THE DIGNITY OF PREACHING: IN A Sermon upon 1. Thessal. 5.20.  
By SAM. HIERON.  ROM. 10.15. 
How beautiful are the feet of them which bring glad tidings of peace?   printer's or publisher's device 
BY PEACE PLENTY. BY WISDOM. PEACE  
AT LONDON Printed by FELIX KYNGSTON for William Welby, and are to be sold at his shop at the sign of the Swan in Paul's Churchyard. 1615.   

TO THE RIGHT WORSHIPFUL KNIGHTS, SIR FERDINANDO GORGES, Commander of his majesties Fort at Plymouth, Sir WILLIAM STRODE of Newingham, Sir WARWICK HELENA of Wenbury, Sir CHRISTOPHER HARYS of Radford, and to the Worsh. GEORGE CHUDLEIGH of Strachleigh Esquire.  
RIGHT WORSHIPFUL, Let it not (I beseech you) be thought presumption in me, to present that now to your view by Pen, which not long since, I commended to your ears by Voice. I am, among many others, thankful to God, who hath put it into your hearts, both to commiserate, and to help, the spiritual necessity of an untaught Town, by procuring the establishment of a weekly Lecture in it. I hope, the Lord shall remember you in goodness, 
Nehem. 5.15.  according to that which herein you have cared to do for that people. And I doubt not but the souls which shall reap comfort by the ordinance of God, there, will bless you, and God for you, acknowledging you his Instruments for their best Good. It is fallen to my lot, by your choosing, to be one in this Preaching-course: when my first turn came, I thought it fitting, to handsel (as it were) the Business, by treating upon the worth and necessity of that service, which the rest of my Brethren and myself, were there called to discharge; that both they which wanted it, might understand their Hazard, and they which enjoyed it might know their Happiness, if they might be so happy as to embrace it. This thing thus laboured in by me, (according to my measure) though it was gladly entertained by the most, yet by some it was not so wholly approved of, but thought in some particulars, to smell too much of self-opinion. This hath moved me (contrary to my first thoughts) to adventure it by printing, upon the Common Censure. I have delivered nothing in it, but that which I have learned, partly in the University, partly since by my poor studies in the Country, and that from the chiefest for learning, Place, and Pains, in this our English Church; whereof I rejoice to be a son, and wherein, it shall be my glory and my crown in the day of Christ to have been employed as a Minister. Now, I am bold, to shroud it under your patronage, in as much as your calling me to a Turn in this Lecture, was the occasion of its first Being, and you all likewise gave countenance to it by your Presence, (according as you have respectively done the like to us all, and I trust will do still) when it was delivered. If you shall please to accept it as a fruit of my due respect to each of you in your places, it is all the recompense I look for: In confident expectation whereof, I bind myself under my hand, to be  
Ever at your Worship's service in the Lord, SAM. HIERON. From Wodbury. 1615.   

THE DIGNITY OF PREACHING.  1. THESS. 5.20. 
Despise not Prophesying.  
THE verse next before this, I handled not far hence, now well near half a year ago. My meaning was to have there also treated, both upon this & that which followeth, if there had been opportunity. But now, this Lecture being well begun, (and I pray God it may so long continue) and myself being called to bear a part therein, I thought with myself, I could not choose a more fit text, wherewith, to set on with this work, it being so direct to procure honour to this preaching business, which the gentlemen of these parts (for their own good and the Towns) have seemed so desirous of, and upon which they profess to have dependence. I delight not to be long in preambles, I am come hither to discharge the duty of a Preacher, not of an Orator.  
Thus then, it was Paul's advice in the precedent verse, 
The coherence of the text.  to every one sensible in himself of the graces of God's spirit; such as do accompany salvation, to beware of quenching them, and so accordingly to endeavour to keep life in them; yea and to add more heat unto them, by all good means. Now a special means both to continue and to augment this sacred fire, is here prescribed, and it is this, not to despise prophesying: so have you of a short text the connexion in short.  
I cannot be profitable to you in discoursing upon these words, 
The opening of the words.  unless I make you to know what that is which is here termed Prophesying, and what not to despise Prophesying. In the strictest taking of the word, to Prophecy, is to foretell some future thing, and so accordingly they were anciently termed Prophets, to whom God revealed his special purposes touching the after times. But now in the new Testament we find this Prophesying, not so much to signify a revealing before hand, by divine inspirement, what touching States and Commonwealths, and particular persons shall ensue, as an expounding the Scriptures in such sort as might best advance the common benefit. Me thinks I find in Paul an exact definition of Prophesying; It is a speaking to men, to edifying, to exhortation, to comfort 
a 1. Cor. 14.3. . It is even the very same which we term, Preaching. I could countenance this interpretation, by the names of men, which deserve respect, but Paul's description is warrant enough: whatsoever any say, discovering their opinion touching this words meaning here, they ground upon the place of Paul which I have named. Ploughing therefore with the same Heifer, we may soon attain to the depth of that which may be thought the Riddle of this place.  
