OUR Lorde and Sauiour Ieſus Chriſt, in the 17. Chapter of the bleſſed Euangeliſt Luke, amongſt many other excellent thinges, vttereth and propoundeth this parable. Who is it of you, that hauing a ſeruaunt Luk. 17. 7. 8. 9 plowing or feeding Cattell, woulde ſaye vnto him by and by when he were come from the field, Goe and ſit downe at table, &c. And afterwardes in the tenth verſe applyeth it on this maner. So likewiſe yee, when ye haue done all thoſe thinges which are commaunded you, ſaye, we are vnprofitable ſeruauntes: we haue done that which was our duetie to doe. The holy Apoſtle and ſeruant of Chriſt in this place, auoucheth and confeſſeth in him ſelfe, the ſaying of his Maſter to be moſte true. For although amongeſt many good workes, there is not a more excellent or better work, then the preaching of the word of God (which was done moſt purely, effectually, and diligently by the Apoſtle) yet he is ſo farre from accounting it meritorious, that he ſayeth, a neceſſitie is laid vpon him, that duetie bindeth him to do it. In the former verſes from the beginning of this Chapiter: S. Paule ſheweth, and that with diligence and large copie of wordes, that beeing amongeſt the Corinthians, he was content to giue place to his owne right, to forbeare that which he might lawfully doe, to take no maintenaunce at all from them, leaſt be ſhould giue occaſion of cauilling to the falſe Apoſtles: as though hee vnder the preſence of the calling of an Apoſtle, ſhould ſeeme to ſeeke his owne gaine and lurre. Amongſt other thinges he hath ſayde, and that in the former verſe: It were better for me to dye, then that any man ſhould make my reioycing in vaine. The which wordes may ſeeme to proceed and flow from an ambitious and vaine glorious ſpirite. And therefore it might bee ſayde? What now Paule? What needes all this? Thou art wont to glory in Chriſt alone, & doeſt thou now glory in thine owne doinges? To ſuch a queſtion or obiection the Apoſtle aunſweareth, qualifiyng his former ſpeach, as if he ſhould ſa • : although it be an excellent worke to preach the Goſpel, and that freely yet take not my wordes ſo, as though I repoſe any merite of ſaluation in this work, for I am called to it, and bound to it, by duty and commaundement from my maiſter Chriſt. And if I doe it not, I prouoke and procure the anger of God, and the ſentence of his curſſe and condemnation on me.

Woe be to me if I preach not the Goſpell: Of theſe words, being but a part of the verſe, I haue taken vpon me to ſpeake at this time. From whence I meane by Gods grace to ſpeake o▪ theſe three pointes. Firſt I will gather ſome deſcription of preaching, that you may know what it is. Secondly, I meane to prooue the neceſſitie of preaching, and that euery miniſter is bound to preach.

Thirdly, I will ſhewe what they ought to preach. The firſt point, as in manye other places, ſo here it is named, but not fully ſet downe what it is, but in other places we may eaſily gather what it is. The ſecond is here named and prooued. For Saint Paule beeing a miniſter, and ſaying: Woe be vnto me if I preach not the Goſpell, doth plainely affirme as much. The third is here ſet downe moſte plainely, the matter that we muſt preach of, namely the Goſpell.

As touching the firſt, let vs ſee how the Scripture ſpeaketh of it, as it is particularly and ſpecially applied to ye publique office of the miniſter, otherwiſe I know this worde preaching, to haue a further and more generall ſignification: But I ſpeake of it, as Chriſt and the Apoſtles do, applying it to the miniſters. Saint Paule 1. Cor 14. 3. ſayth, He that prophecieth, ſpeaketh vnto men to edifiyng, to exhortation, and to comfort. The ſame Apoſtle charging Timothy and in him euery miniſter, to preach the worde, addeth immediately, Improoue, rebuke, exhort, with all 2. Tim. 4. 2. long ſuffering and doctrine. The bleſſed Apoſtle Peter, as he receiued of his1. Pet. 5. 2. maſter a charge to feed his flocke, ſo he exhorteth al other to do the ſame.

The holy Euangeliſt Luke ſayeth,Luk. 4. 16. that Chriſt taught or preached in Nazareth. He firſte read, then ſhut the booke, afterwarde he expounded that ſcripture which he read: and ſo applied it to the hearers. By the • e and ſuch like places, we may gather, that preaching properly as we ſpeake of it, is an expoſition and application of the ſcriptures, by the liuely voyce of the miniſter, to the edifiyng of the people: whereby it may eaſily appeare that reading is not preaching, nor yet ſufficiēt in a miniſter approued of God. Saint Paul wil haue him apt to teach.1. Tim. 3. 2.

The Prophet Malachy affirmeth, that the Prieſtes lips muſt preſerueMala. 2. 7. knowledge. Chriſt after reading ſhut the booke and expoūded, and yet ſome are not aſhamed to count ſimple reading ſufficient: ſaying, it will ſerue the turne, and there may be as much good done by it, as by preaching. As for reading, we ſpeake not againſte it, we diſalow it not, but account it a holy, lawfull, neceſſarye, and profitable meane, wherby great good and benefite is wrought to the Church of God: but yet, it doth not followe that it is ſufficient in a miniſter, that it will ſerue ſimply of it ſelfe in the publique congregation. The Lorde hath ſet d •• n an other order, and requireth greater thinges at the hands of his ſpeciall ſeruauntes. But this matter ſhal appeare more plaine in ye wordes following: For my purpoſe in this part is, onely to ſhew you by ſome circumſtances and deſcriptions what preaching is, & that reading is not preaching, or at leaſt that kind of preaching which the Lord requireth in his miniſters, as may appeare by comparing them together, and by vſing ſome apt ſimilitudes for the explanation of this matter. The ſmell or ſight of meat doth good to the hungrie man, but it will not feede him, except he taſte of it: So by reading, men may haue ſome ſmell of religion, but they ſhall neuer throughly taſte of it, without preaching, and therefore it is called a feeding, as we heard before, and Preachers are counted Paſtors and féeders. Again, meat that is rawe and fatte, maye bee called good, but it is not to bee eaten before it be made readye and dreſſed: ſo are the Scriptures read, good holy and pure, but not ſufficient food, for the people, without preaching. Againe, bare reading is as thogh one ſhoulde caſt a whole loafe, before1. Tim. 2. 15. them which want ſtrength to cut it, Preaching is a cutting and diuiding of the breade of life, that euery one may haue his ſeueral portion. Again bare reading without preaching, is euen as the huſbandman ſhould caſt whole ſtrikes and buſhels of Corne, on his land together on heapes, not ſcattering of it: preaching is a ſpreadingM • th. 13. and a ſowing of the ſeed. Again bare reading is, as though the Fiſher ſhould ſhuffle his nets on heapes, not opening them: Preaching is a wiſe opening, laying and handling of the Net.

Bare reading is as one ſhoulde offer good treaſures, and yet ſuch as were hid, ſhut vp and faſt locked, and coulde not be come by: Preaching is an opening of the treaſures, to the ioy of Gods children. Reading is like to fire couered with aſhes, which doth ſmally profite them that ſtand by it: Preaching is an opening and diſcouering of the fire. Let vs conſider one example amongſt many, for the further explaning of this matter. The Chamberlaine that noble treaſurer of Aethiopia, going to Hieruſalem, toAct. 8. 27. worſhippe God as he went, read the Scriptures: if reading woulde haue ſerued his turne, Philip needed not to haue come to him, but he vnderſtoode not before he had a guide: he was not conuerted, neither had he faith ſufficient to ſaluation, before he hearde the preaching of the worde, which indeed is that eſpeciall, effectuall, bleſſed and excellent ordinarye meane of faith, as it appeareth more plainlie and fully in the next part of our text.

Which beeing rightly waighed, confirmeth the great neceſſitye of preaching, and prooueth that euerye miniſter ought to preach. Woe be to me if I preach not the Gospell. And why ſo? becauſe I am called to it, becauſe I am a miniſter, becauſe the Lorde requireth it of me. Although Saint Paule and the other Apoſtles had priuiledges and prerogatiues, which we haue not: although we haue not fullye ſo large a Commiſſion, as he and they had: although they did manye thinges, which we neither may, nor can do: yet as touching the office of preaching, it appertaineth as well to vs, as to them. And for the further proofe of this matter I will rehearſe ſome argumentes, which before I haue vſed in this place, adding diuers others to them.

