The Calling of the Ministry, Treatise 2 · Body of treatise

The Calling of the Ministry · Treatise 2 · Body of treatise

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 hauehave seene the king and Lord of hosts.

6 Then flewe one of the Seraphins vntounto 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 Sermōs, as the Prophet had made vnderunder Vzziah king of Iuda: At this Chapter begin such as he preached in the raign of Iotham, & p. 2so 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 cōmission 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 cōmission of the Prophet: wherin God doth not giuegive 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 hauehave their calling confirmed, againe, and againe, & that by very extraordinary meanes. Out of which practise of the Lord, we learn, how great cause we hauehave to doubt those men to be either fantasticall p. 3or worse, who pretend extraordinary callings in these daies, and yet scarce can shew vsus 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 hauehave 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 vocatiōn of his Prophet, surely y^e 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, p. 4first, 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 Cōsolation, 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.

p. 52 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 louelove vntounto him, not for a punishment of sinne, but as an euidence of his further louelove: 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 seruāt 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 amazemēt and astonishment, in the admiration of Gods glorie and greatnesse, whose roome p. 6they occupy, and whose message they bring, & the more they are afraide and shrin…, so it be vnderunder 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 y^e Prophet was: Nor is it so here alone, but eueryevery where, when God called any of his seruants, to any great worke, he first droue them into these feares and amazements, as is euident aaExod. 3.11. &. 4.10.13.Exod 3:11Exod 4:10Exod 4:13in Moses, in bbIeremy. 1 6.7.Jer 1:6Jer 1:7Ieremy, in ccAct. 9.6. &c.Acts 9:6S. 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 vntounto it selfe God therfore in his wisdome puts a bridle vntounto the corrupt nature of man, and astonisheth it, lest it presume too much and take too much vponupon it self: Againe a Minister is to preach vntounto the people feare and reuerence of the Lord: bu… how can he do so to others, whē he hat… p. 7not tyed the Lord in his own cōscience, 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. 3.61 Tim 3:6least he … puft vp, and fall into the condemnation of …he wicked: giuing vsus to vnderstād, that it …s the peculiar danger of the calling to hauehave high conceits of thēselues, because of the height & dignity of their functiō. Therfore to preuent this incōuenience, God in mercy appointeth that all his true Ministers, shall hauehave 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, p. 8and trust onelyonly on his grace and helpe.

The vse of this doctrine, as it is for all Ministers, so specially for vsus which liue in the Vniuersitie: we liue as it were in a Seminary, and many of vsus are hereafter by Gods grace to be framed to the Ministery, and some of vsus already are. Now here we hauehave 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 vsus God giues good portions of his gifts: what are all these, but so many baites to allure vsus to pride, and vaine opinions of our own worths▪ but let vsus remember the end we aime at, is not humane, nor carnall: our purpose is to saue soules,2. Cor. 11.42 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 vnderunder the mightie hand of our GOD, that hee may exal… p. 9vsus in his due time: and let vsus be content that God giuegive any occasion or meanes to pul vsus down, either by outward cross, or inward temptation: and let vsus 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 vsus knowe, we vse carnall weapons in a spirituall warfare. And let vsus 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 saluatiō 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 vntounto thēselues. Woe is me, I am vndone.

Furthermore, whereas the Prophet at this Vision and Reuelation of Gods p. 10glory vntounto 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 vsus 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 hauehave cryed out, Woe is me, I am vndone, but hee might hauehave 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 corruptiōs) without any hope or expectation, or as he seemes, without the lest cogitation of helpe or assistance from p. 11any 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 giuegive him grace, or any feeling of his louelove 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 vntounto 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 p. 12wordly and politique purposes. And some of a better ranke, which thinke if a man hauehave 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 euē like vntounto 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 p. 13wrought 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 vponupon 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 p. 14Church, but first of the corruption of his nature; which in him as in al mē is a very sea of iniquity, & which alwaies appears the more, the neerer a mā 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 ts 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 passiō might the rather vexe him (as we read it did Ieremie) the p. 15Iewes 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 hauehave aboue all men: …am…ly, that they must make conscience, … of the great and grosse sinnes onelyonly, but euen of the lowest & least sinnes: and he m…st endeuor in his calling, not onelyonly 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: p. 16and must abstaine from the least sinnes, least euen they be blemishes to his calling, and burthens to his cōscience. 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 p. 17make 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, whē as the smallest sinnes doe so affright this holy man? Surely, when God shall visite thē, 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 hauehave 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 mē are not of so tender consciences p. 18as 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 thē, but rather reioyce, that they can see their owne weaknesse, as the Prophet did here: If they hauehave cause to exclaime against themselues, they are not alone, as was this, and all other holy Prophets case before them. In hauing imperfectiōs in thēselues, they are no more miserable then the Prophet was: but let thē labour to be as blessed in seeing & complaining of themselues as hee was: And let eueryevery 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. p. 19For his dutie is to worke in his people a conscience, not of great sinnes onelyonly, but euen of all: but how can hee doe that to them, if he hauehave 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 vntounto 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.