Now not to despise, here is to honour: for in this case there can be no third. He who doth not despise Prophesying, doth honour it, and he who doth not honour it, doth despise it. So that to come as soon as I can to the principal matter of this verse, you may please to entertain it as it is presented you in this form: 
The general doctrine.  That the exercise of preaching aught to receive from us all esteem.  
wouldst thou that the spirit of God, namely, the saving graces thereof, might be conveyed into thee and preserved in thee? lo, God hath given gifts unto men, and hath furnished them with skill of right dividing his holy and sacred word, Pastors and Teachers for the gathering together of his Saints, and for the comfortable discovery of the secret of the Gospel: see thou hearken unto these, and let their labour in the word, be sweet and precious to thy soul. This is the effect of Paul's counsel here, which now that we have found out, to the end it may be more useful, I am now a little further to enlarge. My proof of this doctrine shall be made good by the declaring of two things. 1. That it is the express will and ordinance of God, that there should be in his Church a certain calling of men, set apart to this work and service, of making the holy Scriptures useful to the people by the act of preaching. 2. That this act of preaching is so ordained by God, that we have no assurance in the world to attain salvation but by it. These two points well cleared, will take away all doubt touching this doctines truth. For if preaching be God's ordinance, shall it not be honoured? and if we have without it no hope of being saved, shall it not deserve esteem? If then I shall be able to double these two two points, I shall hope to procure an easy passage for the main doctrine into the heart and soul of every one that hears me. So that you will not cry when I have done, as they did against Paul, Away with such a fellow from the earth 
b Act. 22.22. , but rather break out into some such note, as theirs that followed Christ, Lord evermore give us this preaching 
c joh. 6.34. . My first task must be this, to make it to appear, that God never purposed to leave his holy word to be no more but read, either privately in men's houses, or publicly in our Churches; but appointed there should be men ordained, to expound the same by voice, and apply it to the occasions and necessities of the people for their edifying. For this is the soul of prophesying, and the very life of preaching. It openeth the Scripture, to show what it meaneth, it fits it to the particular uses and cases of the hearers. Now that there hath been from the beginning a Calling of men to deal betwixt God and man in the things of God, the course of the holy story makes it plain. In the days before the flood (besides that the first borne of every family was an officer of this kind) we read particularly of Enoch and of Noah; the one a Prophet by the testimony of S. Jude 
d Jude vers. 14. , the other a Preacher of righteousness by the witness of S. Peter 
e 2. Pet. 2.5. . In the following times, notwithstanding the smallness of God's Church for divers years, yet that which is said of Melchizedech, that he was a Priest of the most high God 
f Gen. 14.18. , is an argument, of some such rank and condition of men as I now speak of. As the people of God multiplied and began to put on the shape of a Body politic, so this course became more evident and more ordinary. Then the Tribe of Levi was deputed to a special attendance upon this function 
g Deut. 33.10. , and from thence there was a continual succession of men sitting in Moses chair until our saviours time. Christ when he came did not overthrow this course, but establish it. He appointed Apostles first 
h Luke 6.13. , they being by him instructed in the things which pertain to the kingdom of God 
i Act. 1.3. , and precise to ordain nothing but that which themselves had received 
k 1. Cor. 11.23. , as they were diligent in respect of their personal industry, so they appointed such as themselves (in regard of the substance of their office) and gave order (for the perpetuating of this course) to make choice of faithful men still to be employed in this service 
m 2. Tim. 2.2. : and Paul saith expressly that Christ ascended on high to give gifts unto men, even that there might be such for the gathering together of the Saints to the end of the world 
n Eph. 4.11. etc. . Now, as such a Calling was of old, and must continue till time shall be no more, so the special intendment was to teach. See for proof in the old Testament, Deut. 33.10. 2. Chro. 15.3. and in the new, Mat. 28.19. 2. Tim. 2.2. Therefore (as we gather by our saviours speech to Nicodemus) they of this profession were called Masters in Israel 
o joh. 3 10. , and after in the same sort Teachers 
p Eph. 4.11. . The matter of their teaching was in the old Testament termed the judgement and Law of God 
q Deut. 33.10. , and in the new it is said to be whatsoever Christ hath commanded 
r Matth. 28.20. , and more briefly the Word 
s 2. Tim. 4.2. . The manner of their teaching in the old Testament, is reported to be reading in the book of the Law, distinctly giving the sense, and causing the people to understand the reading 
t Neh. 8.8. : in the new, a publishing of the secret of the Gospel 
u Ephes. 6.19. ; a dealing unto the people the Gospel of God 
x 1. Thes. 2.8. . Now in teaching it is manifest, that there is a further matter than the publishing to the people, by reading from out of the book, the words and tenor of the Scripture. Every ordinary man will quickly conceive so much out of the nature of the word; Teach: Doth a Schoolmaster teach his scholar in reading to him his Rule, unless he do also cause him to understand it, and show him how he may practise that which is the purpose of it? Doth a man of occupation teach his apprentice his trade, by propounding certain general precepts, if he do not discover to him that which we term the Mystery of his profession in particulars? Thus far we are come in the proof of this first branch.  
It is the ordinance of God, that there should be a Calling of men, to deal betwixt him and man, and that every one called to this calling should be apt to teach 
y 1. Tim. 3.2. . He that wants this knowledge is no Priest for me, said the Lord of old 
z Hos. 4.6. . Agreeing hereto is the wholesome order of our English Church, in which no man is admitted Presbyter, 
See the book of ordination of Bishops, Priests and Deacons.  but he is first exhorted by the Bishop, to consider that his office is of great excellency, and of great difficulty, such as he cannot by any other means compass, but with Doctrine and exhortation taken out of the Scripture: and then, after he is asked, whether he is determined to instruct the people committed to his charge with the Scriptures; in the end (a Bible being delivered into his hand) he is willed to take authority to preach the word of God. And by the book of Common Prayer it is manifest that none ought to administer the Sacrament of the Lords Supper to the people, but he who may boldly say to the people, If there be any of you which cannot quiet his conscience, 
See the Book of Common Prayer, in one of the Exhortations to be sometimes used at the discretion of the Minister.  but requireth further counsel or comfort, let him come to me, or some other discreet and learned Minister of God's word, and open his grief that he may receive such ghostly counsel, advice and comfort, as his conscience may be relieved. It is meant that he should have somewhat in him, who must openly in the congregation make such an offer. Our learned men do in their writings deride that of the Popish Decretals, 
Decret. p. 1. dist. 28. c. 5. Homilias per Circuitum anni Dominicis diebus & festivitatibus aptas.  which require little more of a Priest then to fetch out according to the rule of his Rubric, the appointed service for the day. I must yet adjoin one thing more before I quit this branch, namely, that this is also God's ordinance, that of this sort there should be some in every Town, and that the same should perform this Teaching-seruice every Sabbath. The ordinance for every town may be probably collected out of the ancient scattering of the tribe of Levi through all the land, out of that which is said, that they (viz. the levites) taught all Israel 
b 2. Chro. 35.3. ; and by that which is reported, that when Christ was teaching, there sat by, Doctors of the Law, which were come out of every town of Galilee and judea, etc. 