1 It is the cōmandement of Chriſt and the holy Apoſtles, therefore neceſſary. Chriſt ſaide to his Apoſtles, Goe preach the Gospell. The which cō mandement,Mar. 16. 15. in this behalfe belongeth to all the miniſters of God. Saint Paule ſtraightly chargeth the miniſters of Epheſus. Take heede vnto your Act. 20, 20. ſelues, and to all the flocke, whereof the holy Ghoſt hath made you ouerſeers, to feede the Church of God, which he hath purchaſed with his own bloud. And moſt weightily of all, he requireth it in the place already alleadged, he leaueth it not as a thing indifferent, that may bee done, or vndone, but ſpeaketh with a wonderful and mighty proteſtation, hee ioyneth the Scripture and preaching togeather. For hauing before in the former Chapiter, ſet foorth the great profit of the ſcriptures, ſtraight waye hee neceſſarilye addeth this2. Tim. 4. 1. forecible exhortation. I charge thee therefore before God, and before the Lord Ieſus Chriſt, which ſhall iudge the quicke and the deade at his appearing, and in his kingdome: preach the worde, be instant, in ſeaſon and out of ſeaſon, improoue, rebuke, exhort.

2 It is an argument and token of the loue the miniſter oweth vnto Chriſt and to the people, as it appeareth Iohn. 21. 15. where Ieſus Chriſt ſayth to Peter after his reſurrection. Simon ſonne of Iona, loueſt thou me more Iohn. 21. 15. 16. 17. then theſe? He ſayde vnto him, yea Lorde, thou knoweſt that I loue thee: he ſayde to him, feed my Lambes. He ſaid vnto him the ſecond time. Simon the ſonne of Iona, loueſt thou me? He ſayde vnto him, yea Lorde, thou knoweſt that I loue thee: he ſayd vnto him, feed my ſheepe. Chriſt ſaid to him the third time. Simon the ſonne of Iona, loueſt thou me? Peter was ſory becauſe he ſayde to him the third time, loueſt thou me, & ſaid vnto him, Lord thou knoweſt all thinges: thou knoweſt that I loue thee. Ieſus ſayd vnto him: feed my ſheepe. Whereby it is euident, that thoſe which feed not, loue not Chriſt: Seeing then that feeding or preaching, is ſo plaine a token of the loue that the miniſter oweth to Chriſte: it is moſt neceſſarily required, if any do preach and yet not vpon this loue, they haue their condemnation,

3 The church of God is begunne and grounded, by the preaching of the worde: and therefore neceſſarie. Paule ſayth, Faith commeth by the word Rom. 10. 17 preached.

Againe, he counteth his preaching amongſt the Corinthians, a planting1. Co. 3. 6. of them in faith and religion. S. Peter ſayth: We are borne a new, not of mortall ſeed, but of immortall, by the worde of God, 1. Pet. 1. 23. who liueth and endureth for euer. And preſently addeth. This is the worde which is preached among you.

4 By preaching, ye Church of God is not onelye begunne, but alſo amplified,1 Cor. 3. 1. Heb. 5. 12. & 6. 1. builded and enlarged. It will not onely make vs Babes in Chriſt, but ſtrong and ſpirituall men. It hath not onely milke for the weake, but ſtrong meate for them, that are at age. By it we are brought not onelye to the beginning of Chriſte, and firſte rudimentes of Chriſtian religion, but alſo we are ledde forwarde vnto perfection. The holye Apoſtle affyrmeth this, when as he ſayeth, that Ieſus gaue ſome to be Apoſtles, and Prophetes, and ſome Euangelistes, and Ephe. 4. 11. 12. 13. ſome Pastours and Teachers, for the gathering of Saintes, for the worke of the Miniſterie, and for the edification of the bodie of Chriſt vnto a perſect man, and vnto the meaſure of the age of the fulneſſe of Chriſt.

5 The Church of God begun and brought to that perfection which can be in earth, is alſo ſtayed, ſtrengthened, vpholden and preſerued, by the preaching of the word, againſt ſinne and errour. And therefore for theſe cauſes alſo, the preaching of the word is moſt neceſſary, yea and that dayly and continually, becauſe ſome are weake, and haue neede of dayly ſtrengthning, ſome fall into errours, and ſome into greeuous ſinnes, from the which they are to bee drawne out by the effectuall preaching of the worde. This doth the holy Apoſtle confirme, whereas he ſaith, that The whole Scripture is profitable to teach, to 2. Tim. 3. 16. improoue, to correct, and to inſtruct in righteouſneſſe, that the man of God may be abſolute, beeing made perfect vnto all good workes.

6 Againe, to the pure preaching of the worde, the Lorde hath promiſed a bleſſing, the miniſter ſhal be bleſſed, the people alſo bleſſed thorough it: They that bee wiſe ſayth Daniell, ſhall Dan. 12. 3. ſhine as the brightneſſe of the firmament: And they that tourne many vnto righteouſneſſe ſhall ſhine as the ſtarres for euer and euer. The wiſe and faithfull Steward, Mat. 24. 25. that giueth meate to the houſholde in due ſeaſon, when his maſter commeth he ſhall be bleſſed, and made partaker of exceeding ioy & glory. Take heed (ſaith ye Apoſtle)1. Tim. 4. 16. to thy ſelfe, and to learning: continue therein, for in dooing this, thou ſhalt both ſaue thy ſelfe, and them that heare thee. GodIonas. 3. 4. ſo bleſſed the preaching of his Seruaunt Ionas, that through it the Niniuites beleeued God, humbled them ſelues, and forſooke their former wicked wayes. At one preaching of Peter, Act. 2. 41. there were wonne to the Lord about thrée thouſande ſoules. Thus doth the Lorde bleſſe his owne order, the miniſter by pure and faithfull preaching, diſchargeth his owne ſoule, obtayneth peace in conſcience, and ſo is bleſſed in this life, but ſhall bee farre more bleſſed in the life to come, when hee hath finiſhed his courſe, he ſhall receiue an incorruptible crown of glory. The people alſo by this means are many waies bleſſed, they receiue knowledge, fayth, &Act. 26. 18. ſaluation: their eyes are opened, they are tourned from darkneſſe to light, and from the power of Sathan vnto God. Al theſe great and notable bleſſinges, do enſue the preaching of the word▪ and therfore required moſt neceſſarily in euery miniſter.

7 On the other ſide, without this, both the miniſter and the people are accurſed, the bloud of the people ſhall be required at his handes, becauſe he hath not as a faithfull watch-man,Eze. 3. 17 forewarned them of daunger, and yet they ſhall dye in their owne ſinnes.

The Lorde complayneth by his Prophet Hoſea, ſaying, My people Hoſea. 4. 6. are deſtroyed for lacke of knowledge, becauſe thou haſt refuſed knowledge, I will alſo refuſe thee, that thou ſhalt be no prieſt to mee. To this agreeth our SauiourMat. 5. 13. Chriſt. If the ſalt haue loſt his ſaltneſſe, it is good for nothing, but to be caſt out, and to be troden vnder foote of men. And if theſe miniſters which ſometimes haue had ſalt in them, zeale, and knowledge to ſeaſon the people, and by negligence and careleſneſſe, decaye and looſe it: If theſe I ſay be worthie to be caſt out, how miſerable and curſſed are they which neuer had, nor yet haue any Salt in them. It muſt needes be fulfilled of them which our Sauiour ſpeaketh in an other place: They be blinde leaders of the blinde, and if the blinde lead the blind, Mat. 15. 14. both ſhall fall into the ditch, that is, both the ignoraunt Miniſter, and the ignoraunt people ſhall periſhe. And in an other place it is ſayde, Caſte that vnprofitable Seruaunt into Mat. 25. 30 vtter darkneſſe, there ſhall be weeping and gnaſhing of teeth. And here it is ſayde, Woe be to me if I preach not the Goſpell.

