Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. Perkins, William, 1558-1602. This text is an enriched version of the TCP digital transcription A09445 of text S102894 in the English Short Title Catalog (STC 19733). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 233 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A09445 STC 19733 ESTC S102894 99838656 99838656 3042 2240921176

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Early English books online. (EEBO-TCP ; phase 1, no. A09445) Transcribed from: (Early English Books Online ; image set 3042) Images scanned from microfilm: (Early English books, 1475-1640 ; 1149:10) Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. Perkins, William, 1558-1602. Crashaw, William, 1572-1626. [16], 52, [8], 127, [1] p. By I. R[oberts] for William Welby, and are to be sold at his shop in Paules-Churchyard, at the signe of the Grayhound, Imprinted at London : 1605. Dedication signed: W. Crashawe. Printer's name from STC. In two parts; part 2 has a separate divisional title page, "The second treatise of the duties and dignities of the ministerie, by Maister Perkins", and separate pagination and register. Reproduction of the original in the Folger Shakespeare Library. eng Clergy -- Office -- Early works to 1800. Vocation, Ecclesiastical -- Early works to 1800. eebo Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambrid Perkins, William, 1605 204 43847 245 0 0 0 0 0 55.88 D The rate of 55.88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-07 Assigned for keying and markup 2004-09 Keyed and coded from ProQuest page images 2004-10 Sampled and proofread 2004-10 Text and markup reviewed and edited 2005-01 Batch review (QC) and XML conversion

OF THE CALling of the Ministerie two Treatises , discribing The Duties and Dignities of that Calling .

DELIVERED PVBlickly in the Vniuersitie of Cambridge , by Maister Perkins .

Taken then from his mouth , and now dilligently perused and published , by a Preacher of the word

With a preface prefixed touching the publishing of Maister Perkins his works , & a Catalogue of all such particulars thereof , as are to bee expected .

1 Cor. 4.1 .

Let a man so thinke of vs as of the Ministers of Christ , and disposers of the secrets of God .

Imprinted at London by I. R. for Willliam Welby , and are to be sold at his shop in Paules-Churchyard , at the signe of the Grayhound . 1605.

To the Right Worshipfull Sir Edward Cooke Knight , his Maiesties Attorney Generall , and Sir Thomas Heskith Knight , Attorney of his Highnes Court of Wardes & liueries , and one of his Maiesties Honourable Counsell in the North , two of Gods principall Attorneyes in the Cause of true Religion . Grace and peace from Iesus Christ .

RIght Worshipfull , giue mee leaue to put you both in one Epistle , whom one seruice , one place , one profession , one order , & one Religion haue so neerely combined : As you are Brethren many waies , and especially in the profession & practise of one Religion : so vouchsafe to be ioynt Patrons of this little after-birth , this faetus posthumus , of that worthy man Ma. Perkins , now deceased . I send you heere one of the shortest , and one of the sweetest of his Treatises : had it been as well brought foorth by me , as it was begot by him , it had beene a child not vnwoorthy of so great a father : but seeing it is now as a fatherles child , be you the Tutors to this Orphane , at whose hands Orphanes and Wards haue euer been well vsed . The father whilst he liued was a shining light in this our Church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnes , Dan. 12 , 3. and his doctrine will shine in Christian Churches whilst the sunne shineth vppon the earth . The subiect of this Treatise is the Ministerie , whereof are layde downe the duties & dignities . And well dooth he couple these two together : for some can challenge the dignities of the Ministerie , and cunningly cast the duties from theyr shoulders : others performe the duties but are kept from the dignities dulle belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a Minister : therefore in this building , these two beames are in great wisdome well set together by this wise Maister builder , and so closelie coupled , as the idle or ambitious man cannot looke at the dignities , but he must withal behold the duties , nor the painful & laborious man see his dutie , but withal shal see the dignitie thereto belonging .

And surely ( Right Worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the Ministerie then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his Ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; And who might better teach the duties of the Ministerie , then hee who so discharged them , as Enuie it selfe cannot iustly reproue , and the enemies themselues cannot but (a) (a) Answer to Perkins his reformed Catholick , by B. a priest . commend : and who may better teach them to others , then he that carefully practised them in his owne person ? And as none could be a fitter Author of this discourse then he , so not many fitter Patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yield all dignities and due reuerence to such Ministers as you see willingly to discharge the duties of good Ministers . Well would it be with the Ministerie of England , ( and the better with it , the better with England ) if all as great as you , were as great friends to it as you . And if the Papists except , and say how can this be , for that you haue beene persecuters of their Priests , let me answere once for you , who often aunswere for many distressed men : they persecute you with slander , that say you persecuted them , ( but be content to beare your part in popish slanders , with our Prince and state , our Counsellers & Clergie , our Parliaments and Lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the lawes vpon some of them in your seuerall places , yet not with sharpnes nor seueritie , but with mercifull iustice , and that also not as they were Priests , but Plotters , Practisers , subuerters , and seducers : and as they were Priests , you sought their reformation , not their ruine . And if they , who can hardlie discharge themselues from beeing Priests of Baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull Ministers , which are Gods Interpreters . In a word , if all our Ministers were such as this Treatise describeth , or came but as neere it as the Author hereof did , & if all our great ones did vse & esteeme good Ministers as you do , we should then soone pull the Ministerie from vnder that foote of contempt , with which this prophane age doth daily tread vpon it . The Church of Rome , who are farre wiser in theyr kinde then the children of light , haue taken other & strange courses to magnifie the Clergie . They teach , that the state Ecclesiasticall , is so far more excellent then the Ciuile , as the sunne is then the moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , & estate : and that therefore the Chiefe of their Clergie , is as farre aboue the mightiest Emperour , as the sunne is aboue the moone ; and as the moone borroweth her light from the sunne , so doth the Emperour his state and power from the Pope .

They teach , that the Clergie is a state so distinct , & so absolute of it selfe , as it hath not to do with the Ciuile state , yea they exempt their Clergie , from beeing any way subiect to the temporall Magistrate . And though their crimes , be neuer so many or monstrous , yet the Prince , or ciuile authoritie , hath nothing to do to take notice thereof , much lesse to punnish them : & herevpon great volumes are written , and many Acts and decrees are made in theyr Cannon Law , De exemptione Clericorum . They extoll their Clergie aboue the Temporaltie , allowing the Priests both Breade and Wine in the Sacrament , but leauing the Laitie bread alone . They make them in their Masse Mediators betwixt Christ & God the Father , & Creators of their Creator and Redeemer , when and as often as themselues list . And finally , they send for the most part , all their Clergie immediatly to heauen without let , wheras all the Temporalty ( except Martyrs ) must passe by Purgatory . Here are great buildings , but on a sandy foundation , goodly Castles , but built in the ayre ; if these deuises were of God , they would certainly stand , but their long tottring threatens a suddaine fall .

Contrariwise , our Church , or rather the corruption of our Church , by auoyding this Scilla , haue falne into Charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignity & authority from our Ministerie , & by laying too much pouerty , contempt , and basenes vppon it . It were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & worth the labour of our Noble King , to take order that that meane be kept , without rising to the right hand , or falling to the left . This short Treatise may hap to giue som light & directions therein , or at least may encourage & stir vp their harts in whose hands it is to doe it : Vnder your woorthy names would I haue it see the world , not so much for that I am bound to you both in many priuate and particuler respects , ( though that be much ) as for that I know you both to be of so right and reformed a iudgement in this case , as you would haue none Ministers but of sufficient gifts , and vnblameable liues , nor those Ministers put to their pensions , or vncertaine salaries , but to haue certaine & sufficient maintenance proportionable to theyr charge , and beseeming the honour of a christian Church : God continue you still in that minde , and make many more of the same with you , so should we haue as florishing a Church as any Christendome hath seene . Goe forward in that , & other your religious resolutions , it is the true way to honour both heere and in a better world : stand firmly for the truth , and boldly against the popish enemies thereof , as hetherto you haue done : Religion had neuer more cause to thanke you , and all that doe so then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easilie ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . The Lorde blesse and assist you in your painfull places , and make you on earth Instruments of his glorie , to the good of his Church , so shall you be vessels of glory in the kingdome of Heauen : And thus commending this little treatise to your reading , and my selfe to your fauour , I take leaue , and will euer rest

Your Worships in the Lord , W. Crashawe .
To the Christian Reader , and Especially to all such as haue any Coppies of the workes of Maister Perkins , or intend any of them to the Presse .

FOrasmuch as there hath beene lately signification made , of diuers of Maister Perkins his workes heereafter to bee printed , in an Epistle to the Reader praemised before the Treatise of callings , and that signification beeing but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of Maister Perkins his assignes ) as imperfectly as are these two bookes , intituled The Reformation of couetousnesse , & The practise of faith , iustly and truly ( for ought that I see ) censured in the aforesaid Epistle : It is therefore now thought good , to mention the particular Treatises , and workes of his , which shall heereafter ( if God will ) be published , for the benefit of Gods Church : I doe therefore heereby make knowne to all , whom it any way may concerne , that there were found in the studie of the deceased and are in the hands of his Executors , or assignes , and preparing for the Presse .

1 His Expositions on the Epistle ●● the Galathians .

2 on the Epistle of Iude.

2 His Booke of the Cases of Conscience .

3 His Treatises 1 of Wi●chcraft .

2 of Callings .

All these he had perused himselfe , and made them ready for the presse , according to which coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : And heereuppon we desire all men who haue coppies of these , or any of them , not to offer that wrong to that worthy man of God , as to publish any of their owne , seeing the coppies heereof which are to bee printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therein doe a good worke to the benefit of many , and much comfort to themselues .

And further , I doe heereby make knowne , that I haue in my hands at this present , of his workes , taken from his mouth , with my owne hand , heereafter ( if God will ) to bee published , with the allowance of our Church , and for the benefit of his children , these particulars .

1 His Expositions or readings , on the 110 Psalme .

2 On the 32 Psalme .

3 On the 11 Chapter to the Hebrewes .

4 on the 1 , 2 , & 3 , Chapters of the Reuelation .

5 on the 5 , 6 , and 7 Chapters of Saint Mathew .

2 His Confutation of Camsius his little Popish Catechisme .

3 His Treatises 1 of Imaginations out of Genes. 8 , 2.

2 of Temptations out of Mathew 4.

3 of Christian Equity out of Phillip , 4 , 3.

4 of the Callings of the Ministerie , out of 2 places of Scripture .

5 of Repentance out of Zephaniah 2 , 1.

Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of all which seme are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the Iewels of Gods Church , so doe I willingly dedicate them to the publicke and generall good . Iudging it were a foule sinne in me , or any other , to impropriate to our selues , or our owne priuate vse , the labours of This ▪ or any other learned man , which are in my opinion , parts of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him and his children : if I should publish them for my owne alone , and not for their benefit . If I doe , I thinke it may bee iustly sayd vnto me , or whosoeuer doth so , Thy monie perish with thee . And what heerein I haue sayd for my selfe : I knowe I may boldly and safely say , for those his Executors or assignes , which haue or had in their hands , any of those which were found in his study : In the publishing of all which , as we doe intend to deale truly with the Christian Reader , and not to commit any thing to the presse , which hath not either beene written or corrected , by the Author himselfe , or faithfully penned according to the truest coppies taken from his owne mouth , and since by others of sufficiency & integritie , diligently perused : so we purpose to referre them to the benefit of the Authors wife and children , as much as may be , wishing that vpon this caueat man would not be so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vppon a base desire of a little gaine , both to hinder the common good of the Church , and to defraude the sayd parties of their priuate benefit , to whom in all equity & Conscience , it doth principally appertaine : And desiring all , who haue any perfect Coppies of such as are in my owne hands , that they would either helpe me with theirs , or rather take mine to helpe them . That by our ioynt powers and our forces layd together : the walls of this worthy building , may goe vp the fairer and the faster . And so I commend them all to Gods blessing , who endeuour to commend themselues , and their labours to God and to his Church .

Your brother in the Lord . W. C.
The duties and dignitie of the Ministerie . Iob. 33.23.24 .

If there bee with him a Messenger : An Interpreter , one of a thousand to declare vnto man his righteousnes :

Then will be haue mercy on him , and will say , deliuer him that hee goe not downe into the pit , for I haue receiued a reconciliation .

IN this Chapter and the former , Eli●● a holy , learned , and wise young man , hath conference with Iob in matters of high and excellent Diuinitie : the points of his conference are these : from the first verse of this chap , to the 7. verse , is a preface to his speech . From thence to the 13. he repeateth certaine propositions of Iob ▪ and reproueth them : from thence to these wordes , hee instructeth Iob in certaine points touching Gods dealing with sinners : and those are two .

1 Howe God preserueth a sinner from falling .

2 How God restoreth a sinner beeing falne .

1 The meanes whereby God preserueth a sinner , are set downe to bee two principall .

1 By Admonitions in dreames and visions .

2 By scourges and chastisements , when the first will not preuaile . And these are layd downe from the 13 verse vnto these words .

2 Then followeth the 2. poynt , namely the restoring of a sinner : when both the meanes formerly spoken of haue not preuailed with him , but that through his corruption he is fallen : and concerning this poynt , he handleth these particulers .

1 The remedy and meanes of his restoring .

2 The effect that followeth thereupon . ● The remedy is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of God are plentifully poured vpon him both for soule and bodie : from these words to he end of the chapter .

The intent then of this Scripture , is , that God vseth meanes in his mercie to preserue sinnres from falling into sin , but if they do , them he in much greater mercy affoordeth them meanes and helps to rise againe . And this is the soule & substance of the words . Now , that meanes and remedie is the matter I purpose to speak of , out of these wordes : The meanes then to restore a sinner after a fall , is to raise him by repentance into a better estate then hee was in before , and that is inclusiuely , and by implication taught in this text : But the instrument by whom that great work is to be wrought , is heere in plaine tearmes layd downe to be a Minister of God , lawfully called and sent by God , and appointed by his Church to that great duty . So that these wordes containe a woorthy description of a true Minister , and he is here described .

1 By his titles , which are two , An Angell . An Interpreter .

2 By his rarenes , One of a thousand .

3 By his office : which is , to declare vnto man his righteousnes .

4 By the blessing that God giueth vpon the labors of this true Minister : which is , th●● God will haue mercy vpon the sinner .

5 By his Commission and authoritie in the last wordes : God will say , Deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation .

Let vs speake of them in order as they lye in the text , and first of his titles .

1 The first title of a Minister of God is , he is called a Messenger , Title an Angel . or an Angell : and not heere alone , but elswhere in the scripture , Malachy 2 , 7 , Hee is the Messenger of the Lord of hosts . And in the Reuelation , the Ministers of the 7. Churches are called the Angels of those Churches . Reuel . 2. & 3. chapters . So that it is apparant ▪ a true Minister is an Angell of God in 〈◊〉 place , & in the other place , the Angel of the Church . Hee is an Angell or Messenger sent from God to his Church . This consideration affords matter of much vse . Vse 1 for Ministers .

The most of vs in this place (a) (a) This sermon was in the Vniuersitie church , to the body of the Vniuersitie . are eyther Prophets , or sonnes of the prophets . If thou ●e a prophet , thou 〈◊〉 Gods Angel . If a sonne of the 〈…〉 to be , then marke thy dutie , Prophets and Ministers are Angels in the verie institution of theyr calling . Therefore thou must preach Gods worde as Gods worde , and deliuer it as thou receiuest it : for Angels , Embassadors , & Messengers , carry not theyr owne message , but the message of theyr Lords and Maisters who sent them , but Ministers carry the message of the Lord of Hostes , therefore they are bound to deliuer it as the Lordes , and not theyr owne .

In the first Epistle of Peter , 4 , 11 , wee are bidde , If any man speake , let him speake , not onely the word of God , but as the word of God . Gods word must be spoken , and as Gods word ▪ then shew thy faith fulnes to the Lord , in discharging thy hands sincerely of that message , which he hath honoured the● to carry . Gods word is pure , therefore purely to be thought vpon , and to be deliuered . Then let all that are god● Angels , and would be honored at his Angels and Embassadors , thinke it no lesse reason to doe the dutie of Gods Angels , least as many men 〈◊〉 a good tale in the ●●ling ▪ so the● take away the power and maiestie of Gods word , in the manner of deliuering it . 2 Vse for ministers . The second vse concernes the ministers also : are they Gods Angels ? therefore they must preach Gods word in the euidence and demonstration of the spirit of God : for hee that is Gods Angell , the spirit of that God must speake in him : Now to speake in the demonstration of Gods spirit , is to speake in such a plaines , & yet such a powerfulnes , as that the capacities of the simplest , may perceaue not man but God teaching them in that plainesse , and the consciences of the mightiest may feele not man but God , reprooue them in that powerfulnesse : That this is so , appeares by Saint Paule . If a man prophecy aright , 1 Cor. 14 , 2● , 25. ( saith the holy Ghost ) the vnlearned or vnbeleeuing man ●om● in , he thinkes his secret faults are disclosed and layd open , hee thinkes all men see his nakednesse , and doe reprooue him for it , hee therefore falls downe and saith surely God speakes in this man .

