Exhortation to Repentance, Treatise 1 – Title page 2
A Treatiſe of the duties and dignitie of the Miniſterie.
Iob. 33. 23. 24.
If there bee with him a Meſſenger: An Interpreter, one of a thouſand to declare vntounto man his righteouſneſſe:
Then will be hauehave merciemercy on him, and will ſay, deliuer him that he goe not downe into the pit, for I hauehave receiued a reconciliation.
IN this Chapter and the former, Elihu a The Co… rence of theſe words with the reſt.holy, learned, noble, & wiſe young man, had conference with Iob in matters of high and excellent Diuinitie: the points of his conference are theſe: From the firſt verſe of this chap. to the 7. verſe, is a Praeface to his ſpeach. From thence to the 13. he repeateth certaine propoſitions of Iob, and reproueth them: frō thence to theſe wordes, hee inſtructeth Iob in certaine points touching Gods dealing with ſinners: and thoſe are two.
1 How God preſerueth a ſinner from The parts of this Chapt.falling.
2 How God reſtoreth a ſinner being falne.
1 The meanes whereby God preſerueth a ſinner, are ſet downe to bee two principall.
1 By Admonitions in dreames and viſions.
2 By ſcourges and chaſtiſments, when the firſt will not preuaile. And theſe are layde downe from the thirteene verſe vntounto theſe words.
2 Then followeth the 2. point, namely the reſtoring of a ſinner: when both the meanes formerly ſpoken of, hauehave not preuailed with him, but that through his corruption he is fallen: and concerning this point, he handleth theſe particulers.
1 The remedie and meanes of his reſtoring.
2 The effect that followeth thereupon. 1 The remedie is layde downe in theſe wordes now red vntounto vsus, then followeth the effect, which is, that when a ſinner is reſtored by repentance, then the graces of God are plentifully powred vponupon him both for ſoule & body: from theſe words to the end of the Chapter.
The intent then of this Scripture, is, The ſome and ſcope of this text is a deſcription of the inſtrument by whom God raiſeth a ſinner into the ſtate of grace and ſaluation.that God vſeth meanes in his merciemercy to preſerue ſinners from falling into ſinne, but if they doe, then hee in much greater merciemercy afordeth them meanes and helpes to riſe againe. And this is the ſumme and ſubſtance of the words. Now, that means and remedie is the matter I purpoſe to ſpeake of, out of theſe wordes: The meanes then to reſtore a ſinner after a fall, is to raiſe him by repentance to a better Namely a Miniſter of his word, and he is deſcribed.eſtate then hee was in before, and that is incluſiuely, and by implication taught in this Text: But the inſtrument by whom that great worke is to be wrought, is here in plaine termes layd downe to bee a Miniſter of God, lawfully called and ſent by God, & appointed by his Church to that great dutie. So that theſe wordes containe a worthy deſcription of a true Miniſter, and he is here deſcribed.
1 By his titles, 1. By his titles.which are two,
An Angell.
An Interpreter.
2 By his rarneſſe, One of a thouſand.
3 By his office: which is, to declare vntounto man his righteouſnes.
4 By the bleſsing that God giueth vponupon the labours of this true Miniſter: which is, then God will hauehave merciemercy vponupon the ſinner.
5 By his Commiſsion and authoritie in the laſt wordes: God will ſay, Deliuer him that he goe not downe into the pit, for I hauehave receiued a reconciliation.
Let vsus ſpeake of them in order as they lie in the text, and firſt of his titles.
1 The firſt title of a Miniſter of God is, 1. Title an Angel.he is called a Meſſenger, or an Angel: and not here alone, but elſwhere in the Scripture, Malachy 2. 7. He is the Meſſenger of the Lord of hoſtes. And in the Reuelation, Reuel. 2. and 3. Chapters.the Miniſters of the 7. Churches are called the Angels of thoſe Churches. So that it is apparant, a true Miniſter is an Angel Hee is Gods Angel & the Churches.of God in one place, and in the other place, the Angel of the Church. Hee is an Angell or Meſſenger ſent from God to his Church.Vſe 1. for Miniſters.
This conſideration affords matter of much vſe. And firſt for Miniſters themſelues.
The moſt of vsus in this place aThis ſermon was in the vniverſitie church, to the body of the vniuerſitie.are eyther Prophets, or ſonnes of the Prophets.
If thou be a Prophet, thou art Gods Angel. If a ſonne of the prophets thou intendeſt to bee, then marke thy dutie, prophets and Miniſters are Angels in the very inſtitution of their calling. Therefore 1. Vſe for Miniſters. Go they muſt preach gods word, as Gods word.thou muſt preach Gods word as GODS word, and deliuer it as thou receiueſt it: for Angels, Embaſſadors, and Meſſengers, carry not their owne meſſage, but the meſſage of their Lords and Maiſters who ſent them, and Miniſters carry the meſſage of the Lord of Hoſtes, therefore they are bound to deliuer it as the Lords, and not their owne.
In the firſt Epiſtle of Peter, 4. 11. wee are bid, If any man ſpeake, let him ſpeake, not onelyonly the word of God, but as the word of God Gods word muſt bee ſpoken, and as Gods word: then ſhew thy faithfulneſſe For they carie not the it owne meſſage but gods.to the Lord, in diſcharging thy hands ſincerely of that meſſage, which he hath honoured thee to carry, Gods word is pure, thercfore purely to be thought vponupon, and to be deliuered. Then let all that are Gods Angels, and would be honoured as his Angels and Embaſſadors, thinke it no leſſe reaſon to doe the dutie of Gods Angels, leaſt (as many men mar a good tale in the telling, ſo) they take away the power and maieſtie of Gods word, in the manner of deliuering it.