Seeing then, that euery way there hangeth ſo many greeuous curſſes, both vppon the miniſter and people, where the worde is not preached, it is moſt requiſite and neceſſarie, that euery miniſter looke to this, euen as hee will eſcape the fearefull and heauie curſſe of God.

8 Moreouer the chiefe ende andRom. 15. 4. 1. Cor. 14. vſe, why the Scriptures were written, doth require preaching. They are left for our comfort, inſtruction, and edifiyng. But we are moſt comforted, inſtructed, and edified, if they be opened and applyed vnto vs, and therefore moſte neceſſarie that they be ſo vſed.

9 Alſo the corruption and dulneſſe of our nature, requyreth the ſame. We are dull, ignoraunt, and careleſſe: wee pleaſe our ſelues in our owne ſinnes, the Deuill goeth about continually to deuour vs, and therefore we haue neede to haue continuall preaching of the worde. The naturall man perceiueth not the1. Cor. 2. 14. thinges that are of Gods ſpirit. Dauid, after he had ſinned, continued in2. Sam. 12. his ſinne, vntill the Prophet reprooued him for it, yea, and woulde not take it to him ſelfe, although Nathan ſpake a verye plaine parable, till it was particularly applyed to him. Seeing then there is in our nature ſuch corruption, ſuch blindneſſe, ſuch ſlouthfulneſſe, and alſo forgetfulnes: what can be more neceſſarye for the curing of theſe ſo great diſeaſes, then the continuall and dayly preaching of the word?

Beſides all this, it hath beene an vſuall order in the Church of God vnder the lawe, by Chriſt and the Apoſtles, not onely to reade, but alſo to expound and apply the Scriptures, and therefore the ſame order is to beNehe. 8. 8. obſerued of vs. It is ſayde of the Leuites that they red in the booke of the lawe of God diſtinctly, and gaue the ſence, and cauſed them to vnderſtand the reading. Chriſt as we haue heard already, continuallye preached and commaunded the ſame to his Apoſtles, who as they obeyed in themſelues their maiſters cōmandement, ſo they required it as a continuall and vſuall rule to bee obſerued for euer, of all the miniſters of God in his Church.

And moſt ſpecially the Apoſtle in thoſe Epiſtles which he wrote vnto Timothy and Titus, very largely and effectually vrgeth this matter. I referre you alſo vnto the 14. chapter of his firſt Epiſtle to the Corinthians: 1. Cor. 14. wherin ſo highly he commendeth the gift of Propheſiyng, interpretation or preaching, that he preferreth it before all other giftes, and accounteth it ſo neceſſary, that he would haue it continually obſerued in the Church of God.

Againe, Chriſt commaundeth vs, and we dayly pray for the enlarging of his Kingdome, whereas hee hath taught vs to ſay, Thy kingdome come: Now, the ſingular & excellent means to eſtabliſhe the kingdome of Ieſus Chriſt, is, by the pure and effectuall preaching of the word, and therefore he ſaith in an other place, Pray to the Math. 9. 38. Lord of the Harueſt, to ſend foorth labourers into the harueſt. And how can they pray with any ſafe conſcience, for the enlarging & eſtabliſhing of the kingdome of Chriſt, which by their ignoraunce and careleſnes, do altogether hinder it? Furthermore, all and euery one of the names, which are giuen by the holy Ghoſt to the miniſters, in ye word of God, do neceſſarily require at their handes preaching. They are called the light of the worlde, the ſaltMath. 5. 13. Ezech. 34. 2. 1. Cor. 4. 1. of the earth: They are called Paſtors and ſheepheards: they are called huſbandmen, Guides, Stewards & Meſſengers, beſides many other excellent titles giuen to them. Now, how can they be called lightes, which haue no light in them, which either are in ignoraunce and darkneſſe themſelues, or elſe hide their candle vnder a Buſhel? How can they be called the ſalt of the earth, which cannot or wil not ſeaſon the vnſauorie and ſinfull people, with the heauenly and wholſom doctrine of eternall life: How can they be called Paſtors and teachers, which do not feed, or haue no foode at al to giue to the flocke? How can they be called the Lordes Huſbandmen, which haue no ſkill at all in tilling his ground, and ſowing his ſeed? how can they be called Guides vnto other, which either know not the way themſelues, or elſe will not vouchſafe to opē and declare it to other? How can they be called ſtewardes, which haue no care of the houſhold, which either can not or will not feede them? And how can they be called the Lordes meſſengers, which are not able to do their meſſage, or haue no care at all to doe it. If the miniſter be a light to the people, of neceſſitie he muſt needs goe and ſhine before them in knowledge and doctrine. If he bee the Salt, he muſt needes ſeaſon. If he be a Paſtour or Sheepehearde, he muſt needes feed. If he be a huſbandman, he muſt needes haue a care of the lords huſbandry. If he be a guide, he muſt needes ſhew the way. If he be a Stewarde, he muſt prouide for the houſhold. If he be a meſſenger, he muſt be willing and able to doe his meſſage: nay, I ſay more, it ſtandes for the Lordes glorye and credite to haue ſuch Paſtors, and ſuch huſband men, ſuch Stewardes & meſſengers, as haue wiſedome and knowledge. The poore people of the countrie wil not hire him to be a Sheephearde to their ſheepe, whome they know to be ignorant and careleſſe: and ſhall the Lord chooſe ſuch to gouern and guide his ſtocke? The Gentleman and the Yeoman, wil not hire any to be ouerſeers of their huſbandrie, except they know them to haue ſufficient diſcretion and experience: and wil he think ye be content with ſimple, fooliſh, and rechleſſe ouerſeers of his ſo deare and precious a huſbādry? The noble man for his honors ſake, wil ſeeke to haue ſuch a one to be the Stewarde of his houſe as is truſtie, wiſe, & of ſufficiencie to guide and gouerne a whole houſhold: and ſhall the Lorde be leſſe careful of his honour? ſhal he be content with vnwiſe and vnfaithful ſtewardes? The Prince wil haue a ſpeciall care to ſende ſuch to be his meſſengers and Ambaſſadors, as be moſt wiſe & faithful, & are able diſcreetely and cunningly to doe their meſſage: and ſhall the Lordes meſſengers bee without knowledge? What can bee more to the diſcredite and diſhonor of his holye name? This argument I amplifie the more, becauſe it is verie plaine and effectuall. Marke I beſeech you wel: al theſe & other names giuen to vs in the holy ſcripture, doe require of euery miniſter of god, that he preach the worde. As we haue a care to anſwere to our names, and a care of the glorye and credite of our God: euen ſo let vs be carefull in doing this ſo neceſſary a duetie. What ſhal I ſay more, the end and purpoſe of our calling & miniſtery requyreth at our handes preaching. The Lord hath ordained Paſtors & teachers, for the gathering together of his ſaints, and to the edification of the bodye of chriſt: ſéeing thē we are called to this ende, ſéeing we are ordayned to this purpoſe, there is no remedie, we that are the miniſters of God, muſt needs of neceſſity preach his worde. For a further proof & concluſion of this matter, I cal you to recorde, I appeale to your own cōſciences, which are now won to ye lord, which haue ſome meaſure of knowledge, which are called out of darkeneſſe to light, from ignorance to knowledge: yee yt ſometime haue béen content with reading miniſters, & quarter ſermons, but now hunger and thirſt for the word preached: I cal you I ſay, as witneſſes in this cauſe, what cōfort you feel, what profite, what power in the effectuall preaching of the word? how careleſſe how prophane, how ignoraunt, how leud you were before, notwithſtāding the dayly and the ordinary readings which diligently you had? what hath wrought in you y• meaſure of faith, y• heauenly knowledge which you now haue? What is it, that hath wrought in you ſuch a ſorrowe of your former life, ſuch a griefe & hatred of ſin and ſuperſtition, both in your ſelues and others, ſuche an earneſt zeale of the word, ſuch a conſcience & a care to reforme your ſelues & your houſholdes: What (I ſaye) hath wrought theſe things in you? how came you by thē? What is it that hath ſo altered your mindes, déedes & affections: Let your conſcience be witneſſe to me in this matter. I am ſure you wil approue yt which I haue ſpoken, & acknowledge the profite, the power and neceſſity of the worde preached.