p. 20Particularly, 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 eueryevery 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 p. 21his 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 p. 22day 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 vsus, of workes of superrerogation, but it seemes heere, this holy Prophet had none of them. And they teach, a man may in this p. 23life 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. p. 24But 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 hauehave 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 hauehave 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 eueryevery Minister, that if hee had all the vertues and good properties, that can commend a man in the world, p. 25yet 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 onelyonly complaine… of his own pollution, but of his peoples also, amongst whom he liued, and this he doth for these causes: First, to teach vsus, that it is the Ministers duty to confesse, not onelyonly 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 p. 26people, 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 p. 27his 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. 27.23Prov 27:23Hee must not onelyonly hauehave a flocke, and knowe which is his flocke: or hauehave a generall eye ouer it, but hee must hauehave 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 hauehave confessed he dwelt in the midst of a people of polluted lips, but that he dwelt amongst them. Nay saith the Prophet, hee dwelt p. 28in 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 vntounto 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 onelyonly 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 cānot discerne the state euen of his own flocke, nor can p. 29complaine 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 adiuvāt, 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 p. 30comes 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 eueryevery where shewes it too true.

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

p. 31For 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 onelyonly in them who carry a loose hand ouer themselues, but euen in such as looke most narrowly vntounto 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 giuegive 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 p. 32and diffuseth it selfe into eueryevery 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 onelyonly 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 giuegive water no passage, no not a little: for let this gangreue beginne at the feete, it p. 33will 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 eueryevery good professor of religion, to keepe himselfe vnspotted of the world, Iam. 1.17.Jas 1:17then 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 onelyonly how good a liuing such p. 34and such a place is, how wel seated, how healthfull, and beneficiall it will bee, (which are alas the common and almost the onelyonly 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 cōmodities: and certainly if this point be wel considered of, and how bitter it hath bene in the end to many who hauehave not regarded it, it will appeare, that this is the best encouragemēt 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 p. 35is it vponupon 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 hauehave poore liuings, but good people, let them not faint nor bee discouraged, they hauehave more cause to blesse God, then to bee grieued, for doubtlesse they are farre better then those who hauehave 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 p. 36choyse 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 cōuerse, 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 cānot 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 p. 37to 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 cōcernes no man to be so wary of his companie and his sports, as it doth the Ministe…: and if they would hauehave 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 p. 38they liue amongst an ill people.

Why then should they so much condemne them, for such faults▪ as wherein themselues hauehave 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 w^t those crimes which are the cōmon faults of his people. And lamentable experience daily lets vsus see, that where a people in a towne is giuen p. 39to 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 ignorāt, there y^e 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 y^e midst of nets & snares, which are laide for him on eueryevery side, and if he escape them (I meane, if he keep himself p. 40vnspotted, 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 hauehave the first cause of his feare, his own, and his peoples pollutions.

It followeth.

