith, that the rules of all doctrines have flown from the Scripture. 
Chrysost Hom 12. in 2. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chrysostome willeth his hearers to fetch all things from the Scripture. But what should we stand upon the testimonies of men, when the fore-alleaged places out of the written text are so apparent? Therefore to prepare you to the trying of the doctrines which you hear, hold this firm ground, that all points must receive their allowance from the Scripture.  Nymp. 
I could easily agree to you in this that you have said, but that there is this difficulty therein, namely, how to make use of the Scripture, and to apply it to this worthy purpose of finding out the truth thereby. You that are scholars, and have the helps of learning, and of the Arts and tongues, may make better shift in these cases, than we plain men of the country can. There is no man that preacheth, but he allegeth the Scripture, and so carrieth it, that it may seem to be absolutely for him in that which he avoucheth: so that unless we be taught, how to judge by the Scripture, we shall still be in suspense.  Epaph. 
You have made a very needful motion; and therefore, 
How to make use of the Scripture for the trying of the truth.  if you will listen to it, I will acquaint you with that course whereof myself both in my private studies, and in hearing others publicly, have had very comfortable experience. First of all, when you have occasion and opportunity to hear, you must remember Salomon's advice, 
Eccles. 4.17.  to take heed to your foot, 
Psal. 119.18.  & to use some preparation before hand, praying the Lord to open your eyes, that you may see the wonders of his law, and that his spirit of truth may be with you to lead you into all truth. 
joh. 16.11.  Secondly, you must labour by all means, to subdue & suppress the seeming wisdom of your own heart, resolving to yield up yourself to whatsoever the Lord reveals, though it be altogether crossing to your own reason, and displeasing to nature. For as God resisteth the proud, 
1. Pet. 5.5.  and maketh them which profess themselves wise to become fools: 
Rom. 1 22.  so he will guide the meek in judgement, and teach the humble his way, 
Psal. 25.9.14.  and reveal his secret to them that fear him. Thirdly, when you have thus framed and fitted yourself by prayer and humility, be sure to remember this rule especially; namely, that that doctrine is the truest, which maketh most for God's glory, most for the comfort & relief of a wounded conscience, most for the restraining and curbing of our corrupt nature, and fleshly affections. Mark a little, and I will show you the reason of this rule. First of all, the end why God made all things, was the glory of his own name: 
Prou. 16.4.  the thing especially aimed at by him, in that great and admirable work the redemption of mankind, and in all the particulars of it, even from the first foundation of it, his eternal election, unto the last end hereof, our glorification in heaven, 
2. Cor. 1.29.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is: That no flesh might glory in his presence, but that he that glorieth might glory in the Lord. This being then the main end of all God's courses, to keep the glory of all things entire unto himself, it must needs be, that that doctrine is the most sound, which doth not admit the least impeachment of God's glory. Secondly, one chief end of the Scripture is, as to beat down man, and to clean strip him of all goodness and inclination thereunto, for the keeping of God's glory whole unto himself, so also to put gladness into all distressed hearts, 
Psal. 51.12.  and to bring the joy of salvation to all afflicted spirits. 
Psal. 19.8.  David saith it is one property of the word of God to rejoice the heart: and Paul affirmeth that the drift of all the Scripture is, 
Rom. 15.4.  that we through patience and comfort thereof might have hope. So that, look what doctrine bringeth the fullest comfort, to a poor soul when it is even at the depth of sorrow, that must needs be wholesome doctrine, seeing it concurreth with the whole scope of the Scripture. Thirdly, one thing principally intended, in the discovery of that grace of God which bringeth salvation unto all men, was, 
Tit. 2.11.12.  
Gal. 5. ●4.  that ungodliness and worldly lusts should be denied, that the flesh with the affections and lusts should be crucified, that the body of sin should be destroyed, 
Rom. 6.6.  and that mortifying our members which are on the earth, 
Col. 3 5.  we should serve the Lord all the days of our life in holiness and righteousness before him. 
Luk. 1.74 75.  And therefore that doctrine which presseth upon men, the most procise and strict obedience to Gods will, not giving any the least toleration to any the smallest sin, but still bridling man's natural inclination unto evil, that is the truth of God which every servant of God ought to entertain. Tell me now, understand you this direction?  Nymph. 
Yea truly, I do in some measure understand it; yet if you shall please by one or two examples to show the use of it, I shall the better perceive it, and know the rather how and after what sort to apply it.  Epaph. 
