❧ A FRVITful Sermon, preached at Occam, in the County of Rutland, the Second of November. 1583. By Thomas Gybson. PROVERB. 29.8. ¶ Where there is no Vision, the people decay. GOD IS MY DEFENDER GOD IS MY DEFENDER AT LONDON; Printed by Robert Walde-graue dwelling without Temple-bar. 1584. ¶ TO THE RIGHT HONOURABLE Lord, FRANCES, Earl of BEDFORD, and one of her majesties most honourable privy Counsel Knight of the Noble order of the Garter: With the Right Honourarable, Sir WALTER MILDEMAY Knight, Chancellor of the Queen's majesties Court of Exchequer, and one of her highness most honourable privy Counsel, Grace, Mercy, and peace be multiplied from God our Heavenly Father, & from our Lord & Saviour jesus Christ. THE blessed & holy Evangelist Saint Luke, (Right Honourable) penning and publishing the heavenly story and blessed Gospel of jesus Christ, doth also dedicate the same to one Theophilus, a Noble and famous man, of singular credit and authority. The reason and cause that moved him thereto, is because in those times, the pureness of the Gospel was hindered, and persecuted, whereby many errors began to be spread and allowed: and therefore in great Wisdom it pleased the holy Ghost, not only to write a faithful, sure, and perfect story: but also to offer and present the custody and defence of the same, to one of Religion and Power. The very same cause, partly hath moved me at this time, to be so bold as to offer and Dedicate this poor and simple testimony of my travail to your honours. For although I do confess, we live under a Gracious Prince (whom the Lord long continue to his glory, to the shame and confusion of his enemies, and to the daily profit of his Church) although (I say) we live in so peaceable, happy, and gracious a time, under the flourishing state of the Gospel; yet truly the dearest Children of God, and the sincerity of Religion, is subject to bitter Persecution. These words at the first may seem very grievous, hard and heinous, and yet they are most certain and true. The holy Apostle S. Paul, writing to the Galatians, 4.29. speaketh on this manner: As he that was borne after the Flesh, persecuted him that was borne after the Spirit; even so is it now: he speaketh of Ishmael and Isaac, and yet we do not read in the scripture of any persecution between them, neither did Ishmael persecute his Brother Isaac, with hand or sword, but that which is worse, proudly & arrogantly, he raised himself against him, mocking him, and as it were, treading under feet the promise of God. And this dealing by the apostle is cálled a persecution, & in deed there is not any persecution more grievous to the Children of God than this. Now who doth not daily see, that the best Christians, and the pureness of Religion are greatly persecuted, by Papists, Atheists, and Hypocrites, as Isaac was by his Brother Ishmael, And of all matters of religion, I think there is scarce any in these days more generally hated of such kind of men, then that, which is most altogether, & almost only hand led in this simple Sermon. For these & such like men, many of them can be content with a common ordinary profession, to hear Matins and Evensong, and sometimes a Sermon, by such men as they like of, but that there should be any continual course of the pure preaching of the word of God, they can in no case allow or like of. This I say, is hated, rejected and persecuted so far as may be, of the greater sort, and therefore not without cause have I attempted to dedicate this my labour, to your honours as special Patrons, & defenders of the Lords cause, & tried Friends and Favourers of God & his truth. But yet this attempt may seem very raish and needles: For who am I, that I should take upon me to set forth and to publish any thing. The unworthiest I confess of many hundreths, and the unablest of many thousands, and yet seeing many things more simple, less needful and profitable, are not only suffered, but allowed to come abroad: I am not altogether discouraged, neither hath any man just cause to accuse me in this my simple enterprise. I know these be days of knowledge & learning, there be great store of famous and learned divines in our land (whom I beseech the Lord to bless, that they may assist their weak brethren, in the defence of this, and such good causes,) and yet the two mites of the poor widow cast into the treasury, amongst the great gifts of the wealthy, are not to be refused. I know your Honours be daily hearers of famous and learned men, both in your houses and abroad, you are acquainted with the sermons of profound & deep divines, and such as are mighty in the scriptures: notwithstanding having in myself sufficient trial & experience of your honours most courteous humble, & favourable dealing towards me, and also of some liking of my simple & my poor traveles in preaching heretofore. I am not ashamed or afraid after such trial and proof, to offer this so small and simple a thing unto your Honours. The great necessity of the matter I deal withal, the care of God's glory, the zeal of his house, the benefit that his church may have by it, hath especially moved me that it should be published & come abroad. Let not therefore hypocrites be too rash in judging, the Lord the searcher of the hearts and reins knoweth my purpose and affection, in preaching and publishing this matter. The cause that hath moved me to present it to your Honours, rather than to other, is the long proof and acquaintance of your honourable courtesies, and friendly good will towards me, which for my part, I am never able to requite, for the which I think myself as long as breath is in me, most bound and indebted to your Honours. And here I offer this poor fruit of my travail, as some Testimony of good will and thankfulness. And whereas we are wont commonly to offer and present to our dearest Friends, some gifts, as tokens of good will, or else of special duty. Amongst many great and precious presents, which are no doubt given and presented to your honours; I also offer this simple mite, and yet I hope more pleasant and acceptable to the receivers, than thousands of gold or silver, or any earthly thing whatsoever. And in deed, can there be any matter more sweet and pleasant, to the chief Patrons and Defenders of the Godly Preachers, and the word of God, then to hear of the necessity, profit, and excellency of preaching: which things, are set forth plainly & largely in this little Sermon. For howsoever many men hate and abhor this matter, and can in no case digest it: yet your honour's zeal, courage, liking, goodwill and countenance, to this and other good causes is commonly known and spread abroad. A further reason why I publish this Sermon, is because there is some matter in it, for the which I have been in the country where I dwell, o-openly slandered and evil spoken off, and therefore to clear myself from such false reports, to satisfy my friends which are ready to answer in my cause, to let the enemies know, I have spoken nothing whereof I am ashamed, but dare put it to the witnessing and testimony of the Christian reader: and also to resolve more fully, the weaker sort, in such things as at the first seem strange and absurd: for these and such like causes, I say, I am content and willing that this my travel come to light: although the whole or most part of this Sermon is unsavoury & unpleasant to the greater sort, and specially to the ignorant people, to the hypocrite, to the idol or dumb minister: yet this is that, which chief misliketh and grieveth them; because, both in the place where I preached this Sermon, and also elsewhere, I said and affirmed, that the minister which preacheth not, and hath not those gifts which the Lord requireth in his Ministers, that such a one is no Minister, approved of GOD, neither hath any right and authority from the Lord, to minister his Sacraments; which matter, how strange and absurd soever it seem to ignorant and carnal men: yet I hope it is here sufficiently confirmed by authority and examples of the holy Scripture. I could allege further, the allowance and judgement of most famous and pure Divines, and such as are gennerally received and allowed of all true Christians. Master JOHN CALVIN, about the latter end of his Catechism, which is allowed by her majesties authority, saith in plain words, that the ministration of the Sacraments belongeth to them, who have the charge to preach openly in the Church. For the preaching of God's word, and the ministration of the Sacraments, be things jointly belonging to one kind of office: these be his very words which are as plain as may be. M: Rodolphus Gualther in his 118. Homely upon Mark, speaking of the institution of the lords supper, and of the right order in ministering that sacrament, amongst other things saith on this manner. Peccant qui coenam absque verbi predicatione peragunt, adeóque illam huic praeferunt, quasi vel ad dei cultum, vel ad salutem plus conferat, quam verbum, cum tamen huius maiorem quam sacramentorum rationem habuerunt Christus & Apostoli. They sin against the institution of Christ, which