c Luke 5.17. : More directly by that, that Moses was preached in every city 
d Act. 15.21. ; and the Apostles ordained Elders in every Church 
e Act. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : according whereunto was Paul's Injunction to Titus, to constitute such in each city 
f Tit. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Hereupon came the term of charges in the old Testament 
g 2. Chro. 35.3. , and of flocks in the new 
h 1. Pet. 5.2. . Then the ordinance for every Sabbath is justly gatherable out of the former saying, Moses was preached in the Synagogues every Sabbath day 
i Act. 15.21. ; and it may be without violence concluded out of that commandment of the Apostle to preach in season 
k 2. Tim. 4 2. : what better season, then when the people rest from all other services, and meet together in one place for holy duties? This course was held in the days next following the Apostles. It is the report of justin Martyr that in his time, 
just. Martyr Apol. 2. Tertul. Ap. c. 3.  Reading and opening the word lasted an hour long every Sabbath: and Tertullian, that there was not a meeting of the Christians, wherein their souls were not fed with holy Sermons before they departed. It was a decree of the Council of Mentz, under Charles the great, that there should be a course taken, that there should not be one wanting, who should upon the Lords days preach the word of God, 
juxta quod vulgus intelligere possit. Babing. on the Lord's Prayer.  to the understanding of the people: With this consents that opinion of Reverend Bishop Babington, of respective memory, namely, that a Minister can no more enter the Church upon a Sabbath day without preaching, and not be guilty of a damnable sin, than Aaron could go into the congregation without death, in case, that at his entrance in he did not sound his bells. And again, 
Idem upon the Command.  he sinneth the sin of a dumb dog, who passeth over the Sabbath day without preaching, and therein maketh the people guilty of the profanation of God's holy day. Upon this ground the Canons of our Church have ordained that every beneficed man (allowed a Preacher) shall preach one Sermon every Sunday in the year: and again, 
Can. 45.  that every Incumbent shall every Sunday before Evening Prayer examine and instruct the youth and ignorant persons of the parish in the ten Commandments, 
Can. 59  the Articles of the belief, and the Lords Prayer. These things I note to prevent a conceit which some may have, that I come hither to open a pack of Puritanical ware, and to vent some private humorous opinions; you may see that that which I avouch touching the ordinance of God in this point, is the judgement of our Church. And thus have I finished the first part of my proof, that preaching is Gods ordinance. It is his will that the ability for it should be in every Minister, and the execution of it in every Congregation, every Sabbath.  
The next part of my proof is, that without dependence upon preaching we have no assurance of salvation. To make this manifest, I demand, whether we believe the Scripture? that without faith it is impossible to please God 
l Heb. 11.6. : and whether any other means be sanctified by God to beget Faith, besides the hearing of a Preacher? that, I am sure, is ordained to that end 
m Rom. 10.14.17. : as for any other mainly deputed thereto (without this) I am sure there is no in●● evidence in all God's book. The Lord having Saints to gather and to translate out of the kingdom of darkness, hath appointed and gifted Pastors and Teachers to that end 
n Eph. 4.11. : so much is apparent. And whereas the promise of salvation is limited only to so many as God shall call 
o Act. 2.39. , (whereupon they which shall be saved are termed a called company 
p Jude vers. 1. ,) feign would I know whereto calling hath reference but to a voice? What voice shall we think it to be, but that which soundeth in the public ministery? Christ's voice we will all yield it to be, and so we may well, (for his sheep hear his voice 
q joh. 10.27. :) and where is Christ's voice now, but in those who by their calling are in Christ's stead 
r 2. Cor. 5.20. ? and of whom he hath said plainly, He that heareth you heareth me 
s Luke 10.16. .  