I will not stick with you for that: because I am very willing to satisfy you in this matter. For the first branch therefore touching the glory of God, take this example. We teach at this day, that faith only justifieth: our meaning is, that the very thing, which maketh a man stand righteous before God, and to be accepted to life everlasting, is, the imputed righteousness of Christ jesus: which righteousness is appropriated and applied to us only by faith. 
Bellarm. de I●stif. lib. 2 cap. 7.  Others (as the Papists) say, that to the justifying of a sinner before God, two things are required, remission of sins, and the habit of inward righteousness, that is to say, charity with the fruits thereof. So that we exclude, they establish the merit of man's works. Well then, in this difference of opinion, there being learned men on both sides, and Scripture alleged on both sides, you desire to know which is the truth: bring them both to the touchstone, & see which of the two maketh most for the glory of God, & the matter will soon be answered, the doubt will quickly be cleared. Consider therefore how even the Apostle Paul by this rule decideth this controversy: 
Rom. 3.25. ●.  by what law (saith he) that is, by what means of salvation, is boasting excluded? Not by the law of works, but by the law of faith. Hereupon he concludeth, therefore a man is justified by faith without the works of the Law. And indeed the reason is excellent: for if man could by any of his own doings, further his own salvation, or procure the increase of glory in heaven, he had then some matter of glorying, and might (as it were) account himself the less beholden unto God. But justification by faith only, taketh all utterly from man, and ascribeth his whole salvation, the beginning, middle, and ending unto the Lord: have you both an example of this rule, and warrant for it, being used by the Apostle to decide so great a controversy: and I am sure, that you shall find it of very great use in many main points of our religion. Secondly, for the second branch of the rule which is about the comfort and relief of a distressed and distracted conscience; mark this particular for the manifestation of the force of the rule. It is taught and maintained in our Church, that a Christian man may be unfallibly certain of his salvation in his own conscience in this life, and that by an ordinary and special faith. Others there are (both Papists, and some also amongst ourselves) which hold that the certainty of salvation, which in this life can be attained to, is only conjectural and probable, grounded only upon likelihoods: and this certainty they confess to be uncertain, and such as many times doth deceive. Behold, here is a great controversy, and much is said on either side: now you that are a private man, would gladly know to which part you may safely incline, and what to rest upon as the alone truth in this case. My advise is therefore, that for your full satisfaction herein, you scan the matter by this rule: suppose a spirit deeply wounded, a conscience set as it were upon the rack, seeing nothing in God but justice and majesty, and a consuming fire; finding nothing in itself but sin and corruption, and infinite matter of despair, so that by this means it is brought to such an exigent, that it knoweth not which way to turn, but is even ready to cry out with Paul, 
Rom. 7.24.  Who shall deliver me? Inquire now which of those two doctrines doth afford the best comfort in this woeful case, that will quickly appear: for the one holdeth the conscience in a continual suspense, the other laboureth to settle it in the firm assurance of God's unchangeable love in Christ jesus: the one bringeth a plaster, but much too little for the sore, telleth of the riches of God's mercy, of the depth of his love, of the unsearchable sufficiency of Christ's merit, but yet denieth the soul to be assured of a particular interest into it, and by that means rather increaseth than relieveth the anguish: the other applieth the medicine to every part of the wound, showeth Christ, discovereth the riches of Christ, and putteth the amazed heart into a full, assured, and comfortable possession of Christ. So that whatsoever shall be argued to the contrary, you may be bold to build upon that which bringeth the most joyful and welcome tidings to an affrighted conscience: that is best agreeing to the scope of the Scripture, that cometh nearest to the nature of the Gospel. Come now to the third branch, which is concerning the liberty of the flesh, and let me give an instance of that also. There is at this day a doctrine, (almost openly taught, or at least tolerated by many that should teach otherwise) namely, that a man may do well enough, without so much preaching: that it is not a matter of that great necessity to frequent the places of God's public service, but that a body may do well enough at home, with some private devotions: that common men need not trouble themselves greatly with the scripture, or with knowledge in religion: that the religious spending of the Sabbath is a thing indifferent: that often communicating at the Lords table is not of any great importance, but that once or twice in a year is as good as every day: that it is not good to be too forward in matters of religion, overstrait in conversation: that God will bear with many small matters, etc. On the other side, there is a doctrine that telleth us and proveth unto us, that if we desire to walk and to live so as may please God, and as becometh Christians, we must make conscience of often hearing the word, we must as new born babes desire the sincere milk thereof, that we may grow thereby, 