do minister the supper without preaching of the word, and so prefer the Sacrament before preaching: as though that availed more to salvation and service of God, than the word preached; whereas notwithstanding, both Christ and the Apostles esteemed more the preaching of the word, than the Sacrament: these are his words. I might allege many other testimonies for this cause, not only from the most worthy, Godly, and learned divines, both old and new of other Nations: But also from famous Martyrs and Bishops in this our Land, in their sermons and writings, published and privileged by authority. I hope then there is no cause why this doctrine should not receive a favourable entertainment & allowance, as of your honours, so of all faithful Christians, having such warrant from so pure and learned men, and from the testimony of the holy word. What soever I spoke in delivering and uttering this sermon, I have here set it down (so near as I could remember) both in form and matter. To conclude, I most hearty desire in the Lord, the Christian reader, & especially your honours, to accept this my poor travel. I am bold to join you both in one, not only because the Lord hath joined you together in the bond of friendship, & in a care of my good estate: but also that which is greatest of all, in a zeal of God's glory & furtherance of his religion. Now the very God of peace, sanctify you through out: and I pray God that your whole spirits and souls, and bodies, may be kept blameless unto the coming of our Lord jesus Christ. Amen. Your Honours in the Lord; THOMAS GYBSON. Harken with fear and reverence to the word of the Lord, written by the holy Apostle Saint Paul, in his first epistle to the Corinthians. Chap. 9 verse 16. Woe be to me, if I preach not the Gospel. OUR Lord and Saviour jesus Christ, in the 17. chapter of the blessed Evangelist Luke, amongst many other excellent things, uttereth and propoundeth this parable, Who is it of you, that having a servant ploughing or feeding cattle, Luk. 17.7.8. ●. would say unto him by and by when he were come from the field. Go and sit down at table, etc. And afterwards in the tenth verse apply it on this manner. So like wise ye, when ye have done all those things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do. The holy Apostle and servant of Christ in this place, avoucheth and confesseth in himself, the saying of his Master to be most true. For although amongst many good works, there is not a more excellent or better work, than the preaching of the word of God (which was done most purely, effectually, and diligently by the Apostle) yet he is so far from accounting it meritorious, that he saith, a necessity is laid upon him, that duty bindeth him to do it. In the former verses from the beginning of this Chapter. S. Paul showeth, and that with diligence and large copy of words, that being amongst the Corrinthians, he was content to give place to his own right, to forbear that which he might lawfully do, to take no maintenance at all from them, lest he should give occasion of cavilling to the false Apostles: as though he under the pretence of the calling of an Apostle, should seem to seek his own gain and lucre. Amongst other things he hath said, and that in the former verse: It were better for me to die then that any man should make my rejoicing in vain. The which words may seem to proceed and flow from an ambitious and vainglorious spirit. And therefore it might be said, What now Paul? What needs all this? Thou art wont to glory in Christ alone, and dost thou now glory in thine own doings? To such a question or objection the Apostle answereth qualifying his former speech, as if he should say: Although it be an excellent work to preach the Gospel, and that freely, yet take not my words ●o, as though I repose any merit of salvation in this work, for I am called to it, and bound to it, by duty and commandment from my master Christ. And if I do it not I provoke and procure the anger of God, and the sentence of his curse and condemnation on me. Woe be to me if I preach not the Gospel: Of these words, being but a part of the verse, I have taken upon me to speak at this time. From whence I mean by God's grace to speak of these three points. First I will gather some description of preaching, that you may know what it is. Secondly, I mean to prove the necessity of preaching, and that every Minister is bound to preach. Thirdly, I will show what they ought to preach. The first point as in many other places, so here it is named, but not fully set down what it is, but in other places we may easily gather what it is. The second is here named and proved. For Saint Paul being a Minister, and saying, Woe be unto me, if I preach not the gospel, doth plainly affirm as much. The third is here set down most plainly, the matter that we must preach of, namely the Gospel. As touching the first, let us see how the scripture speaketh of it, as it is particularly and specially applied to the public office of the Minister, otherwise I know this word preaching to have a further and more general signification: But I speak of it, as Christ and the Apostles do, applying it to the Ministers. Saint Paul saith, 1. Cor. 14.3. He that prophesieth speaketh unto men to edifying, 2. Tim. 4.2. to exhortation, and to comfort. The same Apostle charging Timothy & in him every minister, to preach the word, addeth immediately, joh. 21.15. improve, rebuke, exhort with all long suffering and doctrine. 1. Pet. 5.2. The blessed Apostle Peter, as he received of his Master a charge to feed his flock, so he exhorteth all other to do the same. The holy Evangelist Luke saith that Christ taught or preached in Nazareth. He first read, Luk. 4.16. than shut the book, afterward he expounded that scripture which he read, and so applied it to the hearers. By these and such like places we may gather, that preaching properly as we speak of it, is an exposition and application of the scriptures, by the lively voice of the minister, to the edifying of the people: whereby it may easily appear that reading is not preaching, nor yet sufficient in a minister approved of God. Saint Paul will have him apt to teach. 1. Tim. 3.2. The Prophet Malachy affirmeth, that the priests lips must preserve knowledge. Mal●. 2.7. Christ after reading shut the book and expounded, and yet some are not ashamed to count simple reading sufficient, saying, it will serve the turn, and there may be as much good done by it, as by preaching. As for reading, we speak not against it we disallow it not, but account it a holy, lawful, necessary, and profitable mean, whereby great good and benefit is wrought to the Church of God: but yet, it doth not follow that it is sufficient in a minister, that it will serve simply of itself in the public congregation. The Lord hath set down another order, and requireth greater things at the hands of his special servants. But this matter shall appear more plain in the words following. For my purpose in this part is, only to show you by some circumstances and descriptions what preaching is, and that reading is not preaching, or at least that kind of preaching, which the Lord requireth in his ministers, as may appear by comparing them together, and by using some apt similitudes for the explanation of this matter. The smell or sight of meat doth good to the hungry man, but it will not feed him, except he taste of it: so by reading men may have some smell of Religion, but they shall never thoroughly taste of it, without preaching, Eph. 4.11. and therefore it is called a feeding, as we heard before and Preachers are counted Pastors and feeders. Again, meat that is raw and fat, may be called good, but it is not to be eaten before it be made ready and dressed: so are the Scriptures read good, holy and pure, but not sufficient food for the people, without preaching. Again, bare reading is as though one should cast a whole loaf, before them which want strength to cut it, 2. Tim. 2.15. Preaching is a cutting and dividing of the bread of life, that every one may have his several portion. Again, bore reading without preaching is even as the husbandman should cast whole strikes and bushels of Corn, on his Land together on heaps, not scattering of it. Mat. 13. Preaching is a spreading and a sowing of the seed. Again. bare reading is as though the Fisher should shuffle his nets on heaps, not opening them: Preaching is a wise opening, laying and handling of the Net. Bare reading is as one should offer good treasures, and yet such as were hid, shut up & fast locked, & could not become by: preaching is an opening of the Treasures, to the joy of God's Children. Reading is like to fire covered with Ashes, which doth smally profit them that stand by it. Preaching is an opening and discovering of the fire. Let us consider one example amongst many, for the further explaining of this matter. Act. 8.27. The Chamberlain that Noble Treasurer of Aethiopia, going to Jerusalem, to worship God as he went, read the scriptures, if reading would have served his turn, Philip needed not to have