As we can have no certainty of our Election, unless we give diligence to make our calling sure 
t 2. Pet. 1.10. : so what warrant hath any man to think he is called, but by that means which God ordained to call the Gentiles? and what means find we that to be, other than this? Go teach 
u Matth. 28.19. , Preach the Gospel to every creature 
x Mar. 16.15. . What can be plainer than this? God hath reconciled us unto himself by Christ, and hath given unto men a ministry of Reconciliation 
y 2. Cor. 5.18. . We will soon yield that by this place it is proved that there is no coming unto God the Father, but by Christ: shall it not be as strongly proved thence, that there is no ordinary access to Christ, but by the ministry? What moved our Saviour to pity the multitude being without a shepherd, (a labourer in the Lord's harvest 
z Matth. 9.36. ) was it not because they were in apparent hazard of salvation, being so destitute? Why is the land of Zebulim and Nepthalim said to sit in Darkness, and in the Region of the shadow of death, until the light of preaching shone among them 
a Mat. 4.15.16. , but because the inhabitants were in the high way to hell, without ministerial instruction? Note that speech: Israel, a long time, without God, and without a Priest to teach 
b 2. Chro. 15.3. . No Priest to teach, no interest in God. There is no Logic in the world to conclude otherwise. I am feign to stint myself in that which I could say in this argument. I hear what men say, when they be not able to elude the evidence of these testimonies. Object. They object and cry out, Oh Cruelty, oh Barbarism! now you do damn all that have no preaching. Answer. I speak all this while of a way and course to which we are tied, and whereto we must trust, and out of which we may not venture. I take not on me to prejudice the power or mercy of God, I will not for a world say in a pulpit, that there are none in heaven, which never heard a Sermon; I am not ignorant of God's ableness to save as he pleaseth, I know God can give bread from heaven 
c Exod. 6. ; he can make one suit of clothes, or one pair of shoes to serve a man's turn forty years 
d Deut. 29.5. ; he can cause the earth to yield corn without sowing 
e Isai. 37.30. ; he can make one pitcher of oil to pay a great deal of debt 
f 2. King. 4.2. . But what of this? no warrant hence for me to say, Husbandry is not the ordinary means of having Corn; sowing & mending the ordinary means to preserve apparel; providence and industry, and endeavour to get money, the ordinary means to pay debts. Because the Israelites were fed with Mannah, may I lie under a hedge in the Sun looking till Mannah drop into my mouth? or because Corn once grew without sowing, go fell away my Plough: and like salomon's sluggard 
g Prou. 26.15. , sheath up my hands into my bosom, and renounce husbandry: or because of that of the Prophet's widow, discharging debt by a pitcher of oil; purposely run myself into debt, many pounds, resolving to leave to my Executor a jarue of oil to pay all; we would laugh at such inferences, and think a man half mad, who should make such conclusions. And yet I know they are better a great deal then this; that because we do not say they are all damned which have no preaching, therefore Preaching is not the ordained means to seek salvation by, I say these conclusions are better, because we have evidence of some, sustained in outward things by such unusual means, but there is no certainty of any particular man's salvation without ministerial Teaching. As therefore notwithstanding Gods dealing with the Israelites, with Hezechiah, with the widow, I may boldly say, that he who trusts to be fed from heaven, shall be starved; and he who supposeth to pay his debts with a pitcher of oil, shall rot in prison: So he who thinks to be saved without preaching, shall be damned. We must look to what God bids us do, and not to what he in his absolute power can do. God's extraordinary working is no impeachment at all to the truth of an ordinary Rule. Object. There be some which have gotten that by the end, which Augustine reports touching himself, how that he heard a voice saying to him, 
Confess. lib. 8. c. 12.  Take up and read, take up and read. And so taking the new Testament, he fell suddenly at the first opening of the book upon that place: Not in gluttony and drunkenness, etc. 
h Rom. 13. . and hereby it is supposed Augustine was converted: whereupon they would conclude a possibility of turning a man from the power of Satan unto God without preaching. Answer. Hereupon I answer, that who so shall say, that Augustine was not converted until he heard that voice, shall deliver an untruth. For it is plain that Augustine had before that time been in spiritual affliction, greatly exercised with a combat betwixt the flesh and the spirit, as appeareth plainly in the chapter going next before this, whereas he reports the matter of the Voice: And when this Voice came, he was on his face weeping and at prayer, earnestly confessing his sins, and desiring to be delivered from them. This Voice is rather to be reputed a confirmation and perfiting of his conversion, than the proper instrument of working it. If we would know whereby in deed he was converted, let himself be heard, whose report this is, 
Confess. lib. 5. cap. 13.14.  That being a Rhetorician, he came to the city wherein Ambrose was Bishop, desiring there to profess Rhetoric: while he was there he would needs go hear Ambrose preach, 
Non ut doctorem veri.  Not as a Teacher of the Truth, (so are his own words) for he thought there was no such to be found among the professors of the Christian faith) but because he had unto him showed kindness. Now mark what he speaks, directing his speech to God: 
Ad eum per te ducebar nescius, ut ad te per eum sciens ducerer. Omni die Dominico. Sensim & nescius.  To him I was by thee led unawares, that by him I might through knowledge be led to thee: and so he goeth on to show how by hearing him, whom (as he reports otherwhere) he heard preaching every Lord's day, he was brought by little and little ere he was aware, nearer and nearer to the embracing of the truth. An excellent example for the confirmation of this point, that preaching is the means of a man's conversion. And yet I add, that in case it were true, that the reading of that place had been the direct means of his Turning, yet it were nothing to the prejudice of that which I now teach, for I would say (and well I might) it was extraordinary, and such whereof we can make no Rule: and so indeed whensoever any man is brought to have saving grace & true faith otherwise then by preaching, it is a course out of course, such wherein God will show his power and mercy, and the freedom of his proceed; not such whereupon he will have us simply and generally to rely. I return then to my point, which is this: We have no warrant to expect salvation any other way, then by dependence upon preaching; neither may we (to speak of an ordinary course) persuade ourselves we are in the way of salvation, unless we be sensible of our being set into it by this means. God doth divers things (as it it were) by way of preparing men to grace: such are afflictions, crosses, inward affrightments; but when all is done, and spoken that can be, to this we must come at last, that the main work (ordinarily) either by preaching it is wrought, or not at all. What an absurd thing were it to acknowledge preaching to be God's ordinance, and yet to deny it to be simply necessary to salvation, and to mince it over with (I know not what) fair terms, that it is good if it may be had, and profitable for those who have no other helps, and the like? Why? what make we of God's ordinances? do we account them only matters of conveniency, and not of necessity? For my part I know no more scripture for faith without preaching, then for salvation without faith; I am sure the same spirit of God which hath said, Believe that thou mayst be saved, hath also said, Hear that thou mayst believe: you would all cry out upon me (and you well might) if I should say, a man may be saved without praying; & yet men are ready to account it half an heresy, to avouch that a man cannot be saved without preaching: yet S. Paul links these together upon one string, Salvation, Prayer, Believing, Hearing, Preaching, Sending 
i Rom. 10.13.14. . Men cannot be saved without praying to him that can save: They cannot pray to him without believing on him; they cannot believe on him without Preaching; they cannot preach without Sending: and whom did God ever send, who was not able to divide the word for the people's edifying?  