p. 41And 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 vntounto 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 vsus first of all obserue the p. 42connexion and dependance of these two causes, one vponupon another: for as they are both ioyntly the cause of his feare, so one of thē 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 hauehave beene affraid, but rather hauehave 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 vsus 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 onelyonly 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 p. 43which 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 cōscience, when we think of him. 2. He is present, when wee name him, or heare p. 44him named or mentioned by others, and these are the furthest of: Thirdly, God is neerer vntounto vsus 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 vntounto him: therefore saith Dauid; The wicked is so proud, Psal. 10.4.Ps 10:4he 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: p. 45of whom the same Prophet saith, in the same place;Psal. 10.5Ps 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 hauehave occasion to thinke of them, nor on God by them. That this is true for his thoughts, I hauehave 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 hauehave 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 vntounto 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 p. 46Paul discoursed of righteousnesse, Acts. 24.26.Acts 24:26temperance, 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 vntounto thē, 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 vponupon them: but further then that, as the Psalmist saith;Psal. 14.4Ps 14:4 they neuer call vponupon 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. 4.8.2 Tim 4:8 to louelove, and looke for the appearing of Iesus Christ. Whereupon it followeth, that euē 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, whē then do they? Euen cry to the mountaines, Reuel. 6.16Rev 6:16fall vponupon vsus: and to the hils, couer vsus, and hide vsus: from what? from the presence p. 47of 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 repētance? 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 vsus see the monstrous presumption of such ministers as dare venture rashly into the ministery,The first vse for Ministers▪ to tread vponupon the holy groūd p. 48of 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. 3.5Exod 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 vponupon them, as vponupon common & prophane actions? Whereas p. 49God 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 vntounto 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 onelyonly, & 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 p. 50burning fire shal consume thē? the least sinnes, & smallest negligences affrighted this holy Prophet, when he should go into Gods presence:Psal. 50.16.Ps 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 p. 51in 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, p. 52but dishonour him, by comming into his presence in their sinnes: therefore hee cannot abide them, nor giuegive 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 hauehave their doctrine powerfull, & effectuall for the winning of soules, therfore it concerneth them, to take order, as p. 35well 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.Matt 5:13with 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 p. 54in 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 vponupon vsus, and hilles couer vsus, and hide vsus from the presence of God: then such Ministers as in this world in feare and trembling, and alwayes in p. 55repentance, 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 vsus, and hasten vsus 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 Legēds & 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 …hē 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: p. 56and 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 cōformities 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 hauehave 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 p. 57apparition: 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.Gal 2:9they 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.Matt 17:6Luke 9:33

Either therefore must it followe that these men hauehave 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 hauehave 20. and whereas one, namely Saint Paul, was once rapt into heauen, 2. Cor. 122 Cor 12they hauehave 20. that were rapt thither: p. 58And 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 hauehave 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 Testamēt, when the people receiued the lawe from Gods owne mouth, it is said, they ranne away p. 59and cryed out, why should we dye? if wee heare the voice of God any more, Deut. 5.25 26.27.28Deut 5:25wee 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 vntounto vsus, 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 hauehave said well in all that they hauehave spoken. And so, from that day forward, God ordinarily taught his church by men like thēselues; & we see, that the beg…nning of it, was not in iudgement, but in mercy vntounto thē. 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 presēce, is so glorious p. 60in 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, vponupon 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, p. 61yet 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…. 6.16and ground to dust by the mountaines, then to appeare before the face of God:Luke 21▪28 …ob 19 5 26.27.Luke 21:28 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 vntounto God, and to reioyce in his presence.

Then for a conclusion of this point, p. 62let 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 onelyonly a good cōscience, 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 vntounto him, to meete him in his word and Sacramēts, 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 consolatiō of the Prophet: cōcerning 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.

p. 631 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 vsus 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 p. 64out 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 cōceit 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 vponupon them in this world: cōmonly men take them impatiētly, & 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 p. 65his 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.Ps 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 merciemercy on none, but such as both knowe and feele they want it: and knowe also, that they knowe not where to hauehave 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 p. 66distressed 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 vsus how to attaine to any excellēt 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 ….Luke 1:53 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, p. 67then 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 cōsolatiō. T thus much for the time of his cōsolation: 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 traditiōs, 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.

p. 68Thirdly, that they are also by the merciful appointment of God,Psal. 34. Heb. 1.Ps 34Heb 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 cōcerne our general scope, which is concerning the Ministery, I passe them ouer.