come to him, but he understood not before be had a guide, he was not converted, neither had he saith sufficient to salvation, before he heard the preaching of the word, which in deed is that especial, effectual, blessed and excellent ordinary mean of faith, as it appeareth more plainly and fully in the next part of our text. Which being rightly weighed, confirmeth the great necessity of preaching, and proveth that every Minister ought to preach. Woe be to me, if I preach not the Gospel. And why so? because I am called to it, because I am a Minister, because the Lord requireth it of me. Although Saint Paul and the other Apostles had privileges and prerogatives, which we have not, although we have not fully so large a commission, as he and they had: Although they did many things, which we neither may, nor can do: yet as touching the office of preaching, it appertaineth as well to us as to them. And for the further proof of this matter I will rehearse some arguments, which before I have used in this place, adding divers others to them. 1 It is the commandment of Christ and the holy Apostles, therefore necessary. Christ said to his Apostles, Go preach the Gospel. Mar. 16.15. The which commandment, in this behalf belongeth to all the ministers of God. Saint Paul straightly chargeth the ministers of Ephesus. Take heed unto yourselves, and to all the flock, whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. And most weightily of all, he requireth it in the place already alleged, he leaveth it not as a thing indifferent, that may be done, or undone, but speaketh with a wonderful and mighty protestation, he joineth the Scripture and preaching together. For having before in the former Chapter, set forth the great profit of the scriptures, strait way he necessarily addeth this forecible exhortation. 2. Tim. 4.1. I charge thee therefore before God, and before the Lord jesus Christ, which shall judge the quick and the dead at his appearing, and in his kingdom, preach the word, be instant, in season and out of season, improve, rebuke, exhort. 2 It is an argument & token of the love the Minister oweth unto Christ and to the people, as it appeareth joh. 21.15. where jesus Christ saith to Peter after his resurrection. john. 21.15.16.17. Simon son of jona, lovest thou me more than these? He said unto him, yea Lord, thou knowest that I love thee: he said to him, feed my Lambs. He said unto him the second time. Simon the son of jona, lovest thou me? He said unto him, yea Lord, thou knowest that I love thee: he said unto him feed my sheep. Christ said to him the third time. Simon the son of jona, lovest thou me? Peter was sorry because he said to him the third time, lovest thou me, & said unto him, Lord thou knowest all things: thou knowest that I love thee. jesus said unto him: feed my sheep. Whereby it is evident, that those which feed not, love not Christ: Seeing then that feeding or preaching is so plain a token of the love that the minister oweth to Christ, it is most necessarily required if any do preach and yet not upon this love, they have their condemnation. 3 The Church of God is begun and grounded, by the preaching of the word: Rom. 10.17. and therefore necessary. Paul saith, Faith cometh by the word preached. 1. Cor. 3.6. Again, he counteth his preaching amongst the Corrinthians, a planting of them in faith and religion. S. Peter saith, 1. Pet. 1.23. We are borne a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. And presently addeth. This is the word which is preached among you, 1. Cor. 3.1. Heb. 5 12. & 6.1. 4 By preaching, the church of God is not only begun, but also amplified, builds and enlarged. It will not only make us babes in Christ, but strong and spiritual men. It hath not only milk for the weak, but strong meat for them, that are of age. By it we are brought not only to the beginning of Christ, and first rudiments of Christian religion, but also we are led forward unto perfection. The holy Apostle affirmeth this, when as he saith, that jesus gave some to be Apostles, and Prophets, and some Evangelists, and some pastors and Teachers, for the gathering of Saints, for the work of the Ministry, and for the edification of the body of Christ unto a perfect man, and unto the measure of the age of the fullness of Christ. 5 The Church of God begun and brought to that perfection which can be in earth, is also stayed, strengthened, upholden and preserved, by the preaching of the word, against sin and error. And therefore for these causes also, the preaching of the word is most necessary, yea and that daily and continually, because some are weak and have need of daily strengthening, some fall into errors, and some into grievous Sins, from the which they are to be drawn out by the effectual preaching of the word. This doth the holy Apostle confirm, whereas he saith, that The whole Scripture is profitable to teach, 2. Tim. 3.16. to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. 6 Again, to the pure preaching of the word, the Lord hath promised a blessing, the minister shall be blessed, the people also blessed through it. They that be wise saith Daniel, Dani. 12.3. shall shine as the brightness of the firmament: And they that turn many unto righteousness shall shine as the stars for ever and ever. Mat. 24.45.46.47. The wise and faithful Steward, that giveth meat to the household in due season, when his master cometh he shall be blessed, and made partaker of exceeding joy and glory. 1. Tim. 4.16. Take heed saith the Apostle to thyself, and to learning: continue therein, for in doing this, thou shalt both save thyself and them that hear thee. God so blessed the preaching of his Servant jonas, jonas. 3.4. that through it the Ninivites believed God, humbled them selves, and forsook their former wicked ways. Act. 2.41. At one preaching of Peter there were won to the Lord about three thousand souls. Thus doth the Lord bless his own order, the minister by pure and faithful preaching, dischargeth his own soul, obtaineth peace in conscience, and so is blessed in this life, but shall be far more blessed in the life to come, when he hath finished his course, he shall receive an incorruptible crown of glory. The people also by this means are many ways blessed, they receive knowledge, faith, Act. 2●. 18. & salvation: their eyes are opened, they are turned from darkness to light, & from the power of satan unto God All these great and notable blessings, do ensue the preaching of the word, and therefore required most necessarily in every minister. 7 On the other side, without this, both the minister and the people are accursed, the blood of the people shall be required at his hands, because he hath not as a faithful watchman, Ezec. 3.17 forewarned them of danger, and yet they shall die in their own sins. The Lord complaineth by his Prophet Hosea saying, Hosea. 4.6. My people are destroyed for lack of knowledge, because thou haste refused knowledge, I will also refuse thee, that thou shalt be no Priest to me. Mat. 5.13. To this agreeth our Saviour Christ, If the salt have lost his saltness, it is good for nothing, but to be cast out, and to be trodden under foot of men. And if these Ministers which sometimes have had Salt in them, zeal, and knowledge to season the people, and by negligence and carelessness, decay and lose it If these I say be worthy to be cast out, how miserable and cursed are they which never had nor yet have any Salt in them. It must needs be fulfilled of them which our Saviour speaketh in an other place, They be blind leaders of the blind, and if the blind lead the blind, Mat. 15.14. both shall fall into the ditch, (that is) both the ignorant Minister and the ignorant people shall perish. And in another place it is said, Mat. 25.30. Cast that unprofitable Servant into utter darkness, there shall be weeping and gnashing of teeth. And here it is said, Woe be to me if I preach not the Gospel. Seeing then that every way there hangeth so many grievous curses, both upon the minister and people, where the word is not preached, it is most requisite and necessary, that every minister look to this, even as he will escape the fearful and heavy curse of God. 8 Moreover the chief end and use why the scriptures were written, doth require preaching. Rom. 15.4. 