1. Pet. 2.2.  never contenting ourselves with any measure of knowledge: we must strive & strain ourselves, though sometime it be with some trouble and diseasing of our bodies, to come to the places of God's worship, 
Provet. 8.33.  and to give attendance at the posts of the doors of the Lords house: we must call the Saboth a delight to consecrate it, 
Isay 58.3.  resting not only from labour, but from all things that may disable us and make us more unfit for God's service, either in respect of preparation before it, or of conference and meditation after it: we must for the strengthening of our faith, and the solemn remembering of the death of Christ often communicate: we must in our lives walk circumspectly, with zeal & courage and openness in the practice of religion: we must make conscience of the smallest sin, & never think we have done enough in the duties of holy obedience. Here is again a new question, and you perhaps in some of these particulars, through the diversity of opinions, may be unresolved. If you demand of me, how you may be established, I refer you to this rule; search & consider which of the two tendeth most directly to the yoking & hampering and restraining of man's natural disposition: that will soon appear, if you look out into the world, & hearken how these doctrines are entertained: for the former, who so shall teach it, or seem to approve it, no doubt that man shall have many followers and many favourers: for doth not every man almost like it & wish it, that there should be less preaching? that it should be free to spend the Sabbath, every one as himself listeth? to receive the Communion when men think good? to neglect knowledge? to banish the Bible out of their houses, or else to let it lie like old harness rusting for lack of occupying? will it not by and by be received, that it is not good for men to be precise, to be over scrupulous, to stand too nicely upon points? Surely he that should teach this, I might say of him as the Prophet spoke of old, 
Micah 2.11  He were a Preacher for the people. But now for the other doctrine, see what an acceptation it hath in the world: fie upon it will one say, what a tedious thing is this to hear so many sermons, what a trouble to come so often to the Church, what a misery to be restrained from our sunday-sports, what a dull time will it be and how long will the day seem if thus we be limited? what need so many communions? what should men be so hot and earnest in religion? if this once take place, farewell all mirth, farewell all good company, adieu to all thriving, if this be hearkened unto. This is and will be the entertainment of this doctrine: it will be reputed as the Prophet's sermons were of old, even the Burden of the Lord. So by the general yielding or gainsaying of the multitude, it may soon appear which of the two is the greatest enemy to the flesh: and therefore you both may and must conclude with the latter doctrine, that that is from above, because it meeteth with our corruption at every turn, and is still beating it down, labouring to keep it within compass. And by this rule (to gain it the more credit) Paul took up the question among the Galathians, touching the use of Christian liberty, setting it down for a ground, that it is then best used when it is not used as an occasion to the flesh, 
Gal. 5.13.  but with a holy respect to become servants each to other by love. Thus I have (for your better understanding) given you an example of every branch of this rule, that you may know how to apply it; assuring you out of mine own poor experience, that there are very few of the fundamental points of religion, which directly concern the worship of God, or our conversation with men, but they may receive their trial by this Canon, and may truly be said to stand or fall, according to the judgement and verdict thereof.  Nymph. 
I thank you unfeignedly for this direction; yet touching this latter branch, it seemeth to me that there may be some doubt made, because the popish religion is thought to restrain and punish the flesh more than ours: for it imposeth many very strait things and unpleasing, as fasting, penance, going barefoot, pilgrimage, pay of money, to purchase prayers when men are dead, and divers the like: I pray you therefore clear me in this only doubt, and then I am satisfied.  Epap. 
I say in one word of all these, as Paul did of things very like, 
Col 2.23.  They have indeed a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: but yet another way they give greater liberty: for when it is taught that these things are meritorious, and of worth to do away many sins, what will not a man be content to do, for a week or an hour, or a short time, for the removing of the sins of his whole life? and who will not be content when he is dying, to give all that away which he must needs leave behind, for the delivery of his soul from a supposed purgatory? Who would not go an hundred miles on pilgrimage to the shrine of such or such a saint, to be assured that it shall be his discharge for the remainder of his life? So that though these bodily impositions may seem something strait one way, yet they give treble liberty another way, and therefore may truly be said, rather to be an occasion to the flesh, then to li-limit the corruption of the flesh.  Nymph. 
It is very true; for what will a man fear to do, so long as he is taught, and by teaching persuaded, that by almsdeeds and fasting (falsely so called) and some legacies bequeathed to religious uses (as they term them) or by conformity to the penal injunctions of a priest, he may make sufficient satisfaction? therefore I hold this for answer enough to that objection.  Epaph. 
