A fruitful sermon preached at Occham, in the countie of Rutland, the second of Nouember. 1583. By Thomas Gybson.

Hearken with feare and reuerence to the worde of the Lorde, written by the holy Apostle Saint Paule, in his first Epistle to the Corinthians.

Chap. 9. verse 16.

Woe be vnto me, if I preach not the Gospel.

OUR Lorde and Saui∣our Iesus Christ, in the 17. Chapter of the bles∣sed Euangelist Luke, a∣mongst many other ex∣cellent thinges, vtte∣reth and propoundeth this parable. Who is it of you, that hauing a seruaunt* 1.1 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 apply∣eth it on this maner. So likewise yee, when ye haue done all those thinges which are commaunded you, saye, we are vnprofi∣table seruauntes: we haue done that which

was our duetie to doe. The holy Apostle and seruant of Christ in this place, a∣uoucheth 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 ex∣cellent or better work, then the prea∣ching of the word of God (which was done most purely, effectually, and di∣ligently by the Apostle) yet he is so farre from accounting it meritori∣ous, 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 a∣mongest the Corinthians, he was con∣tent to giue place to his owne right, to forbeare that which he might law∣fully doe, to take no maintenaunce at all from them, least be should giue oc∣casion of cauilling to the false Apo∣stles: as though hee vnder the pre∣sence 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 ambiti∣ous and vaine glorious spirite. And therefore it might bee sayde? What now Paule? What needes all this? Thou art wont to glory in Christ a∣lone, & 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 excel∣lent 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 cal∣led 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 condemna∣tion on me.

Woe be to me if I preach not the Gos∣pell: 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 ga∣ther some description of preaching, that you may know what it is. Se∣condly, I meane to prooue the neces∣sitie of preaching, and that euery mi∣nister 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 ea∣sily 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 Gos∣pell, 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 y^e publique office of the minister, o∣therwise I know this worde prea∣ching, to haue a further and more ge∣nerall

signification: But I speake of it, as Christ and the Apostles do, ap∣plying it to the ministers. Saint Paule* 1.2 sayth, He that prophecieth, speaketh vn∣to men to edifiyng, to exhortation, and to comfort. The same Apostle charging Timothy and in him euery minister, to preach the worde, addeth immedi∣ately, Improoue, rebuke, exhort, with all* 1.3 long suffering and doctrine. The blessed Apostle Peter, as he receiued of his* 1.4 master a charge to feed his flocke, so he exhorteth al other to do the same.

The holy Euangelist Luke sayeth,* 1.5 that Christ taught or preached in Na¦zareth. He firste read, then shut the booke, afterwarde he expounded that scripture which he read: and so appli∣ed it to the hearers. By the••e and such like places, we may gather, that prea∣ching 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 suf∣ficiēt in a minister approued of God.

Saint Paul wil haue him apt to teach.* 1.6

The Prophet Malachy affirmeth, that the Priestes lips must preserue* 1.7 knowledge. Christ after reading shut the booke and expoūded, and yet some are not ashamed to count simple rea∣ding 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 profi∣table 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 re∣quireth greater thinges at the hands of his speciall seruauntes. But this matter shal appeare more plaine in y^e 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 v∣sing some apt similitudes for the ex∣planation of this matter. The smell or sight of meat doth good to the hun∣grie man, but it will not feede him, except he taste of it: So by reading, men may haue some smell of religi∣on, 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 preach∣ing. Againe, bare reading is as thogh one shoulde cast a whole loafe, before* 1.8 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 sprea∣ding* 1.9 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 of∣fer 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 disco∣uering of the fire. Let vs consider one example amongst many, for the fur∣ther explaning of this matter. The Chamberlaine that noble treasurer of Aethiopia, going to Hierusalem, to* 1.10 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 suffi∣cient to saluation, before he hearde the preaching of the worde, which in¦deed is that especiall, effectuall, bles∣sed and excellent ordinarye meane of faith, as it appeareth more plain∣lie 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 pri∣uiledges and prerogatiues, which we haue not: although we haue not fullye so large a Commission, as he and they had: although they did ma∣nye 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 di∣uers others to them.