In which words , obserue an admirable plainnes , and an admirable powerfulnesse : ( which a man would thinke could not so well stand together . ) First plainnesse , for whereas the vnlearned man perceiueth his faults discouered , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : Secondly powerfulnes , in that his conscience is so conu●nced , his secret falts so disclosed , & his very hart so ript vp : that he saith , certainly God speakes in this man . This is the euidence and demonstration of Gods spirit : It is thought good commendation before the world , when men say of a Preacher , surely this man hath showne himselfe a proper scholler , of good learning ▪ great reading , strong memory , and good deliuery , and so it is and such commendation ( if iust ) is not to be : contemned : but that that commends a man to the Lord his God , & to his owne conscience , is when he preacheth so plainly to the capacitie , and so powerfully to the conscience of a wicked man , as that hee thinkes doubtlesse God is within him . Art thou therefore an Angell of God , then magnifie the spirit of God , and not thy selfe in thy preaching of his word . The next vse is for the hearers , The vse for hearers . and they are heere taught , that if their Ministers be Angels sent them from God , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are Ambassad●rs , reuerently and obediently , because they are sent from the high God the King of Kings , and doe deliuer his embassage . God saith , the people must seeke the law● at his mo●th : Malach , 2 , 7. and good reason , for if the lawe be the reuealed will of God , and the Minister the Angell of God , then where should they seeke the will of God , but a● the mouth of his Angell ? The reason therefore followeth well in that place ● they should seek● the lawe at his mouth , for he i● the messenger of the Lord of hosts and this ●●st all christians doe , not onely if their doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary ●o their dispositions , yea though it bee neuer so vnsauorie and h●rde vnto nature , yet in as much 〈…〉 message from thy God and King , and ●he ●eather the Angell or messenger of that God : therefore both he and it must be receaued with al reuerence , & with the very obedience of the hart and soule . And this is the cause why a con●●nient reuerence 〈◊〉 , honour is to bee giuen of all good christians , euen to the persons of Gods Ministers : ( especially when they adorne their high calling with a holy life ) euen because they are Angels of God . Saint Paule teacheth , 1 Corinth 11 , 11. that women ought to be modestly attired in the congregation because of the Angels : it is not only , because the holy Angels are present ▪ and alwayes beholders of our seruice of God , but euen because the Ministers , which are Angels and messengers sent from God , are there , deliuering their message and Embassage rece●●ed from God : And th●s wee haue the first title giuen to the Minister he is an Angell ▪ Secondly he is an 〈◊〉 , that is , one that 〈◊〉 to deliuer 〈◊〉 the reconciliation , 2 Title , an Interpreter . made betwixt God and ma●● I say not , the author of that reconciliation , for that is the godhead● 〈…〉 of the 〈…〉 , for 〈…〉 second person , Christ ●esus 〈◊〉 the 〈…〉 for that is the holy Ghost , nor 〈…〉 of it , for 〈◊〉 the glad ●idings of the gospell : 〈◊〉 I say he is the ●●●●●preter of it , that i● first one that 〈◊〉 and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : Secondly , one that can rightly and iustly apply those meanes , for the working of it out . Thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is Gods interpreter to the people : then he is also the peoples interpreter to God , by being able to speake to God for them , to lay open their wants & nakednesses , to confesse their sinnes , to craue pardon and forgiuenes , to giue thankes in their names for mercies recea●ed , and in a word to offer vp all their spirituall sacrifices vnto God for them : and so euery true minister is a double interpreter , Gods to the people , and the peoples to God : In which respects , he is properly called , Gods mouth to the people , by preaching to them from God , and the peoples mouth to God , by praying for them to God : and this title sheweth how great and glorious a calling this Ministerie is , if it be rightly conceiued . Now then for the vse of it .

Vse , 1. First , if euery true Minister must bee Gods Interpreter to the people , and the peoples to God , then hence we learne that euery one , who either is or intends to be a minister , must haue that tongue of the learned , whereof is spoken in Esay , Esay , 50 , 4. where the Prophet saith ( first in the name of Christ , as heare the great Prophet and teacher of his Church , and secondarily in the name of himselfe , and all true Prophets while the world endureth ) The Lord God hath giuen me a tongue of the learned , that I should knowe to speake a word in season to him that is wearie : where note the weary soule , or troubled conscience , must haue ● word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of God : Now to haue this tongue of the learned , which Esay speakes of ▪ what is it but to bee this Interpreter , which the holy Ghost heere saith a minister must bee : But to be able to speake with this tongue is , first to be furnished with 〈◊〉 and learning . Secondly , with diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must 〈◊〉 inwardly learned , and taught by the spirit of God : the two first he must learne from men , but the third from God , a true Minister must be inwardly taught by the spirituall scholler , and the holy Ghost : Saint Iohn in Reuelation must take the booke , Reuel. 10 , 8. that is the Scripture , and eate it , and when he hath eaten it , then ( saith the Angell ) hee must goe preach to nations , tongues , people , and to Kings : which was done not that Saint Iohn had not eaten that booke , in the comming downe of the holy Ghost , Acts. 2. the very end of whose comming was to teach them spiritually : but that in him Christ might teach his Church for euer , that no minister is fit to preach , to nations and to Kings , vntill they ●a●e eaten the booke of God : that is , till after and besides all the learning that man can teach them , they be also ●●ught by the spirit of God himselfe , and this teaching is it that makes a man a tr●● interpreter , and without this he cannot be , for 〈◊〉 can a man be Gods interpreter to his people ▪ vnlesse he kn●we the minde of God himselfe , and how can he knowe the minde of God , but by the teaching , of the spirit of God : 1 Corinth . Indeede we bee mans interpreter by humane teaching , and may interpret the Scriptures , truely and soundly , as a humane booke or storie for the increase of knowledge , but the diuine and spirituall Interpretation , which shall perce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy Ghost .

Let no man thinke I heere giue the least allowance to Anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of theyr owne , or illusions of the deuil , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but Gods Spirit worketh not but vpon the foundation of the word : onely I teach this , that a Minister must be a diuine Interpreter , an Interpreter of Gods meaning . And therfore he must not onlie reade the booke , but eate it , that is , not only haue the knowledge of diuine thinges flowing in his braine , but ingrauen in his hart , and printed in his soule by the spirituall finger of God : and therfore for this end , after all his owne study , meditation , conference , Comentaries , & after all h●●mane helps , hee must pray with Dauid , Open thou mine eyes , Psal , 119 , 18 , that I may see the wonders of thy law . The discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . Therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the Prophet , Lorde giue mee the tongue of the learned , that I may be a right Interpreter of thy holy will . 2 Vse .

Furthermore , inasmuch as Ministers are Interpreters , Esay , 13. they must labour for sanctitie , and holines of life . In Esay , the King of Assiria is said to be sanctified or set apart to destroy Gods enemies . If there be a certaine kind of sanctification necessary for the worke of destruction , then how much more is true sanctification necessary for this great & glorious worke of the edification of Gods Church ? A Minister is to declare the reconciliation betwixt God and man , and is he himselfe not reconciled ? Dare he present another man to Gods mercy for pardon , and neuer yet presented himselfe ? Can hee commend the state of Grace to another , & neuer felt the sweetnes thereof in his owne soule ? Dare hee come to preach sanctification with polluted lyps , and out of an vnsanctified hart ? Moses might not stand vpon the Mount in Gods presence , til hee had put off his shooes from of his feete . Exod. 3. and dare any man presume to come into this most high & holy presence of the Lord , vntil he haue mortified his corruptions , and cast off the vnrulines of his affections ?

In Exodus , Exod , 19 , 20 , Leuit. 10 , 3 , the priests are bid to sanctifie the people , and in Leuiticus it is sayde , that God will bee sanctified in all that come neere him , but who come so neere vnto God as the Ministers doe ? so that it is apparant , Ministers doe sanctifie the people , and in some construction , God himselfe : Nowe , shall they one way be sanctifiers of the people , another way of God himselfe , & no way of themselues ? Surely if it bee so , they are but lame Interpreters ; And this is the reason doubtlesse , why vnsanctified Ministers , and such as are of a loose conuersation , bestow such fruitlesse labors in the Church : many want no learning , no ability to interpret , & yet how few soules doe they bring to God ? Some it may bee are conuerted by theyr ministery , that God may shew , the efficacie is not in the person of man , but in the ordinance of God , but fewe doubtlesse ( for ought that we can see ) do teach vs , how God hateth him which will take in hand to reconcile others , himselfe beeing vnreconciled to God . Seeing then Ministers are Gods Interpreters to the people , to declare & publish theyr reconciliation with God , & that they cannot be reconciled , vnlesse they be sanctified , and can so hardly be sanctified by the ministerie of an vnsanctified man : let therefore all true ministers of God : first be Gods Interpreters to their owne consciences , and their owne soules Interpreters to God , then shall they knowe more perfectly how to discharge the office of true Interpreters betwixt God & his people .

And thus wee haue the two titles of a true Minister .

Now it followeth in the text .

One of a thousand .

Heere is the second part of this d●scription , which is by the rarenes , or scarcenesse , of good Ministers : which is layd downe in a very strange phrase , namely , that a true Minister , one that is a right Angel , & a true Interpreter , is no common or ordinarie man , but thin sowne , one of many , nay one of a thousand . The meaning heereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to Ministers themselues : in the proper sence , it hath a comparison with all men : the figuratiue and hyperbolicall sence is , that of all the Ministers in the worlde , not one of many is a right Angel , and a true Interpreter : the plaine & proper sence is , that amongst the men of this worlde , there is not one of a thousand which prooues a true Minister ; For this poynt let vs examine the truth of it , the reasons of it , and the vse of it .

The truth hereof is manifest , by the experience of all ages , 1 The truth heereof . wherein it is strange to obserue , how few men of any sort , especially of the better sort , after the calling of a Minister : and which is more strange , howe fewe of those that are Ministers in name and title , doe deserue these honourable names of an Angel , & an Interpreter , and the truth is too manifest in common practise , to insist much vppon it , rather therefore let vs see the reasons of it , 2 The reasons heerof . and they be these principall : first , the contempt that lieth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthynes , and vnmaskes their hipocrisie : Reason the contempt of it . and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , & take hold of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remooue shame from their owne shamefull courses : nor is it possible but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and Embassage which they bring , and that God whose Embassaders they are . This hatred and disgrace in the wicked world , was that that caused Ieremie to cry , Ieremie , 15 , 10. w●e is me , and made him in the seeming of his naturall reason , curse the time that euer he was a Prophet , for saith he , I am a man of contention , euery man is at strife and enemity with me . 2 Reason the difficultie . The next reason is the difficulty , of discharging the duties of his calling : to stand in Gods presence , to enter into the holy of holiest , to goe betwixt God and his people , to be Gods mouth to the people , and the peoples to God : to be the Interpreter , of the eternall lawe of the old testament , and the euerlasting Gospell of the new , to stand in the rome , and to beare the office of Christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , and not with rashnes , rush vnto his sacred seate : this made Saint Paule cry out , 2 Corinth. 2 , 16. who is sufficient for these things , and if Paule sayd who is ? no maruell though many a man say I am not sufficient , and doe therefore drawe their neckes from this yoke , and their hands from this plough , vntil God himselfe or his Church doe presse them to it .

The last reason is , 3 Reason : want of maintenance . more peculiar to this of the new testament , namely , want of maintenance and preferment , for them that labor in this calling : men are flesh and bloud , and in that respect must bee allured , & wonne to embrace this vocation , by some arguments , which may perswade flesh and bloud : the world hath in all ages beene negligent heerein , and therefore God in his lawe tooke such strick orders , for the maintenance of the Leuits : Deuter , 10 , 9 , & 28 , 2 , Number , 18 , 26. but especially , now vnder the Gospell , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy christian pollicy , to propound good preferments to this calling , that thereby men of the worthiest gifts might bee wonne vnto it , and the want heereof , is cause why so many young men of speciall parts , and greatest hope , turne to other vocations , and especially to the lawe , wherein at this day the greatest part of the finest wits of our kingdome , are imploied , and why ? but because they haue all the meanes to rise , whereas the Ministerie , for the most part yeildeth nothing , but a plaine way to beggery ▪ this is a great blemish in our church , and surely I wish the Papists , those children of this world , were not wiser in this kind , ( in this point ) then the Church of God : the reformation heereof is a worke worth the labour of Prince and people , and speciall care is to be had in it , els it will not bee reformed , for doubtlesse had not God himselfe in the old testament , taken such straight orders for the liuings of the Leuits , they had beene put to no lesse extremities , then is the Ministerie of this age . And this reason added to the other , makes them perfect , and all put together make a reason infallible : for who will vndergoe so vile contempt , and vndertake so great a charge , for no reward : and where there is so great contempt , so heauy a burthen , and so meane a reward , what maruell , if a good Minister bee one of a thousand .

Now let vs make vse of this doctrine : 3 The vse of it . the vse is manifold , and yeilds instructions to many sorts of people : 1 To Rulers . first Rulers and Magistrats are heere taught , if good Ministers be so scarce , therefore to maintaine and increase , and doe all good they can to the schooles of the Prophets , to Vniuersities , Colledges , and schooles of good learning , which are the Seminaries of the Ministerie : heerein the example of Samuell is very worthy to be followed , in whose dayes the schooles of the Prophets florished , 1 Samuell , 19 , 20 , 21.22 , 23 , 24. and euen Saule himselfe , though he did much hurt in Israell , yet when hee came to the schooles of the Prophets , his hard hart relented , hee could doe them no hurt , nay hee p●t of 〈◊〉 robes , and prophecied amongst them : So should all Christians Princes and Magistrates , aduance these schooles , and see them both well maintained , and well stored , the reason is euident and forcible . A good Minister is one of a 1000 : If therefore they would haue the number increased , maintaine the Seminaries . And againe , if Antichrist to vphold his kingdome , the kingdome of sathan bee so carefull heerein , At Rome Re●mes Doway . to erect Colledges , and indowe them with liuing , to be Seminaries for his sinagogue , and vse so great meanes to sowe his rares in the harts of young men , that so they may sowe them in the harts of the people abroad : shall not Christian Princes bee as carefull , or rather much more zealous , for the increasing of the number of goldly Ministers ? shall Baal haue his 400 Prophets , 1 Kings , 18 ▪ 22. and God haue his Elias alone : great shame must it be to A●ab , or to any King , whose Kingdome is in that estate .

The Iesuits diligence is such in teaching , & the readines of some of their nouices such in learning , ( the deuil himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in diuinitie : which if it be so , then it may be a good lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernement thereof , to labour to aduance learning , by all good meanes , and to giue it more speedy passage : And it may shame some that spend so many yeares in the Vniuersitie ▪ and yet alas for all that prooue not one of a 1000. In these our schooles are by Gods mercy , many young trees planted by the riuer side , of this goodly orchard , which by good ordring and dressing , may prooue goodly trees in the temple of God , & strong pillers in the Church , but they are like tender plants , and must be cherished . Princes and great men , by allowing maintenance , and the gouernours by stablishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture , to growe speedily to perfect ripenes , and that then they be transplanted in due time , into the Church and common-wealth : these bee the trees spoken of in Ezechiell , Ezechiell , 47 , 1 , &c. which growe by the sides of that riuer , which floweth out of the Sanctuary : Waters out of the Sanctuarie must norish them , and so they growe vnto their perfection : but take away these waters , take away the liberalitie of princes , and good discipline from the Vniuersities , and these trees must needes decay and weather : which if they doe , then the small number of good Ministers , will bee fewer and fewer , and of one of a 1000 , there will not bee one of 2000. 2 Vse for Ministers . In the next place , Ministers themselues are heere taught : first if good Ministers be so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for ability , then for conscience to discharge his duty : namely to be an Angell , to deliuer faithfully Gods Embassage , and a true Interpreter betwixt God and his people ▪ thus if thou doost , then howsoeuer the number of good Ministers is small , yet it shall be nothing smaller for thee .

2 If they bee so fewe , labour to increase them , for the more they are , the lesse burden lieth vppon each particular man , therefore let euery Minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof .

3 Are good Ministers so thinne sowne , are there so few of them ? then let all good and godly Ministers giue the right hand of fellowship one to another , Galath. 2 , 9. and ioyne together in loue , & by that meanes arme themselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmly doe they holde together against all forraine force : so ought Gods Ministers to doe because theyr number is so small ; if they were many , lesse danger in their disvnion , but seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries .

3 Vse for students . In the third place , young Students are heere taught , seeing a true Minister is but one of a thousand , that therfore they bend theyr studies , and theyr thoughts to the Ministerie , for they wel know it is an old prouerbe , the best thinges are hard to come by , & certainly there are so few good Ministers , because the holy Ministerie in it self is so high & excellent a calling : & as it is a shame to the men that there are so fewe good Ministers , so it is a commendation to the calling , whose honour and excellencie is such , that as wee see heere scarce one of a thousand attaines vnto it , therfore men of the most excellent gifts , are heere inuited to dedicate themselues vnto the most excellent vocation , yea ▪ very reason it selfe would vrge a man to be one of a thousand .

2 And further , as they are to intende this calling as the most rare and excellent , so this must teach them likewise , to hasten to furnish themselues with all good helps and meanes , that they may become true Ministers , and able Jnterpreters , & not too long to stick in those studies , which keep a man from the practise of this high function : for it is not to liue in the Vniuersity , or in the Colledge , & to study , though a man neuer so fast deuoure vp learning , but to be a good Minister , is that that makes a man one of a thousand .

In the last place , Hearers are heere taught theyr dutie , first , 4 Vse for Hearers . to respect with reuerence the person , and to receiue with reuerence the Message of euery true Messenger , seeing it is so rare a thing to find a true Minister , for as nothing is more vile or base then an euill and leude Minister , ( whom Christ compares to salt which hath lost his sauour , which is good for nothing , Math , 5 , 13 , but to bee cast out , & troden downe of men : ) so is there none worthy of more loue , and reuerence than a holy Minister : for as Esay saith : theyr very feete are beautifull which bring glad tydings ▪ and we should kisse theyr feete which bring newes of peace : therefore all good Christians are to receiue and vse a good Minister , as Saint Paule saith the Galathians did him , Gala , 4 , 16 , euen as an Angel of God . Hast thou then a godly Pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his sermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse GOD for bestowing his mercy to thee , which he hath denied to so many others : for some haue no Minister : some haue a Minister , and yet alas he is not one of a thousand .

And further : all men that are Fathers , may heere learne to consecrate their children to God in the seruice of the Ministerie , considering that it is so rare & excellent a thing to be a good Minister : nay that man should thinke himselfe happie , and honoured of God , who may be father to such a sonne as shall proue one of a thousand .

In a worde to conclude this poynt , all men must heere learne , 5 Vse for all men . seeing good Ministers are so scarce , to pray the Lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called alreadie , that God would make them faithfull in that high function . And as Elisha craueth of Elias , 2 , Reg , 2 ▪ 9 , that the good spirit may be doubled , and trebled vpon them , that so the number may be encresed . And thus wee haue the truth , the reason , and the vse of this , that a good Minister is one of a thousand .

It followeth . To declare vnto man his righteousnes .

Heere is the third part of the description of a Minister , that is , by his office , 3 Part of the description by his office to declare vnto man his righteousnes : that is , when a poore sinner , by his sinnes ( the foulenes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the Lawe , is brought to a true sight of this misery : and again , by preaching the gospel , is brought to lay hold on Iesus Christ , then it is the proper office of a Minister to declare vnto that man his righteousnes . Namely , that though in himselfe he be as ill , & as foule as sinne can make him , & as the law can discouer him to be ; yet in Christ he is righteous , & iust , and by Christ so iustified , as hee is no more a sinner in the presence & account of God : this is the righteousnes of a Christian man , this is the iustification of a sinner . And to declare this righteousnes to him that repents and belieues , is the proper dutie of a true Minister .