1. Cor. 14. They are left for our comfort, instruction, and edifying. But we are most comforted, instructed, and edified, if they be opened and applied to us, and therefore most necessary that they be so used. 9 Also the Corruption and dullness of our nature requireth the same, we are dull, ignorant, and careless. We please ourselves in our own sins, the Devil goeth about continually to devour us, and therefore we have need to have continual preaching of the word. 1. Cor. 2, 14. The natural man perceiveth not the things that are of God's spirit. David, 2. Sam. 12. after he had sinned, continued in his sin, until the Prophet reproved him for it, yea and would not take it to himself, although Nathan spoke a very plain parable, till it was particularly applied to him. Seeing then there is in our nature such corruption, such blindness, such slothfulness, and also forgetfulness: what can be more necessary for the curing of these so great diseases, than the continual and daily preaching of the word: Besides all this, it hath been an usual order in the church of God under the law, by Christ and the Apostles, not only to read, but also to expound and apply the Scriptures, and therefore the same order is to be observed of us. Nehe. 8.8. It is said of the Levites that they red in the book of the law of God distinctly and gave the sense, and caused them to understand the reading. Christ as we have heard already continually preached and commanded the same to his Apostles, who as they obeyed in themselves their masters commandment, so they required it as a continual and usual rule to be observed for ever of all the Ministers of God in his church. And most specially the Apostle in those Epistles which he wrote unto Timothy and Titus very largely & effectually urgeth this matter. I refer you also unto the 14. Chapter of his first Epistle to the Corinthians: wherein so highly he commendeth the gift of Prophesying, 1. Cor. 1● Interpretation or preaching, that he preferreth it before all other gifts, and accounteth it so necessary, that he would have it continually observed in the Church of God. Again Christ commandeth us, and we do daily pray for the enlarging of his Kingdom, whereas he hath taught us to say thy kingdom come: Now, the singular and excellent means to establish the kingdom of jesus Christ is, by the pure and effectual preaching of the word, and therefore he saith in an other place, Pray to the Lord of the Harvest, Math. 9.38. to send forth Labourers into the Harvest. And how can they pray with any safe conscience, for the enlarging and establishing of the kingdom of Christ, which by their ignorance and carelessness, do altogether hinder it. Furthermore, all and every one of the names which are given by the holy Ghost to the ministers, in the word of God, do necessarily require at their hands Preaching: They are called the light of the world, the salt of the earth. They are called Pastors and Shepherds. They are called Husbandmen, Guides, Stewards and Messengers, besides many other excellent titles given to them. Now how can they be called Lights, which have no light in them, which either are in ignorance and darkness themselves, or else hide their candle under a Bushel? How can they be called the Salt of the earth, which cannot or will not season the unsavoury and sinful people, with the heavenly & wholesome doctrine of eternal life: How can they be called Pastors and teachers, which do not feed or have no food at all to give to the flock? How can they be called the Lords Husbandmen, which have no skill at all in tilling his ground, and sowing his seed? How can they be called Guides unto other, which either know not the way themselves, or else will not vouchsafe to open and declare it to other: How can they be called Stewards, which have no care of the household, which either cannot or will not feed them? And how can they be called the lords Messengers, which are not able to do their message, or have no care at all to do it. If the Minister be a light to the people, of necessity he must needs go and shine before them in knowledge and doctrine. If he be the Salt, he must needs season. If he be a Pastor or Shepherd, he must needs feed. If he be a Husbandman, he must needs have a care of the lords Husbandry. If he be a Guide, he must needs show the way. If he be a Steward, he must provide for the household. If he be a Messenger, he must be willing and able to do his message: Nay I say more, it stands for the lords glory and credit to have such Pastors, and such Husbandmen, such Stewards and Messengers, as have wisdom & knowledge. The poor people of the Country will not hire him to be a Shepherd to their Sheep, whom they know to be ignorant and careless, and shall the Lord choose such to govern & guide his flock? The Gentleman and the yeoman will not hire any to be overseers of their Husbandry, except they know them to have sufficient discretion and experience: and will he think ye be content with simple, foolish, and reckless overseers of his so dear and precious a Husbandry? The Noble man for his honours sake, will seek to have such a one to be the Steward of his house, as is trusty, wise, & of sufficient to guide and govern a whole household, and shall the Lord be less careful of his honour? shall he be content with unwise and unfaithful Stewards? The Prince will have a special care to send such to be his messengers and Ambassadors, as be most wise and faithful, and are able discreetly and cunningly to do their message, and shall the lords messengers be without knowledge? What can be more to the discredit and dishonour of his holy name? This argument I amplify the more, because it is very plain & effectual. Mark I beseech you well, all these and other names given to us in the holy Scripture, do require of every minister of God that he preach the word, as we have a rare to answer to our names, and a care of the glory and credit of our God: even so let us be careful in doing this so necessary a duty. What shall I say more, the end and purpose of our calling and Ministry requireth at our hands Preaching. The Lord hath ordained Pastors and Teachers for the gathering together of his Saints, and to the edification of the body of Christ: Seeing than we are called to this end, seeing we are ordained to this purpose, there is no remedy, we that are the Ministers of God, must needs of necessity preach his word. For a further proof and conclusion of this matter, I call you to record, I appeal to your own consciences, which are now won to the Lord, which have some measure of knowledge, which are called out of darkness to light, from ignorance to knowledge: ye that sometime have been content with reading Ministers, and quarter Sermons, but now hunger and thirst for the word preached. I call you I say, as witnesses in this cause, what comfort you feel, what profit, what power in the effectual preaching of the word? How careless, how profane, how ignorant, how lewd you were before, notwithstanding the daily and the ordinary readings which diligently you had? What hath wrought in you that measure of faith, that heavenly knowledge which you now have? What is it, that hath wrought in you such a sorrow of your former life, such a grief and hatred of sin and superstition, both in yourselves and others, such an earnest zeal of the word, such a conscience and a care to reform your selves and your households. What (I say) hath wrought these things in you? How came you by them? What is it that hath so altered your minds, deeds and affections: Let your conscience be witness to me in this matter: I am sure you will approve that which I have spoken, and acknowledge the profit, the power and necessity of the word preached. All and every one of these arguments do prove and confirm as I think, that every Minister necessarily aught to preach, and otherwise, that he is no Minister approved of God. All and every one of these, or most of them do quite overthrow and condemn, all dumb, idle and careless Ministers whatsoever. One day they shall know what account he maketh of the souls of his people, for seeing the word of the Lord, in so many places, requireth in a Minister preaching, yea, diligent and careful preaching, in what a miserable and damnable state do these men stand? The Apostle saith woe be to me if I preach not the Gospel. Well, it may be whatsoever I have yet spoken will be granted. It is necessary that every Minister preach: but what shall all those be condemned which have not such full measure of knowledge as other have, which be not accounted and allowed for public Prachers, God forbidden? I know these difference in gifts, there was so amongst the Apostles, but they all sufficiently preached. Amongst us and such others as use this place, and such like places, there is difference, every one of us have not the like measure, but for my part I speak as I think, our measure is small enough, yet the Lord be thanked for that we have, and give us grace to use it to his glory and the benefit of his Church, in myself I profess and grant very small and weak measure, insufficiency and lack of gifts, and the Lord the searcher of the hearts knoweth, that the consideration of this hath and doth make me to fear and trimble often times, to sigh and lament that so great a charge, and so weighty a burden is laid upon me, so simple and weak a wretch. To you that have any measure of those gifts which the Lord requireth in his Ministers, to you (I say) quench not the spirit, use the means to increase your measure, if you be painful, careful, watchful, and faithful in your ministry with a holy and pure affection, the Lord will bless you. Act. 18.26. To him that hath shall be given, we cannot at the first come to perfection. Apollo's a learned Doctor, fervent in the spirit, and mighty in the scriptures, yet was he ignorant in some things, and received