1 It is the cōmandement of Christ and the holy Apostles, therefore ne∣cessary. Christ saide to his Apostles, Goe preach the Gospell. The which cō∣mandement,* 1.11 in this behalfe belong∣eth to all the ministers of God. Saint Paule straightly chargeth the mini∣sters of Ephesus. Take heede vnto your* 1.12 selues, and to all the flocke, whereof the ho∣ly Ghost hath made you ouerseers, to feede the Church of God, which he hath purcha∣sed with his own bloud. And most weigh∣tily 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 prea∣ching togeather. For hauing before in the former Chapiter, set foorth the great profit of the scriptures, straight waye hee necessarilye addeth this* 1.13 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 appea∣reth Iohn. 21. 15. where Iesus Christ sayth to Peter after his resurrection. Simon sonne of Iona, louest thou me more* 1.14 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 Io∣na, 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 be∣cause he sayde to him the third time, louest thou me, & said vnto him, Lord thou kno∣west 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: See∣ing

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* 1.15 preached.

Againe, he counteth his preaching amongst the Corinthians, a planting* 1.16 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,* 1.17 who liueth and endureth for euer. And presently addeth. This is the worde which is preached among you.

4 By preaching, y^e Church of God is not onelye begunne, but also am∣plified,* 1.18 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 one∣lye

to the beginning of Christe, and firste rudimentes of Christian reli∣gion, 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* 1.19 some Pastours and Teachers, for the ga∣thering 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, strengthe∣ned, 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* 1.20 improoue, to correct, and to instruct in righ∣teousnesse, that the man of God may be ab∣solute, 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* 1.21 shine as the brightnesse of the firmament: And they that tourne many vnto righte∣ousnesse shall shine as the starres for euer and euer. The wise and faithfull Steward,* 1.22 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 y^e Apostle)* 1.23 to thy selfe, and to learning: continue there∣in, for in dooing this, thou shalt both saue thy selfe, and them that heare thee. God* 1.24 so blessed the preaching of his Ser∣uaunt Ionas, that through it the Ni∣niuites beleeued God, humbled them

selues, and forsooke their former wic∣ked wayes. At one preaching of Pe∣ter,* 1.25 there were wonne to the Lord a∣bout thrée thousande soules. Thus doth the Lorde blesse his owne or∣der, the minister by pure and faith∣full 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 incorrup∣tible crown of glory. The people also by this means are many waies bles∣sed, they receiue knowledge, fayth, &* 1.26 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 bles∣singes, do ensue the preaching of the word▪ and therfore required most ne∣cessarily 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,* 1.27

forewarned them of daunger, and yet they shall dye in their owne sinnes.

The Lorde complayneth by his Prophet Hosea, saying, My people* 1.28 are destroyed for lacke of knowledge, be∣cause thou hast refused knowledge, I will also refuse thee, that thou shalt be no priest to mee. To this agreeth our Saui∣our* 1.29 Christ. If the salt haue lost his salt∣nesse, it is good for nothing, but to be cast out, and to be troden vnder foote of men. And if these ministers which some∣times 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 misera∣ble 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,* 1.30 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* 1.31 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 and* 1.32 vse, why the Scriptures were writ∣ten, doth require preaching. They are left for our comfort, instruction, and edifiyng. But we are most com∣forted, 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 dul∣nesse 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 con∣tinuall preaching of the worde. The naturall man perceiueth not the* 1.33 thinges that are of Gods spirit. Da∣uid, after he had sinned, continued in* 1.34 his sinne, vntill the Prophet reproo∣ued 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 v∣suall order in the Church of God vn∣der the lawe, by Christ and the Apo∣stles, not onely to reade, but also to expound and apply the Scriptures, and therefore the same order is to be* 1.35 obserued of vs. It is sayde of the Le∣uites 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 Apo∣stles, who as they obeyed in them∣selues their maisters cōmandement, so they required it as a continuall and vsuall rule to bee obserued for e∣uer, 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 re∣ferre you also vnto the 14. chapter of his first Epistle to the Corinthians:* 1.36 wherin so highly he commendeth the gift of Prophesiyng, interpretation or preaching, that he preferreth it be∣fore 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* 1.37 Lord of the Haruest, to send foorth labou∣rers into the haruest. And how can they pray with any safe conscience, for the enlarging & establishing of the king¦dome of Christ, which by their igno∣raunce and carelesnes, do altogether hinder it? Furthermore, all and eue∣ry one of the names, which are giuen by the holy Ghost to the ministers, in y^e word of God, do necessarily require at their handes preaching. They are called the light of the worlde, the salt* 1.38 of the earth: They are called Pastors and sheepheards: they are called hus∣bandmen, Guides, Stewards & Mes∣sengers, 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 ig∣noraunce and darknesse themselues, or else hide their candle vnder a Bu∣shel?