All & euery one of theſe arguments do prooue and confirm, as I think, that euery miniſter neceſſarily ought to preach, and otherwiſe, yt he is no miniſter approoued of God. Al & euery one of theſe, or moſt of them do quite ouerthrow and condemne, all dumb, idle & careleſſe miniſters whatſoeuer. One day they ſhall know, what account he maketh of the ſoules of his people: for ſeeing the word of the Lord, in ſo many places, requireth in a miniſter preaching, yea, diligent▪ and carefull preaching: in what a miſerable and damnable ſtate doe theſe men ſtand. The Apoſtle ſayeth, Woe be to me if I 1. Cor. 9. 16. preach not the Gospell▪ Well, it may be, whatſoeuer I haue yet ſpoken will be granted, it is neceſſary that euery miniſter preach: but what ſhall all thoſe be condemned which haue not ſuch ful meaſure of knowledge as other haue, which be not accoūted and allowed for publique preachers? God forbid: I know there is difference in gifts, there was ſo amongſt the Apoſtles, but they all ſufficiently preached. Amongſt vs and ſuch others as vſe this place, and ſuch like places, there is difference, euerye one of vs haue not the like meaſure: but for my part I ſpeake as I thinke, our meaſure is ſmal ynough, yet the Lord be thanked for that we haue, & giue vs grace to vſe it to his glorye, & the benefit of his church. In my ſelfe, I profeſſe and grant very ſmal and weake meaſure, inſufficiency, and lacke of giftes, and the Lorde the ſearcher of the hearts knoweth, that the conſideration of this hath and doth make me to feare and tremble oftentimes, to ſigh and lament, y• ſo greate a charge, and ſo waighty a burthen is layd vpon me, ſo ſimple and weake a wretch.

To you that haue any meaſure of thoſe giftes which the Lord requireth in his miniſters: to you (I ſay) quench not the ſpirite, vſe the meanes to encreaſe your meaſure, if you be painfull, carefull, watchfull, and faithfull in your Miniſterie, with a holye and pure affection, the Lorde will bleſſeMath. 25. 29. you. To him that hath ſhall be giuen, wee cannot at the firſt come to perfection.Acts. 18. 26. Appollos a learned Doctor, feruent in the ſpirite, and mighty in the Scriptures, yet was he ignoraunt in ſome things, and receiued inſtructiōs from Aquila and Priſcilla. Some haue more then others, ſome haue ten talentes, ſome fiue, and ſome but one, yet alwayes remember, and let it neuer ſlip out of your minds, that the ſlouthfull and vnprofitable ſeruaunt ſhall bee caſt into vtter darkneſſe, there ſhall bee weeping and gnaſhing of teeth. Againſt ſuch I ſpeake, which in deede neuer had any one Talent, or any giftes of Miniſters, or hauing any, doe either abuſe them, or at leaſt doe not put them ſoorth to any profitable vſe. Conſider a little the ſtate of our miniſtery. There be ſome amongeſt vs ſacrificing and Maſſing Prieſtes, full of manifeſt ſuperſtition and hypocriſie, and in trueth enemies to Chriſts religiō. Others there be altogether ignoraunt, vnlearned, very Idoles, they can do what? Euen iuſt nothing. Others there be, which may haue ſome grounde of learning, but in deede they vtter verie little, neither is y• people bettered by them. Some are idle, ſome careleſſe, ſome altogether lewd and prophane: ſome ioyne liuing to liuing, and take more vpon them, then they can diſcharge, although it may bee they ſpeake in one place, yet are they dumbe in an other. All theſe and ſuch like are worthie of blame, to bee openlye ſpoken agaynſte, becauſe they openlye commit offence. All theſe ſtande daily in a miſerable and damnable ſtate without repentaunce. But my chiefe drift at this time in this part of my Text, is, to prooue as you haue heard, that euerye Miniſter approoued of God muſt preache, that is, hee muſt féede the people, he muſt cut the word1. Tim. 4. 1. • of God, he muſt improoue, rebuke, exhort: hee muſt not ſimply or barelye read, or heare the people ſay ſome Catachiſme, but he is to be able in ſome ſufficient meaſure, to open & interpret the holy ſcripture, and apply them, & I hope that this is alreadye prooued: onely I exhorte you to account the Lorde wiſeſt, to reſt in his holie decrees, and allowe his owne order as beſt. Let vs not take vppon vs to appointe him what he ſhould do. Seeing he hath ſet downe preaching, as the moſt excellent, & ordinarie means to ſaluation: let vs not ſay, yt reading will ſerue the turn: Séeing that he requireth that his Miniſters be apt to teach, let vs not count them his miniſters which neuer taught, nor euer had any aptneſſe in them. If he may bee counted a lawfull Miniſter and teacher that onely readeth the ordinary Seruice, and ſometime heareth a fewe Children to ſay a Catechiſme without booke, as it is ſet downe before him, then may the Cleark alſo of the Town be counted a miniſter, and teacher: then may euery huſbandmā, Seruingman, nay, euery boy or child that can do aſmuch, be ſo counted. Let not ſome ſay for defence of ignoraunt miniſters, that if they do that, which they can do, it will ſerue the turn: for in the building of an houſe, as there be ſome Maſter builders which bring timber and Stone, ſo other there bee, which bring morter and fillings, and ſerue to neceſſarye vſe, but let vs remember yt euerye Myniſter in his charge, is, or oughte to be a builder, yea a maſter builder, and if the cheefe builder bring nothing but fillinges, how ſhall y• Lords building in y• place goe forward? The Apoſtle in y• place which hath bene already twiſe alleaged, ſaith, That the Lorde hath ordained the Minister for the gathering together of his Saincts, and for the edification of the Eph. 4. 12. 1. body of Christ, till we all meete together in the vnity of fayth & knowledge of the Son of GOD, vnto a perfect man, and vnto the meaſure of the age of the fulneſſe of Chriſt. Oh theſe be no ſmall things: theſe are no trifles, this is no vile, ſimple, and drudgery worke, no ſmall meaſure, but very greate, weightye, high, and moſt excellent. The holy ghoſt in another place ſayth: Leauing the doctrine of the beginning of Christe, let vs be led forward Heb. 6. 1. vnto perfection, not laying againe the foundation of repentance from dead workes, and of fayth towarde God, of the doctrine of baptiſme and laying on of hands, & of the reſurrection from the deade, and of eternall iudgement. Marke I beſeech you theſe wordes: There be many people, yea and Miniſters alſo, that are ignorant of the firſt rudiments of Chriſte, that of repentaunce, of Baptiſme, of the reſurrection, of eternall iudgement, are able to ſaye nothing to any purpoſe: but yet let it be ſo, that ſome can doe this: they can teach as they ſay in ſome meaſure: they can Catechiſe, & lay the grounds of Religion, yet this will not ſerue the turn, there muſt be building after the foundation, there muſt be a leading to perfection. The Lorde in building the materiall Tabernacle, did chooſe men of ſinguler wiſedome, and vnderſtanding: and will he be content, with euery drudge and bungler in the building and erecting of his ſpirituall Tabernacle? But herein cheefly, haue ſome gathered offence and griefe, becauſe I haue ſaide in this place before, and alſo other where, that ſuch Miniſters haue no righte to adminiſter the Sacraments.