The things which God hath joined together let not man separate 
k Matth. 19.6. : we will grant the beginning, (no salvation without prayer, no praying without faith) but we will distinguish upon the latter, (no believing but by waiting on a Preacher which is sent). Thus (I hope) albeit I have not said so much as might be said in such an ample subject, yet I have said enough to confirm the two things which I undertook: namely, first, that preaching (understanding thereby, as before, a speaking to men to exhortation, edifying and comfort) is God's ordinance: Secondly, that he hath not revealed or warranted unto us any other way of being saved; other helps with this: all fruitless and in vain with the neglect of this. These two things being true, shall not the main doctrine be true, that the preaching of the word by men deputed of God to that service, doth deserve esteem? Indeed as the whole worship of God deserves honour, so this service especially, as being the chief of all the rest. It is more excellent than the administration of the Sacraments: Paul was sent to preach, not to baptise 
l 1. Cor. 1.17. , that is, to preach was his main errand; for baptise some he did, which he might not have done if he had not been sent. It is more noble than governing and the administration of discipline, 
Apol pag. 3. s. 300.  because (as saith the Reverend Bilson) God gathereth his Church by the mouths of Preachers, not by the summons of Consistories: and Paul requiring honour to be showed to Elders ruling well, willeth it to be showed especially to those that labour in the word and doctrine 
m 1. Tim. 5.17. , as the persons employed in the better business. It excelleth reading as much as the Apothecaries bruising and breaking the perfume doth the presenting it in lump; the householders cutting the bread to the family, the setting it down in the whole loaf; the stirring up of the fire, and the blowing it with the bellows, the letting it lie covered in the ashes: all which are the similitudes to this end used by Reverend B. Babington in his exposition of that petition of the Lords Prayer (Thy kingdom come). It is more of worth than prayer: for what but preaching shall direct to pray? and whether in reason shall be thought more excellent, our speaking to God, (which is prayer) or Gods speaking to us (which is preaching?) and look 1. Cor. 14. and see whether Paul doth not prefer prophesying before all other spiritual gifts, and makes it to be the chief, even where he also speaks touching prayer. If then the worship of God is worthy of respect, the exercise of preaching most of all, as being indeed the best of all. It is worthily rejected as a popish barbarism by learned Morton, 
Apol. p. 1. lib. 2. cap. 21.  that opinion, that the duties of the Sabbath serve not so much to edify the people, as to serve the Lord: which the Papists maintain for the upholding of that absurd proposition, that the hearing of a Mass is to be preferred before the hearing of the word. So that by the best of judgement, the preaching of the word is reputed the mainest part of God's public worship. I have now done with the proving of the doctrine. Every way I hope it is clear: Honour and esteem is the due of preaching.  
There is much matter by way of use to be derived hence: 
A double use. 1. For Ministers.  First, this concerns us that are Ministers: secondly, this concerns all good Christians generally. First for us Ministers, this doctrine binds us to maintain by all good means the honour of preaching, & to beware how we do bring this reverend and sacred ordinance of God into contempt; of all men, it stands us upon to endeavour that that may be duly esteemed, which God commands not to be despised: It is the life and glory of our profession: it were a strange thing if we should not care to bring it into disgrace: I say it is the glory of our profession: for when it may be said of a man, he is a Minister, but no Preacher, it is like that which is said of Naaman 
n 2. King. 5.1. , he was a great man, and honourable in the sight of his Lord, he was also a mighty man and valiant, but a Leper. This is a (But) which darkeneth all the rest: So that thereon I infer, how much it behoves us, to labour to uphold the reputation of preaching; because to be termed a Preacher, is the fairest flower in our garland. Me thinks I should not say much of this: and therefore I will rather apply myself, 
Three things by which a Minister shall promote the honour of Preaching. 1.  to show how we may save this course from contempt, then to prove that we are in equity tied thereunto. Thus then, there are three things by which a Minister shall advance the honour and esteem of prophesying. 1. Diligence in preaching: It is that which Paul calleth in one place labouring 
o 1. Tim. 5.17, ; in another, a being instant 
p 2 Tim. 4.2 ; in a third, a preaching the Gospel with much striving 
q 1. Thes. 2 2. ; It is the Lords work 
r 1 Cor. 16.10. , and cursed be he that doth it negligently 
s jere. 48.10. . It may be thought in the reason of flesh and blood, that this is no means to make preaching honourable, but to avile it rather; Object. in as much as (according to the old saying) familiarity breeds contempt; and excellent things when they once become ordinary, are the less regarded. If Sermons were dainty, and men's stomachs were kept sharp, they would be more esteemed. Answer. It is not so in this case, when the people are once brought to understand the necessity of preaching, (the necessity, I say, both for salvation and for the worship of God, in as much as without it salvation is in hazard, and the worship of God is maimed) surely then, the more they have it, the more they will honour it; and the more frequently the kingdom of God is preached, the more they will press unto it 
t Luke 16.16. . Look into experience, and see whether the seldomness of this service doth not confirm the people in their opinion, of the no great necessity of it; which is the main ground of contempt? Suppose a parish have an Incumbent reputed learned, but yet remiss in preaching, shall not his slackness cause the people to conclude, that preaching is not so simply necessary as it is thought? will they not say, Our Minister is learned and of judgement, and knows what is what; surely if preaching were so useful, he would be more frequent in it then he is? And what hath bred those prejudicial paradoxes to preaching, as that reading is preaching, etc. but the indisposition of men of gifts to be diligent in preaching? The unwillingness & backwardness of men to spend themselves this way, hath caused (for the hiding of their shame) a straining of wits, and a wresting of Scripture, to prove the competency to salvation of a reading ministery: such spurious propositions had never seen the light, if diligence in this duty had universally been made conscience of. Therefore we must yield that, that which old Latimer (a man who sacrificed his life in God's cause) once blamed under the witty term of strawbery-preaching, is a special means to lay the honour of preaching in the dust. It brings a rust, yea and a curse upon our gifts, and begets a kind of habit of idleness, and causeth the people to respect that little which we perform but little: when I speak of diligence, I do not mean that a man should be ever and anon in the pulpit: for there must be a time of gathering, as well as of dispersing; and there is a kind of mercenary diligence in some, which is meet to be restrained: but this is diligence; a man is ready to take all occasions to do good; especially binds himself constantly upon God's day to be busied in God's word. Happy is that servant whom his master when he cometh shall find so doing.  