Well neighbour, to let that pass, & to follow the motion which you made, I must to the former rule add one thing, which is this: Take heed by all means of such ears as the Apostle calleth itching ears, 
2. Tim. 4.3.  and of delighting to get an heap of teachers. It is a dangerous humour to affect variety of instructors, and it must needs cause distraction: it filleth men's heads with a world of idle questions, & draweth them into vain jangling. 
1 Tim. 1.6.  It is Satan's policy as long as he can to hold men in ignorance, and in the contempt or neglect of knowledge: when he cannot prevail that way, but men will listen to instruction, than he will endeavour to busy them with profane fables and vain babblings, which breed questions, 
1. Tim 1 4. Chap 6.20.  rather than that godly edifying which is by faith: that so he may withdraw their thoughts, and steal away their hearts from those things which ought principally to be looked unto. Especially remember the advice of Paul to his son Timotheus, 
2 Timoth. 3.14.  Continue thou in the things which thou hast learned and art persuaded thereof, knowing of whom thou hast learned them. Note the place. The Apostle presseth a stiff and firm continuance in truths received, when as these two things concur therewith; a man's own persuasion; and the consideration of those which first taught us. First, for a man's own persuasion, I pray you to observe it, lest I should seem in steed of grounded settledness, to commend self-willed peevishness. By being persuaded, Paul meaneth thus much, as if he had said to Timothy, If it be an opinion which thou hast not suddenly entertained, but upon good advice, if it hath seated itself in thy judgement then when as thou with care & conscience, with humility, with using the ordinary means, with prayer unto God, with hearty desire to be guide● in the truth hast inquired after knowledge, surely thou oughtest not, being by these degrees brought unto it, and in this manner persuaded in it, rashly and suddenly to forego it. This is that which is meant by persuasion in this place. A settledness of judgement, following upon an orderly course to bring a man thereunto. The second thing that must concur, is the consideration of the parties of whom we have learned: as if Paul had said, Observe and mark well what kind of men they are, by whose ministry thou hast been instructed; if they be men, who by their fidelity in teaching, and by the blessing of God upon their labours, in using their ministry to convert men's souls, do carry with them the seal of their ministry; nay if thine own conscience can witness for them either of these out of thine own feeling, then beware of a contrary doctrine: though I would not have thee tie thyself to any man's authority, yet be well advised before thou alter thy judgement confirmed by such a ministery. This was Paul's meaning: and if you care to follow it, you shall in experience find it good counsel. Thus I have acquainted you with the best course I know as yet, both for the first informing, and the after-setling of your judgement in God's truth.  Nymph. 
I pray God to enable me by his holy spirit, both to remember and to practise this your good advice. I will now make this only request: you know it is not enough to be a man of knowledge, unless a man do with knowledge join obedience. If you know these things (saith our Saviour) blessed are ye if you do them. 
john 13.17.  Wherefore as you have taught me how to hear profitably for the gaining of knowledge, so I pray you direct me how I may make good use of hearing for the government of my life.  Epaph. 

How to draw things heard into practice.  In the first place therefore remember, as to pray to be guided into all truth by the spirit of truth, so to beg of God to direct the Preachers tongue, that he may speak unto your conscience, and that his sermons may be as a glass, in which you may behold the very true estate of your own soul. Secondly, labour to put away from you that which Solomon calleth a froward heart, 
Proverb. 17. ●●.  that is, a heart that cannot bear reproof: remember it well, and think seriously upon it, 
Prou. 9.8.  that there can be no greater testimony of true wisdom then to love him that rebuketh you: and thereupon resolve with yourself beforehand, that whatsoever is spoken against your sin, be it never so tart or unpleasing, 
james 1.21.  yet you will receive it with all meekness, and esteem it as a precious oil. 