Fourthly, here it is apparāt, 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 giuegive 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.

p. 69A 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 mē, yet none hath the seruice & attendance of Angels so much as they: for though wee hauehave them not to helpe vsus to do the outward actions of our ministery with vsus, or for vsus, (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 presēt 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 vntounto them oftentimes bodily strength, and assistance, & many p. 70comforts: in their troublesome trauels, which they know not how by any naturall manes they come vntounto 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 hauehave 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 vsus, then against vsus. The stories of all ages do affirme, and the cōfortable 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 hauehave escaped, and plottes they hauehave auoided, which by their enemies, (or rather the enemies of their Doctrine) hauehave bene p. 71laide 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 cōcerne the good of mens soules: whereas others, do first concerne the bodie, and consequently the soule: therefore,Psal 91.11.12.Ps 91:11Ps 91:12 whereas he hath giuen his Angels charge ouer all his elect, to keepe them in all their good waies, they hauehave a speciall charge doubtlesse ouer all godly and faithful Ministers, whose waies are Gods in a speciall manner.

p. 72Againe, 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 y^e Angels & good Ministers are both called Gods embassadors, 1 Cor. 4.2 Heb. 1.14 Mal. 2.7 Reue 2. & 3. …hap.1 Cor 4:2Heb 1:14Mal 2:7Rev 2& 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.Heb 1:14how much more willingly for their good, by whom they are saued, Luke. 15.10Luke 15:10which shall be saued? & if the Angels reioyce at the cōuersion of a sinner, surely they much louelove him, & desire to doe p. 73him good, by whom the sinner is conuerted: and in these respects, that Angels and Ministers hauehave 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.Rev 19:10Rev 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 vponupon 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 vntounto them, as to their keepers and Mediators. But alas, cannot the Kings Messenger or Officer be honoured, vnlesse he be set p. 74vppon 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 p. 75delight in the fellowship of men.

And it may also encourage any man, to take paines in that holy Calling, wherein hee is sure to hauehave 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 vntounto 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 p. 76be 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 hauehave: 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 vsus see how the Angel performed his seruice to the Prophet: not vnwillingly, not lingeringly, but speedily: so saith the Text.

He flewe.

p. 77Which is not so to bee vnderstood,3. Circumstance. as though the Angels had wings: for they hauehave 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 p. 78God.The fourh petition. Thy will bee done in earth as it is in heauen. In earth of vsus, 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 eueryevery man is his functiō, 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 vntounto such obedience there belongeth no reward. But as God loueth a cheerfull giuer, so doubtlesse loues he a cheerfull worker.2. Corinth. 9.7.2 Cor 9:7

Secondly, we see here how great louelove angels beare vntounto Gods children, especially vntounto godly Ministers, how willingly they are imployed to doe them good. Willingnesse and readinesse to doe good to any man, must needes come from louelove: and yet alas all men, euen the p. 79best, 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 louelove, to make any man do seruice most willingly, to him that he loues, though he bee farre meaner then himselfe.

If therefore Princes louelove 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 louelove their people, they will forget their owne dignitie, which oft times they might stand vpō, and will make themselues euen seruants to all, that they may winne some.

And seeing angles do flie so fast to giuegive helpe and comfort to good Ministers:1. Corinth. 9.19.1 Cor 9:19 p. 80this must teach them further.

First, eueryevery one to labour to bee a good Minister, for then are they sure of the louelove 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 vponupon them.

Lastly, this diligence of the angels, and their willingnesse, proceeding frō louelove, must stirre vp al Christians, to performe all duties of godlinesse to God, and of louelove vntounto 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, louelove & faithfulnesse in this world. The Wiseman saith, He that is slouthfull in his businesse is good for nothing: Pro. 22.29.Prov 22:29but 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 p. 81heauen. And let this suffice for the Angels seruice, and his diligence in his seruice. Now let vsus 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 hauehave 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 hauehave 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:

p. 82First, 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.Gen 1 diuers dayes before there was Sunne: but since the order of nature was established, hee generally vseth meanes, not onelyonly 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 vntounto all men, the vse of such good meanes, as Gods prouidence hath ordained of any duties, or effecting of any thing, that doth belong vntounto vsus 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 p. 83to 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 vsus life out of death. In our Conuersions, hee workes vponupon vsus by his Worde, and by it hee drawes vsus to him, which in all reason would driue vsus 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 hauehave 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.