The ſecond vſe concernes the miniſters 2. Vſe for miniſter. They muſt dreach Gods word in the euidence, & demonſtration of gods ſpirit.alſo: are they Gods Angels? therefore they muſt preach Gods word in the euidence & demonſtration of the ſpirit of God: for he that is Gods Angell, the ſpirit of that God muſt ſpeake in him: Now to ſpeake in the demonſtration of Gods ſpirit, is to ſpeake in ſuch a plaines, and yet ſuch a powerfulnes, as that the capacities of the ſimpleſt, may perceiue, not man, but God teaching them in that plaineſſe: and the conſcience of the mightieſt may feele, not man, but God reproue them in that powerfulneſſe: That this is ſo, appeares by Saint Paul. If a man prophecie aright. (ſaith the holy Ghoſt) the vnlearned 1. Cor. 14. 24. 25.or vnbeleeuing man comes in, hee thinkes his ſecret faults are diſcloſed and laid open, he thinkes all men ſee his nakedneſſe, and doe reproue him for it, he therefore falls down and ſaith ſurely God ſpeakes in this man.
In which words, obſerue an admirable This is doneplaineſſe, and an admirable powerfulneſſe (which a man would thinke coulde not ſo Firſt by teaching plainly.well ſtand together.) Firſt plainneſſe, for whereas the vnlearned man perceiueth his faults diſcouerrd, it followeth neceſſarily he muſt needes vnderſtand, and if an vnlearned man vnderſtand it, then conſequently it muſt needes be plaine: Secondly powerfulneſſe, in that his conſcience is ſo conuinced, his ſecret faults ſo diſcloſed, Secondly. powerfully in that plainneſſe.and his very heart ſo ript vp: that he ſaith, certainly God ſpeakes in this man. This is the euidence and demonſtration of Gods ſpirit: It is thought good commendation before the world, when men ſay of a Preacher, ſurely this man hath ſhowne himſelfe a proper ſcholler, of good learning, great reading, ſtrong memory, and good deliuery, Miniſters muſt magnify Gods ſpirit, & not themſelues in preaching.and ſo it is, and ſuch commendation (if iuſt) is not to be contemned: but that, that commends a man to the Lord his God, and to his owne conſcience, is when he preacheth ſo plainely to the capacitie, and ſo powerfully to the conſcience of a wicked man, as that he thinkes doubtleſſe God is within him. Art thou therefore an Angell of God, then magnifie the ſpirite of God, and not thy ſelfe in thy preaching of his word.
The next vſe is for the hearers, and they are here taught, that if their Miniſters bee The 2. vſe for hearers.Angels ſent them from God, then are they to heare them, gladly, willingly, reuerently, They are to receiue thē and their doctrine willingly and reuerenly.and obediently: gladly and willingly, becauſe they are Ambaſſadors, reuerently and obediently, becauſe they are ſent from the high God the King of Kings, and doe deliuer his embaſlage. God ſaith, the people muſt ſeeke the Lawe at his mouth: Malach. 2. 7.and good reaſon, for if the lawe be the reuealed will of God, and the Miniſter the Angell of God, then where ſhould they ſeeke the will of God, but at the mouth of his Angell? The reaſon therefore followeth well in that place: they ſhould ſeeke the Lawe at his mouth, for hee is the meſſenger of the lord of hoſts: and this muſt all Chriſtians doe, not onelyonly if their Doctrine be pleaſing vntounto them, but though it croſſe their corruptions, and bee quite contrary to their diſpoſitions, yea though For it is Gods meſſage, though they be men that bring it.it bee neuer ſo vnſauory and harde vntounto nature, yet in as much as it is a meſſage from thy God and King, and the teacher the Angellor meſſenger of that God: therefore both hee and it muſt be receiued with all reuerence, and with the very obedience of the heart and ſoule. And this is the cauſe why a conuenient reuerence and honour is to be giuen of all good Chriſtians, euen to the perſons of Gods Miniſters (eſpecially when they adorne their high calling with a holy life:) euen becauſe they are Angels of God. Saint Paule teacheth, that women ought to be modeſtly altired in the congregation 1 Corinth. 11. 11.becauſe of the Angels: it is not onelyonly, becauſe the holy Angels are preſent, and alwaies beholders of our ſeruice of God, but euen becauſe the Ministers, which are Angels and meſſengers ſent from God, are there, delinering their meſſage and Embaſſage receiued from God: And thus we hauehave the firſt title giuen to the Miniſter: he is an Angell.
An Interpreter.
Secondly hee is an Interpreter, that is, 2 Title, an Interpreter, and that two wa…es.one that is able to deliuer aright the reconciliation, made betwixt God and man: I ſay not, the author of that reconciliation, for that is the godhead it ſelfe: nor the worker of this reconciliation, for that is the ſecond perſon, Chriſt Ieſus: nor the aſſurer or ratifier of it, for that is the holy Ghoſt: nor the inſtrument of it, for that is the glad tidings of the goſpell: but I ſay he is the interpreter of it, that is, firſt one that can open and explane the couenant of grace, and rightly lay downe the meanes how 1 Gods interpreter to his Church.this reconciliation is wrought: Secondly, one that can rightly and iustly apply thoſe meanes, for the working of it out. Thirdly, one that hath authoritie to publiſh and declare it when it is wrought: and by theſe three actions hee is Gods Interpreter to the people.2 Mans interpreter to God.
Then hee is alſo the peoples interpreter to God, by being able to ſpeake to God for them, to lay open their wants and nakedneſſes, to confeſſe their ſinnes, to craue pardon and forgiueneſſe, to giuegive thankes in their names for mercies receiued, and in a word to offer vp all their ſpirituall ſacrifices vntounto God for them: and ſo eueryevery true Miniſter is a double interpreter, Gods to the people, and the peoples to God. In which reſpects, hee is properly called, Gods mouth to the people, by preaching to them from God, and the peoples mouth to God, by praying for them to God: and this title ſheweth how great & glorious a calling this miniſtery is if it be rightly conceiued. Now then for the vſe of it.