This ſeemeth a ſtraunge and hard doctrine: yea, ſome are not aſhamed to count it erronious and hereticall. If I would ſtand vppon the authority of men, I could alleadge for the cō firmation of the very wordes which I haue ſpoken, the iudgment of thoſe, which, by common conſent of all true Chriſtians are receiued and allowed, as the beſt, moſte learned, and moſte pure diuines, that euer were ſince the time of the Apoſtles, but this I hope ſhall not neede. For, if of neceſſitie euerie miniſter ought to preache: or if all the former arguments will ſerue to prooue this: then alſo that other doctrine, how ſtrange and abſurd ſoeuer ſome count it: muſt, I ſay, needes, neceſſarily and conſequētly follow, that none ought of right, to deal with the Lords ſacraments, but his Miniſters. Chriſte requireth of him that baptiſeth, that he teach: ſaying, Goe teache Math. 28. 19. and Baptiſe: No Teacher, no Baptiſer: that which God hath ioyned together, let no man put aſunder. Sainte Paule ſpeaking of the Lords Supper: As often, ſaith hee, as you ſhall eate this 1. Cor. 11. 26 bread, and drinke this Cup, ye ſhewe the Lordes death till he come. If the people, at the receiuing of the Sacramente, ought to haue an effectual and thankfull remembraunce, of the death of Chriſte: it muſt needes followe, that the Miniſter is bounde, ſufficiently to inſtruct them in the ſame. If any wil ſay that this is donne by the dumbe miniſter in reading the words of the inſtitution: he preacheth: he ſheweth and publiſheth Ieſus Chriſt crucified: ſo may I ſay, that he or any other doth the ſame, and that more effectually, if they do but ſay their beliefe openly before the congregation, but we ſpeake of a ſingular, of an effectual, of an excellent and liuely ſhewing of his death, which is by preaching. The Apoſtle ſpeaking to the Galatians ſaith, I hat Ieſus Chriſt was Gala. 3. 1. deſcribed in their ſight, and among them crucified. His meaning is, that Chriſt was ſo liuely preched to them, as his liuely Image was ſet before their eyes, or els had bin crucified amongſt them. This is the power of preching, this is the duetye of the miniſter, plainely and effectuallye to diſcribe and ſet ſoorth the merite of Chriſt his paſſion, ſo that it may be ſeene as it were before the eyes.

The firſt Miniſter of Baptiſme, Iohn the Baptiſt, was a preacher, heMath 3. ioyned Preaching and Baptiſme together, and in him no doubt, the Lord would leaue to his Church an exāple and pattern, and a forme of the right miniſtration of the Sacramentes. Chriſte, although there were ſundry cauſes why he woulde not Baptiſe, yet hee miniſtred the Supper to hisMark. 1. 38. Apoſtles, but Chriſt was a preacher, yea, he preached then of his death beforeMath. 26. 20. the firſt miniſtration and inſtitution of that ſacrament, leauing vs an example to doe the like.

The Apoſtles miniſtred the Sacraments,Acts. 2. 38. Act. 8. 12. 38. Act. 10. 34. Acts. 20. 7. but they all preached: yea, the Euangeliſt Luke in the ſtorye of the Acts, ſetteth Preaching alwaies before the miniſtration of the Sacramentes. Iohn the Baptiſt, Chriſt, the Apoſtles and Primatiue Church, are the beſt examples that I knowe, and beſt worthy to be followed.

Conſider further I beſeech you, the great inconueniences which followe in theſe places where the word is not preached, the people are ſtill in ignoraunce and blindeneſſe, and kept ſtil in their olde and Popiſh errours, receiued from their forefathers, they know not the vſe of the ſacraments, or to what ende they ſerue, they holde ſtill their Papiſticall tranſubſtantiation: ſome ſay, they receiue their maker: other ſaye, they neuer hearde what a Sacrament meant: ſome ſay they doe it in a good intent, and yet they knowe not their owne intent: other ſay they hope that they receiue it as others doe: fewe make anye conſcience with knowledge, feare and reuerence to prepare them ſelues. The greateſt cauſe of this, is lack of preaching, and in deed how can their great ignoraunce be taken away? how can their olde ſuperſtitious errours be effectually confuted, but by the continuall and pure preaching of the word? And is it not then moſt fit and conuenient, when the ſacrament is to bee miniſtred? but we are ſo farre from hauing any vſuall preaching before the Sacrament, that ther be many thouſands, which neuer heard any preaching at all of the Sacramentes in all their life: they haue liued theſe 25. yeares in a Chriſtian lande vnder the Goſpell, & yet they haue profited no further: and if they ſhoulde liue ſtill double and triple the ſame yeares, they ſhold be neuer a whitte the better, except they had better miniſters, Woe be to me if I preach not the Gospell. Learne one thing further before I goe to the next part of my Text: if there depend a woe ouer the miniſter if he preach not: the ſame woe is alſo againſt the people if they heare not, and obey not the word preached: Woe Chorazin: woe Math. 11. 21. Bethſaida, woe Capernaum, woe to theſe Countries, Cities, Townes and people, which neglect and contemne the worde preached, it ſhall be eaſier for the land of Sodome and Gomorrha in the day of iudgement, then for ſuch a people. The ſame God, the ſame worde which requyreth preaching of the miniſter, requyreth alſo hearing and obedience of the people. He that is of God, heareth Gods worde, and therefore Ihon. 8. doe yee not heare it, becauſe yee are not of God. My ſheepe (ſayth Chriſt)Ioh. 10. 27. heare my voyce. And to the true miniſter it is ſayd, He that heareth you heareth Luk. 10. 16. me, & he that despiſeth you, despiſeth me, and he that despiſeth me, despiſeth him that ſent me. And againe, Verily, verily, Ioh 13. 20. I ſay vnto you, if I ſend any, he that receiueth him receiueth mee. Wherefore we He. 2. 1. 2. 3. 4. ought diligently to giue heed to the things which we haue heard, leaſt at any time we ſhould let them ſlip. For if the word ſpoken by Aungels was ſtedfaſt, and euery tranſgreſſion & diſobedience receiued a iuſt recompence of rewarde: how ſhall we eſcape, if we neglect ſo great ſatuation, which at the firſt began to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him, God bearing witneſſe therto, both with ſignes and wonders, and with diuers miracles, & gifts of the holy ghoſt, according to his own will? Wo then vnto all Papiſtes, Infidels, Atheiſtes, Hipocrites, ignorant and carnall men, for none of theſe in truth doe make account of the Goſpell.

And now let vs come to the thirdeThe thirde part. part of our Text, wherin is ſet down what euery miniſter ought to preach, namely, the Goſpell. They are not bound to deliuer the counſels of men, the traditions of the fathers, the ſtatutes of earthly Princes, or the authoritie of mortall men: but as they are the ſeruauntes of Ieſus Chriſt, Prince of all Princes, ſo are theyIerem 1. bounde onely to preach his Gospell. The true Prophetes neuer ſpake ofEzech. 3. them ſelues to the people, but as they receiued warning from the Lorde. They had no authority to ſpeak their owne wordes, nor the wordes of any mortal mā. The Apoſtles might not teach their owne doctrine, but only y• which they had receiued from theirMath 28. 10. maſter, who enioyneth them to teach all thinges whatſoeuer he had commanded them: Goe (ſaith he) and preach Mark. 16. 15. 1. Cor. 11. 23. 1. Cor. 15. 3. the Gospell. The holy Apoſtle writing to the Corinthiās, auoucheth that he receiued of the Lorde that, which he deliuered to thē. Wherby we may ſée al theſe teachers cōfuted, which ſtand vppon the authoritie of men, which add or diminiſh anye thing from the Scriptures, which ioyne their owne fantaſies and the traditions of men, with the holy, pure & perfect worde of God. Woe be to thoſe ſonnes of vanities, for in deede they preach not the Goſpell, they preach not Chriſt, but themſelues: they deface and weaken the authoritie of the holy ſcriptures. The lawe of God is a perfect lawe conuerting Pſalm. 19. ſoules. The ſcripture is able to make the man of God abſolute, and perfect to all 2. Tim. 3. good workes. The Lorde ſayth by hisIere. 23. 28. Prophet: He that hath a dreame, let him tell a dreame, and hee that hath my worde, let him ſpeake my worde faithfullie: And what is the chaffe to the wheate, ſaith the Lorde? Is not my word euen like a fire, ſayth the Lorde, and like a hammer that breaketh the ſtone? Our Sauiour in the Gospell▪ ſpeaketh againſt ſuch teachers: ſaying, In vaine they worſhip Math. 12. 3. me, teaching the doctrine and preceptes of men. Let vs remember that which is ſpoken in the laſt Chapiter of the Reuelation. I proteſt vnto euery man Reue. 22. 18. that heareth the propheſie of this booke, if anye man adde vnto theſe thinges, GOD ſhall adde vnto him the plagues, that are written in this booke. And if any man ſhall diminiſhe of the wordes of this propheſie, God ſhall take away his part out of the booke of life, and out of the holy Citie, and from theſe thinges which are written in this booke. Woe be to them which preach and yet preach not the Goſpell. But that we may know the better how the Goſpell ſhoulde bee preached, let vs conſider a litle what it is, and what it contayneth. The Euangeliſtes call it the Goſpell of the kingdome. Saint Paule accompteth it that, which was promiſed before by the Prophetes in the holye ſcriptures, concerning Ieſus Chriſt our Lorde: And in the ſame ChapiterRom. 10. 16. he ſayth, It is the power of GOD vnto ſaluation to euery one that beleeueth. And in an other place he calleth it the worde and miniſterie of reconciliation.2. Cor. 5. 18.