In the Acts , Paule saith of himselfe , that he witnessed to the Iewes , Acts , 20 , 21 , & to the Gentiles , the repentance towards God , and fayth towards our Lord Iesus Christ . In which words is layde downe the complete dutie of a Minister ( as he is a publick Angell or Interpreter , ) first , to preach repentance , which a man must performe to GOD , whom by his sinnes he hath grieuously offended ; secondly , to preach faith in Christ , and free forgiuenes , and perfect saluation through that faith in Christ , to all that shal truly belieue in him . And after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteousnesse . So that in these words , are inclusiuely laid downe , these poynts of a Ministers calling : first , a true Minister may & must declare vnto a sinful man where righteousnesse is to be found , 1 , Iohn , 2. namely , in Iesus Christ the righteous . Secondly , how that righteousnes may be obtayned , namely , by dooing two duties ; first , by denying & disclayming his owne righteousnesse , and that is doone by repentance ; secondly , by clayming & cleaning to Christs righteousnes , and that is done by fayth . Thirdly , a true Minister may and must declare this righteousnes to him , that is , first publish and proclaime it , that it is ready to bee bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : secondly , beside a bare publication of this iustification , hee must ( as Paul did ) witnesse and testifie it to the conscience of the sinner , that it is as certainly true , as God is true . For as a witnesse in doubtfull cases is called , that by his testimonie hee may cleere the truth , so when the consciences of poore sinners are wauering and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true Minister as a faithfull witnes of God to auerre and testifie this truth , from his owne conscience , knowledge and feeling , of the infallible certaintie of Gods promises , vnto the doubtfull and distressed conscience of the sinner .

Thirdly , besids declaration and testification , he is to maintaine this truth , and this righteousnesse , ( if the sinners conscience be yet not quiet ) against all gainsayers , against the power of darknes , and all the gates of hell : that this is true and perfect righteousnesse to him that apprehends it , as afore is layd downe : and this is so infallible to euery soule that repents and beleeueth , that the Minister may assure it to the conscience of the sinner in the word of truth , and in the name of God , and may call to witnes all Gods Saints , and all his holy Angels , and may pawne vnto him his owne soule vpon it , that it is most true , that this is true , perfect , and all-sufficient righteousnes .

Thus we see in some measure , what it is to declare vnto a man his righteousnes . And this is the peculiar office of a Minister of God , and this is the height and excellencie of his office . In the want of godly Ministers , I confesse that godly Christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godlie Minister to doe it , and the promise and blessing belongs properly to him : as the consciences of all penitent sinners , will testifie in this case : let Dauids serue for many , who when he was cast downe euen to the mouth of hell , by that fearefull discouery , of his two hideous sinnes by Nathans preaching , & when the faith of his soule , beganne to wrestle against hell , and striue against dispaire , and to apprehend the mercy of God in Christ : then I say , could not the testimonie , of all the men in the world , haue giuen him that ioy , comfort and assurance , that Nathan did , when hee said in the word of a Prophet , and of a true Minister , God hath taken away thy sinne , thou shalt not die : what did Nathan heere , but declare vnto man his righteousnes : what did Nathan heere , but the duty of euery true Minister ?

If this be the office and duty of a Minister , 1 Vse for Ministers . and if such be the height and excellencie of his office let vs see then what vse we may make of it .

First , concerning the Ministerie : First for the Popish Ministerie . It first discouereth how nakedly , weakely , and insufficiently , the Popish Church doth declare vnto man his righteousnesse , who will let a man seeke it in himselfe , where alas it is not : for Paule himselfe testifieth , that his desire is that he may bee found out of himselfe , & in Christ , & yet certainly if euer man had righteousnesse of his owne , Phillip , 3 , 8 , 9. worth trusting to , Paule had : this is the cause why so many of that religion , find not that righteousnesse , which will pacifie , and satisfie their consciences , when they come to die : and why so many of them , when it coms to the pinch , do then go out of themselues , and with vs doe seeke for this righteousnesse in Christ , where both assuredly , and sufficiently it is to be found .

Then for our owne Ministerie , heere they are taught : Secondly our owne . first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the law alone , or the Gospell alone , as some vnaduisedly doe ( but both without profit ) but both the lawe and the Gospell : the lawe to breede repentance , the Gospell to worke faith , but in order : first the lawe to breede repentance , and then the Gospell to worke faith and forgiuenes , but neuer before .

Secondly , they are taught to bee holy : to bee sanctified and reconciled themselues , for it is thy office to declare vnto man his righteousnesse , and not thy own to thy selfe : and how canst thou be a true witnes to testifie betwixt God , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men a●e but lame witnesses betwixt God , and the sinners soule . Dauid saith to the sinner , I will instruct thee in the way wherein thou shalt goe : Psal. 32. but he first of all in the same , sets downe his owne experience , in a large story of his owne repentance , and of Gods mercy on himselfe . And though God sometime doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs that the vertue is not in the men , but in the truth of Gods couenant : yet alas how fewe are they , to teach vs how pleasing it is vnto him , when a Minister is a declarer of that righteous to others , which he first hath himselfe , and is a witnes of truth to others , which he first knoweth in his owne experience .

Thirdly , 3 Vse to Ministers . the consideration of this high excellencie of their calling , must arme all true Ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of Ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , he hath no righteousnesse in him , vnlesse , it be by the meanes of a poore Minister : then doe thou thy duety , and he that mockes thee , hath cause to honour thee : and let this encourage Students to consecrate themselues to the Ministerie , 2 Vse for Students . for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? And assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked ) yet thou art honored in the harts of all Gods children , and euen in the consciences of some , whose tongues doe smite thee : and the soules of thousands , when they die shall blesse thee , who in their liues cared not for thee : and the deuill himselfe doth enuy , & the holy Angels themselues doe wonder at the excellencie of thy calling , in that thou hast power to declare vnto man his righteousnesses .

3 Vse for the hearers . In the next place , hearers may heere learne : first if their righteousnesse , bee thus to be declared as afore , then if they will haue it , they must seeke it as it may bee found , namely both in the lawe , and in the Gospell , and not in the Gospell alone : and first in the lawe , then in the Gospell , for he must neuer looke to tast ▪ the sweetnes of the Gospell , which hath not first swallowed the better pills of the lawe : if therefore thou wouldst bee declared righteous by the Gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in Christ , then be content first to bee pronounced sinfull and vnrighteous in thy selfe : Secondly , all men may heere learne , how they are to esteeme of Gods Ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : Art thou beholden to him , who when thou hast lost a Iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ▪ or to him , who when thy cause is in triall at the barre , will pleade it for thee ? or to him , who when thy health is lost , can tell thee how to get it againe ? then behold how thou art beholden to a godly Minister , who when Adam had lost both himselfe and thee , that Iewell of righteousnesse , which was and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to be had againe : and who when the deuill haleth thee to the barre of gods iustice , to receaue triall for thy sinnes , can drawe thee there such a declaration , as the deuill himselfe shall not bee able to answere ? and who when thy soule is sicke to death , & euen to damnation , can heale the deadly wounds thereof . A good Minister therefore is worthy ( as the Apostle saith ) of double honour , whose duty we see is to declare vnto man his righteousnesse . And to conclude this point also , the consideration of the height of this office of a Minister , may encourage fathers to dedicate their sonnes to this holy calling : 4 Vse for fathers . for the Phisitions care for the body , or the Lawyers , for thy cause , are both inferior duties , to this of the Minister . A good Lawyer may be one of te●●e , a good Phisition one of 20. a good man , one of 100. but a good Minister is one of a 1000. A good Lawyer may declare the true state of thy cause , a good Phisition may declare the true state of thy body . No calling , no man can declare vnto thee thy righteousnesse , but a true Minister . And thus wee see the office or function of a Minister . Now followeth the blessing .

Then will he haue mercy vppon him .

The fourth generall part of this discription , 4 Point , the blessing . is the blessing which God giueth to the labours and function of a true Minister : then that is when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the Gospell , to true faith in the Messias , then wil hee ( that is , God ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) Behold heere the admirable simpathy , and the cooperation of God , and the Ministers office . Man preacheth , and God blesseth : Man worketh on the hart , and God giues grace : a Minister declares vnto man his righteousnesse , and God saith so be it , he shall be righteous : a Minister pronounceth mercy to a penitent sinner , and forthwith God hath mercy on him . Heere we see the great and glorious account which God makes , of the word of his Ministers , by them truly taught and rightly applied , namely , that he as it were tieth his blessing vnto it , for ordinarily till a man knowe his righteousnesse , by the meanes of an Interpreter , God hath not mercy on him , but as soon as he doth knowe it , then as wee see heere God will haue mercy on him , and wil say , deliuer him &c. This is no small honour to Ministers , & to their Ministerie , that God himselfe giues a blessing vnto it , and worketh when they worke , and as it were stayeth waiting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall , is the word spoken by a Minister of God . This is that which Christ auoucheth , Math , 16 , 16. whatsoeuer you binde in earth , shall be bound in heauen , and whatsoeuer you loose in earth , shall bee loosed in h●auen . Will you knowe the meaning heereof ? read Saint Iohn , whose sinnes soeuer you remit , Iohn , 20 , 23. they are remitted , whose you retaine they are retained : will they haue the meaning of both : read Esay , Esay , 44 , 25 , 26. God destroyeth the tokens of Sou●● sayers , and makes v●sards , and Astrologers Fooles , ●●●neth worldly wisemen backward , and makes their knowledge foolishnes : but he confirmeth the word of his seruants , and performeth the counsell of his Messengers . Thus God bindeth and looseth with them , remitteth and retaineth with them , by confirming their word , and performing their counsell for example .

A true Minister seeth a sinner hardned in his sins , and stil rebelling against the will of God , he therefore declareth vnto him his vnrighteousnes , & his sinne , & denounceth vnto him , the miseries & curses of Gods iustice , as due vnto him for the same , heere he binds on earth , here he retaines on earth , this mans sins are likewise bound and retained in heauen . On the other side , he seeth a man peniten● , and belieuing , hee pronounceth forgiuenes of sins , & happines vnto him for the same , he looseth him from the band of his sinnes , by declaring vnto him his righteousnes , this mans sinnes are likewise loosed & remitted in heauen , and God himselfe doth pronounce him cleere in heauen , when the Minister doth on earth . Thus God confirmeth the word of his seruaunts , and performeth the counsell of his Messengers .

The vse of this doctrine is first for Rulers , 1 Vse Rulers . and great men of this worlde , this may teach them to be nursing Fathers , & nursing Mothers vnto the Church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : Therefore though their place be great , & they be Gods vpon earth , Psalm● yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding & loosing , their power also is immediate from God , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the Ministers , to be taught by it , and to be reconciled by meanes of it , and highly must they receiue it , for though a man speake it , yet is it the word of God : this is to licke the dust of Christs feete , ●ay . which the Porphet speaketh of : not as the Pope would haue it , to hold the stirrop , and lead the horse , and hold the water to the Pope , to kisse his toes , to hold their kingdoms of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be Gods , the function and duty to be high and excellent , to acknowledge the power of their keyes & censures ( being rightly applied ) their promises & their threatnings to be as from God , and to submit to them accordingly .

Secondly , Ministers themselues here must learne , Vse for Ministers when they take the word of reconciliation into their hands and mouthes , to call to mind whose it is , euen the Lords , and that hee worketh with them , & hath the greatest hand in the work , and that therfore they must vse it in holy maner , with much feare & reuerence : It is not theyr owne , they may not vse it as th●y list . And lastly , Hearers are heere taught , first ●o see how mad such men be which carelesly ●nd sildome heare sermons , 3 Vse for Hearers . but vpon any oc●asion fly to wisards and charmers , which are ●he deuils prophets : for see the difference of ●hese two , the wisard and charmer hath socie●ie with the deuill , the Preacher with God , the ●harmer hath his calling from the deuill , the Preacher his from God , the charmers charme 〈◊〉 the deuils watchword , when he charmeth the deuil doth the feare ▪ the Preachers doctrine is Gods watchword , when hee truly applyeth it , GOD himselfe ratifieth and makes it good : wherefore let all men feare to haue thus to doe with the deuill , by seeking to his slaues , & let them draw neere to God , by entring into fellowship with his holy Prophets , and godly Ministers .

And further , if when they preach , & thou belieuest , then GOD hath mercy on thee , then learne what reuerence they and theyr word is worthy of , which is thus accompanied with Gods mercy and forgiuenes : and then learne to heare the Word with feare and trembling , for it is Gods word , and not theyrs : & when a true Minister sayth vnto thee , on a true ground , I denounce thee a sinfull man , and vnder the curse , or I declare thee to be righteous , and a child of grace , it is all one , as though God from heauen had said so vnto thee . If any man aske ; But is it not as good if anoth●● man pronounce forgiuenesse vnto mee vpo● my repentance ? I aunswer , yes vndoub●edly if it be in extraordinary times or places , wh●● there are no Ministers : for otherwise , cer●ainly this blessing is principally tyed vnto the Ministers calling ; for it is not sayd of any priuate mens calling any where in the Scripture ▪ as it is heere said of the Ministers .

If an Angell , an Interpreter come to a man and declare vnto him his righteousnesse , the●● ( marke the conexion ) then will GOD ha●● mercy on him , and will say , Deliuer him , &c. Whence comes this blessing ? from this promise of God . If then other callings will challenge ordinarily the same blessing , then must they haue the same promise . Besides , other Christians being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly Ministers haue : nor can so fully and truly iudge , when a man hath repented , when not ; and therefore cannot so trulie pronounce the sentence of the Law or Gospell , nor haue they abilitie ordinarily by their good conference , and Christian counsel , to con●●rt a soule , but to confirme one conuerted : but that power ordinarily belongs to the publick Ministery of the word , therfore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vpon any man : I confesse , in times or places , where no Minister can be had , God blesseth the labours of priuate men , that haue knowledge , somtimes euen for the conuerting of a man to God , & for comforting him at the howre of death , and giues a vertue and power to that sentence which they shal pronounce one vpon anothers repentance : but as this is extraordinary , & in the want of ordinary Ministers , so in that case a priuate man of knowledge & godlines , is made a Minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , when no magistrate is present , is made a magistrate himselfe to defend his owne life . So then as in want of a Magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of Ministers , the keyes of the Ministerie are committed and put into the hands of priuate men , ( as in dayes of persecution ) that then they may with comfort admonish and aduise : and with power pronounce mercy and forgiuenes one vnto another , vpon theyr true repentance . Yet alwayes remember that in so dooing , a priuate man is as a Minister for that time , and in that case : but ordinarily , ( and alwayes in setled Churches ) this power pertaineth to the Ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then God will haue mercie on him . And thus wee see also the blessing of God vpon the function of the Ministerie , and conexed thereunto by the mercifull dispensation of God . It followeth .

And will say , Deliuer him that he goe not downe into the pit : for I haue rece●ued a reconciliation .

The fift and last part of this description is , 5 Part the Commission . the Commission and authority giuen vnto him , which is so great , as neuer was giuen to any creature , and is thus , when a Minister of GOD hath declared vnto man his righteousnes , hath brought him to the state of grace , and God in his fauour hath had mercy on him ; then God saith to the Minister , Deliuer that soule from hell , for I haue pardoned him in Christ , I am reconciled to him .

In which words , authoritie is giuen to a Minister of God to redeeme a man penitent , from hell & damnation : not that he is the meanes of working out this redemption , for that wholy and onely is Christ himselfe ; but hee is Gods instrument , and Christs instrument , first , to apply those meanes vnto him : secondly , to pronounce his safety and deliuerance when these means are vsed . Here is the principall honour of all belonging to that calling : and it is the greatest that euer was vouchsafed to any creature . Man 〈◊〉 Angell : for it is a plaine Commission to goe and deliuer such a man from the power of hell , & to redeeme him into the state of Gods children , and to make him heyre of heauen : Angels ne●er had this Commission ▪ they are Messengers sent out for the good of those whom Ministers haue redeemed , Heb. 1. vlt. and they haue brought many comfortable messages vnto them : but it was neuer said to any Angell , Deliuer that man that he goe not downe 〈◊〉 the pit , as it h●●r● is saide vnto a Minister : nor any men but Ministers haue this Cōmis●ion . To some callings God saith , work● thou for man , build him houses , prouide him sustenance ; to the Phisition , heale that man , to the Lawyer , do that man iustice , to the souldier , fight for him , to the Magistrate , defend him , to the King , gouerne him , and see that euery one doe his dutie : ● to none but to the Minister dooth he say , Deliuer him that he goe not down into the pit .

If this be so then for the vse , first Ministers must learne heere , Vse 1 to Ministers . that if they will haue the honour of Redeemers , then must they doe the dutie of redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . They must say with Samuel , God forbidde that I should cease to pray for you : 1 Sam. 12. They must mourne for the impenitent , when they will not turne to God . So did Dauid his eyes gushed out with riuers of waters , Psalm , 119 , because men kept not Gods law . And Ieremie , who w●shed a fountaine of water in his eyes ▪ that he might weepe for the sinnes of the people ▪ They must priuatly conferre , ●●site , admonish , and rebuke ▪ and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must be to winne soules . Some preach for feare of the law , to auoyd censure or punishment , some for fashion sake , that they may be like to others , some for ostentation sake , to win credite and prayse , some for ambition , to rise in the world : all these forget theyr commission , which is , Deliuer him from hell .

This should be the end of their preaching , to deliuer a soule from hell , and what should Commissioners doe , but execu●e theyr Commission ? High Com●issioners are worthy to be low Commissioners , or rather ▪ no Commissioners , if they will not put it in execution . It is therefore lamentable to see , that some by not prea●hing , s●me by vaine preaching , show that they intend any thing , rather then the winning of soules to God . Let then all good Ministers so preach , as they may say with Esay , Behold Lord heere am I , & the children whom thou hast giuen me . And that they may returne theyr Commission thus : Whereas thou O Lorde gauest mee this people , and had me deliuer them , that they goe not downe into ●ell , Lord I haue doone it , it is the thing my soule aymed at , with all my desire and endeuour : and by thy mercy I haue effected it accordingly .

And the rather must all Christian Ministers seriously intend the sauing of souls , inasmuch as Antichrist doth so earnestly seeke the destruction of soules , by winning them to his synagouge . The Turke spares no labour , no cost , to infect young chyldren of Christians with his impure and blasphemous superstition . The Pope and his vassals , ( especially Iesuits ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . Surely theyr care and policie heerein is admirable , and yet alas , when ( like the Pharisies ) they haue compassed sea and land to make a proselite , they make him like themselues , the child of hel . And they are so farre from hauing any Commission from God to doe this , or any blessing promised , as contrariwise GOD forbids them , and his curse lyeth vppon them for so dooing .

Shall they be so diligent to destroy soules without a Commission , and incurre Gods curse for theyr labour , and shall not Christian Ministers , be much more diligent to winne and redeeme soules , hauing so large a Commission for the purpose , and so great a blessing promised thereunto ?