Firſt, if eueryevery true Miniſter muſt bee 1 Vſe. Miniſters muſt hauehave the tongue of the learned.Gods Interpreter to the people, and the peoples to God, then hence wee learne that eueryevery one, who either is or intends to be a Miniſter, muſt hauehave that tongue of the learned, whereof is ſpoken in Eſay 50. 4. wher the prophet ſaith (firſt in the name of Chriſt, as he that is the great Prophet and teacher of his Church; and ſecondarily in the name of himſelfe, and all true Prophets while the worlde endureth.) The Lorde God hath giuen me a tongue of the learned, that I ſhould knowe to ſpeake a word in ſeaſon to him that is wearie: where note the wearie ſoules, or troubled conſcience, muſt hauehave a word in ſeaſon ſpoken to him for his comfort, and that cannot bee ſpoken without the tongue of the learned, and laſtly that tongue of the learned muſt bee giuen Firſt he muſt be furniſhed with human learning. 2 with diuinity.of God. Now to hauehave this tongue of the learned, which Eſay ſpeakes of, what is it but to be this Interpreter, which the holy Ghoſt heere ſaith a Miniſter muſt bee: But to bee able to ſpeake with this tongue is, firſt to bee furniſhed with humane learning. Secondly, with Diuine knowledge, as farre as it may by outward meanes bee taught from man to man: but beſides theſe, hee that will ſpeake this tongue aright, muſt be inwardly learned, and taught by the ſpirit …. He muſt be inwardly taught by Gods ſpirit.of God: the two firſt he muſt learne from men, but the third from God: a true Miniſter muſt be inwardly taught by the ſpiritual ſchool-maiſter the holy Ghoſt. Saint Iohn in the Reuelatiō muſt take the book, Reuel. 10. 8.that is the Scripture, and eate it, and when hee hath eaten it: then (ſaith the Angell) he must goe preach to Nations, tongues, people, and to Kings: which was done, not that Saint Iohn had not eaten that booke, in the comming downe of the holy Ghoſt, the Acts. 2.very ende of whoſe comming was to teach them ſpiritually: but that in him Chriſt might teach his Church for euer, that no Miniſter is fit to preach, to nations and to Kings, vntill they hauehave eaten the booke of This is to eat the boo of God.God: that is, till after and beſides all the learning that man can teach them, they be alſo taught by the ſpirit of God himſelfe, and this teaching is it that makes a man a true interpreter, and without this he cannot be, for how can a man bee Gods interpreter to his people, vnleſſe he knowe the mind of God himſelfe, and how can he knowe the minde of God, but by the teaching of the ſpirit of God. For as no man knoweth the thought of a man, but the ſpirit 1. Corinth.of man that is in him. So the things of God knoweth no mā, but the ſpirit of god. Indeed we may be mans interpreter by humane teaching, and may interpret the Scriptures truly and ſoundly as a humane booke or ſtorie, for the increaſe of knowledge, but the diuine & ſpiritual interpreter, which ſhal pearce the hart, and aſtoniſh the ſoule of man, muſt bee taught by the inward teaching of the holy Ghoſt.
Let no man thinke I heere giuegive the leaſt allowance to Anabaptiſticall fancies, This is no approbation to Anabaptiſts who depend onelyonly on reuelations, & neglect all meanes.and reuelations, which are nothing, but eyther dreames of their owne, or illuſions of the Diuell, for they contemne both humane learning, and the ſtudy of the ſcripture, and truſt wholy to reuelations of the ſpirit; but Gods Spirit worketh not but vponupon the foundation of the worde: onelyonly I teach this, that a Miniſter muſt bee a diuine Interpreter, an Interpreter of Gods meaning. And therfore he muſt not onelyonly reade the books, but eate it, that is, not onelyonly hauehave the knowledge of Diuine things flowing in his braine, but ingrauen in his heart, and printed in his ſoule by the ſpirituall finger of God: and therefore for this end, after all his owne ſtudy, meditation, conference, Commentaries, and after all humane helps, hee muſt pray with Dauid, Pſal. 119. 18.Open thou mine eyes, that I may ſee the wonders of thy lawe. The diſcerning of thoſe wonders requires a ſpirituall illumination, and the opening of them requires the tongue of the learned. Therefore after all the ſtudie which fleſh and blood, and humane reaſon can yeelde, pray with the Prophet, Lord giuegive me the tongue of the learned, that I may be a right interpreter of thy holy will.
Furthermore, inaſmuch as miniſters are 2 Vſe. For miniſters. Eſay. 13.Interpreters, they muſt labour for ſanctitie, and holineſſe of life. In Eſay, the king of Aſſiria is ſaide to bee ſanctified or ſet a part They muſt be holy and ſanctified men: and ſo be firſt of all interpreters to themſelues.to destroy Gods enemies. If there be a certaine kind of ſanctification, neceſſary for the worke of destruction, then how much more is true ſanctification neceſſarie for this great and glorious worke of the edification of Gods Church? A Miniſter is to declare the reconciliation betwixt God and man, and is hee himſelfe not reconciled? Dare he preſent another man to Gods mercy for pardon, and neuer yet preſented himſelfe? Can hee commend the ſtate of Grace to another, and neuer felt the ſweeteneſſe thereof in his owne ſoule? Dare hee come to preach ſanctification with polluted lips, and out of an vnſanctified heart? Moſes might not ſtand vponupon the Mount in Gods preſence, till hee had put off his ſhooes from off his feet. Exod. 3. and dare any man preſume to come into this moſt high and holy preſence of the Lord, vntill he hauehave mortified his corruptions, and caſt off the vnrulines of his affections?