How can they be called the salt of the earth, which cannot or wil not season the vnsauorie and sinfull peo∣ple, 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 them¦selues, 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 know∣ledge 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 husband∣man, 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 ouer∣seers of their husbandrie, except they know them to haue sufficient discre∣tion 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 suffici∣encie to guide and gouerne a whole houshold: and shall the Lorde be lesse careful of his honour? shal he be con∣tent with vnwise and vnfaithful ste∣wardes? The Prince wil haue a spe∣ciall care to sende such to be his mes∣sengers 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 be∣seech 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 do∣ing 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 mat¦ter, I cal you to recorde, I appeale to your own cōsciences, which are now won to y^e lord, which haue some mea∣sure of knowledge, which are called out of darkenesse to light, from igno∣rance to knowledge: yee y^t sometime haue béen content with reading mi∣nisters, & quarter sermons, but now hunger and thirst for the word prea∣ched: 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 re∣forme 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 y^t 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, y^t he is no mini¦ster approoued of God. Al & euery one of these, or most of them do quite ouer∣throw 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* 1.39 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 o∣ther haue, which be not accoūted and allowed for publique preachers? God forbid: I know there is difference in gifts, there was so amongst the Apo∣stles, but they all sufficiently prea∣ched. 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 mea∣sure is smal ynough, yet the Lord be thanked for that we haue, & giue vs grace to vse it to his glorye, & the be∣nefit of his church. In my selfe, I pro∣fesse and grant very smal and weake

measure, insufficiency, and lacke of giftes, and the Lorde the searcher of the hearts knoweth, that the conside∣ration 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 vp∣on 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 en∣crease your measure, if you be pain∣full, carefull, watchfull, and faithfull in your Ministerie, with a holye and pure affection, the Lorde will blesse* 1.40 you. To him that hath shall be giuen, wee cannot at the first come to perfection.* 1.41 Appollos a learned Doctor, feruent in the spirite, and mighty in the Scrip∣tures, 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 al∣wayes remember, and let it neuer slip out of your minds, that the slouth∣full

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 ha∣uing 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 ene∣mies 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 spo∣ken agaynste, because they openlye commit offence. All these stande dai∣ly 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 word* 1.42 of God, he must improoue, rebuke, ex∣hort: hee must not simply or barelye read, or heare the people say some Ca∣tachisme, 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 de∣crees, and allowe his owne order as best. Let vs not take vppon vs to ap∣pointe him what he should do. See∣ing he hath set downe preaching, as the most excellent, & ordinarie means to saluation: let vs not say, y^t reading will serue the turn: Séeing that he requireth that his Ministers be apt to

teach, let vs not count them his mi∣nisters which neuer taught, nor euer had any aptnesse in them. If he may bee counted a lawfull Minister and teacher that onely readeth the ordina∣ry Seruice, and sometime heareth a fewe Children to say a Catechisme without booke, as it is set downe be∣fore 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 re∣member y^t 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 allea¦ged, saith, That the Lorde hath ordained the Minister for the gathering together of his Saincts, and for the edification of the* 1.43 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 ano∣ther place sayth: Leauing the doctrine of the beginning of Christe, let vs be led for∣ward* 1.44 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 pur∣pose:

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 Ta∣bernacle, did choose men of singuler wisedome, and vnderstanding: and will he be content, with euery drudge and bungler in the building and ere∣cting of his spirituall Tabernacle? But herein cheefly, haue some gathe∣red offence and griefe, because I haue saide in this place before, and also o∣ther where, that such Ministers haue no righte to administer the Sacra∣ments.