Saint Iohn calleth it the teſtimonieReue. 1. 2. of Ieſus Chriſt. From theſe and ſuch like places maye bee eaſilie gathered a full difinition of the Goſpel, which I leaue to your Godly conſideration: onely this I add, that vnder the voyce of the Goſpell, is comprehended the whole Hiſtorye of Ieſus Chriſt in the fleſh, and alſo the fruite and vſe of the ſame hiſtorie. As touching the firſt, namely the hiſtorie of Chriſt, it is ſommarily comprehended vnder his paſſion and reſurrection: the vſe and ende of al is, that we ſhould haue repentance and remiſſion of ſins in his name. And this doth Chriſt himſelfe witneſſe, when as he ſaide to his Apoſtles after his reſurrection: Thus it is written, & thus it behooued Luk. 24. 46. Chriſt to ſuffer, and to riſe againe from the deade the third daye, and that repentance and remiſſion of ſinnes ſhoulde be preached in his name, among all Nations. To this agreeth the holy Apoſtle S. Peter, when as he ſayeth with other the Apoſtles, to the counſell and chief Prieſtes. The God of our Fathers hath Act. 5. • . 8. raiſed vp Ieſus, whom ye ſlue, and hanged on a tree: Him hath God lift vp with his right hand, to be a Prince and a Sauiour, to giue repentance vnto Iſraell, & forgiuenes of ſinnes. By this we may ſee how the Goſpell muſt be preached, the people muſt be taught what Chriſt hath don for them. The whole ſtorie of his Incarnation, Conception, Byrth, ſufferinges, Reſurrection and Aſcention: theſe thinges I ſaye muſt be oftentimes and effectually preached to the people, as they are ſet downe by the holy Euangeliſtes and Apoſtles: but yet this is not ynough to ſhew what Chriſt hath done, to rehearſe the ſtorie of his Incarnation, but alſo the miniſter muſt be carefull to preach the vſe, the end and fruite of the ſame ſtorie: which is, that the people may repent, be tourned vnfaynedly vnto God, and ſo by faith made partakers of remiſſion of ſinnes through Ieſus Chriſt. Repentance is a true turning to God, a chaunging of the outwarde and inward man, a dying to ſin, a liuing to righteouſnes, and amendmēt of ye whol life: with this doctrine we muſt begin, this we muſt firſt of all and chiefly vrge: this is that doctrine cheefly and moſte of all preached by the holy prophets: This is the commonIerem. 4. 1 Ezec. 18. 1. Hoſe. 14. 1. and vſuall voice, O Iſrael returne to the Lorde. Iohn the Paptiſt the Meſſenger, and alſo Ieſus Chriſt his Maiſter, they cry both of them: Repent Math. 32. Math. 4. 17. Rom. 3. 2. for the Kingdome of Heauen is at hand. The Apoſtles alſo euery where exhort men to repentaunce, to amendment of life, to mortification and regeneration. This is an vſuall doctrin in all their Epiſtles. Nowe, they can neuer truely repent which know not the greatneſſe of their ſinnes and the puniſhmente due to them. And howe ſhall they knowe this, except their ſinnes be reprooued and laide open by preaching the lawe of God?Rom. 7. 7. for by the lawe commeth the knowledge of ſinne: ſo that the Doctrine of the lawe muſt not be ſeperated from the preaching of the Goſpell: for it is a Schoolmaſter to bring vs to Chriſt. This then is neceſſarily required of euery Miniſter, freelye and boldlye to reprooue ſinne in all ſtates and degrees whatſoeuer. This is it that the Lorde ſayeth to his prophet. Crye Iſai. 58. 1. aloude, ſpare not, lift vp thy voyce lyke a Trumpet, and ſhew my people their tranſgreſſions, and to the houſe of Iacob their ſinnes. Our Sauiour Chriſt accounteth it as an office & duetie of the holyIohn. 16. • . Ghoſt, to reproue the world of ſinne. And in deed there is no doctrine more neceſſary for this age, wherein wee liue, although few can away wt it, but cry out againſt ſuch as preach it. And as in other places, ſo in this place heretofore, I haue had proofe in this matter. For vpon iuſt occaſion noting the certaintie of Gods iudgements & condemnation of the wicked, I finde then, that the impenitent and ſuch as continue in their ſinnes could not be ſaued, God could not forgiue them. Herevpon ſome haue ſayde and do ſay ſtill of mee, that I preached, that God could not forgiue ſinnes. I ſayde, and I ſay againe, the Lord is as true in his iuſtice, as in his mercie. Chriſt ſaieth: Except yee Luk. 13. 3. amend, yee ſhall all periſh: And agayne, He that beleeueth not is damned. Saint Paul ſayth, No whoremonger, nor Epheſ. 5. 5. adulterer, no vnrighteous or vncleane perſon ſhall inherite the kingdome of heauen. This is as much as I ſayde, and in effect all that I ſayde, Wo be to me if I preach not the Gospell.

Nowe Repentance is a part of the Goſpell, and that wee may repent, it is needeful to knowe our ſinnes, and as the ſinns of al men muſt be reproued, and the iudgementes of GOD threatened againſt them, ſo eſpecially the ſinnes of publique perſonnes, as Magiſtrates and Miniſters: And if this in no caſe will be borne, but hee that doth it, is ſtraight way blamed, alaſſe, what ſhall we doe? If we ſpeak againſt the people, they are greeued, they ſay we deale hardly with them, but looke not to our ſelues or to the higher powers. If wee deale againſt Gentlemen and great men, wee are hated, euill ſpoken of and abuſed: If wee ſpeake againſte the ignoraunt and careleſſe Miniſters, they are alſo offended, and ſay wee lacke diſcretion, charity and modeſtye. Thus daungerous a thing it is to preache the Goſpell, yea euen amongſt them that glorie in the Goſpell, ſo that as our ſtate ſtandeth, it may bee ſaid cleane contrarie to the ſaying of the Apoſtle in this place: Woe to them that preache the Goſpell: and happy are they which preache not the Goſpell, and they are counted wiſeſt which either holde their peace, or elſe meddle not with this parte of the Goſpell. But the faithful Miniſter, howe ſoeuer hee ſeeme to be diſcouraged by ſuche wicked and vnthankfull dealinges of the worlde, yet hee is to comfort him ſelfe in the Lorde, and to feare God more then men. It is farre better to diſcharge our duties faithfullye with a good Conſcience, although we procure diſpleaſure of men, then by leauing our duetie vndone, or by doing the Lords worke negligently and vnfaithfullie, to procure the diſpleaſure and heauie curſſe of God.