In Exodus, the prieſts are bid to ſanctifie Exod. 19. 20. Leuit. 10. 3.the people, and in Leuiticus it is ſaide, that God will be ſanctified in all that come neere him, but who come ſo neere vntounto God as the Miniſters do? So that it is apparant, Ministers doe ſanctifie the people, and in ſome conſtruction, God himſelfe: Nowe, ſhall they one way bee ſanctifiers of the people, another way of God himſelfe, and For elſe they will hardly do good to others.no way of themſelues? Surely if it bee ſo, they are but lame Interpreters. And this is the reaſon doubtleſſe, why vnſanctified Miniſters, and ſuch as are of a looſe conuerſation, beſtow ſuch fruitleſſe labours in the Church: many want no learning, no ability to interpret, & yet how fewe ſoules doe they bring to God? Some it may bee are conuerted by their Miniſterie, that God may ſhewe, the efficacie is not in the perſon of man, but in the ordinance of God, but fewe doubtleſſe (for ought that we can ſee:) to teach vsus, how God hateth him which will take in hand to reconcile others to God, himſelfe being vnreconciled. Seing-then Miniſters are Gods Interpreters to the people, to declare & publiſh their reconciliation with God, and that they cannot be reconciled, vnleſſe they be ſanctified, and can ſo hardly bee ſanctified by the miniſterie of an vnſanctified man: let therefore all true Miniſters of God: firſt be Gods Interpreters to their owne conſciences, and their owne ſoules Interpreters to God, then ſhall they know more perfectly how to diſcharge the office of true Interpreters betwixt God and his people.
And thus we hauehave the true titles of a true Miniſter.
Now it followeth in the Text.
One of a thouſand.
Here is the ſecond part of this deſcription, 2. Part of the deſcription is the rarenes of a good Miniſter. He is one of a thouſand.which is by the rareneſſe, or ſcarceneſſe of good Ministers: which is layd downe in a very ſtrange phraſe, namely, that a true Miniſter one that is a right Angel, and a true Interpreter, is no common or ordinarie man, but thin ſowne, one of many, Nay, one of a thouſand.
The meaning hereof is to be conceiued The meaning.either properly, or figuratiuely: in the figuratiue ſence, it is ſpoken in relation to miniſters themſelues: in the proper ſenſe, it hath a compariſon with all men: the figuratiue and hyperbolicall ſenſe is, that of all the Miniſters in the worlde, not one of many is a right Angel, and a true Interpreter: the plaine & proper ſenſe is, that amongſt the men of this worlde, there is not one of a thouſand which proues a true Miniſter. For this point let vsus examine three points: the truth of it, the reaſons of it, and the vſe of it.
The truth hereof is manifeſt, by the experience 1. The truth hereof.of all ages, wherein it is ſtrange to obſerue, how fewe men of any ſort, eſpecially of the better ſort, affect the calling of a Miniſter: and which is more ſtrange, howe fewe of thoſe that are Miniſters in name and title, doe deſerue theſe honourable names of an Angel, and an Interpreter, and the truth is too manifeſt in common practiſe, to inſiſt much vponupon it: rather therefore let vsus ſee the reaſons of it, and they be theſe principally.
Firſt, the Contempt that lyeth on that 2. The reaſons hereof.calling, it being alwayes hated, by wicked and prophane men, becauſe it diſcouers their filthines, and vnmaskes their hypocriſie: 1. Reaſon the contempt of it: it being alwayes hated by wicked men.and their doctrine oftimes is a fretting corraſiue to their conſcience, that they cannot welter, and wallowe ſo quietly, and ſecretly in their ſinnes, as otherwiſe they would, therefore is it that they ſpurne both againſt the calling, and the men, and watch them narrowly, and take holde of their leaſt infirmities, thereby to diſgrace them: iudging that to caſt contempt on that calling, is to remoue ſhame from their owne ſhamefull courſes: nor is it poſsible, but that they ſhould thus hate this calling, inaſmuch as they hate ſo deadly both that lawe and Embaſſage which they bring, and that GOD, whoſe Embaſſadors they are.
This hatred and diſgrace in the wicked world, was that that cauſed Ieremie to cry, woe is me, & made him in the ſeeming of his natural reaſon, curſe ye time yt euer he was Ieremie, 15. 10.a prophet, for ſaith he, I am a man of cōtention, eueryevery man is at ſtrife and at enmitie with me.
The next reaſon is The difficultie of diſcharging 2. Reaſon, the defficultie of diſcharging the duties.the duties of his calling: to ſtand in Gods preſence, to enter into the holy of holieſt, to goe betwixt God & his people, to be Gods mouth to the people, and the peoples to God: to be the Interpreter of the eternall lawe of the olde Teſtament, and the euerlaſting Goſpell of the New: to ſtand in the roume, and to beare the office of Chriſt himſelfe, to take the care and charge of ſoules, theſe conſiderations are ſo many amazements to the conſciences of ſuch men, who doe with reuerence approch, & not with raſhnes, ruſh vntounto this ſacred ſeate: this made Saint Paul cry out, who is ſufficient for theſe things. And if Paul 2. Corinth. 2. 16.ſaid, Who is? no marnell though many a man ſay, I am not ſufficient, and doe therefore draw their neckes from this yoke, and their hands from this plough, vntill God himſelfe or his Church doe preſſe them to it.