p. 84Let 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 vsus 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 hauehave a fierie tongue, p. 85and to that same purpose,Acts 2.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 vsus thus much, that all true and able Ministers, must pray and endeuour to hauehave 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 vponupon 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 p. 86onelyonly, 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.Lev 10:1Lev 10:2 teaching vsus, that the Ministers p. 87must hauehave 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.Acts 1:5Matt 3:11A 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 p. 88the flattering and pleasing tongue, and must hauehave 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, p. 89so 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 vponupon the lawe, when it may be their hearers are a people sufficiently cast downe, and hauehave 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 cōmon people, who hauehave more neede of the Catechisme: others bring the Catechisme or points of ordinary instruction into p. 90the Court, wher y^e duties of Kings & counsellors should be taught in all plainnes and sinceritie: others bring their new opinions or controuersall points vntounto 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 hauehave 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: p. 91where first let vsus 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 vntounto vsus: 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.

p. 92But 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 onelyonly 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. 112 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 presēce, because of some sinnes and negligences in his calling, it had bene no comfort to his poore soule, to hauehave bene told, thou shalt hauehave a more eloquent tongue, and p. 93a more powerful speech, thou shalt hauehave better accesse to the Court and audience before the king: all these, & all such like, would hauehave beene no better then guilded poyson vntounto 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 vntounto 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, hauehave 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 p. 94thinke 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.Ps 6:3Ps 6:6Ps 6:7Ps 32:3Ps 32:4Ps 51will 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 vponupon 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.

p. 95In the next place; Let vsus 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 vsus, that no Minister is well qualified to the holy duties of the Ministery, vnlesse he hauehave truly repented of his sins, and hauehave obtained pardon and merciemercy 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 vsus 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 sēt to be his comforter, & (if ther be not another Prophet to doe it) An Angel shall pronounce vntounto him the pardon of his sins.

p. 96Let 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 vsus?

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

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

1 Gods question.The first part, is a question made by God, by way of proclamation, wherein p. 97he inquireth who shall goe preach vntounto this people.

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

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. 2.19.2 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 giuegive vsus to vnderstand, how hard a thing it is, to finde an able and godly Minister, for if p. 98there 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.Judg 19:18Judg 17:8Judg 17:6 but this calamitie was vponupon the Church of the Iewes, neuer but then, when there was no King in Israel, and eueryevery 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.Judg 17:6 seeing now there are kings in Israel: and therefore it is no reason that eueryevery man rob the Church, as it shal please his couetous minde. But ceasing to enquire whether thi… bee so or no: and p. 99if 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 p. 100works: 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.Job 33:232 Cor 2:16 saying; Whom shall I send? for, such a man is as Iob saith, One of a thousand: for …ome wāt 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 vsus? 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 vsus? 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 p. 101doe 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 vsus 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 vsus therefore so furnish our selues▪ as that when God or his Church shall say, Who shall goe for vsus, and whom shall I send? then he may finde many amongst vsus, whom hee may send to that great worke of the Ministerie: and let vsus feare to bee such, as that God may affirme of vsus, 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.

p. 102For 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 hauehave made this Proclamation, for all Ages hauehave 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 p. 103one 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 hauehave laboured (especially the Iesuits) to become learned. How foule a thing is it that amongst so many, the Lord should hauehave 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 vntounto 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; Whō shal I send? And if it be a shame and miserie? to a Church, to want such as God may send, or to hauehave but a fewe, then the Romish Church is shamelesse, p. 104which shames not to hauehave 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 vsus? The Lord would teach vsus, 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 vponupon 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 hauehave alledged that with a better pretence and colour then they? yet he stayeth till God here call him: euen so all good p. 105Ministers 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 vntounto thee, thou shalt bee sent, and thou shalt goe for vsus, euen then doth the Lorde call vsus out to this holy function.

Thirdly, let vsus obserue how the Lord saith: Who shal (I) send, & who shal go for (vsus)? 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 hauehave other places pregnant and plaine enough, therefore thinke it no good discreetiō to vrge this or any such place which may probably admit another Interpretation, least that the Iewes finding the weaknesse of the argument, p. 106doe iudge all our proofes to be as weak, and so take occasiō to persist the rather in their blindnesse, by that which wee brought to hauehave 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 vsus 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 vsus) 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 vsus? For howsoeuer God may p. 107imploy in the word VsUs, 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 vsus make man: & here, Who shall goe for vsus?Gen. 1.16▪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 vsus marke what God saith: Whom shal I send, and who shal go for vsus? 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.

p. 108And in another place: The Angel of God appeared,1. Corinth. 3.9. Acts 27.23.1 Cor 3:9Acts 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 louelove to the truth or them) These men are the seruāts of the most high God, Acts 16.16.17.Acts 16:16Acts 16:17which teach vntounto vsus 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 hauehave they▪ They are his Messengers or Ambassadors, Iob. 33.23.Job 33:23this 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 hauehave 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, p. 109credite, 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 giuegive reward: so he will expect seruice.