This seemeth a straunge and hard doctrine: yea, some are not ashamed to count it erronious and hereticall. If I would stand vppon the authori∣ty 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 e∣uerie minister ought to preache: or if all the former arguments will serue to prooue this: then also that other do∣ctrine, how strange and absurd soeuer some count it: must, I say, needes, ne∣cessarily and consequētly follow, that none ought of right, to deal with the Lords sacraments, but his Ministers. Christe requireth of him that bapti∣seth, that he teach: saying, Goe teache* 1.45 and Baptise: No Teacher, no Bapti∣ser: that which God hath ioyned toge∣ther, let no man put asunder. Sainte Paule speaking of the Lords Supper: As often, saith hee, as you shall eate this* 1.46 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 thank∣full 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 crucifi∣ed: so may I say, that he or any other doth the same, and that more effectu∣ally, if they do but say their beliefe o∣penly before the congregation, but we speake of a singular, of an effec∣tual, of an excellent and liuely shew∣ing of his death, which is by prea∣ching. The Apostle speaking to the Galatians saith, I hat Iesus Christ was* 1.47 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, he* 1.48

ioyned Preaching and Baptisme to∣gether, 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 his* 1.49 Apostles, but Christ was a preacher, yea, he preached then of his death be∣fore* 1.50 the first ministration and insti∣tution of that sacrament, leauing vs an example to doe the like.

The Apostles ministred the Sacra∣ments,* 1.51 but they all preached: yea, the Euangelist Luke in the storye of the Acts, setteth Preaching alwaies be∣fore the ministration of the Sacra∣mentes. 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 igno∣raunce and blindenesse, and kept stil

in their olde and Popish errours, re∣ceiued from their forefathers, they know not the vse of the sacraments, or to what ende they serue, they holde still their Papisticall transub∣stantiation: 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 superstiti∣ous errours be effectually confuted, but by the continuall and pure prea∣ching of the word? And is it not then most fit and conuenient, when the sa∣crament 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* 1.52 Bethsaida, woe Capernaum, woe to these Countries, Cities, Townes and peo∣ple, 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 there∣fore* 1.53 doe yee not heare it, because yee are

not of God. My sheepe (sayth Christ)* 1.54 heare my voyce. And to the true mini∣ster it is sayd, He that heareth you hea∣reth* 1.55 me, & he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. And againe, Verily, verily,* 1.56 I say vnto you, if I send any, he that recei∣ueth him receiueth mee. Wherefore we* 1.57 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 trans∣gression & disobedience receiued a iust re∣compence 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 ther∣to, 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, Hi∣pocrites, ignorant and carnall men, for none of these in truth doe make account of the Gospell.

And now let vs come to the thirde* 1.58 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 sta∣tutes of earthly Princes, or the au∣thoritie of mortall men: but as they are the seruauntes of Iesus Christ, Prince of all Princes, so are they* 1.59 bounde onely to preach his Gospell. The true Prophetes neuer spake of* 1.60 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 their* 1.61 master, who enioyneth them to teach all thinges whatsoeuer he had com∣manded them: Goe (saith he) and preach* 1.62 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 vani∣ties, 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 conuer∣ting* 1.63 soules. The scripture is able to make the man of God absolute, and perfect to all* 1.64 good workes. The Lorde sayth by his* 1.65 Prophet: He that hath a dreame, let him tell a dreame, and hee that hath my worde, let him speake my worde faithful∣lie: 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* 1.66 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* 1.67 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 pro∣phesie, 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 Gos∣pell. 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 accomp∣teth it that, which was promised be∣fore by the Prophetes in the holye scriptures, concerning Iesus Christ our Lorde: And in the same Chapi∣ter* 1.68 he sayth, It is the power of GOD vn∣to saluation to euery one that beleeueth. And in an other place he calleth it the worde and ministerie of reconci∣liation.* 1.69

Saint Iohn calleth it the testimo∣nie* 1.70 of Iesus Christ. From these and such like places maye bee easilie ga∣thered

a full difinition of the Gospel, which I leaue to your Godly conside∣ration: onely this I add, that vnder the voyce of the Gospell, is compre∣hended the whole Historye of Iesus Christ in the flesh, and also the fruite and vse of the same historie. As tou∣ching the first, namely the historie of Christ, it is sommarily comprehen∣ded vnder his passion and resurrecti∣on: the vse and ende of al is, that we should haue repentance and remissi∣on of sins in his name. And this doth Christ himselfe witnesse, when as he saide to his Apostles after his resur∣rection: Thus it is written, & thus it be∣hooued* 1.71 Christ to suffer, and to rise againe from the deade the third daye, and that re∣pentance 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* 1.72 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 In∣carnation, Conception, Byrth, suffe∣ringes, Resurrection and Ascention: these thinges I saye must be often∣times 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 sto∣rie 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 li∣uing to righteousnes, and amendmēt of y^e 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 com∣mon* 1.73 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: Re∣pent* 1.74 for the Kingdome of Heauen is at hand. The Apostles also euery where exhort men to repentaunce, to amend∣ment of life, to mortification and re∣generation. 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 o∣pen by preaching the lawe of God?* 1.75 for by the lawe commeth the know∣ledge 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* 1.76 aloude, spare not, lift vp thy voyce lyke a Trumpet, and shew my people their trans∣gressions, and to the house of Iacob their sinnes. Our Sauiour Christ accoun∣teth it as an office & duetie of the holy* 1.77 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 w^t 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* 1.78 amend, yee shall all perish: And a∣gayne, He that beleeueth not is damned.