The laſt reaſon is more peculiar to this 3. Reaſon▪ want of maintenance.age of the newe Teſtament, namely, want of maintenance and preferment, for them that labour in this calling: men are fleſh and blood, and in that reſpect muſt be allured, and wonne to embrace this vocation, by ſome arguments, which may perſwade fleſh and blood: the world hath in all ages beene negligent herein, and therefore God in his law tooke ſuch ſtrict orders, for Deut. 10. 9. & 28. 2. Num. 18. 26.the maintenance of the Leuites: but eſpecially, now vnderunder the Goſpel, this calling is vnprouided for, when it deſerues beſt of all to be rewarded: certainly it were a worthy Chriſtian pollicie, to propound good preferments to this calling, that thereby men of the worthieſt giftes might be won vntounto it, and the want thereof, is cauſe why ſo many young men of ſpeciall partes, and greateſt hope, turne to other vocations, and eſpecially to the Lawe, wherein at this day the greateſt partes of the fineſt wits of our This makes many of our beſt wits turne from Diuinitie to Law.kingdome, are imployed, & why? But becauſe they hauehave al the meanes to riſe, wheras the Miniſterie, for the moſt part yeeldeth nothing, but a plaine way to beggery: this is a great blemiſh in our Church, and ſurely I wiſh the Papiſts, thoſe children of this world, were not wiſer in their kinde, (in this point) then the Church of God: the reformation hereof is a worke worth the labour of prince and people▪ & ſpeciall care is to bee had in it, elſe it will not be reformed, for doubtleſſe had not God himſelfe in the olde teſtament, taken ſuch ſtraight orders for the liuings of the Leuites, they had beene put to no leſſe extremities, then is the Miniſtrie of this age. And this reaſon added to the other, makes them perfect; and all put together make a reaſon infallible: for who will vndergo ſo vile contempt, and vndertake ſo great a charge for no reward: and where there is ſo great contempt, ſo heauie a burthen, and ſo meane a reward, what maruell, if a good Miniſter be one of a thouſand?
Now let vsus make vſe of this doctrine: 3. The vſe of it.The vſe is manifold, and yeelds inſtructions to many ſorts of people: Firſt, Rulers 1. To Rulers to maintaine Vniuerſities, Colledges, and ſchooles of the Prophets.and Magiſtrates are heere taught, if good Miniſters be ſo ſcarce, therefore to mainetaine and increaſe, and doe all good they can to the ſchooles of the Prophets, to Vniuerſities, Colledges, & Schooles of good learning, which are the Seminaries of the Miniſterie: herein the example of Samuel, is very worthy to bee followed, in whoſe dayes the ſchooles of the Prophets floriſhed, 1. Sam. 19. 20 21, 22, 23, 24.and euen Saul himſelfe, though hee did much hurt in Iſrael, yet when he came to the ſchooles of the Prophets, his hard heart relented, he could doe them no hurt, nay, he put off his robes & prophecied amongſt them. So ſhould all Chriſtian princes and magiſtrates aduaunce their ſchooles, and ſee them both well maintained, and well ſtored, the reaſon is euident & forcible.
A good Miniſter is one of 1000. If therfore The rather, becauſe the Pope doth ſo to vphold his ſuperſtition. At Rome Reimes Doway.they would hauehave the number increaſed, let them maintaine the Seminaries. And againe, if Antichriſt to vphold his kingdome, the Kingdome of Sathan, bee ſo carefull herein, to erect Colledges, and indowe them with liuing, to bee Seminaries for his Synagogue, and vſe ſo great meanes to ſowe his tares in the hearts of young men, that ſo they may ſowe them in the hearts of the people abroad: ſhall not Chriſtian princes bee as carefull, or rather much more zealous, for the increaſing of the number of godly Miniſters? 1. Kin. 18. 22.ſhall Baal hauehave his 4. hundred prophets, and God hauehave his Elias alone? great ſhame muſt it bee to Ahab, or to any king, whoſe kingdome is in that eſtate.
The Ieſuites diligence is ſuch in teaching, And the Ieſuites to cō tinue their late founded Hierarchie.and the readineſſe of ſome of their nouices ſuch in learning, (the diuell himſelfe doubtleſſe, putting to his helpe withall) that in three yeares (as ſome of them ſay of themſelues) they proceede in humane learning, and in the fourth, in Diuinitie: which if it be ſo, then it may bee a good Leſſon, for theſe our ſchooles of learning, and an inducement to moue all that hauehave the gouernment thereof, to labour to aduance learning, by all good meanes, and to giuegive it more ſpeedie paſſage: And it may ſhame ſome that ſpend ſo many yeares in the Vniuerſitie, and yet alas for all that proue not one of a 1000. In theſe our ſchooles are by Gods mercy, many young trees planted by the riuer ſide of this goodly Orchard, which by good ordring and dreſsing, may prooue goodly trees in the temple of God, and ſtrong pilſtrong pillers in the Church: but they are like tender plants, and muſt be cheriſhed. Princes and great men, by allowing maintenance, and the Gouernours by eſtabliſhing good orders, and looking carefully to their execution, muſt ſee that theſe plants hauehave ſufficient moiſture to grow ſpeedily to perfect ripeneſſe, and that then they be tranſplanted in due time, into the Church and common wealth: theſe be the trees ſpokē of in Ezechiel, which growe by the ſides of the riuer, which floweth out of the ſanctuarie: Ezchiel, 47. 1, &c.Waters out of the Sanctuary muſt noriſh them, and ſo they growe vntounto their perfection: but take away theſe waters: take away the liberalitie of princes and good diſcipline from the Vniuerſities, and theſe trees muſt needes decay and wither: which if they do, then the ſmal number of good Miniſters will be fewer & fewer, & of one of a 1000. ther wil not be one of 2000
In the next place, Miniſters themſelues are here taught: Firſt if good Miniſters 2. Vſe for Miniſters.bee ſo ſcarce, then let eueryevery man feare to make them fewer then they bee: eueryevery man therefore for himſelfe, labour firſt for abilitie, then for conſcience to diſcharge 1. Let eueryevery man feare to make them fewer.his dutie: namely, to bee an Angel, to deliuer faithfully Gods Embaſſage, and a true Interpreter betwixt God and his people: thus if thou doeſt, then howſoeuer the number of good Miniſters is ſmall, yet it ſhall bee nothing ſmaller for thee.
2 If they bee ſo fewe, labour to increaſe them, for the more they are, the leſſe burden lyeth vponupon each particular 2. Labour to encreaſe them, by winning others to it.man, therefore let eueryevery Miniſter by his teaching, and by his conuerſation labour, ſo to honour his calling, that hee may thereby allure and drawe others to a louelove and liking thereof.