Psalm 141.5.  Thirdly, in hearing, endeavour when the Preacher having laid the grounds of his doctrine cometh to application, to observe what is spoken by way of exhorting, what by way of reproof, what with an intent to minister comfort: each point being referred to these heads, shall much the better be remembered. Fourthly, when you are departed from the sermon, forget not to find a time as soon as is possible, whilst things heard are most fresh, in which to commune with your own heart, 
Psalm. 77 6. Luke. 2.19.  and to ponder, and scan, and search diligently those things which were delivered. This is that which we call meditation, an exercise which David exceedingly delighted in: it is the same to the mind, 
Psalm. 119.97.  that digestion is to the body: that which we hear is by it made our own, so that the soul receiveth nourishment thereby. Now in the practice of this duty, it is good to consider what things are presently necessary, and what otherwise. Those things which are of present use, 
Psalm 119. 10●  are eftsoons to be laid hold upon, and a certain secret oath is to be made between God and a man's own soul, 
Vers. 16.  to make haste and not to delay a speedy and diligent execution: yea though the duty enjoined be both in show painful, and an enemy to worldly profit, an abridger of carnal delight, and a means by all likelihood to darken estimation and credit amongst men. If it be a matter of spiritual consolation, or of provocation and encouragement to persist in a good duty, it must be reputed as a cheering from heaven, and heart (as we say) to be taken thereby against all, either inward assaults or outward discouragements whatsoever. As for other points, which may seem not to be of so present use, they are not to be neglected, 
Psalm 119 11. Proverbs 4.21.  but to be hidden and kept in the midst of the heart, that they may not be to seek when the Lord shall offer occasion to employ them. You must do in this case as you do in household matters: if you find an implement which you know not how forthwith to bestow, you will say, it is pity to cast it away, it will be no charge to keep it, once in seven years it may serve for a purpose, for the which you would be loath to lack it: so though some things which you hear, are not (as may seem) presently needful, yet you must make conscience safely to preserve them, because a time of use may come hereafter, in which, as it would be a grief to want direction, so the Lord (it may be) may then in justice deny that, which formerly being offered was entertained with contempt. In a word, look to it that you be well furnished for all occasions, and know it to be the chief duty, and the especial mark of a good Christian, to take heed, 
2. Pet. 1 19 Psalm. 119. ●.  and always to have respect unto the holy directions which are sound delivered from God's word; so shall you become wise unto salvation, and perfect unto all good works. 
2. Tim. 3.15. ●9.  This is the shortest and most familiar direction that I can give you, for the religious government of your life by the form of doctrine, 
Rom. 6.17.  which in the ordinary ministry of the word shall be delivered unto you. Larger directions the many good books which good men have written of that matter, will plentifully afford you. This may serve at this time, and it may be God will offer us an occasion to talk of this matter more at large hereafter.  Nymp. 
I hope so too: and I shall for my part be ready to take any opportunity, being encouraged both by this your kindness, and by the benefit and comfort which I must needs confess I have received by this present conference. For this time therefore I commit you to God, whom I heartily beseech so to bless your labours in the ministery, that you may turn many to righteousness, 
〈◊〉. 12.3. 1. Tim. 4 16.  and may take that heed unto yourself and unto learning, that you may both save yourself and them that hear you.  Epap. 
I thank you for your good prayer: I do also desire the same God for his son Christ's sake, 
●. Tim. 2.7.  to give you that good understanding in all things, 
Colos. 1.9 10.11.  that you may be fulfilled with the knowledge of his will, and that he would also strengthen you with all might through his glorious power, that you may be fruitful in all good works, 
Heb. 10.23.  and may keep the profession of your hope without wavering to the end. And so God be with you.  
To him be glory for ever, of whom, and through whom, and for whom are all things.  Rom. 11.36. 
FINIS.   

Faults escaped.  
In the preface, pag 1. line 11. read generally. p. 5. l. 17. put o● have In the book, p 3. l. 15. put out l. p. 4. l. 13. read l p. 6 l. 10. read courses p. 8. in margin read 2. Tim. p. 11. l. 1. read less p. 6. in marg. read 2 Ioh 9 p. 20. in ma● read 25 p 20 l 23 read forbidden f● p 43. l 28. put in his (when a man ha● done hi● best. p 47 in marg read Pro. 23. p. 6●. in marg. read Rom. 15. 1● p. 64 in marg read Heb. 13 7 p 66. l. ● read 〈◊〉 marg. read 1. l m 46 p. 59 l. 25. read ref● p. ●3. l. 8. read mens. p. ●7 l ●. read opposers. p. 77 l. 1. read hearts. In marg. read l ●. 2. p. ●9 in marg. read job. 4 19 p. 80 l. 2. read, ●t which he will not do. p. 89. l ult. word, left out p. 91 l ●. read his p. 98 l 25 read (it may be) p. 128. l. 18 read c●rie●. p. 114. l. 26. read may. p. 199. l. ult. of wanteth.