Saint Paul sayth, No whoremonger, nor* 1.79 adulterer, no vnrighteous or vncleane per∣son 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 repro∣ued, 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 al∣so offended, and say wee lacke discre∣tion, 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 Gos∣pell, and they are counted wisest which either holde their peace, or else meddle not with this parte of the Gospell. But the faithful Mini∣ster, howe soeuer hee seeme to be dis∣couraged by suche wicked and vn∣thankfull 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 dis∣pleasure 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 discre∣tion 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 Mala∣chie, who dealeth so hardly and par∣ticularly 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 on∣lye 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 Aa∣ron, and the tipes of Iesus Christe, and yet are so sharpely & publiquely

reproued by the Prophet. This dis∣cretion was vsed by Christ himselfe. Howe often times togeather doeth he pronounce woe against y^e Scribes and Pharises, calling them Hipo∣crites,* 1.80 fooles, blinde guides, Serpen∣tes, and generation of Vipers: yea, howe oftentimes doeth he most shar∣plye and openly rebuke his owne A∣postles. Perceiue ye not yet (sayth he) neither vnderstand? haue you your harts* 1.81 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 reproo∣ueth them for their vnbeliefe and* 1.82 hardnesse of heart. How sharply doth the Apostle deale in al his Epistles a∣gainst false Apostles? nay, did he not* 1.83 reprooue openly to his face, Peter the Apostle, and his fellowe minister, be∣cause he went not the right way to y^e 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 appa∣rant? Is not their idlenes and care∣lesnesse knowne? Doth not the com∣mon sort of people see it: And are not some of them faine to seek for instru∣ction in other places? Doe not many complaine of the liues of the mini∣sters? 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 peo∣ple see this and a great deale more? Are not these open offenders? Doth not duetie, discretion and charitie bind the Preacher, if he wil faithful∣ly preach the gospel, to reprooue them seuerally which giue cause of such of∣fences? The Apostie vseth this mode∣stie against himselfe, Woe be to me if I preach not the Gospell: which woe sig∣nifieth

no light, small or easie mat∣ter, but y^e 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 spee∣ches be too hard for them, which are ignoraunt and carelesse in so great a light of the Gospel, after so long pro∣fession? which shoulde be guides to o∣thers, 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 ig∣norant, which mislike those that re∣prooue 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 wic∣kednesse? Is not this to bind sinne to∣gether 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 wit∣nesse,

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 hid∣den 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 mi∣serable estate of them that be with∣out it, and of suche ministers as preach not: This matter I saye in my conscience, with wisedome and discretion may be spoken priuat∣ly or openly, wheresoeuer, when soe∣uer, & 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 vn∣learned, Princes, Nobles, Byshops, Preachers, dumbe Ministers and people, all haue neede of this Do∣ctrine. They which haue know∣ledge, 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 ig∣noraunt sorte haue neede of this do∣ctrine, that they may feele their miso∣table estate, and so seeke for help and remedy. Princes, Nobles and gentle∣men, haue neede of this doctrine, and it is fit and necessary to bee preached before them, that knowing the neces∣sity and worthines of preaching, they may be more carefull and liberall to maintaine it, and with better consci∣ence bestow their liuinges. The lear∣ned Bishops haue neede of this doc∣••rine, it is chiefly to be vrged before them, and they are continually to re∣member it, least they lay hands rash∣ly