3 Are good Miniſters ſo thinne ſowne? are there ſo few of them? then let all good and godly Miniſters giuegive the right hand of fellowſhip one to another, and ioyne together Galath. 2. 9.in louelove, & by that meanes arme thē ſelues 3. Let them one louelove an other and ioyne together.againſt the ſcorne and contempt of the world: we ſee they that are of a kinred, or a brotherhood, or any kind of ſocietie, the fewer they are, the more cloſelie doe they combine, the more firmely doe they holde together againſt all forraine force: ſo ought Gods Miniſters to doe, becauſe their number is ſo ſmall: if they were many, leſſe danger in their diſvnion. But ſeeing they are ſo fewe, the more it concerneth them to cut off contentions, and all occaſions of debate, and to ioyne hand in hand againſt theſe common aduerſaries.
In the third place, young Students are 3. Vſe for ſtudents. 1. To conſecrate themſelues and their Studies to that calling.heere taught, ſeeing a true Miniſter is but one of a thouſand, that therfore they bend their ſtudies, and their thoughts to the Miniſterie, for they well know it is an old prouerbe, the beſt things are hard to come by: & certainly there are ſo few good Miniſters, becauſe the holy Miniſterie in it ſelfe is ſo high & excellent a calling: & as it is a ſhame to the men that there are ſo few good Ministers, ſo it is a commendation to the calling: whoſe honour & excellency is ſuch, that as wee ſee heere ſcarce one of a thouſand attaines vntounto it, therefore men of the moſt excellent giftes, are here inuited to dedicate themſelues vntounto the moſt excellent vocation, yea, very reaſon it ſelfe would vrge a man to be one of a thouſand.
2 And further, as they are to intend To furniſh themſelues with the true ornaments of a Miniſter.this calling as the moſt rare and excellent: ſo this muſt teach them like wiſe, to haſten to furniſh themſelues with all good helpes and meanes, that they may become true Miniſters and able Interpreters, and not too long to ſticke in thoſe ſtudies, which keep a man from the practiſe of this high function: for it is not to liue in the Ʋniuerſitie, or in the Colledge, and to ſtudie, though a man neuer ſo faſt deuoure vp learning, but to be a good Miniſter, is that that makes a man one of a thouſand.
In the laſt place, Hearers are heere taught their dutie, firſt, to reſpect with reuerence 4 Vſe for Hearers. 1. To reuerence the perſon and receiue the doctrine.the perſon, and to receiue with reuerence the Meſſage of eueryevery true Meſſenger, ſeeing it is ſo rare a thing to finde a true Miniſter for as nothing is more vile or baſe then an euil & lewd Miniſter, (whom Chriſt compares to ſalt which hath loſt his Math 5. 13.ſauour, which is good for nothing, but to bee caſt out & troden downe of men:) ſo is there none worthy of more louelove and reuerence, then a holy Miniſter: for as Eſay ſaith, their very feete are beautifull which bring glad tydings; and we ſhould kiſſe their feete which bring newes of peace: therefore all good Chriſtians are to receiue and vſe a good Miniſter, as S. Paul ſaith the Galathians Gala. 4. 16.did him, euen as an Angel of God Haſt thou then a godly paſtor, run to him for conference, for comfort, for counſell, vſe his company, frequent his fermons, account him worthy of double honour, thinke it no ſmall or ordinary bleſsing, for thou haſt one of a thouſand, and bleſſe God for beſtowing his mercy on thee, which hee had denyed to ſo many others: for ſome hauehave no Miniſter: ſome hauehave a Miniſter, but yet …, he is not one of a thouſand.
And further: all men that are Fathers, 2. Fathers to dedicate their ſonnes to the miniſterie.may heere learne to conſecrate their children to God in the ſeruice of the Miniſterie, conſidering that it is ſo rare and excellent a thing to be a good Miniſter: nay that man ſhould thinke himſelfe happie, and honoured of God, who may be father to ſuch a ſonne, as ſhal proue one of a thouſand.
In a word to conclude this point, all men muſt heere learne, ſeeing good Miniſters 5 Vſe for al men. Pray that God would encreaſe the number.are ſo ſcarce, to pray the Lorde of the harueſt, to thruſt out more labourers into his harueſt: and for thoſe that are called already, that God would make them faithfull in that high function. And as Eliſha craueth of Elias, that the good ſpirit may 2. Reg. 2, 9.be doubled, and trebled vponupon them, ſo that the number may be encreaſed. And thus wee hauehave the truth, the reaſon, and the vſe of this, that a good Miniſter is one of a thouſand.
It followeth. To declare vntounto man his righteouſneſſe.
Heere is the third part of the deſcription 3. Part of the deſcription by his office that is to declare vntounto man his righteouſneſſe.of a Miniſter, that is, by his office, to declare vntounto man his righteouſneſſe: that is, when a poore ſinner, by his ſinnes (the foulnes whereof he ſeeth, and the burden whereof he feeleth) is brought downe, as it were to the very gates of hell, when this ſinner by the preaching of the Lawe, is brought to a true ſight of this miſerie: and again by preaching the goſpel, is brought to lay hold on Ieſus Chriſt, then it is the proper office of a Miniſter to declare vntounto that The meaningman his righteouſnes. Namely, that though in himſelfe he be as ill, and as foule as ſinne can make him, & as the law can diſcouer him to be: yet in Chriſt he is righteous, & iuſt, and by Chriſt ſo iuſtified, as he is no more a ſinner in the preſence and account of God, this is the righteouſnes of a Chriſtian man, this is the iuſtification of a ſinner. And to declare this righteouſnes to him that repents and belieues, is the proper dutie of a true Miniſter.