In the next place , 2 Vse for Hearers . this doctrine hath vse to the hearers . First to let them see the excellencie of this calling , which hath a Comission and power to redeem them from hell & damnation , & what honor is due vnto it , & to let the wicked man see ( which any way abuseth eyther the persons or the function ) howe base & vnthankful men they are , to recompence euill for so great a good , & therfore no maruell thogh euil do neuer depart from the houses & families of such men : and further , to encourage all men to giue themselues to God in this great calling , for see here what they are , euen the high Commissioners of God . Wee haue in our estate , a power delegated to certain men of worth , & it is called the high Commission , because they haue power to do great things , and that man thinks himself happy , who can bring his son to this , to be thought fit to be one of this Commission : but behold heere a higher Commission , a Commission from God , to redeeme soules from the power of hell , & the deuils clawes , this is indeed a high Commission , and so high as this , was neuer granted out of the Court of heauen to any creature but to Ministers : they therefore are the High Commissioners of the high God . Is it not then an honor & happines vnto thee to bring thy sonne to this estate ?

And lastly , this must teach all hearers , their dutie to Gods word , namely , to submit them selues vnto it : for if the Minister haue a Commission to redeeme thy soule , it must be by the word and holy discipline . Therefore thy dutie is to heare Gods word patiently , to submit thy selfe vnto it , to bee taught and instructed , nay to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . If thou wouldst haue thy cause succeede well , thy Lawyer must discouer the weakenesses of it , if thy body to be cured , thy Phisition must purge the corruption of it ; So if thy soule be to be redeemed , thy minister must see the weakenes , and purge the corruptions of it , & though his doctrine be harsh , and hard vnto thy nature , and the discipline of the Gospell seem rough vnto thee yet must not thou rage and rebell against it , nor hate , nor rayle at his person , but submit thy selfe vnto it , for it is the message and Ministerie of thy saluation : if otherwise , thou doost indeed a great wrong to the Minister , for thou frustratest his Commission , but alas , a far greater to thy selfe , for thou frustratest thine owne saluation .

FINIS .

THE SECOND Treatise of the duties and Dignities of the Ministerie , by Maister Perkins .

To the right worshipfull and Reuerend Iudges , Sir Iohn Sauile Knight , one of the Barons of his Maiesties Exchequer : and Sir Christopher Yeluerton Knight , one of the Iudges of his Maiesties Court of Kings bench , the late worthy Iudges of our Northeren Circuite . The spirit of wisedome , zeale and courage be multiplied .

RIght worshipfull , it is sayd in other Nations , and written in some of their bookes , that there are three disgraces of the English Nation : The Ignorance , or ( that I may so call it ) the Vnlearnednes of our Gentry and Nobility , the Be●gery of our poore , and the Basenes of the body of our Ministery . The first blot , our Nobilitie and Gentrie haue well wiped off , since the first daies of blessed Queene Elizabeth , partly by studie at home , partly by trauell abroade , and I hope they will doe it more and more : The second hath beene well l●ssened by good lawes of late , and wou●d be more , if the Execution were as good as our lawes bee , and it were much honour to our Nation , and more to our Religion , if it were quite taken away : for he that tells vs there shal be poore euer with vs , Ma●h. 26 , 11. Dent. 15. saith also , there shall not be a begger amonst vs ; If there were no poore , what should become of Charitie : for it is charitie to relieue pouertie , not to maintaine beggery : Pouerty may be a Crosse , but it is no Curse : but beggery is a fearefull curse , threatned on the enemies of God : and Dauid saith not , Psal. 109 , 10 Psal. 37 , 25. bee neuer sawe a righteous mans child poore , but that he neuer sawe him begge his bread . The dayly cries in our streetes , cry for yet further reformati●n heereof , that the impotent poore may be sufficiently prouided for , that he neede not , and the s●urdy begger compelled to worke , that hee may not bee suffred to begge . Happie you , or whosoeuer can haue a hand , in effecting this blessed w●rke , wee , who can doe little else shall pray for it , and for them that labour in it . But now f●r the third , I feare none but the very hand of God , can wipe out that staine from our Church : The bas●nes of the generall body of our Ministerie , whence is it , but either from the vnworthin●sse or pouerty thereof : and the vnworthines thereof , whence is it but from the pouerty , and base maintenance of our Ministerie , which was once robbed by the Abbies , and after worse by some in our owne State : and Popery that stands so much vpon Non dimittitur peccatum nisi restituator ablatum , yet for all that , would not restore vnto the Church her tenthes againe . But as Popish Abbies stole them , so a popish state kept them , and to their shame some of th●se good Professors of our Religion , haue restored such as were in their bands , and there is hope that all our Professors , ( vnlesse they care not to be accounted hipocrits ) will make some conscionable restitution . We doe not craue that they wold with Zacheus restore ●oure●old ( though it is apparant , Luke , 19 , 8 , &c. that the Tenthes were got from vs in old time , by most false and forged Cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole dutie is still required , then why should not our whole due be payd . And yet that the world may learne of vs contentednes , as well by our practise as our doctrine , we would for the present , take in good part , and rest contented with a part of our owne , and some competent portions out of the Impropriations , ( proportioned to the quantitie ●f the charge imposed , and the gifts and paines required ) would for a time bee a reasonable satisfaction to our Ministerie , vntill our state found it selfe , either better enabled , or more straightly tied in Conscience to full restitution . But as I sayd , this is a worke of God himselfe , f●r if man could doe it , so many Parliaments would not haue slipt it , but some of them would haue ete●nized it selfe , with this honorable name to all posterities . The Parliament that restored Impropriations , but till that , or some other course ( as good ) be taken , it is both vnseasonable , and vnreasonable to complaine of the Ignorant , or to c●aue a learned Ministerie . For shall the Oxes mouth be mousled , 1 Corinth. 9 , 7 , 9 , 14. which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not God ordained ( marke it is his Ordinance ) that those who teach the Gospell , shal liue of the Gospel ? But alas , how shall the Ministerie of England liue of the Gospell , when my small experience can showe , that in one Corner of one County of this Kingdome , wherein there are some 150. parishes , The East-Riding of the County of Yorke . or parochiall Chappells , almost a 100. of them , ( if not a full 100 ) are Impropriate , and amongst them I can showe the most parishes haue but 10. pound or thereabouts , some 8. li. some 6 , li. some 5 , li. some 4 , pound , some not 4 , pound yearely liuing for the Minister , and those impropriations worth some 300 , pound , many 200 , pound , almost all 100 , pound , per an : yea there is one worth 400 , pound , per an : where there were but 8 , pound left for the Minister , vntill of late with much adoe , 10 , pound more was obtained for a preacher , and so there is out of 400 , pound , 8 , pound shared for a Minister , and 10 , pound carued for a preacher , in that parish where there are 2000 , Communicants . Of all the rest , the Crowne hath some 100 , pound rent , or not so much , and the remainder of 280 , pound ( being a rich liuing , for a worthy learned Minister , a competent liuing for 2 , and more then some 7 , painfull and able Ministers 〈◊〉 ) I knowe not what becomes of it , vnlesse it goe to the feeding of Kits and Cormorants . Are not these goodly liuings for learned men , and may not wee expect a learned Ministerie , where there is such maintenance ? and I hartely wish that other countries , be not able to showe the like Presidents ▪ haue the rather made relation heereof , that our high Court of Parliament , may see how great cause they haue , to goe forward with that motion already by them made , for the establishing of a learned Ministerie . But if they bring it not to passe , what then remaineth , but to hope that the great God of heauen , will put into the hart of the God on earth , our noble King ( into wh●se hands he hath put the sword of soueraigne authoritie ) an irreuocable and vnresistable , resolution to execute his supreme power , for the reformation of this euill , which ( as Maister Perkins saith in this treatise ) may well be called the Kings euill , for it will hardly be healed , but by the will and powere of a king . In the meane time , this Treatise of that worthy man , may be a motiue to our zealouse professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estates may beare , or their conscience shall mooue them . For heerein are layd downe and mixed together , both the duties to be done by faithfull Ministers , and the Dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honorable , and the duties so chargeable , it cannot but grieue their Christian harts to see the maintenance so miserable .

This Treatise I first of all send to you , and vnder your names to the world , and to you first , for as I am sure you loued the Author , and honored those excellent gifts of God in him , so you cannot but accept this after birth of his , ( as a fatherlesse child for the fathers sake ) . And for my selfe , ( to conceale all personall and priuate respects ) in the name of many thousands in the Northeren Countries , I praise God for the good done in those parts , by your painfull courses , and religious care , not doubting , but if your selues , or the like be imployed there , to asist our Honourable and Religious Lord President , that the multitude of Popish Priests there lurking , will bee daily lessened , the number of painfull preachers augmented , Poperie put d●wne , and the Gospell maintained more and more . Which blessing God grant to that and all other Countries of this Kingdome , for his mercies sake : & giue vnto you & all others in your place , the spirit of courage and constancie , in these declining daies , that beeing faithfull in your great charges , vnto the end , you may receiue the Crowne of life : for which he hartily prayeth , who will euer rest

Your Worships in the Lord , W. Crashawe .
A TREATISE OF the dignitie and dutie of the Ministrie . Esay 6.5 .

Then I said , woe is me , I am vndone , for I am a man of pollut●d lips and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and Lord of hosts .

6 Then flewe one of the Seraphins vnto me , with an hotte coale in his hand .

7 Which he tooke from the alter with the tonges : and touched my mouth and saide , Loe this hath touched thy lips , & thy iniquity shall be taken away , and thy sin shall be purged .

8 Also I heard the voice of the Lord , saying whom shal● I send , & who shal go for v●●●hen said I , here am I , send me : and he saide goe .

IN the fiue former Chapters are contained such Sermons , as the Prophet had made vnder Vzziah king of Iuda : At this Chapter begin such as he preached in the raign of Iotham , & so forward : But before he either preach or prophecie of any thing , in King Iothams dayes , or his successors , the Lord in this Chapter giues a new commission to the Prophet , & a new confirmation to this calling : the old king in whose daies Esayah was first called being now 〈◊〉 , and an other succeeding him , God with the new king , reneweth the calling and commission of the Prophet : wherin God doth not giue him another calling , for one calling to the office of the ministery is sufficient : but he confirmeth the calling formerly giuen , by repeating & ratifying it . And this God did to Easy , not as he was an ordinary , but an extraordinary Prophet : for ordinary Ministers need no renouation of their calling , nor any newe signes of confirmation , but extraordinary Prophets , who come in extraordinary maner , & to do many extraordinary workes , God in his wisdom wil haue their calling confirmed , againe , and againe , & that by very extraordinary meanes . Out of which practise of the Lord , we learn , how great cause we haue to doubt those men to be either fantasticall or worse , who pretend extraordinary callings in these daies , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinary motion : for if in those dayes , when such courses were more common , God will haue his extraordinary prophets caling to be renewed & confirmed , againe and againe , then certainly in these dayes , we may iustly require , more & more , wonderful signes of an extraordinary calling afore we belieue it : and if God himselfe was so carefull to satisfie his Church in those dayes of the vocation of his Prophet , surely the Church in these daies hath much more cause to doubt in such cases , and to require many & extraordinarie signes , afore it acknowledge any such extraordinary calling : These men therfore offer much wrong to the church , & deserue both the censure thereof , & the sword of the Magistrate , who dare so boldly offer and obtrude to the Church their own fancies & dreams , as extraordinary motions of Gods spirit . This is the occasion and coherence .

This Chapter hath two partes , first , the meanes of his confirmation , f●om the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the me●ne● of his confirmation is a vision he saw from heauen , of certaine holy Angels appearing and speaking to him , in the first 4. verses . In the confirmation , which followeth in these words , are three points .

1 The effect of the vision , which it wrought in the Prophet , it caused him feare , it astonisht him , & cast him down : in the fifth verse .

2 His Consolation , and raising vp againe after his feare , in the 6. and 7. verses .

3 The renuing of his Cō●ssion againe , from thence to the end . The feare & astonishment of the Prophet , is described ,

1 By the signes , of which are two ;

1 A note of exclamation , woe is me .

2 By a note of extreame deiection in himselfe , I am vndone .

2 By the causes of it , which are also set downe to be two :

1 He was a man polluted , and dwelt amongst people polluted .

2 He had seene the Lord , Then said I , woe is me , I am vndone .

The first point in order is , the feare and extasie , into which the Lord d●oue this holy Prophet , which the Lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of God , in striking this feare into him , was to make him to be a true prophet , & a fit messenger for himselfe . It may seeme a strange course , which God taketh to confirme and raise vp his seruant in zeale & corage to strike him into an extreame feare , euen to astonish & amaze him ▪ & yet we see it is the course which the Lord taketh : out of which practise of the Lord , wee learne this doctrine : That al true Ministers , especially such a● are deputed to the greatest workes in his church , must ●e first of all striken into a great feare , 〈◊〉 consideration of the greatnes of their ●●nction , yea into an amazement and astonishment , in the admiration of Gods glorie and greatnesse , whose roome they occupy , and whose message they bring , & the more they are afraide and shrin● , so it be vnder the contemplation of Gods maiestie , & their own weaknes , the more likelier it is that they are truly cald of God , and appointed for worthy purposes in his church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtful whether he be cald of God , as here the Prophet was : Nor is it so here alone , but euery where , when God called any of his seruants , to any great worke , he first droue them into these feares and amazements , as is euident a a Exod. 3.11 . & . 4.10.13 . in Moses , in b b Ieremy . 1 6.7 . Ieremy , in c c Act. 9.6 . &c. S. Paul and others . The reason of this calling of the lord is plaine : namely , because mans nature is alwaies ready to take enough and too much vnto it selfe God therfore in his wisdome puts a bridle vnto the corrupt nature of man , and astonisheth it , lest it presume too much and take too much vpon it self : Againe a Minister is to preach vnto the people feare and reuerence of the Lord : bu● how can he do so to others , when he hat● not tyed the Lord in his own conscience , nor was euer cast downe in admiration of Gods glory and Maiesty : And lastly , the Ministry is a high & excellent cal●ing ( especially the office of extraordinary Prophets in the old testament ) and is therefore subiect to pride , and to be ●uft vp with self●-conceits ▪ & therefore ●eacheth the Apostle to Timothy , that a Minister may not be a yong scholler , 1. Tim. 3.6 least he 〈◊〉 puft vp , and fall into the condemnation of ●he wicked : giuing vs to vnderstand , that it ●s the peculiar danger of the calling to haue high conceits of themselues , because of the height & dignity of their function . Therfore to preuent this inconvenience , God in mercy appointeth that all his true Ministers , shall haue some meanes 〈◊〉 other , to be cast downe euen to no●hing in themselues , and shall be driuen ●nto such feares & amazements , at sight of their owne weakenesse , as they shall ●hrowe downe themselues at Christs ●eete , and denying themselues wholy , shall acknowledge that they are in him whatsoeuer they are ; and doe relye , and trust onely on his grace and helpe .

The vse of this doctrine , as it is for all Ministers , so specially for vs which liue in the Vniuersitie : we liue as it were in a Seminary , and many of vs are hereafter by Gods grace to be framed to the Ministery , and some of vs already are . Now here we haue many occasions to be puft vp in selfe-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : and to many of vs God giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , and vaine opinions of our own worths ▪ but let vs remember the end we aime at , is not humane , nor carnall : our purpose is to saue soules , 2. Cor. 11.4 Then the weapons of our warre raust not be carnall , as pride , vaine-glory , and selfe-conceit . If therefore we euer looke to be made instruments o● Gods glorie in sauing of soules , then a● the first set wee not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our GOD , that hee may exal● vs in his due time : and let vs be content that God giue any occasion or meanes to pul vs down , either by outward cross , or inward temptation : and let vs reioyce , when we are thereby so farre cast downe , that we cry out in the astonishment of our spirits , as the Prophet here : Woe is me . I am vndone : but otherwise if we will needes follow the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , we vse carnall weapons in a spirituall warfare . And let vs be assured the Lord will worke no great worke in his Church by our Ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do litle in the saluation of soules : for those men do pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which they oftenest say vnto themselues . Woe is me , I am vndone .

Furthermore , whereas the Prophet at this Vision and Reuelation of Gods glory vnto him , cryeth out of himselfe , Woe is mee , I am vndone : being words of extreame feare and astonishment , and of so lowe a deiection as is a degree towardes desperation ( if it had gone forward ) : let vs learne that the Prophet helde not in his iudgement the doctrine of Intercession of Angels and Saints for particular men , for if he had , hee need not at the sight of Gods maiestie , foorthwith to haue cryed out , Woe is me , I am vndone , but hee might haue stayed himselfe awhile in this cogitation , I will desire Moses , Samuel , or Dauid , to pray to this glorious God for me , or here are holy Angels of the Seraphins here present , they see in what fearefull case I am , I will pray to them to speake to this glorious and mightie Lord for me , that I perish not in this feare : but hee instantly seeing the Lord appeare in Maiestie , and fearing his iust wrath , ( being guiltie of his own corruptions ) without any hope or expectation , or as he seemes , without the lest cogitation of helpe or assistance from any creature , he cryeth out , I am vndone .

Lastly , whereas he exclaimeth , Woe is me , I am vndone : being words of a soule humbled & deiected , & hereby sheweth himselfe to be in that case , which a poore sinner is , when the preaching of the law hath humbled him , by shewing him his sinnes and his extreame danger by them . We may learne , that to bee called to the Ministery , is to be as it were conuerted and regenerate : & that when a man is called thereunto , it is a worke little lesse then that whereby God calleth a sinner from his sinne , to the state of repentance : for as God first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in Christ : so here , hee first abaseth and casteth downe the Prophet in the sight of G●ds Maiestie , and his owne miserie , afore hee honour him with a Commission to preach peace vnto his people . Which I note against those men , which hold it so ordinary a matter to enter into the Ministerie , as many doe , which take it vppon them in wordly and politique purposes . And some of a better ranke , which thinke if a man haue learning , degrees and age , he is sufficiently qualified for that calling . But alas , this is not all ; there is a greater work to be wrought then so , he must be humbled & cast down , in sight of the greatnes of that calling , of the maiestie of that God whose roome he is to execute , & of the vnworthines of himselfe to so great a worke : hee must bee resolued , that to call a man to the Ministerie , is the greatest worke that GOD worketh in his Church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euen like vnto it : for as a sinner in his conuersion , so he at his Vocation to that place , is often to cry out in the amazement of his soule , Woe is me I am vndone . As therefore they are foulie deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to be sufficient without this worke , which here was wrought in the holy Prophet . Thus we see the feare and astonishment of the Prophet . It followeth ; For I am a man of polluted lippes .