The holie Apoſtle hath ſpoken it, Wee be to me if I preache not the Gospell: And to aunſwere them ſomewhat which blame vs for dealing ſo hardly and openly againſt the ſinnes of the miniſters: Is it not a part of diſcretion to reprooue their ſins which doe meſt hurt, and are the cauſes of many other ſinnes? this is that diſcretion which was vſed by the holy prophets euery wher. They cry out aganſt the negligence of the Prieſtes, againſt their ignoraunce, careleſneſſe, and leud conuerſation. Amongſt many and infinite places, I referre you to that one place in the Prophet Malachie, who dealeth ſo hardly and particularly with the prieſtes, as thogh al ſinne had béene in them. No doubt there were many ſinnes amongſt the people, and yet in al his propheſie, he ſeemeth to deale ſpecially almoſt onlye againſt the Prieſtes, beeing in deede the cauſes and the authours 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 tipes of Ieſus Chriſte, and yet are ſo ſharpely & publiquely reproued by the Prophet. This diſcretion was vſed by Chriſt himſelfe. Howe often times togeather doeth he pronounce woe againſt ye Scribes and Phariſes, calling them Hipocrites,Math. 23. 13. fooles, blinde guides, Serpentes, and generation of Vipers: yea, howe oftentimes doeth he moſt ſharplye and openly rebuke his owne Apoſtles. Perceiue ye not yet (ſayth he) neither vnderſtand? haue you your harts Marc. 8. 17. yet hardened? haue you eyes and ſee not, haue ye eares and heare not, and doe yee not remember? Are not theſe my brethren very hard words, & ſuch wordes as are vſed in the Scriptures againſt the very reprobate, & yet the Lord Ieſus vſeth thē againſt his own apoſtles? In an other place he reprooueth them for their vnbeliefe andMarc. 16. 14. hardneſſe of heart. How ſharply doth the Apoſtle deale in al his Epiſtles againſt falſe Apoſtles? nay, did he notGala. 2. •• . reprooue openly to his face, Peter the Apoſtle, and his fellowe miniſter, becauſe he went not the right way to ye truth of the Goſpel? So that it is not onely lawful, but alſo neceſſary, that the ſinnes of all eſtates, and ſpecially of the greateſt, and of the miniſters be ſharply and openly reprooued. The holy apoſtle ſaith, Them that ſin openly rebuke openly, that the reſt alſo may feare. But are not the ſins of our miniſters open? Is not their ignoraunce apparant? Is not their idlenes and careleſneſſe knowne? Doth not the common ſort of people ſee it: And are not ſome of them faine to ſeek for inſtruction in other places? Doe not many complaine of the liues of the miniſters? Doe they not ſay commonly of them, they ſpeake well and doe enil? they bee as conetous as other, they haue neuer ynough, doe not the people ſee this and a great deale more? Are not theſe open offenders? Doth not duetie, diſcretion and charitie bind the Preacher, if he wil faithfully preach the goſpel, to reprooue them ſeuerally which giue cauſe of ſuch offences? The Apoſtie vſeth this modeſtie againſt himſelfe, Woe be to me if I preach not the Gospell: which woe ſignifieth no light, ſmall or eaſie matter, but ye grieuous curſe of god in this life, and that feareful condemnation in the life to come. Can they be too ſharpely reprooued, or can any ſpeeches be too hard for them, which are ignoraunt and careleſſe in ſo great a light of the Goſpel, after ſo long profeſſion? which ſhoulde be guides to others, which haue ſo many excellent meanes, ſo great helps of knowledge, offered to them by the Lorde, in theſe dayes which we liue in? Can they be too much or too often ſpoken againſt, which are ignoraunt, and will be ignorant, which miſlike thoſe that reprooue them, which hate all that are not like them ſelues, which ſeeke to deface the painfull miniſter, yea, and ſtande in defence of their owne wickedneſſe? Is not this to bind ſinne together with Cart-ropes? Sinne not twiſe, ſaith the wiſe man, for one ſin ſhall not be vnpuniſhed, and therfore take heed in time and amend, or elſe you periſh▪ ſay what you wil, thinke what you will, the Lord is my witneſſe, I ſpeake the truth. I know I might be better thought of to paſſe ouer ſuch matters, but Woe be to me if I preach not the Gospell. But it may be yet that ſome will ſaye, although this be true that you haue ſpoken, yet all truth is not to bee ſpoken at all times, in all places, and to all perſons. The miniſter muſt cut the worde of God aright: Like a wiſe Stewarde, he muſt giue meat in due ſeaſon. To theſe men I aunſwere, that no neceſſarie truth is to be hidden from the Church of God. And to ſpeake more fully and directly to the purpoſe, as touching this matter of the neceſſitie of preaching, of the miſerable eſtate of them that be without it, and of ſuche miniſters as preach not: This matter I ſaye in my conſcience, with wiſedome and diſcretion may be ſpoken priuatly or openly, whereſoeuer, when ſoeuer, & before whomſoeuer: there is no place, but it hath need of this doctrin, no time but it requireth it, no perſōs that it is not meete for. It is moſt fit and conuenient, moſt profitable and neceſſary for all eſtates and degrees of men, high and low, rich and poore, ſtrong and weake, learned and vnlearned, Princes, Nobles, Byſhops, Preachers, dumbe Miniſters and people, all haue neede of this Doctrine. They which haue knowledge, haue neede of it, that they may knowe what they haue beene▪ that they maye ſee what they are, and bee thankfull to God. The ignoraunt ſorte haue neede of this doctrine, that they may feele their miſotable eſtate, and ſo ſeeke for help and remedy. Princes, Nobles and gentlemen, haue neede of this doctrine, and it is fit and neceſſary to bee preached before them, that knowing the neceſſity and worthines of preaching, they may be more carefull and liberall to maintaine it, and with better conſcience beſtow their liuinges. The learned Biſhops haue neede of this doc • rine, it is chiefly to be vrged before them, and they are continually to remember it, leaſt they lay hands raſhly on anie man, and ſo be partakers of other mens ſinnes. The wiſe and godlie Preachers haue neede of this doctrine, that they may be comforted and ſtirred vp▪ to greater zeale and trauaile: ignoraunt miniſters haue néede of this doctrine, that they may ſee the damnable ſtate they ſtand in: and ſo either amend if it will bee, or els giue themſelues to ſome other calling, more fit and profitable for them. Let this doctrine be ſtayed: let men be perſwaded, as they are of themſelues, that they are in good ſtate without the word preached, that bare reading will ſerue the turn, the people waxe careleſſe, and make no account of preaching. For they thinke they are well inough, and beſt of all without it, the people of God ſhall lacke their ſtrengthning, their growing in faith and knowledge: Princes and Gentlemen wil make no account (as they do but little already) how, or on whome they beſtow their liuinges. The preachers ſhall be nothing ſet by, the Idoll miniſters encourage the famous vniuerſities decayed and ouerthrowne: and in a word, the concealing, hindring, and withſtanding this doctrin, is the next way to caſt downe all religion and learning: to bring Princes, Nobles, rich and poore, Miniſters and people, to hipocriſie and Atheiſine. The Lorde therefore open the mouthes of his faithfull Miniſters, to the daily vrging of this ſo neceſſary a doctrine, that the prince may be ſtrengthened, the Nobles ſtirred vp, all good miniſters encouraged, the poore people inſtructed, ignoraunce and idolatry defaced, Religion and knowledge of God, may flowe thorow the whole lande, that at the length, all ignoraunt and careleſſe miniſters may be aſhamed, and euery congregation may haue a faithfull, ſeuerall, and a reſident Paſtor. Thus wee haue ſeene at large, that whoſoeuer will preach the Goſpel faithfully and profitably, he muſt firſt of all, and chiefly, vrge the doctrine of repentaunce, which men can neuer haue, before they know their ſinnes by the law of God, and therefore the ſinnes of all men muſt be thoroughly and ſharpely reprooued, and cheefly the ſinnes of them which do moſt hurt, and giue greateſt occaſion of offence: as the ſin of the Magiſtrate and the miniſter.

Now indéed to repentance, ther muſt be ioined alſo the doctrine of remiſſion of ſinnes through Chriſt. But this belongeth onely to them that repent, that are humbled and caſt down, that feele in their conſcience the torment of ſinne and condemnation, to ſuch belongeth remiſſion of ſinnes, to ſuch it is to be offered and preached, but it doth not appertaine to ignoraunt and ſenceleſſe men, to Hypocrites, Infidels, Atheiſts, Iuſticiaries, prophane and carnall men: theſe haue nothing to doe with the doctrine of remiſſion of ſinnes.