In the Actes, Paule ſaith of himſelfe, that he witneſſed to the Iewes, & to the Gentiles, Act. 20. 21.the repentance towards God, and faith towards our Lord Ieſus Chriſt. In which words is layde downe the complete dutie of a Miniſter (as he is a publique Angell or Interpreter,) firſt, to preach repentance, which a man muſt performe to GOD, whom by his ſins hee hath grieuouſly offended; ſecondly, to preach faith in Chriſt, and free forgiuenes, and perfect ſaluation through that faith in Chriſt, to all that ſhal truly belieue in him. And after both theſe, It com…rehendeth theſe points.followeth that which is heere ſpoken of, which comprehendeth both the former, namely, to declare vntounto man his righteeuſneſſe. 1. He muſt declare wher true righteouſneſſe is.So that in theſe words, are incluſi…ely layd downe, theſe points of a Miniſters calling: firſt, a true Miniſter may & muſt declare vntounto a ſinfull man where righteouſneſſe is to be found, namely, in Ieſus Chriſt: 1. John 2.the righteous. Secondly, how that righteouſnes 2. How it may be obtained.may bee obtained, namely, by d… ing two duties: Firſt, by denying & diſclaiming 3. He muſt declare it to him, that is 1. Shew that it is ready for him if he beleeue and repent.his owne righteouſneſſe, and that is done by repentance; ſecondry, by clayming & cleaning to Chriſte righteouſnes, and that is done by faith. Thirdly, a true Miniſter may and muſt declare this righteouſnes to him, that is firſt publiſh and proclaime, that it is ready to his beſtowed on eueryevery ſinner, which will thus apprehend it, and that it is able to iuſtifie and ſaue him:) ſecondly, beſide a bare publication of this inſtification, he muſt (as Paul 2. He muſt teſtifie and aſſure him of it.did) witnes and teſtifie it to the conſcience of the ſinner, that it is as certainely true … God is true. For as a witneſſe in: doubtfull caſes is called, that by his teſtimone … may cleere the truth, ſo when the conſciences of poore ſinners are … and doubtfull what to belieue, when they doubt of this righteouſneſſe, then is a true miniſter as a faithfull witneſſe of God to auerre and testifie this truth, from his owne conſcience, knowledge and feeling of the infallible certaintie of Gods promiſes, vntounto the doubtfull and diſtreſ…ed conſcience of the ſinner.
Thirdly, beſides declaration and testificati…n been to maintaine this truth, and this 3 He muſt maintaine it. & auerre it againſt all doubts and temptations.righteouſneſſe (if the ſinners conſcience be yet not quiet) againſt all gain ſayers, againſt the power of darkneſſe, and all the gates of helld that this is true and perfect righteouſneſſ… to him that apprehends it as afore is … downe … this is ſo infallible to eueryevery ſoule that repents and beleeueth, that the miniſter, may aſſure it to the conſcience of the ſinner in the worde of truth, and in the name of God, and may call to … all Gods Saints, and all his holy Angels, and may … vntounto him his owne … vponupon it, that it is moſt true, that this is … perfect, and … ſufficient righteouſneſſe.
That we ſee in ſome meaſure, what it is to declare vntounto a man his righteouſnes. And This dutie is ordinarily peculiar to Miniſters.this is the peculiar office of a Miniſter of God, and this is the height and excellencie of his office. In the want of godly miniſters, I confeſſe that godly Chriſtian men may one helpe another in the performance of theſe duties, and that with profit, but it is the proper function of a godly Miniſter to doe it, and the promiſe and bleſſing belong properly to him: as the conſciences of all penitent ſinners, will teſtifie in this caſe: let Dauids ſerue for many, who when hee was caſt downe euen to the mouth of hell, by that fearefull diſcouery of his two hideous ſinnes by Nathans preaching; & when the faith of his ſoule beganne to wreſtle againſt Hell, and ſtriue againſt deſpaire, and to apprehend the mercy of God in Chriſt: then I ſay, could not the teſtimonie of all the men in the worlde hauehave giuen him that ioy, comfort and aſſurance, that Nathan did, when hee ſaide in the word of a 2. Sam. 11.Prophet, and of a true Miniſter, God hath taken away thy ſinne, thou ſhalt not dye: what did Nathan here, but declare vntounto man his righteouſneſſe? what did Nathan heere, but the duty of eueryevery true miniſter?
If this be the office and duty of a miniſter; 1 Vſe for Miniſters.and if ſuch bee the height and excellency: of his office, let vsus ſee then what vſe we may make of it.
Firſt, concerning the Miniſterie: It Firſt for the Popiſh miniſtery, they doe inſufficiently declare it.firſt diſcouereth how nakedly, weakely, and inſufficiently, the Popiſh Church doth declare vntounto man his righteouſneſſe, who wil let a man ſeeke it in himſelfe▪ where alas it is not: for Paule himſelfe teſtifieth, that his deſire is, that hee may bee found out of himſelfe, and in Chriſt; and yet certainly, if Philip. 3. 8, 9.euer man had righteouſneſſe of his owne worth truſting to, Paule had: this is the cauſe why ſo many of that religion finde not that righteouſneſſe, which will pacific and ſatisfie their conſciences; when they come to dye: and why ſo many of them, whē it comes to the pinch, do then go out of themſelues, and with vsus doe ſeek for this righteouſneſſe in Chriſt, where both aſſuredly, and ſufficiently it is to be found.
Then for our owne Miniſterie, heere they are taught: firſt the true manner of teaching, and declaring righteouſneſſe, Secondly our owne.namely this, not to preach the lawe alone, or the Goſpell alone, as ſome vnaduiſedly doe (but both without profite) but both the lawe and the Goſpell; the lawe to breed repentance the goſpell to worke f…th… but in order; firſt the lawe to breede repentance, Both the lawe and the goſpell.and then the goſpell to worke faith and forgiueneſſe, but neuer before.