instructions from Aquila and Priscilla. Some have more than others, Math. 25.14. some have ten talentes, some five, and some but one, yet always remember, and let it never slip out of your minds, that the slothful and unprofitable servant shallbe cast into utter darkness, there shall be weepying and gnashing of teeth. Against such I speak which in deed never had any one talent, or any gifts of Ministers, or having any do either abuse them, or at least do not put them forth to any profitable use. Consider a little the state of our ministry. There be some amongst us sacrificeing and mas●ing Priests full of manifest superstition and hypocrisy, and in truth enemies to Christ's religion. Others there be altogether ignorant, unlearned, very idols, they can do what? Even just nothing. Others there be which may have some ground of learning, but in deed they utter very little, neither is the people better by them. Some are idle, some careless, some altogether lewd and profane, some join living to living, and take more upon them, than they can discharge although it may be they speak in one place, yet are they du●●…e in an other. All these and such like are worthte of blame, to be openly spoken against because they open offence. All these stand daily in a miserable and damnable state without repentance. But my chief drift at this time in this part of my text, is to prove as you have hard, that every Minister approved of God must preach, that is, he must teede the people, he must cut the word of God, he must improve, rebuke, exhort, he must not simply or barely read, or hear the people say some Catechism, but he is to be able in some sufficient measure to open and interpret the holy Scripture, and apply them, and I hope that this is already proved: only I exhort you to account the Lord wisest to rest in his holy decrees, and allow his own order as best. Let us not take upon us to appoint him what he should do. Seing he hath set down preaching, as the most excellent, and ordinary means to salvation, let not us say that reading will serve the turn: seeing that he requireth that his Ministers be apt to teach, let us not count them his Ministers which never taught, nor ever had any aptness in them. If he may be counted a lawful Minister and Teacher that only readeth the ordinary Service, and sometime heareth a few children to say a Catechism without book, as it is set down before him, then may the Clerk also of the Town be counted a Minister, and teacher: then may every Husbandman, Serving man, nay every boy or child that can do as much, be so counted. Let not some say for defence of ignorant Ministers, that if they do that, which they can do, it will serve the turn: for in the building of an house, as there be some Master builders which bring timber and stone, so other there be, which bring mortar and fillinges, and serve to necessary use, but let us remember that every Minister in his charge, is or aught to be a builder, yea a Master builder, and if the chief builder bring nothing but fillinges, how shall the Lords building in that place go forward? The Apostle in that place which hath been already twice alleged, Ephe. 4. saith That the Lord hath ordained the Minister for the gathering together of his Saints, and for the edification of the body of Christ, till we all meet together in the unity of faith and knowledge of the Son of GOD, unto a perfect man, and unto the measure of the age of the fullness of Christ. Oh these be no small things, these are no trifles, this is no vile, simple, and drudgery work, no small measure, but very great, weighty, high, and most excellent. The holy Ghost in an other place saith, Leaving the doctrine of the beginning of Christ, ●eb. 6. ●. let us be led forward unto perfection, not laying again the foundation of repentance from dead works, and of faith toward GOD, of the doctrine of Baptism and laying on of hands, and of the resurrection from the dead, and of eternal judgement. Mark I beseech you these words. There be many people, yea & Ministers also that are ignorant of the first rudiments of Christ, that of repentance, of Baptism, of the resurrection, of eternal judgement, are able to say nothing to any purpose: but yet let it be so that some can do this, they can teach as they say in some measure: their an Catechise, and ay the grounds of Religion, yet this will not serve the turn, there must be building after the foundation, there must be a leading forward to perfection. The Lord in building the material Tabernacle, did choose men of singular wisdom, and understanding, and will he be content, with every drudge and bungler in the building and erecting of his spiritual Tabernacle: But herein chief have some gathered offence and grief, because I have said in this place before, and also other where, that such Ministers have no right to administer the Sacraments. This seemeth a strange and hard doctrine, yea, some are not ashamed to count it erroneous and heretical, if I would stand upon the authority of men, I could allege for the confirmation of the very words which I have spoken, the judgement of those which by common consent of all true Christians are received and allowed, as the best, most learned and most pure Divines that ever were since the time of the Apostles, but this I hope shall not need: for if of necessity every Minister ought to preach, or if all the former arguments will serve to prove this, than also that other doctrine, how strange and obsurde soever some count it, I must I say needs necessarily and consequently follow, none ought of right to deal with the lords Sacraments but his Ministers. Christ requireth of him that Baptiseth, that he teach: saying, Go teach and Baptizm: Math. 28.19. No Teacher, no Baptiser, that which God hath joined together, let no man put asunder. ●. Cor. 11.26. Saint Paul speaking of the lords Supper: As often saith he, as ye shall eat this bread, and drink this cup, ye show the lords death till he come. If the people at the receiving of the Sacrament, aught to have an effectual and thankful remembrance of the death of Christ, it must needs follow that the Minister is bound, sufficiently to instruct them in the same. If any will say that this done by the dumb Minister in reading the words of the institution, he preacheth, he showeth and publisheth jesus Christ crucified, so may I say that he or any other doth the same, and that more effectually, if they do but say their belief openly before the Congregation, but we speak of a singular, of an effectual, of an excellent and lively showing of his death, which is by preaching. The Apostle speaking to the Galatians saith, Gala. 3. ●. That jesus Christ was described in their sight, and among them crucified. His meaning is that Christ was so lively preached to them, as his lively Image was set before their eyes, or else had been crucified amongst them. This is the power of preaching, this is the duty of the Minister, plainly and effectually to describe and set forth the merit of Christ his Passion, so that it may be seen as it were before the eyes. The first Minister of Baptism john the Baptist was a Preacher, Math. ●. he joined Preaching and Baptism together, and in no dou●t the Lord would leave to his Church an example and pattern, and a form of the right ministration of the Sacraments. Mark. 1. ●. Christ although there were sundry causes why he would not Baptizm, yet he ministered the Supper to his Apostles, Math. 16. ●●. but Christ was a Preacher, yea he preached then of his death before that first ministration and institution of that Sacrament, leaving us an example to do the like. Act. 2.38. Act. 8.12.38. Act. 10.34. Act. 20.7. The Apostles ministered the Sacraments but they all preached, yea, the Evangelist Luke in the story of the Acts, setteth Preaching always before the ministration of the Sacraments. john the Baptist, Christ, the Apostles and primative Church are the best examples that I know, and best worthy to be followed. Consider further I beseech you, the great inconveniences which follow in these places where the word is not preached, the people are still in ignorance and blindness, and kept still in their old and Popish errors, received from their forefathers, they know not the use of the Sacraments, or to what end they serve, they hold still their Papistical transubstantiation: some say, they receive their maker: other say, they never heard what a Sacrament meant: some say they do it in a good intent, and yet they know not their own intent: other say they hope that they receive it as others do: few make any conscience with knowledge, fear and reverence to prepare themselves. The greatest cause of this, is lack of Preaching, and in deed how can their great ignorance be taken away, how can their old superstitious errors be effectually confuted, but by the continual and pure preaching of the word? And is it not than most fit and convenient, when the Sacrament is to be ministered: but we are so far from having any usual preaching before the Sacrament, that be many thousands which never heard any preaching at all of the Sacraments in all their life, they have lived these 25. years in a Christian land under the Gospel, and yet they have profited no further: and if they should live still double and triple the same years, they should be never a whit the better, except they had better Ministers, Woe be to me if I preach not the Gospel. Learn one thing further before I go to the next part of my Text, if there depend a woe over the Minister if he preach not the same, woe is also against the people if they hear not, and obey not the word preached: Woe Chorazin: Math. 11. 