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 cal∣ling, more fit and profitable for them. Let this doctrine be stayed: let men be perswaded, as they are of them∣selues, that they are in good state without the word preached, that bare reading will serue the turn, the peo∣ple waxe carelesse, and make no ac∣count of preaching. For they thinke they are well inough, and best of all without it, the people of God shall lacke their strengthning, their grow∣ing in faith and knowledge: Prin∣ces and Gentlemen wil make no ac∣count (as they do but little already) how, or on whome they bestow their liuinges. The preachers shall be no∣thing set by, the Idoll ministers en∣courage

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 peo∣ple, 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 mini∣sters encouraged, the poore people in∣structed, ignoraunce and idolatry de∣faced, Religion and knowledge of God, may flowe thorow the whole lande, that at the length, all igno∣raunt 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 pro∣fitably, he must first of all, and chief∣ly, 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 sharpe∣ly 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 remissi∣on 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, Infi∣dels, 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, vnthank∣fulnesse, and contempt of the worde: it is vnworthy of the doctrine of mer∣cie,

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 Gos∣pell, 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 be∣fore 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 dis∣pised of y^• most part: But if these mē knew the sweet and excellent things

conta••••ed and offered in the Gospell, whic•• is y^e matter of preaching, they would also know the worthinesse of this so high a calling, and that the ex∣cellency thereof may more clearelye appeare, let vs ad some surther proofe of this matter. And first remember, y^t this calling of the ministery & preach¦ing of the worde, is no deuise of any mortall man, but the ordinance of y^e liuing God. It was he that ordeined Moses and the Prophets. The Prophe∣sy came not in the olde time by the will of* 1.84 man, but holy men of God spake as they were mooued by the holy ghost. The Lord Iesus himselfe, called, appointed, and* 1.85 sent foorth into the worlde his Apo∣stles to preach the Gospell: It is the holy Ghoste, which ordayneth sayth∣full* 1.86 ouerseers to feede the Church of God. It is Christe also at this day, which appointeth Pastors and tea∣chers,* 1.87 for the gathering together of his saints. It must needes be a wor∣thy 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 prea∣cher 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 ser∣pents* 1.88 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 Solo∣mon, 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 ri∣ches & triumphes. These are gone and they are gone, but their good counsel, their Prouerbes, their Psalmes, and Preachings, remaine and abide for e∣uer for their euerlasting memorie, to the glory of God, and dayly profite of his church. The first minister & Prea∣cher of the new Testament, was Iohn the Baptist, of whom Christ our Sa∣uiour saith, there was not a greater* 1.89 Prophet amongst womens children.

Nay Christ himself was also a prea∣cher 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 vouch∣safed to preach the word: seeing so fa∣mous men as the Prophetes & Apo∣stles 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 appea∣reth 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 cal∣ling, the winning of soules, the con∣uersion and saluation of the faithful.

It pleased GOD by the foolishnesse of* 1.90

preaching to saue them that bleeue. And further, the worthy matter of preaching, is both here & other where set downe, namely the gospel, y^e word of reconciliation, the worde of grace, the good newes and glad tidinges of saluation, y^e 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 & consci∣ence in bestowing their liuings, and in defending the good minister. Pha∣raoh, king of Aegypt, in the time of* 1.91 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 hipo∣crite remember & consider the wor∣thy calling of the minister, that lay∣ing aside all contempt, skoffing, dis∣daine & railing, they might in heart, reuerence and honor the Lords ordi∣nance: 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* 1.92 of them, that bring the glad tidinges of peace: And read al which is gone be∣fore 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 re∣member

this for their comfort, and instruction, that howsoeuer y^e 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 a∣mend, or else come to shame and con∣fusion. 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 no∣table men haue alwaies been in this calling, what a man ought the mini∣ster to be? what care? what cōscience? what knowledge? what zeal and ho∣lye 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 & glo∣rie: his calling is most worthy & ho∣nourable, he is worthy of double ho∣nour,

he is to be obeyed and suffici∣ently maintained, he is the stewarde of the lords house, and the messenger of the lord of hostes. But as the faith∣ful 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 ad∣monish 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.

FINIS.