Now follow the causes of his feare , which are two . The first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his owne he freely confesseth in these words ; I am a man of polluted lippes : that is , I am a miserable and sinfull man , and therefore I feare and tremble to stand in Gods presence : nay , I dare not looke vpon the Lorde , for my sinnes . But it may bee demaunded , how could the Prophet say thus truely , for he was a holy man , and iustified in Gods presence , by his true faith in the Messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? I answere , It is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which he had committed to the publicke scandoll of the Church , but first of the corruption of his nature ; which in him as in al men is a very sea of iniquity , & which alwaies appears the more , the neerer a man comes to God and therefore did now most apparantly discouer it selfe in the Prophet , when he was in the presence of the Lord himselfe . Secondly , he complaineth of some actuall sinnes of his life , and it is more likely of some sinnes of omission , then of Commission : for we find not that the Prophet was euer touched with any great sinne , and where we know it not , we are in charitie not to imagine it . So that it t s most probable , he complaineth of some smaller faul●s , or negligences in his Ministerie : as not preaching to the people at some time when he ought , or not preaching so willingly , or cheerfully as he should , or desire to lea●e preaching , because the people were stubborne and disobedient , or some impacience in his Ministerie , when the people were reb●llious and resisted his doctrine , which passion might the rather vexe him ( as we read it did Ieremie ) the Iewes were so stubborne and stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : And the conscience of ●●ese makes him here cry out that he canno stand in the sight of God . Where we le●r●e , first , what a tender conscience godly Ministers must haue aboue all men : ●am●ly , that they must make conscience , 〈◊〉 of the great and grosse sinnes onely , but euen of the lowest & least sinnes : and he m●st endeuor in his calling , not onely to be cleere of great crimes , but as farre as may be , to be free from the least appearances of euil , and from the least negligences in his place , for a small fault in other men is great in them , and that which may bee some waies pa●donable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their wayes : and for this ende is it , that a Minister in godly wisedome must often depriue himselfe euen of many things ( which it may bee , lawfully hee might vse ) least his libertie bee an occasion of euill to others : and must abstaine from the least sinnes , least euen they be blemishes to his calling , and burthens to his conscience . And hence is it , that a Minister cannot be too carefull in his calling , in his words , dyet , companie , recreation , apparell , gestures , and in his whole cariage , because little sinnes are so great in them . Especially Ministers here learne the Apostles Lesson , to bee instant in season & out of season : to preach and exhort , to comfort and rebuke publikely and priuately : to good , to bad : when it is well taken , when it is ill taken , when they willingly receiue it , and when they stubbornly resist it , when they commend him and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season & out of season , for the least negligence in his dutie , or omitting the least opportunitie of doing good , will when God visits his conscience , be a burthen and vexation to him , as it was here to the Prophet .

And furthermore , if these small sinnes thus afflicted the Prophet , then alas what is to bee thought of those Ministers , who make no conscience of foule & scandalous sinnes ? how shal Symonie , Incontinencie , Vsurie , inhospitality , couetousnesse , Ignorance , Idlenesse , carelesse Nonresidencie , how shall these ( I say ) and other like greiuous crimes oppresse and burthen the soule , when as the smallest sinnes doe so affright this holy man ? Surely , when God shall visite them , their states will be most fearefull , nor , shall any mans case be so miserable , as an vnconscionable Ministers : And though now such loose and licentious Ministers seeme to liue in Iolitie , & without ●ny feare , yet when God shall appeare ●nto their consciences , then will they cry out in fearefull anguish , Woe is mee , I am vndone . And againe , if these small faults so affrighted this holy Prophet , and burdened his conscience , then what pittifull consciences haue those Ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely , these men are not of so tender consciences as the Prophet was : and either the Prophet here was much more nice then needed , or ▪ else these men will proue to be in a miserable estate .

Lastly , let Ministers of care and conscience , be here comforted in the examble of the Prophet : who is there , but may finde imperfections and blemishes in himselfe , which will often make him cry out ; Wo is me : but let not that discomfort them , but rather reioyce , that they can see their owne weaknesse , as the Prophet did here : If they haue cause to exclaime against themselues , they are not alone , as was this , and all other holy Prophets case before them . In hauing imperfections in themselues , they are no more miserable then the Prophet was : but let them labour to be as blessed in seeing & complaining of themselues as hee was : And let euery Minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy Prophets , & the more likely is he to worke effectually in his Ministerie . For his dutie is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can hee doe that to them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly Ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollution ( with the Prophet here ) when no other man can accuse them of the least crime : nay , when others doe magnifie God for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great woundes to their consciences : & their last sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly Minister is a man of the most tender conscience .

Hitherto hath the Prophet complai●ed generally of his pollution .

Particularly , hee exclaimeth against the pollution of his ●ippes . But why will some say , complaines hee of the pollution of his ●ippes , rather then of his heart , or his hands , or any other part of him ? were they not all polluted ? yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . But the reason is , he was a Prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a Minister is an Interpeter , as he is called , Iob. 33.23 . that is , the peoples to God by prayer , and Gods to the people by preaching : he is Gods mouth , and the peoples mouth : so that the tongue of a Minister is that part of his body , which is to be vsed as a principall instrument of Gods glorie , and more to the setttng foorth of his honour then any other : Now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a Minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . The Prophet therefore here affrighted at Gods presence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his Ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollution of his lippes : out of which practise of his wee may learne ;

First , the vanitie of the Papists , who magnifie the merites of holy mens workes : for if this holy Prophet , a man truely iustified , & extraordinarily sanctified , yet durst not stand before God in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; Woe is mee , I am vndone . How then can wee who are no better , but rather worse then hee , stand before GOD in the day of Iudgement , in the great appearing of his infinite iustice and glorie ? Rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of GOD : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before GOD . It is therefore to bee feared , that the Papists , who thus magnifie their owne merites , doe seldome or neuer enter into earnest consideration of their owne infirmities , and doe seldome present themselues in the presence of Gods Maiestie . For if they did , then doubtlesse the least sight of their least pollution , would make them farre from euer thinking of their owne merites .

They also tell vs , of workes of superrerogation , but it seemes heere , this holy Prophet had none of them . And they teach , a man may in this life perfectly fulfill the Lawe , but who can doe it , if not Ministers ? And what Ministers , if not extraordinary Prophets ? And yet Isaiah ( the first and chiefe of them ) exclaimeth here in pittifull manner against his pollutions : Doubtlesse , if the Papists would cease flattering ●or●mselues , and not examine their consciences by their owne pleasing corruption , but present themselues in the face and presence of Gods Maiestie , they would bee farre from these conceits .

In the next place , whereas the Prophet complaineth of the pollution of his lippes : As of the peculiar sinne of his place : Ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the Instrument giuen him to honour God , if hee vse it well , it yeeldes him comfort , more then any other duties . But if hee vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a Minister to discharge sufficiently his duetie , though hee preach not , if hee keepe good Hospitalitie ▪ and make peace amongst his 〈◊〉 , and performe other workes of charitie and good life : for if a Minister haue not this vertue , hee hath none : If hee preach not ; If he● abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a Minister ( though all the other bee required to make ●him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before GOD , as wee see here in this holy Prophet : The Conclusion then is to euery Minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligent , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of God , that the time will come ( notwithstanding all his other good qualities ) he will cry out in farre more pittifull maner then here the Prophet doth ; Woe is me , I am vndone , because I am a man of polluted lippes . It followeth ;

And I dwell in the midst of a people of polluted lippes .

The Prophet not onely complaine● of his own pollution , but of his peoples also , amongst whom he liued , and this he doth for these causes : First , to teach vs , that it is the Ministers duty to confesse , not onely his owne sinnes , but the sinnes of his people , and to complaine of them to God : for as he is the peoples Interperter to God , he must not thinke it enough to put vp their petitions , to vnfold their wants , and to craue reliefe for them at Gods hand , but he must further take knowledge of the sinnes of his people , and make both publike and priuate confession of them to God : and the more particularly hee can doe this , the better : and this he is to doe , both for the peoples good , and for his owne also , because it cannot be but that the sinnes of his people , are in some sort his : for this is the peculiar danger of the Magistrats and Ministers calling , that generallie the sinnes of their people are theirs : I meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil 〈◊〉 , or by not reprouing , or not hindring or suffering , or winking , or couering and concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the Ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to God their sinnes , as well as his owne .

Now if a Minister must confesse his peoples sinnes , then it followeth consequently , that hee must knowe them , and take notice of them , for else hee cannot confesse them . And this is one cause why the holy Ghost commaundes a Pastor to knowe his flocke . Pro. 27.23 Hee must not onely haue a flocke , and knowe which is his flocke : or haue a generall eye ouer it , but hee must haue a particular and distinct knowledge of the state of it , and the more particular the better . And if the Minister ought to knowe his peoples sinnes , then it followeth , first that it is best for a Minister to bee present with his people , that so hee may better knowe them and their state : and certainly if it bee a Ministers dutie to confesse to God the pollutions of his people , then wilfull and carelesse nonresidency and all absence , without iust and conscionable causes , must needes be a foule and feareful sin . For how could Isayah haue confessed he dwelt in the midst of a people of polluted lips , but that he dwelt amongst them . Nay saith the Prophet , hee dwelt in the midst among them , indeede well may hee knowe and confesse his peoples pollutions , that dwelles in the midst amongst them .

Againe , if the Minister be to confesse his peoples sinnes , and therefore must needes knowe them , then it followeth also that they must discouer & confesse them vnto him , or else it is not possible he should perfectly knowe their estate : the want of this is a great fault in our Churches , for howeuer we condemne Auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore Christians , yet we not onely allowe , but call and cry for that confession , whereby a Christian voluntarily at all times may resort to his Pastor , and open his estate , and disburden his conscience of such sinnes , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a Minister cannot discerne the state euen of his own flocke , nor can complaine to God of their pollutions , and confesse their sinnes so particularly as would be good both for him & them . Secondly , the Prophet couples together his owne pollution , and the pollutions of his people , as the adiuvant , or helping cause and the effect : For the pollution of a people , helpes forward the pollution of a Minister , and the worse people they are , the worse do they make him , though he be otherwise neuer so good : For euen the Prophet , though called of God himselfe , and iustified and sanctified , and a man of extraordinary grace , yet dwelling in the midst of a people so stubborne and disobedient , as the Iewes were , hee was something touched with their pollutions : Ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature , as they are men : the nature of which corruption , is to apprehend any euill where euer it can be found , and to partake with it : regeneration qualifieth and abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a Minister , liuing amongst euil people , cannot but be somwhat stained with their pollutions , of what sort soeuer they be ; insomuch as it is often seene , that one known to be otherwise disposed of himselfe , is found to be disposed to this or that euill , by liuing amongst a people so disposed . And againe , that a Minister in such a place , & amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a Minister , knowne to be faithfull , painfull and zealous , and comming to a disobedient , stubborne , froward , or prophane and dissolute people , his faith is weakened , his zeale and courage abated , Gods graces in him dulled , & much decayed : godly Ministers doe daily complaine hereof , and experience euery where shewes it too true .

Out of this , we may learne something both for our instruction , and for our conuersation .

For our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as we see here in this holy Prophet , who was a man of more then ordinary sanctification : how little cause therefore hath any man to extol nature ? and how much lesse cause the schoolemen and some other Papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , bee so hardly kept within compasse , alas how outragious and peruerse is it , when it raignes without controlment ?

And for our further instruction , here wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique bodie restes not in the place , or pa●tie poysoned , but closely creepes and diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea from an euill man to a good , from the worst man to the best : from prophane men , to godly Ministers : and as from publike persons ( as Magistrates and Ministers ) it descendeth visibly , and the example of their euill life is palpably scandalous : so from the people to the Magistrate or Minister , it creepeth closely , and ascendeth in more secret and insensible maner , yet in the effect it is too sensible : for it is alwaies seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the Minister to the people : but as a gangreue , if it begin in the foote , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the Ministers : So great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart .

For our confirmation wee are here taught , first if a Minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such daunger to be stained with the peoples pollutions , then let all Ministers desire , and vse all good meanes to dwell with a people as little polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discomfort to his owne conscience ( as here it was to the Prophet ) and disgrace to his profession : for if it be a duty of euery good professor of religion , to keepe himselfe vnspotted of the world , Iam. 1.17 . then how much more is it the ministers dutie so to doe , and how foule a staine is it to the honour of his calling , to bee polluted in the common pollutions of his people ?

It may be therefore good counsell to all godly Ministers in the placing and disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull , and beneficiall it will bee , ( which are alas the common and almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whom they are to liue : if godly and well disposed , or at least tractable and gentle , and willing to be taught , then lesse to regard other incommodities : but if wicked , & prophane , or ( which is worse ) stubborne , froward , & vntractable , then lesse to regard the greatest commodities : and certainly if this point be wel considered of , and how bitter it hath bene in the end to many who haue not regarded it , it will appeare , that this is the best encouragement or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to winne a man to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie and are ledde ( or misled rather ) with carnall and worldly respects , how iust is it vpon them when they are made to cry in the sorrowe of their soule , Woe is me , I dwell in the midst of a people of polluted lippes .

And here such Ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse God , then to bee grieued , for doubtlesse they are farre better then those who haue great liuings , and an euill people .

But as for those to whom God hath bene so good , as to bestowe vppon them , competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of God , and treble bound to honour God , and to doe good in his Church : and if such men goe not before their brethren in all Ministeriall care and dutie , their fault is aboue all mens , and they make themselues vnworthy of so great mercies . Againe , if that a polluted people , pollutes their Minister , here is a good warning for all ministers to be wary and choyse of their company , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester themselues from all societie with their people , ( which is rather a Cimical and fantastical , then any way a religious practise : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on al companies , as too many do in our Church , to the great scandell thereof , who care not with whom they conuerse , but all companies , all places , all times , al sports and recreations , all meetings , all occasions , are one with them : but alas what maruel , though such men keepe not themselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best men cannot liue with the best people , but they shal receiue some contagion from them , how carefully ought ordinary Ministers to make difference of men and meetings , times and places , and not diffusedly and carelesly to thrust themselues into all : So doing shal they keepe their calling from much reproach , and preserue themselues from much pollution , which otherwise from their polluted people , they shal bee sure to receiue .

And here people are to be admonished , not too sharpely to censure their Minister ; though hee bee not so sociable with them all , as it may be many would expect : for it concernes no man to be so wary of his companie and his sports , as it doth the Ministe● : and if they would haue comfort and honour by their Minister , let them be ●areful into what recreations and company they drawe or desire him : for the more polluted the people are amongst whom he liues , the more carefull must hee bee to keepe himselfe cleare from their pollutions .

Lastly , here people are taught , not to be too sharpe condemners of those Ministers , whose conuersations are not so vnblameable as were to be wished : for if they liue ill , generally the cause is , because they liue amongst an ill people .

Why then should they so much condemne them , for such faults ▪ as wherein themselues haue made them faultie ? I say not , but our Church , and state , and Ministery , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it ▪ For alas , if this holy Prophet was a man of polluted lippes , because he● dwelt with a people of polluted lippes ; what maruell then , though ordinary Ministers be polluted with the common and vniuersall pollutions of their people : People therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their Ministers be not agreeable ▪ but otherwise , it is not possible without very speciall grace of God , but that a minister shal be more or lesse touched with those crimes which are the common faults of his people . And lamentable experience daily lets vs see , that where a people in a towne is giuen to drunkennesse , there the Minister , is either so for company , or at least too good a fellowe : where a people are giuen to contention , there the Minister hath too many suites : where the people be popish , there the minister is too superstitious : where the people be ignorant , there the minister is no great clark : where the people are giuen to any great sinne , there the Minister generally is not cleare from the same pollution : and it is seene , that the best Ministers and most carefull of all , doe complaine bitterly of the pollutions of their people : for that howsoeuer it may bee they escape partaking with their sinnes : yet they alwaies finde , at the least a dulling and decaying of Gods graces in themselues , where the people are vntoward and disobedient . If therefore a Minister liue with such a people , his case is pittifull and daungerous , for he walks in the midst of nets & snares , which are laide for him on euery side , and if he escape them ( I meane , if he keep himself vnspotted , in the midst of a spotted and polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man . But he whom God hath blessed with a good and tractable people , and well affected to the word , and yet himselfe liueth loosely and scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough , no punishment too great , no censure too sharpe for him . And if this holy Prophet , feare so much the presence of God for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall be heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly and well disposed people ▪ And thus we haue the first cause of his feare , his own , and his peoples pollutions .

It followeth .

And mine eyes hath seene the King , and Lord of Hostes.

THe second cause of the Prophets feare and astonishment is , He saw the Lord , who then appeared in glory vnto him : not that hee sawe the substance of God ( for that i● invisible and incomprehensible ) b●t hi● glory : Nor the fulnesse of 〈◊〉 glorie , for that cannot be endured , but a glimse of it : nor that with the eyes of his bodie in ordinary maner , but in a vision : wherein how farre the eyes of his body were vsed , neither the Prophe● express●● , nor wee can well conce●●e . The m●●ning then is ; ●n a vision hee sawe such glory and Maies●●● ▪ as hee knowe there was an extraordinary presence of the Lord of hostes who is the King of glorie , at whose sight and thought of his presence , instantly his conscience i● smitten with feare , for his owne infirmities , and the pollutions of his people .

Wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of them is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the Lord : but why is he afraid to see the Lord ? the cause thereof is his owne and their sinnes , without which he would neuer haue beene affraid , but rather haue glorified to see the Lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of Gods glory . Here let vs marke the ground of his reason , which is this : That man that is in his sinnes , is not able to stand in the presence of God : this is a generall and certaine truth , & the reasons of it are ; First , the contrarietie betwixt God , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extream astonisht , if hee know himselfe to bee in Gods presence with his sinnes , which Gods soule hateth .

Secondly , sin makes a man indebted to God : for as the Lawe tyeth him first to obedience , so if he sinne and fayle in that , it bindes him to punishment : and the more a man sinneth , the deper is he in Gods debt . If then in this world , a man willingly indures not the sight of him , in whose debt he is ; what maruell , though a poore sinner tremble at the presence of God , to whom he hath forfaited soule and all .

Thirdly , sin is that which prouoketh God to wrath : therefore a sinfull man feareth the presence of God , as a traytor the face of the Prince or a malefactor of the Iudge . For these causes , a wicman endures not Gods presence .