And becauſe this age is altogether ſecure and careleſſe, full of iniquitie, of ignorance, diſobedience, vnthankfulneſſe, and contempt of the worde: it is vnworthy of the doctrine of mercie, and remiſſion of ſinnes, ſo much the more worthy, as the benfites of God in ſo great meaſure, and ſo long a time haue beene receiued without anye profite at all, ſo that in manye there is nothing ſtil, but ignoraunce and idolatrie, in others leſſe zeal and religion, leſſe Godlineſſe of life then was in them many yeares agoe: and are theſe men worthy of mercy? Is remiſſion of ſinnes to bee preached and offered to them, nay the former doctrine of repentance, of the lawe of reproouing ſinne, of denouncing the iudgements of God againſt al ſtates and degrées. This part of the Goſpell, I ſay, is moſt fit and néedfull for ſuch an age. And woe bee to vs, if wee preach not the Gospell.

Conſider alſo, I beſéech you here before we goe to an ende, the excellency and worthineſſe of the preaching of the goſpel. It is ſmall accounted of in the worlde, it is thought a vile and a ſimple office, it is contemned and diſpiſed of y• moſt part: But if theſe mē knew the ſweet and excellent things conta •• ed and offered in the Goſpell, whic • is ye matter of preaching, they would alſo know the worthineſſe of this ſo high a calling, and that the excellency thereof may more clearelye appeare, let vs ad ſome ſurther proofe of this matter. And firſt remember, yt this calling of the miniſtery & preaching of the worde, is no deuiſe of any mortall man, but the ordinance of ye liuing God. It was he that ordeined Moſes and the Prophets. The Propheſy came not in the olde time by the will of 2. Pet. 1. man, but holy men of God spake as they were mooued by the holy ghoſt. The Lord Ieſus himſelfe, called, appointed, andMark. 3. 13. ſent foorth into the worlde his Apoſtles to preach the Goſpell: It is the holy Ghoſte, which ordayneth ſaythfullAct. 20. ouerſeers to feede the Church of God. It is Chriſte alſo at this day, which appointeth Paſtors and teachers,Ephe. 4. 11. for the gathering together of his ſaints. It muſt needes be a worthy and an honorable calling, which hath ſo worthy authors, euen God him ſelfe, his ſonne Chriſte Ieſus, and the holie ghoſt: yea, and not only ſo, but as worthy haue exerciſed▪ and practiſed this calling. The firſt preacher that euer was in the world was God him ſelfe, he preached to Adam in paradiſe that comfortable Goſpel, the ſeed of the woman ſhall deſtroy the ſerpents Geneſ. 3. head. After that he ſtirred vp Noe, and Lot, Moſes & the prophets, men of ſingular credite and authority. Nay what ſhall I ſpeak of Dauid and Solomon, of the which, the one was a moſt victorious prince, and the other moſt wealthy, & yet they haue gotten more glory and credite, by their doctrines and inſtructions, then by all their riches & triumphes. Theſe are gone and they are gone, but their good counſel, their Prouerbes, their Pſalmes, and Preachings, remaine and abide for euer for their euerlaſting memorie, to the glory of God, and dayly profite of his church. The firſt miniſter & Preacher of the new Teſtament, was Iohn the Baptiſt, of whom Chriſt our Sauiour ſaith, there was not a greaterMark. 2. Prophet amongſt womens children. Nay Chriſt himſelf was alſo a preacher of the Goſpell, & witneſſeth that he came into the worlde euen to that purpoſe. After him, the Apoſtles alſo were ſent into the world, euen to this end. Seeing then that God himſelfe, & his ſonn Chriſt Ieſus, haue vouchſafed to preach the word: ſeeing ſo famous men as the Prophetes & Apoſtles were ordained to this purpoſe, it muſt needes follow that the office of preaching is moſt famous, worthy and excellent. The worthineſſe alſo of our calling moſt euidently appeareth in the worthineſſe and price of the things committed vnto vs, which is the people of God, the Church of chriſt, his deare ſpouſe, the very price of his bloud: If ſo great thinges be committed to vs: If the Lorde put vs in truſt with ſo deare and precious thinges, our calling muſt needes be worthy and notable. Remember the notable effect and fruite of this calling, the winning of ſoules, the conuerſion and ſaluation of the faithful.

It pleaſed GOD by the fooliſhneſſe of 1. Cor. 1. preaching to ſaue them that bleeue. And further, the worthy matter of preaching, is both here & other where ſet downe, namely the goſpel, ye word of reconciliation, the worde of grace, the good newes and glad tidinges of ſaluation, ye teſtimony of Ieſus chriſt, repentaunce and remiſſion of ſinnes. O that al men woulde conſider this, that the glorye of Gods miniſterys might appeare. If princes, noble mē, and Patrons, would remember this, they woulde haue more care & conſcience in beſtowing their liuings, and in defending the good miniſter. Pharaoh, king of Aegypt, in the time ofGen. 47. 22. famine, had ſuch a care to prouide for his idolatrous prieſts, that he would not ſuffer them to ſell their land, but gaue thē a ſufficient ordinary to liue vpon. This example of an idolater in prouiding for idolatrous prieſtes ſhal condemn many chriſtian gentlemen. which haue a great deal leſſe care for true & chriſtian miniſters, which are ſo far from adding any thing of their owne to their maintenaunce, that rather dayly by deceit or violence, they take that from the Miniſter, which long agoe was giuē by others. Let the Papiſt, the Atheiſt and hipocrite remember & conſider the worthy calling of the miniſter, that laying aſide all contempt, ſkoffing, diſdaine & railing, they might in heart, reuerence and honor the Lords ordinance: and let al people remēber this, that they may chierfully yéeld honor, obedience, reuerence & maintenance to the faithfull miniſter, remember that his calling is of the Lorde, that he hath to deal with your ſoules, that his purpoſe is to win you to the lord, that hee preacheth no leſſe a thing then the holy goſpel of Ieſus Chriſt. Now theſe things rightly cōſidered, is he not worthye to be obeyed and maintained? How beautiful are the feet Rom. 10. of them, that bring the glad tidinges of peace: And read al which is gone before in the chapter, y• you may know that he which preacheth the Goſpell, by right and equity ought to liue of the Goſpel. Let al good miniſters remember this for their comfort, and inſtruction, that howſoeuer ye world thinke of them, they haue a worthye and high calling, and let them not faint, but make their miniſtery fully knowne, and ende their courſe with ioy: and let al ignorant and careleſſe miniſters, eſpecially remember this doctrine, that ſo they maye either amend, or elſe come to ſhame and confuſion. If the Lord be the authour of the miniſtery, the ſoules of the people are committed to vs: If the effect of our calling be to ſaue the ſoules of the people: if we haue to deale with the goſpel of Chriſt: if ſo famous and notable men haue alwaies been in this calling, what a man ought the miniſter to be? what care? what cōſcience? what knowledge? what zeal and holye conuerſation is required at his hands? you may ſee and witnes with me, I ſpeake nothing to the defaring and diſcredite of the miniſter of God, but rather to his great credite & glorie: his calling is moſt worthy & honourable, he is worthy of double honour, he is to be obeyed and ſufficiently maintained, he is the ſtewarde of the lords houſe, and the meſſenger of the lord of hoſtes. But as the faithful miniſter is to haue his credit and commendation: ſo the ignoraunt and careleſſe ſort, as we haue ſufficiently already prooued, are to be caſt downe & defaced, becauſe by their ignorance, idleneſſe and leud conuerſation, they greatly diſhonour the Lorde, & deface his glory. I conclude and ende with the holy Apoſtle: I beſech you brethren, that you know them which labour among you, and are ouer you in the Lord, and admoniſh you, that you haue them in ſingular loue for their workes ſake. By the which place, we ſee that ſuch as labour not, admoniſh not, and worke not (ſuch I ſaye) are not worthye of any loue or honor, but rather to be thruſt out and baniſhed, as vnprofitable members out of the church of God. The which the Lord of the harueſt, graunt for his tender mercies, in Ieſus Chriſt. Amen.