2●. woe Bethsaida, woe Capernaum, woe to these Countries, Cities, Towns and People, which neglect and contemn the word preached, it shall be easier for the land of Sodom and Gomorrha in the day of judgement, then for such a people. The same God, the same word which requireth preaching of the Minister, requireth also hearing and obedience of the people. He that is of God heareth God's word, John 8. 4●. and therefore do ye not hear it because ye are not of GOD. Ihon. 10.27. My Sheep (saith Christ) hear my voice. And to the true Minister it is said, Luke. 10.16. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me despiseth him that sent me. Ihon. 13.20. And again, Verily verily I say unto you, if I send any, he that receiveth him receiveth me. Heb. 2. Wherefore we ought diligently to give heed to the things which we have heard, least at any time we should let them slip. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great sa●●…ation, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that heard him, GOD bearing witness thereto, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will? Woe then unto all Papists, Infidels, Atheists, Hypocrites, ignorant and carnal men, for none of these in truth do make account of the Gospel. And now let us come to the third part of our Text, The third part. wherein is set down what every Minister ought to preach, namely the Gospel. They are not bound to deliver the Counsels of men, the Traditions of the Fathers, the Statutes of earthly Princes, or the authority of mortell men: but as they are the servants of jesus Christ, Prince of all Princes, jerem. 1. so are they bound only to preach his Gospel. Ezec. 3. The true Prophets never speak of themselves to the people, but as they received warning from the Lord. They had no authority to speak their own words, nor the words of any mortal man. The Apostles might not teach their own doctrine, Math. 28.20. but only that which they had received from their Master, who enjoineth them to teach all things what soever he had commanded them: Go (saith he) and preach the Gospel. Marc 16. The holy Apostle writing to the Corinthians, 1. Cor. 11.23. avoucheth that he received of the Lord, that which he delivered to them, 1. Cor. 15.3. whereby we may see all these Teachers confuted, which stand upon the authority of men, which add or diminish any thing from the Scriptures, which join their own fantasies and the traditions of men, with the holy pure and perfect word of God: Woe be to those sons of vanities for in deed they preach not the Gospel, they preach not Christ but themselves. They deface and weaken the authority of the holy Scriptures: Psalm. 19 The law of GOD is a perfect law converting souls. ●. Tim. 3. The Scripture is able to make the man of God absolute and perfect to all good works. The Lord saith by his Prophet: He that hath a dream, jerem. 23.28. let him tell a dream, and he that hath my word, let him speak my word faithfully: and what is the chaff to the wheat, saith the Lord? Is not my word even like a fire, saith the Lord, and like a hammer that breaketh the stone? Our Saviour in the Gospel speaketh against such teachers: saying, Math 15. ●. In vain they worship me, teaching the doctrine and precepts of men. Let us remember that which is spoken in the last Chapter of the Revelation. reve. 22.18. I protest unto every man that heareth the prophesy of this book, if any man add unto these things, God shall add unto him the plagues, that are written in this book. And if any man shall diminish of the words of this prophesy, God shall take away his part out of the book of life, and out of the holy City, and from these things which are written in this book. Woe be to them which preach and yet preach not the Gospel. But that we may know the better how the Gospel should be preached, let us consider a little what it is, and what it containeth. The Evangelists call it the Gospel of the Kingdom. Rom. 13.16. Saint Paul accoumpteth it that which was promised before by the Prophets in the holy Scriptures concerning jesus Christ our Lord: And in the same Chapter he saith, 2. Cor. 5.18. It is the power of GOD unto salvation to every one that believeth. And in an other place he calleth it the word and ministry of Reconciliation. reve. 1.2. Saint john calleth it the testimony of jesus Christ. From these and such like places may be easily gathered a full definition of the Gospel, which I leave to your godly consideration: Only this I add, that under the voice of the Gospel, is comprehended the whole history of jesus Christ in the fl●she, and also the fruit and use of the same History. Luke. 24.46. As touching the first, namely the history of Christ, it is sommarily comprehended under his Passion and Resurrection: the use and end of all is, that we should have repentance and remission of sins in his name, and this doth Christ himself witness, when as he laid to his Apostles after his Resurrection: Thus it is written and thus it behoved Christ to suffer, and to rise again from the dead the third day, and that repentance and remission of sins should be preached in his name among all Nations. To this agreeth the holy Apostle Saint Peter, Act. 5.30. when as he saith with other the Apostles, to the Counsel and chief Priests. The God of our Fathers hath raised up jesus, whom ye slew, and hanged on a tree. Him hath God lift up with his right hand, to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins. By this we may see how the Gospel must be preached, the people must be taught what Christ hath done for them. The whole Story of his Incarnation, Conception, Birth, Sufferings, Resurrection and Ascension, these things I say must be often times and effectually preached to the people, as they are set down by the holy Evangelists and Apostles: But yet this is not enough to show what Christ hath done, to rehearse the Story of his Incarnation, but also the Minister must be careful to preach the use, the end and fruit of the same Story: which is, that the people may repent, be turned unfeignedly unto God, and so by faith made partakers of remission of sins through jesus Christ. Repentance is a true turning to GOD, a changing of the outward and inward man, a dying to sin, a living to righteousness, and a mendment of the whole life: which this doctrine we must begin, this we must first of all and chief urge: This is that doctrine chief and most of all preached by the holy Prophets: jerem. 4.1. Ezec. 18.1. This is the common and usual voice, O Israel return to the Lord. Hose. 14 1. Math 3.2. Math. 4.17. john the Baptist the Messenger, and also jesus Christ his Master, they cry both of them: Repent for the kingdom of Heaven is at hand. The Apostles also every where exhort men to repentance to amendment of life, Rom. 3.2. to mortification and regeneration. This is an usual doctrine in all their Epistles. Now, Rom. 7.7. they can never truly repent which know not the greatness of their sins and the punishment due to them. And how shall they know this, except their sins be reproved and laid open by preaching the law of GOD, for by the law cometh the knowledge of sin: so that the doctrine of the law must not be separated from the preaching of the Gospel, for it is a Schoolmaster to bring us to Christ. This then is necessarily required of every Minister, freely and boldly to reprove sin in all states and degrees whatsoever. This is it that the Lord saith to his Prophet. Isai. 58. ●. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and to the house of jacob their sins. Our Saviour Christ accounteth it as an office & duty of the holy Ghost, Ihon. 16.8. to reprove the world of sin. And in deed there is no doctrine more necessary for this age, wherein we live, although few can away it, but cry out against such as preach it. And as in other places, so in this place heretofore I have had proof in this matter. For upon just occasion noting the certainty of God's judgments and condemnation of the wicked, I find then that the impenitent and such as continue in their sins could not be saved, God could not forgive them, here upon some have said and do say still of me, that I preached, that God could not forgive sins. I said, and I say again, the Lord is as true in his justice, as in his mercy. Christ saith, except ye amend, ye shall all perish: and again, he that believeth not is damned. Saint Paul saith, no whoremonger, nor adulterer, no unrighteous or unclean person shall inherit the kingdom of Heaven. This is asmuch as I said, and in effect all that I said, woe be to me if I preach not the Gospel. Now Repentance is a part of the Gospel, and that we may repent, it is needful to know our sins, and as the sins of all men must be reproved, and the judgements of GOD threatened against them, so especially the sins of public persons as Magistrates and Ministers: And if this in no case will be borne, but he that doth it, is strait way blamed, alas, what shall we do? If we speak against the people, they are grieved, they say we deal hardly with them, but look not to ourselves or to the higher powers. If we deal against Gentlemen and great men, we are hated, evil spoken of and abused: If we speak against the ignorant and careless Ministers, they are also offended, and say we lack discretion, charity and modesty. Thus dangerous a thing it is to preach the Gospel, yea even amongst them that glory in the Gospel, so that as our state standeth it mate be said clean contrary to the saying of the Apostle in this place: Woe to them that preach the Gospel: and happy are they which preach not the Gospel, and they are counted wisest which either hold their peace, or else meddle not with this part of the Gospel. But the faithful Minister how soever he seem to be discouraged by such wicked and unthankful dealings of the world, yet he is to comfort himself in the Lord, and to fear GOD more than men: It is far better to discharge our duties faithfully with a good conscience, although we procure displeasure of men, then by leaving our duty undone, or by doing the Lords work negligently and unfaithfully to procure the displeasure and heavy curse of God. The holy Apostle hath spoken it, woe be to me it I preach not the Gospel: And to answer them somewhat which blame us for dealing so hardly and openly against the sins of the Ministers. Is it not a part of discretion to reprove their sins which do most hurt, and are the causes of many other sins: this is that discretion which was used by the holy Prophets every where: They cry out against the negligence of the Priests, against their ignorance, carelessness, and lewd conversation. Amongst many and infinite places, I refer you that one place in the Prophet Malachi, who dealeth so hardly and particularly with the Priests, as though all sin had been in them. No doubt there were many sins amongst the people, and yet in all his prophesy, he seemeth to deal specially almost only against the Priests, being in deed the causes and the authors of the sins of the people: yea, and these were such Priests, as were ordained of GOD, as were the successors of Aaron, and the types of jesus Christ, and yet are so sharply and publicly reproved by the Prophet. This discretion was used by Christ himself. Math. 28. ●3. How often times together doth he pronounce woe against the Scribes and Pharises, calling them Hypocrites, fools, blind guides, Serpents, and generation of Uypers: yea, how often times doth he most sharply and openly rebuke his own Apostles. Marc. ●. ●7. Perceive ye not yet (saith he) neither understand, have you your hearts yet hardened? have you eyes and see not, have ye ears and hear not, and do ye not remember? Are not these my brethren very hard words, and such words as are used in the Scriptures against the very reprobate, and yet the Lord jesus useth them against his own Apostles. Marc. 16.14. In an other place he reproveth them for their unbelief and hardness of heart. How sharply doth the Apostle deal in all his Epistles against false Apostles: Nay, did he not repove openly to his face, Gala. 2. ●●. Peter the Apostle, and his fellow minister, because he went not the right way to the truth of the Gospel? So that it is not only lawful, but also necessary, that the sins of all states, and specially of the greatest, and of the Ministers be sharply and openly reproved. The holy Apostle saith, Them that sin openly, rebuke openly, that the rest also may fear. But are not the sins of our Ministers open? Is not their ignorance apparent? Is not their idleness and carelessness known? Doth not the common sort of people see it? And are not some of them feign to seek for instruction in other places? Do not many complain of the lives of the Ministers? Do they not say commonly of them, they speak well and do evil? They be as covetous as others, they have never enough, do not the people see this and a great deal more? Are not these open offenders? Doth not duty, discretion and charity bind the Preacher, if he will faithfully preach the Gospel, to reprove them severally which give cause of such offences? The Apostle useth this modesty against himself, Woe be to me if I preach not the Gospel: which woe signifieth no light, small or easy matter, but grievous curse of GOD in this life, and that fearful condemnation in the life to come. Can they be too sharply reproved, or can any speeches be too hard for them, which are ignorant and careless in so great a light of the Gospel, after so long profession, which should be guides to others, which have so many excellent means, so great helps of knowledge, offered to them by the Lord, in these days which we live in? Can they be too much or to often spoken against, which are ignorant, and will be ignorant, which mystic those that reprove them, which hate all that are not like themselves, which seek to deface the painful Minister, yea, & stand in defence of their own wickedness? Is not this to bind sin together with cartropes? Sin not twice, saith the wise man, for one sin shall not be unpunished, & therefore take heed in time and amend, or else you perish: Say what you will think what you will, the Lord is my witness I speak the truth. I know I might be better thought of to pass ever such matters, but woe be to me if I preach not the Gospel. But it may be yet that some will say although this be true that you have spoken, yet all truth is not to be spoken at all times, in all places, and to all persons. The Minister must cut the word of GOD aright: like a wise Steward, he must give meat in due season. To these men I answer, that no necessary truth is to be hidden from the Church of GOD. And to speak more fully and directly to the purpose, as touching this matter of the necessity of preaching, of the miserable estate of them that be with out it, and of such Ministers as preathe not, this matter I say in my conscience, with wisdom and discretion may be spoken privately or openly, where soever, when so ever, and before whom soever, there is no place, but it hath need of this doctrine, no time but it requireth it, no persons that it is not meet for. It is most fit and convenient, most profitable and necessary for all states and degrees of men, high and low, rich and poor, strong and weak, learned and unlearned, Princes, Nobles, Bishops, Preachers, dumb Ministers and people, all have need of this doctrine. They which have knowledge, have need of it, that they may know what they have been, that they may see what they are, etc. be thankful to God. The ignorant sort have need of this doctrine, that they may feel their miserable estate, and so seek for help and remedy. Princes, Nobles and gentlemen, have need of this doctrine, and it is fit and necessary to be preached before them, that knowing the necessity and worthiness of preaching, they may be more careful and liberal to maintain it, and with better conscience bestow their livings. The learned Bishops have need of this doctrine, it is chief to be urged before them, and they are continually to remember it, lest they lay hands rashly on any man, and so be partakers of other men's sins. The wise and Godly Preachers have need of this doctrine, that they may be comforted and stirred up to greater zeal and travail: ignorant ministers have need of this doctrine, that they may see the damnable state they stand in, and so either amend if it will be, or else give themselves to some other calling, more fit and profitable for them. Let this doctrine be stayed: Let men be persuaded, as they are of themselves that they are in good state without the word preached, that bare reading will serve the turn, the people wax careless, and make no account of preaching. For they think they are well enough, and best of all without it, the people of God shall lack their strengthening, their growing in faith and knowledge, Princes and Gentlemen will make no account (as they do but little already) how, or on whom they bestow their livings. The preachers shall be nothing set by, the Idol ministers encouraged: the famous universities decated & overthrown: & in a word that concealing, hindering, & withstanding this doctrine, is the next way to cast down all religion & learning: to bring princes, nobles, rich & poor, ministers & people, to hypocrisy and Atheism. The lord therefore open the mouths of his faithful ministers, to the daily urging of this so necessary a doctrine, that the prince may be strengthened, the Nobles stirred up, all good ministers encouraged, the poor people instructed, ignorance & idolatry defaced, religion and knowledge of God, may flow thorough the whole land, that at the length, all ignorant & careless