And as for such men as painfully do their seruice, but are not regarded nor rewarded of mē as they deserue, let thē be content, & continue in their faithfulnesse, for they are Gods Ambassadors: and we know Ambassadors may hauehave 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 giuegive Ministers, is like gifts giuen to Ambassadors: if it come, it is no more then they deserue. If it p. 110come 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. & 23.1 Kgs 22:261 Kgs 22:271 Kgs 22:281 Kgs 22:342 Kgs 9:33Acts 12:1Acts 12:2Acts 12:23 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 p. 111satisfie 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 eueryevery motions either made to thē by others; or suggested frō 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.

p. 112And 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 hauehave a Maister will reward them: they may speake freely, (so it be with discretion) they hauehave a Maister will make it good: they may stand boldly in the face of their enemies, they hauehave a Maister will defend them. And eueryevery 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. p. 113And thus much of the inquirie which God makes, and the manner of it.

Now let vsus 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 hauehave his sinnes forgiuen, and to feele the fauour of God to his soule and conscience. Here therefore wee hauehave an answer… to two great Questions, often moued in the world.

First, many would hauehave quietnesse of minde, and peace of conscience, and cannot attaine vntounto it; If they aske how they might, to them I answere; Here is p. 114the 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 hauehave 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 vponupon 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 p. 115shall 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 vntounto it. But let those men marke heere the phrase of this holy Prophet ▪ when God asked, Whom shall I sen…e? Hee might hauehave 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 vsus 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: p. 116nor 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 cōfort, set their hand to Gods Plough, and say with the Prophet; Here I am, send me.

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

It controlles the carnall courses of many amongst vsus in the Vniuersities, who thinke it sufficient to liue there, and send out other men, and giuegive testimonies and Letters of commendations to other men, but themselues stirre not: when question is made; Who shall p. 117goe 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 giuegive 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 giuegive 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 p. 118that 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 hauehave 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 vntounto him, Goe.

p. 119And 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 giuegive the Church tryall of his gifts. VponUpon 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 vntounto 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 p. 120presented 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.Matt 28:19Acts 9:6 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 vntounto 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 vntounto 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 thē when they went. And if any man aske why is it necessarie p. 121they should hauehave so; I answere, the reasons are many.

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

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

Thirdly, these persons hauehave no protection, nor safetie, vnlesse they bee Gods Ambassadors: and how are they so, vnlesse they be called and sent by God, and hauehave 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 giuē vntounto p. 122them: for GOD may iustly say vntounto 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 vsus 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 vsus 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. 33.231 Cor 4:1Job 33:23 to be a minister of the word: Namely, they are his Messengers & Ambassadors, p. 123&c. that so hee may winne them to louelove and affect it. And againe,Acts 16.17. Pro. 29.18Acts 16:17Prov 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 hauehave 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 vponupon true examination, that thou doest not louelove 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: p. 124for though thou doest desire it, yet if the Church of God giuegive not allowance of sufficiency, God doth not send thee: But if contrariwise, thy conscience do truly testifie vntounto thee, that thou desirest to doe seruice to God and his Church, in this calling aboue any other: And if withal, vponupon signification hereof to the Church, and vponupon 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 frō 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 euidēce, as thervpon a Minister of God pronounceth the pardon of thy sins vntounto the… If thou restest herein, & knowest it to bee as effectuall, p. 125as 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 vponupon 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 hauehave 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 p. 126calling of the Church doe concurre, there God himselfe calleth and biddeth that man, Goe, and speake.

Nowe then (to drawe to an ende) let vsus obserue in the last place, with what authoritie a Minister of God comes vntounto vsus, 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 giuegive power vntounto their words to conuert his children, & to confound and astonish the hearts of his enemies. If he send them, he will defend and protect p. 127them, 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.Matt 25:34Matt 25:21 and that not onelyonly 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.

End of the text · William Perkins, The Calling of the Ministry (1605)