Notes

• * 1.1

  Luk. 17. 7. 8. 9
• * 1.2

  1. Cor 14. 3.
• * 1.3

  2. Tim. 4. 2.
• * 1.4

  1. Pet. 5. 2.
• * 1.5

  Luk. 4. 16.
• * 1.6

  1. Tim. 3. 2.
• * 1.7

  Mala. 2. 7.
• * 1.8

  1. Tim. 2. 15.
• * 1.9

  M••th. 13.
• * 1.10

  Act. 8. 27.
• * 1.11

  Mar. 16. 15.
• * 1.12

  Act. 20, 20.
• * 1.13

  2. Tim. 4. 1.
• * 1.14

  Iohn. 21. 15. 16. 17.
• * 1.15

  Rom. 10. 17
• * 1.16

  1. Co. 3. 6.
• * 1.17

  1. Pet. 1. 23.
• * 1.18

  1 Cor. 3. 1. Heb. 5. 12. & 6. 1.
• * 1.19

  Ephe. 4. 11. 12. 13.
• * 1.20

  2. Tim. 3. 16.
• * 1.21

  Dan. 12. 3.
• * 1.22

  Mat. 24. 25.
• * 1.23

  1. Tim. 4. 16.
• * 1.24

  Ionas. 3. 4.
• * 1.25

  Act. 2. 41.
• * 1.26

  Act. 26. 18.
• * 1.27

  Eze. 3. 17
• * 1.28

  Hosea. 4. 6.
• * 1.29

  Mat. 5. 13.
• * 1.30

  Mat. 15. 14.
• * 1.31

  Mat. 25. 30
• * 1.32

  Rom. 15. 4. 1. Cor. 14.
• * 1.33

  1. Cor. 2. 14.
• * 1.34

  2. Sam. 12.
• * 1.35

  Nehe. 8. 8.
• * 1.36

  1. Cor. 14.
• * 1.37

  Math. 9. 38.
• * 1.38

  Math. 5. 13. Ezech. 34. 2. 1. Cor. 4. 1.
• * 1.39

  1. Cor. 9. 16.
• * 1.40

  Math. 25. 29.
• * 1.41

  Acts. 18. 26.
• * 1.42

  1. Tim. 4. 1. ••
• * 1.43

  Eph. 4. 12. 1.
• * 1.44

  Heb. 6. 1.
• * 1.45

  Math. 28. 19.
• * 1.46

  1. Cor. 11. 26
• * 1.47

  Gala. 3. 1.
• * 1.48

  Math 3.
• * 1.49

  Mark. 1. 38.
• * 1.50

  Math. 26. 20.
• * 1.51

  Acts. 2. 38. Act. 8. 12. 38. Act. 10. 34. Acts. 20. 7.
• * 1.52

  Math. 11. 21.
• * 1.53

  Ihon. 8.
• * 1.54

  Ioh. 10. 27.
• * 1.55

  Luk. 10. 16.
• * 1.56

  Ioh 13. 20.
• * 1.57

  He. 2. 1. 2. 3. 4.
• * 1.58

  The thirde part.
• * 1.59

  Ierem 1.
• * 1.60

  Ezech. 3.
• * 1.61

  Math 28. 10.
• * 1.62

  Mark. 16. 15. 1. Cor. 11. 23. 1. Cor. 15. 3.
• * 1.63

  Psalm. 19.
• * 1.64

  2. Tim. 3.
• * 1.65

  Iere. 23. 28.
• * 1.66

  Math. 12. 3.
• * 1.67

  Reue. 22. 18.
• * 1.68

  Rom. 10. 16.
• * 1.69

  2. Cor. 5. 18.
• * 1.70

  Reue. 1. 2.
• * 1.71

  Luk. 24. 46.
• * 1.72

  Act. 5. ••. 8.
• * 1.73

  Ierem. 4. 1 Ezec. 18. 1. Hose. 14. 1.
• * 1.74

  Math. 32. Math. 4. 17. Rom. 3. 2.
• * 1.75

  Rom. 7. 7.
• * 1.76

  Isai. 58. 1.
• * 1.77

  Iohn. 16. ••.
• * 1.78

  Luk. 13. 3.
• * 1.79

  Ephes. 5. 5.
• * 1.80

  Math. 23. 13.
• * 1.81

  Marc. 8. 17.
• * 1.82

  Marc. 16. 14.
• * 1.83

  Gala. 2. ••••.
• * 1.84

  2. Pet. 1.
• * 1.85

  Mark. 3. 13.
• * 1.86

  Act. 20.
• * 1.87

  Ephe. 4. 11.
• * 1.88

  Genes. 3.
• * 1.89

  Mark. 2.
• * 1.90

  1. Cor. 1.
• * 1.91

  Gen. 47. 22.
• * 1.92

  Rom. 10.