ministers may be ashamed, & every congregation may have a faithful, several, & a resident Pastor. Thus we have seen at large, that whosoever will preach that Gospel faithfully and profitably, he must first of all, & chief, urge the doctrine of repentance, which men can never have, before they know their sins by the law of God, and therefore the sins of all men must be thoroughly and sharply reproved, and chief the sins of them which do most hurt, and give greatest occasion of offence: as the sin of the magistrate and the minister. Now indeed to repentance, there must be joined also the doctrine of remission of sins through Christ. But this belongeth only to them that repent, that are humbled and cast down, that feel in their conscience the torment of sin and condemnation, to such belongeth remission of sins, to such it is to be offered and preached, but it doth not appertain to ignorant and senseless men, to hypocrites, infidels, Atheists, justiciaries, profane and carnal men, these have nothing to do with the doctrine of remission of sins. And because this age is altogether secure and careless, full of iniquity, of ignorance, disobedience, unthankfulness, and contempt of the word, it is unworthy of the doctrine of mercy, and remission of sins, so much the more unworthy, as the benefits of God in so great measure, and so long a time have been received without any profit at all, so that in many there is nothing still, but ignorance and Idolatry, in others less zeal and religion, less godliness of life than was in them many years ago: and are these men worthy of mercy? Is remission of sins to be preached and offered to them, nay the former doctrine of repentance, of the law of reproving sin, of denouncing the judgements of God against all states and degrees. This part of the Gospel, I say is most fit and needful for such an age. And woe be to us, if we preach not the Gospel. Consider also, I beseech you here before we go to an end, the excellency and worthiness of the preaching of the gospel. It is small accounted of in the world, it is thought a vile and a simple office, it is contemned and despised of the most part: But if these men knew the sweet and excellent things contained and offered in the Gospel, which is the matter of preaching, they would also know the worthiness of this so high a calling, & that the excellency thereof may more clearly appear, let us add some further proof of this matter. And first remember, that this calling of the ministry & preaching of the word, is no devise of any mortal man, but the ordinance of the living God. 2. Peter. 1. It was he the ordained Moses & the prophets. The prophecy came not in the old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost. Mark. 3.13. The Lord jesus himself, called, appointed, & sent forth into the world his Apostles to preach the gospel: Acts 20. It is the holy ghost, which ordaineth faithful overseers to feed the Church of God. Ephe. 4. It is Christ also at this day, which appointeth pastors and teachers, for the gathering together of his saints. It must needs be a worthy and an honourable calling, which hath so worthy authors, even God himself, his son Christ jesus, & the holy ghost: yea, and not only so, but as worthy have exercised & practised this calling. The first preacher that ever was in the world was God him self, he preached to Adam in paradise that comfortable Gospel, the seed of the woman, shall destroy the Serpent's head. After that he stirred up Noah, & Lot, Moses and the prophets, men of singular credit and authority. Nay what shall I speak of David and Solomon, of the which, the one was a most victorious prince, and the other most wealthy, & yet they have gotten more glory and credits, by their doctrines and instructions, then by all their riches and triumphs. These are gone and they are gone, but their good counsel, their proverbs, their Psalms, & Preachings, remain and abide for ever for their everlasting memory, to the glory of God, and daily profit of his church. The first minister & preacher of the new Testament, was john the Baptist, of whom Christ our Saviour saith, Mark. 2. there was not a greater Prophet amongst women's children. Nay Christ himself was also a preacher of the gospel, & witnesseth that he came into the world even to that purpose. After him the Apostles also were sent into the world, even to this end. Seeing then that God himself, & his son Christ jesus, have vouchsafed to preach the word, seeing so famous men as the Prophets and Apostles were ordained to this purpose, it must needs follow that the office of preaching is most famous, worthy and excellent. The worthiness also of our calling most evidently appeareth in the worthiness and price of the things committed unto us, which is the people of God, the Church of Christ, his dear spouse, the very price of his blood: It so great things be committed to us. If the Lord put us in trust with so dear and precious things, our calling must needs be worthy and notable. Remember the notable effect and fruit of this calling, the winning of souls, the conversion and salvation of the faithful. 1. Cor. 1. It pleased God by the foolishness of preaching to save them that believe. And further, the worthy matter of preaching, is both here and other where set down, namely the gospel, the word of reconciliation, the word of grace, the good news and glad tidings of salvation, the testimony of jesus Christ, repentance and remission of sins. O that all men would consider this, that the glory of God's ministry might appear. If Princes noble men, and Patrons, would remember this, they would have more care & conscience in bestowing their livings, and in defending the good minister. Pharaoh, Gen. 47.23. king of Egypt in the time of famine, had such a care to provide for his idolatrous priests, that he would not suffer them to sell their land, but gave them a sufficient ordinary to live upon. This example of an idolater in providing for idolatrous priests shall condemn many christian gentlemen, which have a great deal less care for true & Christian ministers, which are so far from adding any thing of their own to their maintenance, that rather daily by deceit or violence, they take that from the Minister, which long ago was given by others. Let the papist, the Atheist and hypocrite remember and consider the worthy calling of the minister, that laying aside all contempt, scoffing, disdain and railing, they might in heart, reverence and honour the Lords ordinance, & let all people remember this that they may cheerfully yield honour obedience, reverence and maintenance to the faithful minister, remember that his calling is of the Lord, that he hath to deal with your souls, that his purpose is to win you to the Lord, that he preacheth no less a thing then the holy gospel of jesus Christ. Now these things righty considered, is he not worthy to be obeyed and maintained. Rom. 10. How beautiful are the feet of them, that bring the glad tidings of peace: And read all which is gone before in the chapter, that you may know that he which preacheth the gospel, by right and equity ought to live of the Gospel. Let all good Ministers remember this for their comfort, and instruction, that howsoever the world think of them, they have a worthy and high calling, and let them not faint, but make their ministry fully known, and end their course with joy: and let all ignorant and careless ministers, especially remember this doctrine, that so they may either amend, or else come to shame & confusion. If the Lord be the author of the ministry, the souls of the people are committed to us: If the effect of our calling be to save the souls of the people: if we have to deal with the gospel of Christ: If so famous & notable men have always been in this calling, what a man ought the minister to be? what care? what conscience? what knowledge? what zeal & holy conversation is required at his hands? You may see & witness with me, I speak nothing to the defacing and discredit of the minister of God, but rather to his great credit and glory: his calling is most worthy and honourable, he is worthy of double honour, he is to be obeyed & sufficiently maintained, he is the steward of the Lords house, and the messenger of the Lord of hosts. But as the faithful minister is to have his credit and commendation, so the ignorant and careless sort, as we have sufficiently already proved, are to be cast down & defaced, because by their ignorance, idleness and lewd conversation, they greatly dishonour the Lord, and deface his glory, I conclude and end with the holy Apostle: I beseech you brethren, that you know them which labour among you, & are over you in the Lord, and admonish you, that you have them in singular love for their work sake. By the which place, we see that such as labour not, admonish not, and work not (such I say) are not worthy of any love or honour, but rather to be thrust out and banished, as unprofitable members out of the Church of God. The which the Lord of the harvest, grant for his tender mercies, in jesus Christ. Amen. FINIS.