2. The manner of handling the word of God in preaching so as it is fit. If any man speak, 
The second way of honouring preaching by Preachers.  let him speak as the words of God 
u 1. Pet. 4.11. : let him remember what he hath in hand, and so deal accordingly. I remember how often Paul stands upon his manner of preaching 
x 2. Cor. 2.17.4.2. Thes. 23. : It is Hoseas phrase, the great or honourable things of the law of God 
y Hos. 8.12. ; yet may these be so used, as that they may seem base to those that hear them. Woe be to that good meat that must pass the fingers of a sloven, before it comes to the mouth of the eater. I love not to be forward to tax any man's preaching, and therefore I will so speak as showing rather what may be, than what is. There may be a prejudicing and an endangering the honour of preaching in handling it, two ways: One is, too much exactness: as when men strive to have every word in print, and to stand in equipage; one neither higher nor lower, neither further forth, nor more bacward than another; and do affect terms more than matter: embellishing their Sermons with the glean of all manner of authors, sacred, profane, any thing which may be thought to smell of learning, and may raise an opinion of Eloquence, profoundness, variety of reading in the hearers. Object. Will, I say, this make preaching to be despised? Answer. rather it is like to procure admiration and reverence, and to cause a kind of astonishment in the hearers: happily it may for the present draw some such superficial respect to a Preacher, as that which is counted even by the heathen a vanity in Demosthenes: 
Tully terms him Leviculus Demosthenes. Tus. Qu. Hic est ille Demosthenes.  he said it pleased him secretly when as he went in the streets, he should hear the women that carried water, say, There goeth eloquent Demosthenes. Thus a man may be rewarded with some such breath for this windy kind of preaching: but when it cometh to the touch, this shall be found to dishonour God's ordinance in true judgement. For what is that which indeed makes preaching honourable in the hearts of God's people, but their understanding it, so as that they may feel the sweetness of it, and receive comfort by it? That therefore which hindereth understanding must needs expose this course to a kind of disgrace: what contentment shall a man take in it, when he conceives but little what it means? It comes in our ordinary congregations, to as little purpose (such a kind of teaching) as that which is said in the Proverb, 
Hic mulget hircum, ille supponit cribrum: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?  Where one doth milk a goat, another holds under a sieve. It may be the matter is good and excellent, but the hearer holds no more than a sieve: because nothing to any great purpose is understood. It is the pithy plainness, which is the beauty of preaching. A text well opened, handsomely divided, instructions familiarly raised, substantially proved by the Scripture, powerfully pressed upon the hid man of the heart, faithfully applied to the soul & conscience of the hearer. This is the course which makes manifest the secret of his heart, and brings him to fall down on his face and worship God, and to say that God is in the Preacher indeed 
z 1. Cor. 14.25. Ferrum potest quod aurum non potest. . It is truly said that in some cases Iron can do that which gold cannot: and so that which is by some in their niceness and curiosity accounted but a blunt kind of teaching, shall yet do that which the more glorious, and glistering and gaudy course could not effect. The kingdom of God is not in word, but in power 
a 1. Cor. 4.20. . I have heard of a thing that fell out once at the Council of Nice, where a Christian of no great learning in esteem, 
Ruffin. hist. lib. 2. cap. 3.  converted a learned man, whom all the learned Bishops with all their skill and eloquence could not persuade: the party won, broke out into these words: Oh you learned men, as long as the matter went by words, against words I opposed words; and that which was spoken I overthrew by the art of speaking: but when in stead of words power came out of the mouth of the speaker; 
Non poterunt verba resistere veritati (or, virtuti) nec homo adversari potuit Deo.  words could not withstand truth, nor man stand out against God. Thus that plain kind of teaching, in which the evidence of the spirit is to be seen, works that which the more curious and refined eloquence could not do.  
A second way, by which in handling the word, preaching may be made contemptible, is in another extreme: namely, when the manner of dealing with the word is over sleight, too lose, and superficial; a man vents raw, sudden, undigested meditations, such as have no manner of coherence, either with the text, or with themselves: the text is rather torn, then divided, rather tossed, then handled; rather named (because it is the fashion to have a text) then followed so, as that the hearer may see the course, by which all is drawn from the text. Here a man makes a shift to rub out an hour, and to have somewhat still to say; he is much like the beggar, of whom we say, he is never out of his way, though he be never in his way: so in this case, a man is never out of matter, though he speaks never to the matter. This makes preaching ridiculous, & layeth it open (as it falleth from some mouths) unto a just scorn. The common sort happily espy not the weakness by and by, thinking all well so long as one goeth on; but the more advised holding it up, (as it were against the light) see the rawness and raggedness and independence of that which is delivered. It is an honour to a Sermon, when (as the saying is) it shall smell of the candle, and testify for itself, that there was aforehand care to deal substantially, and to approve ourselves to every hearers conscience in the sight of God.  