Now Gods presence hath diuers degrees . First , God is present to our conscience , when we think of him . 2. He is present , when wee name him , or heare him named or mentioned by others , and these are the furthest of : Thirdly , God is neerer vnto vs in the presence of his Ordinances , as his Word and Sacraments , and publike seruice in the Congregation : Fourthly , there is a most apparant and sensible presence of God , which shall be at the last Iudgement , when all men shall stand before him in his immediat presence , to receiue their iudgement . Now all these presences of God , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of God , and if sometime a thought of God ( like lighning ) flasheth in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith Dauid ; The wicked is so proud , Psal. 10.4 . he careth not for God : neither is God in all his thoughts : Nay , God himselfe is so litle thought on , by them , that they will willingly thinke of nothing , that might bring GOD into their thoughts : as namely , Gods great workes of his wonderfull Iudgements : of whom the same Prophet saith , in the same place ; Psal. 10.5 Thy Iudgements are farre aboue , out of his sight . As if hee had sayd , he laboures to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on God by them . That this is true for his thoughts , I haue endeuored thus to proue , by Gods owne testimonies , because thoughts cannot be discerned by man . But alas , for the second ; that is , for his wordes , that 's too apparant in the sight of all men . For obserue it , and you shall neuer see a wicked man , by his good will haue God in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of God , or of his greatnesse and his Iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . All this is true in Felix the Gouernour : who whilst Paul discoursed of righteousnesse , Acts. 24.26 . temperance , and Iudgement to come : The Text saith , in the meane time , he trembled .

And for the third , wee see daily wicked men , endure not Gods presence in the Church : for nothing is more troublesome vnto than , then many Sermons , often praying , and much receiuing of the Sacrament : & therfore they neuer come to the Church , nor receiue ofter then the Lawe layes vpon them : but further then that , as the Psalmist saith ; Psal. 14.4 they neuer call vpon God . But as for the last , that they feare and abhorre aboue all , they wish in their heart it may neuer be . And therefore S. Paul makes it a token of a true beleeuer , and a holy man , 2. Tim. 4.8 . to loue , and looke for the appearing of Iesus Christ . Whereupon it followeth , that euen so it is a signe of a wicked man , to feare the last Iudgement , & to wish it might neuer be : And when it comes in deed , & they see they cannot escape it , when then do they ? Euen cry to the mountaines , Reuel . 6.16 fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of God : so fearefull and so hatefull is Gods presence to a sinfull man .

Besides these , there is another way , whereby God sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old Testament , as here to the Prophet , but now is not to bee expected . But how terrible that is to the sinfull nature of man , appeares in this place : for if the Prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of Gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repentance ? Thus we see the ground of his reason , how true it is , that a man in his sinne , cannot cheerefully come , nor boldly stand in Gods presence . The vse of this Doctrine : First of all , let vs see the monstrous presumption of such ministers as dare venture rashly into the ministery , The first vse for Ministers . to tread vpon the holy ground of God , with vncle●ne f●ete ; to handle the holy things of God with vnwashen hands : For what is it to enter into the Ministerie , but to enter into the chamber of presence of the great King ? and should not a man looke about him , afore he come there ? Therefore if God rebuked Moses , for stepping too hastily towardes the Bus●e , where his presence is , Exod. 3.5 and said ; Come not too neere , for the place where thou standest i● holy ground : then how will God rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the Pulpit , and to Gods holy Table , where God is present , in a farre more excellent manner then he was in the Bushe ? And if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing Ministers , dare venture to preach , or minister the holy Sacraments , without holy and priuate preparation , and sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? Whereas God is present there , in a most holy and glorious maner : these men sure wil say , the Prophet heere was of too nice a conscience : but fearefully and terribly shall God appeare at last vnto such men , The 2. vse . as care not how they appeare in his holy presence .

Secondly , this sheweth the reason of the practise of al Christian churches : who vse to sing before the Sermon and after : namely , not for Decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then wee come befor Gods presence : they therfore doe not thinke reuerently enough of God , and his presence , who doe by their practise in any sort , The 3. vse . make way to the contrary .

Thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remaine in their sinnes without repentance : what doe these men ? they approach to the burning Bush , with their shooes on their feete : that is , into Gods presence in their sinnes : what shall come of it in the ende ? surely , that burning fire shal consume them ? the least sinnes , & smallest negligences affrighted this holy Prophet , when he should go into Gods presence : Psal. 50.16 . But these men dare come into the Sanctuarie of God ; yea dare take Gods words in their mouth 's , and yet hate to bee reformed , and doe cast the glorious Word of God behinde their backes , which they preach to others with ●heir mouthes : these men may wonder at this holy Prophets nicenes , or else al the world may wonder at their prophanenesse . A little pollution of his lippes , feared him to come into Gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , heart , and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talke : their feete , with running into wicked company : their hands , with practizing , and their hearts , with deuising and consenting to all wickednesse .

This is the cause , why the labours of such men are almost vnprofitable : because they dare come into Gods presence in their sinnes . In many places of our land , there is by Gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fall to Atheisme : some to Papisme : some into foule sinnes , not to be named amongst Christians .

Where is the cause ? surely not in the Gospel : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many Ministers come into Gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore God in iustice , thogh he instanstly smite not them , with visible vengeance for their presumption : yet hee smites the people , with spirituall blindnesse , that they regard not their Doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . Ministers are such , in whome God will be sanctified , therefore because they doe not so , but dishonour him , by comming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours .

All ministers therfore , as they would see any fruite of their Ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they persume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden words shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from Poperie or prophanesse . And it is a vaine conceite for men to imagine , there is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . Our Church , and all reformed churches , may make vse of this doctrine : for it is the glory of a Church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it concerneth them , to take order , as well that their ministers be godly men , as good Schollers , & their liues inoffensiue , as wel as their doctrine sound : or els they will find in wofull experience , that they pull downe as much with the one hand , as they build vp with the other .

But most neerely this doctrine toucheth ministers themselues : who must know , their case is most fearefull of all mens , if they come into Gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy Minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into Gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt , and troden downe of men , Math 5.13 . with the foote of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience ; Wo is me , that my eyes must see the King and Lord of hostes : and so because hee would not in this world , come into Gods presence in sanctification and holinesse : he shall therefore in feare and horror , bee haled into the presence of Gods glorie , at the last day : there to receiue the iust sentence of their condemnation .

The fourth vse for Ministers . Lastly , all painfull and godly Ministers may receiue comfort , not to bee discouraged or driuen from Gods presence , because of their corruptions or infirmities , for wee see it was the Prophets case : but let them still approch in feare and reuerence , and be so farre from being driuen from their dutie , because they being sinfull men , dare not come into Gods presence without much feare : as let them contrariwise be assured , that the more they tremble at Gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in Gods presence in their horrible sinnes , shal cry to the Mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of God : then such Ministers as in this world in feare and trembling , and alwayes in repentance , did approach into Gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy Angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our God and Sauiour .

And thus we see the manifold vse of this doctrine to our Church and Ministerie .

Secondly , The second vse against the Papists . Inasmuch as here the Prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of Gods glory .

The vanitie and false dealing of the Church of Rome , is here discouered , in whose Legends & stories of their Saints , nothing is more common then apparitions from heauen , of Saints departed : of glorious Angels of the virgin Mary , ( and that so familiarly , as sometime she sang with them in their Cell , kissed some of them , and let them sucke her brests ) . Nay , of God himselfe : and especially of our Sauiour Christ Iesus : who they say , appeared ( I know not how oft ) to one man : namely , to Saint Francis : and appeared as hee was crucified with his woundes , and imprinting those woundes of his , in Francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on Good Fryday , that he might bee like to Christ . This , and many more such , may you see in that fabulous & blasphemous book , of the conformities of Saint Francis .

But for the matter : are apparitions from heauen so ordinary in the popish Church ? how then came it to passe , that the greatest and holiest men in the olde Testament , were so amazed at the very apparition but of an Angell : as wee may see in the whole course of the Storie ? Some ranne away , and hidde themselues : some couered their faces , some fell downe flat on the ground : and the Prophets ●ere cryed out ; Woe is mee , I am vndone : my eyes haue seene the King and Lord of Hostes. But in the Church of Rome , looke the stories , that Saint or Monke is no body that hath not had some apparition : either of the Virgin Mary , or some of the Apostles , or an Angel , or Christ Iesus appearing & talking with them : and yet alas , Peter , Iames , & Iohn , those 3. great pillers , Gala. 2.9 . they were as good as beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration . Mat. 17.6 . & Luke . 9.33 .

Either therefore must it followe that these men haue no sinne in them , which dare and can behold Gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeede is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the new Testament then in the old . For whereas the scripture hath one , their legions haue 20. and whereas one , namely Saint Paul , was once rapt into heauen , 2. Cor. 12 they haue 20. that were rapt thither : And as that is false , so is it impossible that any man cloathed with fleshe can endure an extraordinary apparition of Gods glory , without extreame amazement , as is plaine here in the Prophet : who I hope was as holy a man as the holiest monke , that euer was . I haue noted this , that yong Diuines may be occasioned to looke a little into their fabulious legends , that so they may discouer the false trickes , and iuggling casts of that religion : which euil shifts it needed not , if it were of God .

Thirdly , the people may here learne ; First , 3 Vse . to the people . in that Gods presence is so glorious and fearefull to mans nature , how mercifully God hath delt with them , in teaching them not by himselfe , or by his Angels from heauen , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would be taught from heauen , and not by men , who are so ful of wants . In the old Testament , when the people receiued the lawe from Gods owne mouth , it is said , they ranne away and cryed out , why should we dye ? if wee heare the voice of God any more , Deut. 5.25 26.27.28 wee shall dye : for what fleshe euer hard the voyce of the liuing God & liued ? therfore they said to Moses , Goe thou neare and heare , all that the Lord shall say , and declare thou vnto vs , what God saith to thee and we will heare it , and doe it . And then saith the text , the Lord said , I heard the words of this people , they haue said well in all that they haue spoken . And so , from that day forward , God ordinarily taught his church by men like themselues ; & we see , that the beg●nning of it , was not in iudgement , but in mercy vnto them . It is is therefore the dutie of all men , both to acknowledge this mercy of God , in due thankefulnesse , and withall to remember , when they see infirmities in Ministers , that they are but men , and that , if they had not the Ministry of men , how hard it would goe with them : considering , that the least measure of Gods owne presence , cannot bee endured by any man .

2. Inasmuch as gods presence , is so glorious in it self , & feareful to our nature , al men are taught to prepare themselues by holy prayer , 2. Vse . by humiliation , and confession of their sinnes and vnworthinesse , afore they come to Gods word or sacraments : for they come at that time into Gods presence : they therefore are not to come in their securitie , nor in their ordinary sins vnrepented of , least God strike their consciences , with a sence of his fearefull displeasure : and make them cry out , vpon farre greater cause , then here the Prophet did .

3. Vse . Thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : Sinne , euen the least sin , nay a very sinfulnesse of nature makes a man afraid of Gods presence : That sinne vnrepented of doth so , appeares in Adam , who as in his integrity , he spoke and conuersed euen in a familiar sort with God : so no sooner had hee sinned ▪ but he ranne from God , and hid himselfe : and that euen the least sinnes not repented of , do so also , appeares in this Prophet , who being a holy man , yet his conscience being priuy to it selfe of some small omissions or negligences in his calling , he cryeth out , he is vndone because he seeth the Lord of hosts . But contrariwise the state of perfect holinesse , and the want of all sinne , makes a man bold in Gods presence , and rather desirous then afraid to behold Gods glorie , which shall be most apparant at the last day : for when the wicked shall desire rather to be couered with the hills , Reu● . 6.16 and ground to dust by the mountaines , then to appeare before the face of God : Luke 21 ▪ 28 ●ob 19 5 26.27 . then shall the Godly whose holinesse shall then be perfect , looke vp and ●ift vp their heades , because their redemption is so nigh . And Iob testifieth of himselfe , that hee knoweth his redeemer liueth , & that he shal stand before him and looke vppon him with his eyes . Thus as guiltinesse driues a man from the Kings presence , but innocencie makes him bold before him : So sinfulnes makes a man auoid Gods presence , but holinesse makes him drawe neare vnto God , and to reioyce in his presence .

Then for a conclusion of this point , let all men here learne the way to true courage and boldnesse before God : namely to repent daily of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor autho●itie can do this for thee , but onely a good conscience , which must be made good by grace & by repentance : then shalt thou reioyce in Gods presence in this world , and delight to thinke of God , to speake of God , to pray vnto him , to meete him in his word and Sacraments , and at the last day , shalt thou stand with confidence before the throne of his glory .

Hithereto of the feare and astonishment of the Prophet , and of the causes thereof . Now followeth his consolation .

Then flewe one of the Seraphims &c.

In these two verses is laid down the second generall point : namely , the consolation of the Prophet : concerning which , there are two points in the text : 1. the ground & matter of his consolation , that is , the forgiuenesse of his sinnes .

2 Diuers circumstances of that consolation .

1 The time . Then.

2 The minister by whom it was done : an Angell , one of the Seraphims .

3 The manner how he did it , speedily , He flewe .

4 The instrument or outward signe , a Coale from the alter .

5 The outward action or application of it ; He touched his lips .

The matter of the consolation is last in order . Let vs therefore first speake of the Circumstances .

The first circumstance , 1 Circumstance , the time . is the time when this Prophet was comforted and raised from his feare . Then saith the text : that is , after his feare and astonishment , but not afore . Thus dealt God alwaies with all his Saints , he bestoweth no graces on them pertaining to saluation , but after he hath by some meanes or other brought them to true humiliation in themselues , and to sorrow for their sins : Humiliation is the preparatiue for grace : for when by sight and sence of their sinnes , and their owne misery by sin , hee hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , and refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the scriptures , and wee shall finde , God neuer called any man to the state of grace , or to any notable worke or function in his church , but he first humbled them , and then brought them out of all conceit with themselues , & then wrought in them , and by them , his wonderfull workes .

The vse of this doctrine , is first of all to teach all men , Vse 1. to esteeme aright of the afflictions that God layeth vpon them in this world : commonly men take them impatiently , & our nature grudgeth hagainst them : but let a Christian man consider with himselfe , how God hath alwaies dealt with his children , and he hath cause not to thinke so : for doth God laye some great affliction on thee ? it may be he hath some mighty work of his grace to worke in thee , or some great worke of mercy to bee wrought by thee in his Church , and hereby prepareth thee for the same . Say therefore with the holy Prophet ; Psal. 39.9 . I helde my tongue ● Lord , and spake nothing , because it was thy doing : and what God may intend in his so doing to thee , thou canst not tell : 2 To men distressed in conscience . and therefore in silence and patience possesse thy soule . Againe , here is a comfort to all such as are distressed in minde , in sence of their sinnes , and sight of Gods wrath : their states is not miserable , much lesse desperate , for they are in the high way to grace and fauour . God iustifieth not , but him that repents : God exalts not , but him that is humbled : God comfort not , but him that is distressed : God hath mercie on none , but such as both knowe and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . Happy therfore is that soule , that feeles the waight and burden of sin for to him wil Christ bring most ease and comfort . Gods Misnisters therefore are hereby to comfort distressed consciences , to assure them , that if with this Prophet they bee so deepely touched with sight of their sins , and Gods iustice , as that they cry , Woe is me , I am vndone . Then , euen Then , are they most capable of comfort , and best prepared to receiue it , as here it fell out to the holy Prophet . Thirdly , here is the way taught vs how to attaine to any excellent graces of God , Vse . 3. either for our own saluation , or the good of the Church , namely to labour for a sencible feeling of the want of them in our selues : for God vseth to bestowe no gifts on any man , but such as do in humility & lowlinesse , confesse to God , & acknowledge in themselues , the want of them . So the blessed Virgin singeth , Luke . 1.53 2. ●sal. 107 ● . God f●lleth the hungry with good things , but the rich hee sendes empty away : And so the psalmist , God satisfieth the hungry soule , and filleth the empty soule with goodnesse . So then if thou be rich in thy conceits , God hath not for thee : but if thou be hungry , hee i● ready to fi●● thee with good things : and doest thou acknowledge thy soule emptie , then behold treasures of goodnesse ▪ to feede and fill thee : and art thou cast downe with the Prophet , and is thy soule empty of hope , and fraught with feare , then behold euen then : God and his Angels ready to raise thee vp , & to fil thee with consolation . T thus much for the time of his consolation : the minister by whom was . One of the Seraphims .

The 2. circumstance of his consolation is the Minister by whom it was done : An angel . One of the Seraphims : 2. Circumstance of the Minister . that is , an Angell of that order so called : out of which we learne ,

First , that there are diuers degrees & seuerall orders of Angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the Church of Rome doth , who make many of their owne deuises , which they cal traditions , of equal authority with the scriptures . Secondly , that these holy Angels are the glorious guard of God , and do continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth .

Thirdly , that they are also by the merciful appointment of God , Psal. 34. Heb. 1. the guard of Gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . All these points because they are plaine in the scripture , and do lesse concerne our general scope , which is concerning the Ministery , I passe them ouer .

Fourthly , here it is apparant , that as the Angels are sent out for the help and seruice of the elect : so specially of Gods ministers , as is plaine in this place , where the Prophet being afrighted , a holy Angel is ready to giue him comfort : and so ouer the whole course of the Prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly Ministers of the newe Testament , though not in such sencible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shal bee saued , howe much more for their good , which shall both bee saued themselues , and saue others also .

A doctrine of great comfort , and much good vse to all Ministers : who first of all may here learne contentment in their calling : for howsoeuer no calling hath more crosses , so none againe hath more comforts : and howsoeuer none bee more disgraced by euill men , yet none is more honoured by the holy Angels : and howsoeuer in this world they aboue any calling , are seruants to all men , yet none hath the seruice & attendance of Angels so much as they : for though wee haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some Popish Doctors teach , that in their Masse , Amen is not said to one collect , because the Angels say Amen to it ) yet doubtlesse they are present alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of God , performed by the Ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good Minister , they also do Minister vnto them oftentimes bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall manes they come vnto them . And as this Doctrine doth thus yeelde them contentment against the contempt , so also courage against the danger of this calling . For what though thou hast mighty men of this world against thee , when thou hast angels for thee : & what though thou fightest against principallities and powers , when thou hast Cherubins , and Seraphims on thy side ? Godly Ministers haue many enemies , but if by the eye of faith they can see as well who are with them ▪ as with the eye of reason who are against them , they will confesse with Elisha , there are more with vs , then against vs . The stories of all ages do affirme , and the confortable experience of these daies of ours doth verifie the truth hereof . Ministers that liue in places very prophane , or very Popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their Doctrine ) haue bene laide for their liues : which their deliuerance , and many other comforts in their Ministries , whence are they but from Gods protection , by the ministrie of his Angels .

Afore we leaue this point , 2 Questio●● two questions may be asked , not amisse briefely to be resolued .

First , if any aske , whence comes it that Angels performe more seruice to good Ministers then to other men : I answere , the reason is partly from God , partly from the Angels : first God hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately concerne the good of mens soules : whereas others , do first concerne the bodie , and consequently the soule : therefore , Psal 91.11.12 . whereas he hath giuen his Angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer all godly and faithful Ministers , whose waies are Gods in a speciall manner .

Againe , Angels themselues as they willingly performe any seruice to the Church , or to any part thereof , so most willingly of all are they imployed for the good of godly Ministers , and that for two causes .

First , because they are their fellow-labourers , both for that the Angels & good Ministers are both called Gods embassadors , 1 Cor. 4.2 Heb. 1.14 Mal. 2.7 Reue 2. & 3. ●hap . & Gods own seruants or officers , in a more peculiar manner then any other calling : and for that their seruice is so like , that their names are common , one to the other . Angels being called Ministers , and Ministers Angels , as though they were almost all one .

Secondly , because the Ministers dutie is , to conuert and saue soules , being a work , which ( next to the glorifying of God , and doing his will ) the Angels doe take most delight in aboue any other : for if they bee sent out for the good of them which shal be saued , Heb. 1.14 . how much more willingly for their good , by whom they are saued , Luke . 15.10 which shall be saued ? & if the Angels reioyce at the conuersion of a sinner , surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that Angels and Ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . Therfore is it , Reuel. 19.10 . & 22.9 . that the Angel calles himselfe S. Iohn the Euangelists fellow in the Reuelation : If then they bee fellowes , euen fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the Angels be most willingly imploied , in doing any seruice of helpe or comfort to godly Ministers .

In the second place , If any aske , 2. Question . if it be so , then what duties are Ministers to performe to Angels , for this their so carefull seruice , and especiall attendance vpon them , aboue other men ?

A Papist would answere ; Minsters must therefore worshippe them , and keep their fasting , and Holy-dayes , and say their seruice , and pray vnto them , as to their keepers and Mediators . But alas , cannot the Kings Messenger or Officer be honoured , vnlesse he be set vppon the Kings throne ? will nothing serue him , but the Crowne and Scepter ? so cannot Angels be honoured , vnlesse they be made Gods , or Sauiours , or Mediators ? I answere therfore , we dare not go so farre , least we remember the seruant so much , that we forget the Maister : but rather we answere thus : seeing Angels are thus seruiceable to Gods Ministers , it should first of all , teach all men to honour that Calling , with all due reuerence : For they cannot but please the angels , in honouring good Ministers , whom they esteeme their fellowes .

Secondly , it should teach all ministers , not to content themselues with the name and tytle , but to labour to be good and faithfull . For so doing , they are fellowes to the Angels , and it is a disgrace to the Angels , when those that are their fellowes are vnfaithfull .

And it should further teach them , to adorne their Calling with a holy life , for as sinne is that , that grieues the angels , and driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men .

And it may also encourage any man , to take paines in that holy Calling , wherein hee is sure to haue Gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerfully in that labour , wherein hee hath the Angels to bee in a sort fellow-workers with him .

To doe these three duties , is to honour good angels : and that Minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man .

And if beside this honour , wee would reioyce Gods angels , and minister matter of ioy vnto them , then in the fourth place , let all Ministers propounde to themselues aboue all things , the conuersion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and be witnesse of it : for if they reioyce at the conuersion of a sinner , ( as Christ saith they doe ) then those men make them oftest reioyce , which doe most seriously aime at the conuersion of sinners .

And thus we see , both the seruice of Angels to Gods Ministers , and the duties they are to performe to them in that regard . The due consideration of this point , may raise the world to a better conceit of this Calling , and perswade fathers to dedicate their sonnes to it , and stirre vp yong Students to consecrate themselues thereto , & turne their studies to that end : for no man in no calling hath so speciall attendance , and assistance of Gods Angels , as godly Ministers haue : At least , if it worke not this in the world , yet it may yeeld comfort and contentment to all faith Ministers in their painfull calling .

But let vs see how the Angel performed his seruice to the Prophet : not vnwillingly , not lingeringly , but speedily : so saith the Text.

He flewe .

Which is not so to bee vnderstood , 3. Circumstance . as though the Angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as cannot fall within the compasse of outward sense . But the Phrase is vsed for our capacities , to shew how readily and speedily the Angel went about to minister comfort to the Prophet . For as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as we say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy Ghost sets downe the willingnesse and quicknesse of the Angel , to comfort this holy Prophet , and to doe the will of God . Where we learne ;

First , what excellent seruants of God the holy Angels bee , which so readily , willingly , and speedily execute the will of their Lord . This must teach al Gods seruants to doe the like , and to imitate them in this excellent obedience : And the rather , because wee pray dayly to God . The fourh petition . Thy will bee done in earth as it is in heauen . In earth of vs , as it is in heauen of the holy angels : But they doe it most cheerefully , and without all lingring , therefore so ought we . Magistrates in their places , and Ministers in theirs , and euery man is his function , is to apply this to himselfe , and to be stirred vp thereby to a cheerfulnesse and quicknesse in their duties : for therein they resemble the blessed angels , & then their deeds accord with their prayer : but contrarywise , he that doth his dutie vnwillingly , and vnreadily , is like the Diuel , which indeed doth Gods will , and yet against his will : and surely vnto such obedience there belongeth no reward . But as God loueth a cheerfull giuer , so doubtlesse loues he a cheerfull worker . 2. Corinth. 9.7 .

Secondly , we see here how great loue angels beare vnto Gods children , especially vnto godly Ministers , how willingly they are imployed to doe them good . Willingnesse and readinesse to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all Ministers , euen the best ▪ are creatures farre inferior to the angels .

Here Magistrates and Ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people be farre their inferior● : it is the nature of loue , to make any man do seruice most willingly , to him that he loues , though he bee farre meaner then himselfe .

If therefore Princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to be like the angels , who are as farre greater then men , as they are then their subiects .

And if Ministers loue their people , they will forget their owne dignitie , which oft times they might stand vpon , and will make themselues euen seruants to all , that they may winne some .

And seeing angles do flie so fast to giue helpe and comfort to good Ministers : 1. Corinth. 9.19 . this must teach them further .

First , euery one to labour to bee a good Minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . Againe , let it teach them to flye as fast to the discharge of their duties to Gods Church , as the angel● flye to doe them seruice , so shall Gods angels thinke their diligence and carefull seruice , well bestowed vpon them .

Lastly , this diligence of the angels , and their willingnesse , proceeding from loue , must stirre vp al Christians , to performe all duties of godlinesse to God , and of loue vnto his Church , with alacritie and cheerfulnesse . So doe Gods angels ; we looke to be like the angels in glory in the world to come : then be like the angels in diligence , loue & faithfulnesse in this world . The Wiseman saith , He that is slouthfull in his businesse is good for nothing : Pro. 22.29 . but the diligent man shall stand before the King . And surely , he that is willing and diligent in the duties of Christianitie , shall stand before the King of kings in heauen . And let this suffice for the Angels seruice , and his diligence in his seruice . Now let vs see what instrument the Angell vsed .

A coale fr●m the Altar .

The fourth Circumstance of this consolation , 4. Circumstance . is the Instrument which it pleased God , the angel should vse to minister comfort to the Prophet , a strange instrument for so great a worke : A coale of fire . Here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the Lord : God could haue healed the Prophets infirmities , and giuen him comfort against his feare , & courage in his calling , without means , but he wil vse meanes : And what ? a weake meanes : nay , a meanes that seemes contrary : A coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by Gods appointment and the power of his word , shall make him speake better . Out of which practise of God , we learn many points :

First , see how God magnifieth meanes : hee can worke without them , and so he did in the Creation , giuing light to the world , Gen. 1. from 4. to 17. diuers dayes before there was Sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinarie ▪ but euen in his miraculous actions : and though hee vse not alwayes the ordinarie and direct meanes : yet meanes hee generally vseth , though they seeme contrary : as heere in this place , and the same will bee found true in almost all the miracles , both of the Old and New Testament .

This therefore commends vnto all men , the vse of such good meanes , as Gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vppon immediate helpes from Heauen , as many fonde and fantasticall men doe , who are therefore oftentimes iustly forsaken of GOD , and left destitute of all helpe ; and so exposed to shame and reproach .

Secondly , see here the mightie power of Gods ordinance , how it appeareth in weakenesse : such are all his great workes . In the Creation , hee brought light out of darknesse . In our Redemption , hee brought vs life out of death . In our Conuersions , hee workes vpon vs by his Worde , and by it hee drawes vs to him , which in all reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the Lord .

And so heere , hee cleanseth the Prophet by a Coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burnd him : so great , so admirable , and so powerfull are the ordinances of GOD , though they seeme neuer so contrarie , or so weake in themselues , or in their meanes .

Let this teach al men not to contemne the Sacraments , though the outward Elements , Bread , Wine , and Water , bee weake and common , and dead creatures in themselues : nor the Ministerie of the Word , though it bee exercised by a weake man , mortall and miserable as others are : for that God , which can season the Prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and Sacraments .

And againe , when we see Grace and Holinesse conueyed into mens hearts by the Word and Sacraments : let vs learne , not to ascribe it to the dignitie , either of the Minister , or the Elements , but to the supreme power of the mighty God , who can purge the Prophet , by a coale from the Altar .

Neither is it altogether without Misterie , that God here sanctifieth the Prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt and sufficient teacher , must haue a fierie tongue , and to that same purpose , Acts 2. tht holy Ghost came downe vppon the Apostles in fierie toungs , & it may be that the one is a tipe of the other . Certaine it is , that they both teach vs thus much , that all true and able Ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . For though it bee a worthy gift of God to speake mildly , and moderately , so that his speech shall fall like dewe vpon the grasse : yet it is the fierie tongue that beates downe sinne , and works sound grace in the heart : It may be there are some , which neede the fierie tongue .

This shewes apparantly that those Ministers neuer had their lips touched with a coale from Gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of Gods spirit , which sit still and ●ee great and greuous staines in a Church , and corruptions in a state , and can bee content neuer to reproue ●hem , as though Ministers were perswaders onely , and not reprouers .

But when this comes to bee wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good Minister .

But to goe further : whence came this Coale ?

Taken from the Altar .

This coale of fire was taken by the angel from the altar of God , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by God , at the dedication of the Temple by Salomon . And this fire kindled by God neuer went out : for no man could kindle the like , but all other was counted strange fire ; As Nadab , and Abihu , tryed in wofull experience , when they would needes offer with it .

Now the Prophet must be cleansed with the fire which came from Hea●●n : Leuit. 10.1.2 . teaching vs , that the Ministers must haue his fierie tongue from the holy Ghost . As the Apostles were said to bee baptized with the holy Ghost & with fire : Acts. 1.5 . Math. 3.11 . A fierie tongue , is a speciall ornament of a Minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a railing , lying , a slanderous , a malicious , or a contentious tongue , he hath a fierie tongue indeed . But this is kindled of the fire of hell , as Saint Iames saith : Iame● 3.6 The vnbridled tongue , is a worlde of wickednesse , and defileth the whole body , setteth on fire the whole course of nature , and is set ●n fire in hell .

So then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from Gods altar .

And hee that stands vp to preach with this tongue , God will neuer suffer any great worke to be done by him in his Church , though his tongue be neuer so fierie , and his speech neuer so powerfull .

As therefore Ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from Gods altar : that is , the fire of their zeale must bee builded by Gods spirit , and not by the spirit of discord and dissention . Ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit .

These may make a man fierie tongued , but this fire , was neuer taken from Gods altar , as the Prophets was : this fierie tongue neuer came from heauen , as the Apostles did . It followeth .

And touched my lippes .

5 Circumstance , the Application . This fifth and last Circumstance , is the Application of the remedie . The coale which is the medicine , is applyed by this Angel to his lips , that is , to that part which was polluted : and as he formerly complayned of the pollution of his lips , so the medicine is applyed to his lippes : Here the Angell , which in this case is made Gods Minister , doth teach all Gods Ministers , a great point of wisedome , in heauenly Diuinitie , namely , to apply their Doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some Ministers come to an ignorant and vnhumbled people , and teach them the Gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched : that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the Gospell : others vse to lay open the nakednes of the Court in the country , and to reproue the faults of Princes and great magistrates before the common people , who haue more neede of the Catechisme : others bring the Catechisme or points of ordinary instruction into the Court , wher the duties of Kings & counsellors should be taught in all plainnes and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeed are fit for the schooles : others busie themselues about ceremonies , when the substance is in danger to be lost : All these haue it may be , the Coale of fire , but it is misapplyed , and not applyed to the polluted lips . Let all ministers therfore lerne this point of wisdome of the Angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shall they bee sure not to take paines in vaine .

And thus much of the circumstances of his Consolation .

It followeth in the text .

The ground of his consolation . Loe thy iniquitie shal be taken away , and thy sinnes shall be purged .

After the Circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes : where first let vs marke how it and the instrument are annexed together : Loe saith the Angel , this Coale hath touched thy lippes , and thy Iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the Coale : wher we may note , how greatly God magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme , and feede our soules in the Lords Supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are Gods instruments , ordained by him to conuey his grace vnto vs : And yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the Prophets forgiuenesse is to the Coale of fire .

But the maine point is , that for the Prophets consolation , the Angell tells him his iniquities shall be taken away , and his sinnes purged , as thereby hee had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen .

Where we learne , that as fewe comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when Dauid had sinned against the Lord in his two great sinnes , and thereby prouoked Gods wrath against him , and wounded his owne conscience , if the Prophet had told him hee had made him King of 10 kingdome● more , 2. Sam. 11 hee had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : So when this Prophet was extreamely affrighted at Gods presence , because of some sinnes and negligences in his calling , it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the Court and audience before the king : all these , & all such like , would haue beene no better then guilded poyson vnto him , being in this case : but the happy answere that refresheth his weary soule more then all the world , was this , Loe thy iniquities are forgiuen , and thy sinnes purged .

All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciences , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into Gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of Gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good grounds of the pardon of those sinnes by Christ Iesus : this is the way that God vsed and deuised , this is the sure way , that cannot faile .

Some thinke that all trouble of mind is nothing but melancholy , and therefore thinke nothing needes but Physicke and outward comforts : but he that considers in what case the Prophet here was , or Dauid when hee made the 6. the 32. or the 51. Psalmes , Psal. 6.3.6.7 . Psal. 32.3.4 Psal. 51. the whole Psalme . will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise Physitian in his cure , first searcheth out the cause , and then endeuour to to take it away : so the good Physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the company , musicke , recreation , wit , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from God vpon good grounds ; Thy sinnes are forgiuen thee . Now to lay downe what bee tho●e true and good groundes , whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place .

In the next place ; Let vs heere obserue how the Lord afore he renued the Prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no Minister is well qualified to the holy duties of the Ministery , vnlesse he haue truly repented of his sins , and haue obtained pardon and mercie in the Messias .

Ministers labour for qualifications , but the true Minister of God will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience God hath pronounced pardon of his owne .

In the last place , let vs obserue how the preacher being to be comforted before he goe this newe embassage , the Lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , An Angel shal be sent to be his comforter , & ( if ther be not another Prophet to doe it ) An Angel shall pronounce vnto him the pardon of his sins .

Let this be an encouragement for all Pastors and Ministers of Gods Church , to labour painfully and faithfully in their places , for the goodnesse of the Lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . Yea rather shall Angels from heauen be their helpes and comforters , then faithfull Ministers shall be left destitute .

Hitherto of the second generall points : namely , of the Prophets consolation .

3 Generall points , the renuing of his commission . The third and last general point is , the renouation of the Prophets commission , in the eight , and part of the ninth verses , and it containeth 3. parts , 1. A question or inquiry made by God . When shall I send , and who shall goe for vs ?

2 The answere of the prophet : Here am I , send me .

3 The commission renued vnto him : The Lord said , Goe and speake vnto this people .

1 Gods question . The first part , is a question made by God , by way of proclamation , wherein he inquireth who shall goe preach vnto this people .

Also , I heard the voyce of the Lord , saying , whom shall I send , and who shall goe for vs ?

In which Proclamation , and inquirie of the Lord , we are not to imagine that the Lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his wo●d : For as the Apostle saith , in the matter of Election ▪ The Lord knoweth who are his : 2. Tim. 2.19 . so much more in particular vocations . The Lord knoweth who are his , and neede not to aske whom shall I send , or who shall goe ? But then it may bee demaunded , why the Lord saith so ? I answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine .

First , hereby hee would giue vs to vnderstand , how hard a thing it is , to finde an able and godly Minister , for if there were not a great scarcitie of such men , the Lorde needed not aske this question . But some will obiect against this , that there are in many Christian Churches so many Ministers , as they cannot all bee maintained , but some goe vp and downe , vndisposed , and vnprouided for . I answere , this is too true in all ages : there were Wandering Leuits in the Olde Testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : Iudges 19.18 . & 17.8.6 . but this calamitie was vpon the Church of the Iewes , neuer but then , when there was no King in Israel , and euery one did that which was good in his owne eyes . If therefore there bee any in our Church , & in Christian Nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , Iudg. 17.6 . seeing now there are kings in Israel : and therefore it is no reason that euery man rob the Church , as it shal please his couetous minde . But ceasing to enquire whether thi● bee so or no : and if it bee so , leauing the reformation thereof to those Churches and States whom it may concerne : I answere , for the matter in hand , that this may be so , and yet the Lorde may complaine as here hee doth . Whom shall I send ? for the Lord meaneth not such as beare the name of Leuites or Priestes in the olde , or of Ministers in the newe : for there were alwayes more of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue , are willing to enter that function , and accordingly in that calling , seeke not the Lord , but themselues , and their owne ends .

But heere the Lord inquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour God , & to gather his Church , and then in all their labours and ministeriall duties , truly and faithfully endeuor to the same ends ; Preaching Gods word , and as Gods word , diligently prouing , exhorting , and admonishing : and shining before their people in good works : for such men , it is no maruell though the Lord light a Candle at Noone day , and make open Proclamation to seeke for them , Iob. 33.23 . 2. Corinth. 2.16 . saying ; Whom shall I send ? for , such a man is as Iob saith , One of a thousand : for ●ome want abilitie to discharge their duties , as S. Paul saith ; Who are sufficient for those things ? And some want willingnesse to vndertake the labour , as God here complaineth ; Who shall goe for vs ? Now to make vse of this doctrine to our Church .

It were to be wished , that in these daies , & for our christian Churches , the Lord had not as great cause to cry out in the want of able , faithfull , and godly Ministers , Whom shall I send , and who shall goe for vs ? But alas , this want is too apparant , and his blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil , nor to be healed but by the power of a king , for as long as there are so fewe and meane preferments for painefull Ministers , there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties .

In the meane time , till God put into the hearts of Parliaments , and Princes , to looke to this great and needfull worke ; let vs Ministers learne our duties : and first , wee who are in the Vniuersities , are here admonished to look to our selues . By Gods blessing we are many , and daily grow more and more : let vs therefore so furnish our selues ▪ as that when God or his Church shall say , Who shall goe for vs , and whom shall I send ? then he may finde many amongst vs , whom hee may send to that great worke of the Ministerie : and let vs feare to bee such , as that God may affirme of vs , as in the dayes of Iob , that hee cannot finde one of a thousand .

Secondly , all Ministers learne here , not to content themselues with the name and title of Ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and li●ings , and to refuse the burthen and 〈◊〉 of the Ministerie .

For else let them know , God hath no neede of them : for had the Lorde pleased or contented himself with such kinde of men , as seeke to bee Ministers for themselues , and not for his sake : or being Ministers , doe feede themselues , and not their flocke : or preach themselues , and not Christ : then had he not needed to haue made this Proclamation , for all Ages haue yeelded store of such . But contrariwise , he that is painefull and faithfull in this Function , let him know , that God and his Church hath neede of him .

Lastly , here the Romish Cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the Lord here seeketh for . Their Orders of Regulars are exceeding many , beside all their Secular Priests , and it is almost incredible , how many thousands there be of Dominicans or Franciscans , or in some one of their orders : and yet amongst the many millions of their Monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the work of God : nay , their ignorance was palpable and rediculous to the world , vntill of late , being by Luther , and others of our Church , made ashamed thereof , they haue laboured ( especially the Iesuits ) to become learned . How foule a thing is it that amongst so many , the Lord should haue cause to complaine ; Whom shall we send ? The Iesuits indeed many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in State matters , Spies or In●elligencers , reconcilers , seducers , and subuerters , then Ministers : and fitter to be instruments of pollicie to euil kings , then Ministers of the Gospel vnto God . But take away them , and some fewe selected Monkes ( and those but few out of many millions● & then euen for learning , also God may cry , and call & proclaime in their Monasteries ; Whom shal I send ? And if it be a shame and miserie ? to a Church , to want such as God may send , or to haue but a fewe , then the Romish Church is shamelesse , which shames not to haue so many , and yet amongst them all , whom God may send , almost none .

In the next place . By this inquirie , and question made by God , Whom shal I send , and who shall goe for vs ? The Lord would teach vs , that no man is to vndertake this function , vnlesse God call and send him : therefore here are condemned , the prophaine fancies of the Anabaptists , and all like them , who thinke that any man vpon a priuate motion , may steppe foorth and vndertake the duties of a Prophet , to preach and expound , &c. Oh , but say they , these motions are from Gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say contrariwise nay , but they are from the diuell , or at the least from your owne vanitie and pride , how can they disproue it ! Againe , might not the Prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till God here call him : euen so all good Ministers are to stay Gods calling .

If any aske , how he shall know when God calles him ? I answere , God calleth ordinarily by his Church , her voice is his : therefore whensoeuer the Church of God , saith vnto thee , thou shalt bee sent , and thou shalt goe for vs , euen then doth the Lorde call vs out to this holy function .

Thirdly , let vs obserue how the Lord saith : Who shal ( I ) send , & who shal go for ( vs ) ? Some Interpreters gather out of this Chapter , an Argument for the Trinitie of persons ; as namely , out of the third Verse , where the Angels sing ▪ Holy , Holy , Holy , Lord God , &c. But it is not sound inough to ouerthrowe our stubborne enemies the Iewes , and therfore it seemes those Diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discreetion to vrge this or any such place which may probably admit another Interpretation , least that the Iewes finding the weaknesse of the argument , doe iudge all our proofes to be as weak , and so take occasion to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . And as for that song of the Angels in the third Verse , where they ascribe holinesse to the Lord three times : that their repetition signifieth nothing else , but the continuall ioy and delight which the holy Angels take in praising of God , who cannot satisfie themselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing God by prayers and holy hymnes , and of ho●o●ring him in our liues and callings .

But to proue out of the words ; Holy , Holy , Holy , the three Persons in Trinitie , seemes to bee no fit nor sound collection . Rather in my opinion , we may safely collect and conclude out of these words ( I and vs ) that there are more persons in the Trinitie then one : for first , God the Father , or the whole Deitie saith : Whom shall I send ? and then changing the number , he saith : Who shal goe for vs ? For howsoeuer God may imploy in the word Vs , that hee that is sent to preach , is sent as well for the good of the Church , as for his owne glory , yet can it not bee denied , but that the plurall number here , and elsewhere , ascribed to the Deity , must needs argue a certaine pluralitie of pe●sons in that Deitie : as in Genesis it is written , that God said , Let vs make man : & here , Who shall goe for vs ? Gen. 1.16 .

Out of the euidence of which places , seeing the enemies of this doctrine must needs graunt a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other arguments , that there are three .

In the last place , let vs marke what God saith : Whom shal I send , and who shal go for vs ? God sends a minister to preach , & he goeth for God . Then behold here , what is the trade and profession of a minister , hee is the seruant of God . So saith God here , he goeth for mee : and so saith the Apostle of himself & al other good ministers , that they are Gods Labo●rers .

And in another place : The Angel of God appeared , 1. Corinth. 3.9 . Acts 27.23 . whose I am , and whom I serue ? But if any man thinke that either God speaketh so fauourably of them , or Saint Paul too partially of themselues , then let the diuell himselfe be iudge in this case , who plainely and freely confesseth ( though he did it not in loue to the truth or them ) These men are the seruants of the most high God , Acts 16.16.17 . which teach vnto vs the way of saluation . Let therefore either God be beleeued , who is for them , or the diuell who is against them . But what kinde of seruants are they ? what place or office haue they ▪ They are his Messengers or Ambassadors , Iob. 33.23 . this is their profession , and their place . Now then for the vse hereof .

If they be Gods seruants , then are they not their owne Maisters , they haue a Maister , euen God , whose they are , and for whom , and from whom they come : they may not therefore please themselues , nor serue their owne pleasures , nor seeke the satisfying of the their own carnall lustes , either in matter of pleasure , credite , or profite : if they do then euill , he calls them to a heauie account , whose seruants they are .

Againe , if they bee Gods seruants , then let them doe their seruice to God , and expect their reward from God : some Ministers will expect the reward , and honour of Gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that God , who as he can giue reward : so he will expect seruice .

And as for such men as painfully do their seruice , but are not regarded nor rewarded of men as they deserue , let them be content , & continue in their faithfulnesse , for they are Gods Ambassadors : and we know Ambassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne Maisters : So the maintenance which the world should giue Ministers , is like gifts giuen to Ambassadors : if it come , it is no more then they deserue . If it come not , yet will faithfull Ministers doe their dutie , and expect their payment from their king and Maister God , whose they are , and whom they serue .

Thirdly , if they be Gods Ambassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniurie them , be assured , that as God is mightie & powerfull , so he will mightily reuenge it .

There was neuer King so poore or weake , but thought himselfe strong inough to 〈◊〉 any wong offered to his Ambassor And shal God suffer so foule a wickednesse to lie vnpunished ? Nay , they and their posterities shall smart for it ; 1. King . 22.26.27 , 28 , 34 , &c. 2. King . 9.33 . &c. Acts 12.1.2 . & 23. let Ahab , and Iezabel , and Iulian , say if it bee not so : and all ages or stories , ●hewe the contrary if they can , that euer any contemner and abuser of godly Ministers , escaped the visible vengeance of Gods reuenging hands on him or his .

Fourthly , seeing they are Gods Messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are Gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are Gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motions either made to them by others ; or suggested from their owne hearts , they must forth with call to mind , Who sent me hither , & for whom am I come ? Euen from and for God : therefore they are to yeeld to nothing , nor ayme at any thing but which may be both to the will , and for the glory of him that sent them .

And if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that Gods Misters should not bee commanded any thing contrary to Gods will , or against his honour .

And lastly , if ministers bee Gods seruants , then let them regard their Maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good Maister , who seekes not his Maisters credite in all his courses .

And againe , if they bee Gods Ambassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : And as they receiued it , so must they better it . And if they doe their duties faithfully , this doctrine is comfortable to them , they take paines , with ioy they haue a Maister will reward them : they may speake freely , ( so it be with discretion ) they haue a Maister will make it good : they may stand boldly in the face of their enemies , they haue a Maister will defend them . And euery faithfull Minister may say to himselfe , I will doe my dutie , and deliuer my ambassage . He whom I serue , and whose I am : He who sent me , and for whom I come , will beare me out . And thus much of the inquirie which God makes , and the manner of it .

Now let vs see the answere which the Prophet makes , in these words . 2 The Prophets answere .

Then I sayd , Here am I : send me .

The Prophet after hee was comforted by God , and had his sinnes forgiuen , then answereth ; Here am I , send me . First marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of Gods glorie : Now stands forth boldly , as soone as he is called , and answereth ; Heere am I , send me : So great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of God to his soule and conscience . Here therefore wee haue an answer● to two great Questions , often moued in the world .

First , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; If they aske how they might , to them I answere ; Here is the way , seeke it not in worldly wealth , carnall pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of God , and pardon of thy sinnes , and thou shalt not misse of it . Thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward God .

Secondly , many Students in Diuinitie , would gladly be Ministers , and doe much honour the Calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . If they aske , how they amend this : I answere , ( or rather the example of his Prophet answereth for me ) ; Let that man set himselfe in Gods presence , enter into himselfe , search his conscience , f●nde out his sinnes , confesse and bewayle them to God , craue pardon in Christes blood , and grace to leaue them , and cease not till hee heare the voyce of Gods spirit sounding in his conscience : Thy sinnes are forgiuen thee .

Then when God shall aske whom shall send , thou wilt answere readily , and with ioy , Heere am I , send me .

And againe , many are driuen from this calling , to behold the contempt and reproch , and daungers which belong vnto it . But let those men marke heere the phrase of this holy Prophet ▪ when God asked , Whom shall I sen●e ? Hee might haue answered : Lorde , I would goe , but such disgraces and discouragements doe accompany this Function , as I desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , Heere am I , send mee . How came this to pas●e , for certainly the Prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , and was of the blood royall : surely , because hee sawe he was in Gods fauour , hee had him and his Commission on his side , and he held this for a sure ground : If God be on my side , who can be against mee ?

Therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that God is on the side of all good Ministers , and that , that calling as it hath his authoritie from God , so likewise , allowance , blessing , assistance , and defence of GOD aboue any other calling : for if they were , they would scorne the storme , and contemne the contempt of the prophane world , and with much courage and confort , set their hand to Gods Plough , and say with the Prophet ; Here I am , send me .

Secondly , let vs obserue , how the Prophet when God askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the Churches of the Iewes , but offers himselfe , Heere am I.

It controlles the carnall courses of many amongst vs in the Vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and Letters of commendations to other men , but themselues stirre not : when question is made ; Who shall goe to such a place ? or who shall be sent to such a Parish ? they say not , Here am I , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not bee sent to it : but will answere God and his Church , there is such a man , and giue him Letters of testimonie , or commendation , and so all is well : but for themselues , they liue too sweet and easie liues , willingly to vndertake the attempt and burden of the Ministerie . Let such men therefore learne , when God and his Church giue them a calling , to answere with the Prophet : Heere am I , send me .

And let all such as are Students of Diuinitie in the Vniuersities , marke here the Prophets answere , not I will bee ready , but here I am ; why takes hee no longer time ? because hee was now sufficiently qualified . Where let them learne , not to linger and lye rioting too long in their spec●da●i●e courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and readie to yeeld their seruice to the Church , when they shall be called . For as an Apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so may men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the Church .

And to conclude this second point ; It is not vnworthy to be noted , that the Prophet saith not , Here I am : and I runne on my owne head , but , Send me .

Hee willes the Lorde to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ?

The Prophet might haue said ; Oh , now I feele a motion from the Spirit , therfore I will goe and preach : but he stayeth till he be sent in expresse tearms : Let no man therfore presume to presse into this function , till he bee fully resolued in his conscience , that God and his Church hath said vnto him , Goe .

And though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay Gods leisure , and let him say , Here I am , send me : and so rest contented vntill he bee sent . If any man say it is vnfit that a man should say so of himselfe ; I answere , let him not say so in wordes , but in deeds : let him therefore make proofe of himselfe , and giue the Church tryall of his gifts . Vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had said , Heere I am , send me .

Thus wee see the Prophet would not stirre till he were sent , and therefore in the next words , he is bid to Goe .

And he sayd , Goe and speake vnto this people .

Heere is the third and last promise , 3 The Commission receiued . Namely , the essentiall words of his Commission . Wherein , ( after God had sought for one to goe , and the Prophet had presented himselfe , and offered his seruice ) God both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake .

Wherein the principall point is , that the authoritie of the Prophets calling , is deriued from God him●e●fe , in plaine and euident words ; Goe and speake : and till then the Prophet went not . So in the Newe Testament , Matth. 28.19 . Acts 9.6 . &c. the Apostles went not into the world to preach , till they had their Commission : Goe and teach all Nations . And after them , Saint Paul preached not , till it was said vnto him , Arise , and goe .

In all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the Lord say vnto them : Goe , and speake . These men are bolder , then either the extraordinarie Prophets of the olde Testament , or the Apostles , which are the extraordinary Ministers of the New : who alwaies had their warrant with them when they went . And if any man aske why is it necessarie they should haue so ; I answere , the reasons are many .

First , all Prophets and Ministers , are Gods Deputies and Commissioners , it is therefore reason that they haue authoritie from their Lord and Maister .

Secondly , their wordes nor deedes beare no credite , nor haue any power in them , vnlesse they be spoken by vertue of a Commission ▪ nor haue their labours any blessing : vnlesse God giue it .

Thirdly , these persons haue no protection , nor safetie , vnlesse they bee Gods Ambassadors : and how are they so , vnlesse they be called and sent by God , and haue authoritie giuen of God ? For these causes , no man is to thrust himselfe into the Ministerie , without a calling from God , and therefore no maruell , though those men who will bee Chusers , and Callers of themselues , and run when they are not sent , bee in their persons , subiect to all dangers : because they are out of Gods protection , & their labours without profite because no blessing , nor promise of God was giuen vnto them : for GOD may iustly say vnto them : Let him that sent you , protect your persons : let him that sent you , blesse your labours .

But it will then bee demaunded , how may I know if God bid mee goe : God speakes not now from heauen as in old time , and as to this Prophet : I answere , It is true , we are to looke for no such visions , nor apparitions from heauen , for ordinarily there are none such , and the Popish Church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their Monkes and Fryers : for now ordinarily , God speaketh in another maner to his Church : for in Generall duties God speaketh to vs out of his word and holy Scriptures , and in p●rticular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his Church .

Out of this word , God sheweth thee the dignitie and excellencie of this calling , 1. Corinth. 4.1 . Iob. 33.23 to be a minister of the word : Namely , they are his Messengers & Ambassadors , &c. that so hee may winne them to loue and affect it . And againe , Acts 16.17 . Pro. 29.18 the necessicitie of it , that it teacheth the way to sa●uation , that without it ordinarily Gods Chuch is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . But now particularly for thy selfe , wouldst thou know whether GOD would haue thee to goe or no , then thou must aske thy owne conscience , and aske the Church , for if thou be heartily willing , and be fully and worthily qualified , then God bids thee goe . Now thy conscience must iudge of thy willingnesse , and the Church of thy abilitie : and as thou maist not trust other men , to iudge of thy inclination or affection , so thou mayst not trust thy owne iudgement , to iudge of thy worthines or sufficiencie . If therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then God sends thee not : and if thou enter with such a testimonie , not God ▪ but some wordly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the Church of God giue not allowance of sufficiency , God doth not send thee : But if contrariwise , thy conscience do truly testifie vnto thee , that thou desirest to doe seruice to God and his Church , in this calling aboue any other : And if withal , vpon signification hereof to the Church , and vpon trial made of thy gifts & sufffciency , the Church ( that is , maly learned , wise , and godly , and such as the Church hath publikely appointed for that purpose ) do approue of that they desire , and of thy sufficiencie to doe God seruice in his Ministery , and thereupon by a publike Calling , bid thee goe , then assuredly God himselfe hath bid thee goe . And it is as effectuall a calling , as if thou heardst the voyce of God from heauen : for as in Repentance , If thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the Church by so good euidence , as thervpon a Minister of God pronounceth the pardon of thy sins vnto the● If thou restest herein , & knowest it to bee as effectuall , as if God from heauen had tolde thee , thy sinnes are pardoned . So is it here , if thou hast the testimonie , first of thy conscience , and then of the Church , thou art to rest therein , as in the voice of God : And this is the calling that we are to looke for in these dayes .

By which doctrine , as those are iustly condemned of foule presumption , who dare runne vpon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to God and to his Church , who when they cannot deny , but they affect the Ministerie aboue any calling , and haue approbation of their giftes from the good Church , yet will not beleeue the Testimonie of the Church herein , but their owne priuate Iudgements , which in this case is no way a competent Iudge , either for , or against . Let such men knowe , that they oppose themselues euen against God himselfe : it being certaine , that where the inward calling of the conscience , and the outwarde calling of the Church doe concurre , there God himselfe calleth and biddeth that man , Goe , and speake .

Nowe then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a Minister of God comes vnto vs , and executes his Function : euen with an immediate authoritie & Commission from God : whereby he is bid , Goe , and speake . If it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , as to those persons who come with so faire a commission from God himselfe . But if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true Ministers , for if God bid them goe he will goe with them himselfe : If hee send them , he will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuert his children , & to confound and astonish the hearts of his enemies . If he send them , he will defend and protect them , so that one haire of their heads shall not fall to the earth without his prouidence . If he send them , he will prouide for them , and sufficiently reward them : and wil honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . And lastly , if he send them , he will pay them their wage , euen an eternall might of comfort here , and of glorie in heauen . And as they are here bid goe , so once they shal be bid Come : Math. 25.34 . Math. 25.21 . and that not onely with the generall call of all the Elect. Come ye blessed of my father inherite the Kingdom prepared for you . But euen with that particular Call , with especiall blessings to them that are faithfull in this seruice : Come thou good and faithfull seruant , enter into thy Maisters ioy .

Psalme 118 16.

Blessed be he that commeth in name of the Lord .

W. P.

Daniel 12.3 .

They that turne many to righteousnesse , shall shine as the starres for euer and euer .

W. C.

FINIS .
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