The third thing to be taken heed to, 
The third way for Ministers to honour Preaching by.  that we may preserve the honour of preaching, is our manner of life. An evil life in Preachers cannot but cause preaching to be vile: I call it an evil life, not when a man fails in some things; For in many things we fail all 
b jam. 3.2. : but when a man maketh it to appear by his course, that he makes no conscience of framing his life according to his own teaching: is straight in the pulpit, and in the street dissolute. There is a great readiness in many to pick quarrels with the lives of the best Teachers, and no doubt many things are slanderously reported touching such. Cruel witnesses arise up, and ask things they know not 
c Psal. 35.11. : but when men taking the ordinance of God into their mouths, shall yet walk like men hating to be reform, and run into the same excess with others, and be justly taxable with open and scandalous evils; what can more dishonour preaching? will it not cause it to be reputed a mere toy? A man shall be seen to persuade to that, which himself ordinarily neglects; and to cry out against that, of which himself doth make a common practice. Let no man despise thee, said Paul to Timothy: how shall that be? Be unto them that believe an example 
d 1. Tim. 4.12. . I have here a large field before me, but I would be loath to prevent myself in that I have to say: and therefore I here shut up this use, touching us of the ministery. Preaching deserves esteem, take we heed how we expose it to contempt. Our diligence in dispensing the word; our reverend and well advised handling the word; our endeavouring in the eyes of the people to frame our lives according to the word, shall uphold the credit of this worthy service: Men (though we do this) some will despise notwithstanding, and speak contemptuously both of us and of our ministery: yet in doing it, they shall be as the Heretic, of whom Paul, who is condemned by himself 
e Tit. 3.11. .  

The second use for all Christians in general.  I am now come to the second use, which concerns all Christian's more in general: All that profess to expect salvation by jesus Christ, are bound to this duty, to save preaching (as much as may be) from despising. This may be done (that I may not say all which might be said, 
Two things by which ordinary Christians may save preaching from contempt  but may insist only upon the chiefest) by two things especially. 1. By a constant and an unwearied dependence upon preaching, seeking by all means possible to enjoy it. Have we not reason to depend on it, when, n where it wanteth the people perish 
f Prou. 29.18. ? And shall we not honour it exceedingly, when our feet shall even wear out the threshold of that house, where it is faithfully dispensed? and when we shall seek knowledge at the lips of the Priests with such earnestness, as if we were guided by that spirit which was in those primitive Converts, that cried out to Peter and the rest, Men and brethren what shall we do 
g Act. 2.37. ? It will appear that we esteem God's ordinance, when we shall for the sake of it neglect our profit, hazard our outward peace, seem careless of our credit, strain our purses, and be like the Merchant in the Gospel, that part's with all that he hath for one special Pearl 
h Matth. 13.46. . Great contempt is cast upon prophesying at this day, by default herein; I will not so much speak of those who cast no manner of respect unto it, but openly and ordinarily, and in a sort professedly do avile it; but of those which make some show to esteem it. That is most pitiful when such as pretend a kind of honour, shall yet by consequent be found despisers. First some would (as they make show) wait on this means, but they will make their own conditions: provided that it comes home to them; that they may have it without trouble: Oh how glad would they be, had they a Preacher in their Churches; they would think it to be none of the smallest portions of their happiness? But when it comes to the point of seeking out and of traveling to the Prophet with the Shunamite 
i 2. King. 4. ; or else of cutting off some of their superfluities, and of stinting themselves in other things, that they may draw to them some able Minister of the new Testament; then they begin to be as backward and sorrowful as the rich man in the Gospel, who as forward as he seemed at first, yet began to flinch, when he heard the charge of selling; and so they, after a large commendation of preaching, and a fair tale of their esteeming it, yet while they are afraid of trouble, and reproach, and labour, and are loath to be at any charges, they still content themselves with an unable ministery. Here is a fair honour done to preaching. For shame, if our hearts be to it, (as woe be to us if they be not) let us engage ourselves for it. Remember what hath been both said and proved, there is no other ordinary way of salvation: and wilt thou not strain thy body, thy purse, thy credit; adventure thy outward peace; do any thing that thou mayst be saved? It is no honouring of the ordinance of God, if thou canst any way satisfy and content thyself without it. I shall be thought (perhaps to persuade strange things, and (as may be thought) not justifiable. But do me right, I pray you, in indifference, considering what I say: Behold Luk. 6.17. and mark what you find there: A great multitude of people out of all judea, and jerusalem, and from the sea coasts of tire and Sidon which came to hear him. Did these say, If this good man would come to us, how glad should we be? but they went out to him, they left their blind guides and followed this Seer where he was, I demand; Is not this written for our learning? Can we say, it was not well that they did? were they not worthy of praise for so doing? Then say I with the Apostle, Whatsoever things are honest and of good report, those things do 
k Phil. 4 8. . And if this satisfy not, and you suspect my judgement, I pray look into the book you have in your parishes, the Works of Bishop jewel, in his Sermons upon this chapter, and upon the 12. and 13. verses: what shall we say of them that labour not, that do neither teach, nor exhort, nor reprove, nor correct; that have no care to do their message; and no regard to the people, what may I say of such? God himself saith, They are dumb dogs that cannot bark, they lie and sleep, and delight in sleeping, they all look to their own way, and their own advantage, and every one for his own purpose 
l Isai. 56.10.11.  Christ calleth them thieves and Robbers. They are unsavoury salt, profitable for nothing, but to be cast forth and ●●oden under feet of men. Woe is unto me (saith Paul) if I preach not the Gospel 
m 1. Cor. 9.16. . Woe to the servant that wrappeth his talent in a napkin, and increaseth not his Master's gain. God grant such idle and slothful Ministers grace to know their office, and to do it: If not, God give the people grace to know them, and to shun them, and to fly from them. (So far he:) Which words if they do not teach, not to be satisfied without preaching, and to shun those which are unsufficient, and negligent in that duty, for my part I must acknowledge I do not understand English. Let this then be our honour given to preaching, even to strive that we may enjoy it, and to put ourselves to hard conditions, rather than to want it. And do you of this town particularly take notice of it; see how God hath moved the hearts of the Worshipful of these parts, to pity your necessity; and to procure a course of preaching with you, not so much that you might rest content with this, or say as Micah the Ephramite, when he had got a Levite into his house, Now I know that the Lord will do me good, seeing I have a Levit to my Priest 
n judg. 17.13. ; so now, We are safe, we have a Lecture in our town. No, if you shall not set together amongst yourselves, to have it amongst you on the Sabbath day, the day principally deputed to this service, for my part I shall think our pains here (in respect of you) to be unprofitable.  
2, There is another kind of dependence, which is also prejudicial to the honour of preaching, and that is that which is but by fits & starts; somewhat eager happily at the beginning, but slaking by degrees, till it come to nothing: you will disgrace it here much, if filling the Church now at the first, you shall hereafter, like men whose stomachs are full, begin to grow weary and full of that which you now seem to affect. Give us not occasion to say hereafter as Christ of john; He was a burning and a shining light, and you were willing for a season to rejoice in this light 
o joh. 5.35. . It is a thing to be suspected: experience showeth, that (as the saying is) every thing is pretty when it is young; so such exercises as these, are flocked unto at the first, but after, men by little and little fall off: some will hear only this man, some only that man; some only now and then, when they have occasion to come to town; some never a whit: You will bring a disgrace upon our pains here, if you shall cause it to be thought that we have cloyed your stomachs, and taken away the edge of your appetites. Have not the faith of our Lord jesus Christ the Lord of glory with respect of persons 
p jam. 2.1. : make much of, and honour any man's endeavours that doth his duty upon his conscience. This shall be your first way of honouring preaching; your manner of dependence upon it let it be earnest, painful, constant; let it appear that you will not hope to be saved, but by the means that God hath sanctified.  

The second way of honouring preaching by common Christians.  The second way by which you shall honour preaching, is, yielding obedience to that which is taught, and conformity in life to our preaching. It is not the bare hearer, but the doer withal that shall be blessed 
q jam. 1.25. . There is no fouler stain to preaching, then when they which say they love it, and desire it, and esteem and follow after it, and travail to enjoy it, shall yet make no conscience of obedience to it: How doth this open the mouths of gainsayers, and embolden them to their imputations upon preaching, when they shall have some colour to cry out, there be none worse, more proud, wanton, contentions, covetous, oppressing, fraudulent, than the greatest hearers? when you walk not according to the rules you are taught, you make preaching and professing to be reputed the nursery of ungodliness, and the covert for all villainy. And therefore, you that are of the first sort, Gentlemen and justices, who have laboured to draw Preachers hither, and who now give countenance to us by your presence, honour us also (I pray you) with your holy practice: make it to appear by your zealous execution of justice, when you sit here upon the business of the Country, by your suppressing of gross disorders, and that world of Alehouses, that is, and which is the very nest of all wickedness; and by the reformation of your followers and families; and principally by the Christian carriage of yourselves; and by the abatement of your excesses, vain pleasures, Epicurismes, swear, and such like, that you have not drawn preaching hither for a form, or out of a glory; but that in sincerity of heart, you have sought your own furtherance in the ways of piety. Let it not be said, (as it will be, if you prevent it not) Behold, here be such and such, every week at Sermon, and yet how do they live rather as Atheists, and enemies to Religion, then as godly Christians? And you of the town, who seem to be glad of this erected course, resolve with yourselves that you will set on with a general reformation. Let us see some fruit by our labours with you: give no cause to have it thought, you rejoice in this for outward respects; as to increase, your Market; and to draw company to your town, or to vent your commodities; or that you may glory; Oh we have a Lecture too, as well as such a town, or as such: but as other adjoining towns shall be beholding to you, for borrowing from your Church the light of Doctrine; so let them receive from you the light of good example. And you all, whether Gentlemen or Yeomen, or whatsoever else, I beseech you in the fear of God, receive not this grace of God in vain; make some use of your coming; learn to practise that, by which your families through you may be bettered; your neighbours provoked, especially your own souls comforted in the day of Christ. Let not the Lecture-day (now when the Sermon is ended) be made a day of voluptuousness, of quaffing, swaggering, disorder; go not from the Church to eat out, and eat up one another in the Market, by fraud and cruelty: Run not every man to his race, as a horse to the battle, but let us have comfort to spend our spirits among you, when we shall behold your good conversation in Christ, that we all both Preachers and hearers may rejoice together at the last day, that we have not run in vain. If you fail in this, it is not your coming to hear us, your commending us, your respective saluting us, your providing to entertain us, that can honour our ministery: we shall (notwithstanding all this complement) hang down our heads with shame and say; You have requited our labour with intolerable contempt.  
FINIS.   

Wodbury, first of August. 1615.