Secondly, they are taught to bee holy: to bee ſanctified and reconciled themſelues 2 To be holy men themſelues.for is it thy office to declare vntounto man his righteouſneſſe, and not thy own to thy ſelfe? and how, canſt thou bee a true witneſſe to teſtifie betwixt God, and the ſoule of a ſinner, when thy owne ſoule knoweth not, nor feeleth the truth of it? certainly ſuch men are but lame witneſſes betwixt God, and the ſinners ſoule. Dauid ſaith to the ſinner, I will instruct thre in the way Pſal. 32.wherein thou ſhalt goe: but hee firſt of all in the ſame, ſets downe his owne experience in a large ſtory of his owne repentance, and of Gods mercy on himſelfe. For elſe they will conuert but fewe.And though God ſome time doe ſatisfie, and ſaue the poore diſtreſſed ſoule of a ſinner, by the teſtimonie of ſuch men, to teach vsus, that the vertue is not in the men, but in the truth of Gods couenant: yet alas how fewe are they, to teach vsus, how pleaſing it is vntounto him, when a Miniſter is a declarer of that righteouſneſſe to others, which hee firſt hath himſelfe: and is a witneſſe of that truth to others, which he firſt knoweth in his owne experience.3. Vſe to Miniſters, not to care for the contempt of the world.
Thirdly, the conſideration of this high excellencie of their calling, muſt arme all true Miniſters againſt the ſcorne and contempt of the world, which by wicked men is caſt like duſt and mire into the face of Miniſters: let this ſuffice them, they are the men that muſt declare vntounto man his righteouſneſſe, euen he that ſcornes and contemnes the miniſterie, hee hath no righteouſneſſe in him, vnleſſe it bee by the meanes of a poore Miniſter: then doe thou thy duty, and bee that mockes thee, hath cauſe to honour thee. And let this encourage Students to conſecrate themſelues 2 Vſe for Students.to the miniſtery, for what calling hath ſo high an office, as this, to declare vntounto man his righteouſneſſe? And aſſuredly how euer To conſecrate themſelues to the high calling.in this wicked world, thou art little accounted of (for if it did not ſo, it were not wicked:) yet thou art honoured in the harts of all Gods children▪ and euen in the conſcience of ſome, whoſe tongues doe ſmite thee: and the ſoules of thouſands, when they dye ſhal bleſſe thee, who in their liues cared not for thee: and the diuell himſelfe doth enuy, & the holy Angels themſelues doe wonder at the excellency of thy calling, in that thou haſt power to declare vntounto men his righteouſneſſe.
In the next place, hearers may heere 3 Vſe for the hearers. Seeke righteouſneſſe both in the law and the Goſpell.learne; firſt if their righteouſneſſe bee thus to bee declared as afore, then if they will hauehave it, they muſt ſeeke it as it may bee found, namely, both in the lawe, and in the Goſpell and not in the Goſpell alone: and firſt in the lawe, then in the Goſpell: for he muſt neuer looke to taſte the ſweetnes of the Goſpell, which hath not firſt ſwallowed the bitter pilles of the law: if therefore thou wouldeſt be declared righteous by the Goſpell, bee content firſt to bee pronounced miſerable by the lawe: if thou wouldſt be declared righteous in Chriſt, then bee content firſt to bee pronounced ſinfull 2 What to eſteeme of Gods miniſters.and vnrighteous in thy ſelfe. Secondly, all men may heere learne, how they are to eſteeme of Gods Ministers, and what reuerence and obedience is due to their perſons, and their doctrine: theſe are they which muſt declare vntounto thee thy righteouſneſſe, if thou haſt any: Art thou beholden to him, who, when thou haſt loſt a Iewell (which was all thy wealth) can tell thee where it is, and helpe thee to it againe? or to him, who, when thy cauſe is in triall at the barre, will pleade it for thee? or to him, who, when thy health is loſt, can tell thee how to get it againe? then beholde how thou art beholden to a godly Minister, who when Adam had loſt both himſelfe and thee, that Iewell of righteouſneſſe, which was, and is the whole wealth of thy ſoule, can truly tell thee where it is, and howe it is to bee had againe: and who, when the diuell haleth thee to the barre of Gods iuſtice, to receiue triall for thy ſinnes, can drawe thee there ſuch a declaration, as the diuell himſelfe ſhall not bee able to anſwere? and who, when thy ſoule is ſicke to death, and euen to damnation, can heale the deadly wounds thereof. A good miniſter therefore is worthy (as the Apoſtle ſaith) of double honour, whoſe dutie wee ſee is to declare vntounto man his righteouſneſſe. And to conclude this point alſo, the conſideration of the height of this office of a miniſter, may encourage fathers to dedicate their ſonnes to this holy 4 Vſe for fathers, to make their ſounes Miniſters.calling: for the Phyſitians care for the body, or the Lawyers for thy cauſe, are both inferiour duties to this of the Mininiſter. A good Lawyer may be one of tenne: a good Phyſitian one of 20. a good man one of 100. but a good miniſter is one of 1000. A good Lawyer may declare the true ſtate of thy cauſe; a good Phyſitian may declare the true ſtate of thy body: No calling, no man can declare vntounto thee thy righteouſneſſe, but a true Miniſter. And thus we ſee the office or function of a miniſter. Now followeth the bleſſing.
Then will he hauehave mercy vponupon him.
The fourth generall part of this deſcription, 4. Point, the bleſsings: then will God hauehave mercy on the ſinner:is the bleſſing which God giueth to the labours and function of a true Miniſter: then that is, when a man by the preaching of the lawe, is brought to true humiliation and repentance, and by the preaching of the Goſpell, to true faith in the Meſſias: then will he (that is, God) hauehave mercy on him (that is, on the penitent and beleeuing ſinner.) Behold heere the admirable ſimpathy, and the cooperation of God, and the Miniſters office. Man preacheth, and God bleſſeth: Man worketh on the heart, and God giues grace: a miniſter declares vntounto man his righteouſneſſe, and God ſaith ſo be it he ſhall be righteous: a miniſter pronounceth mercy to a penitent ſinner, and forthwith God hath mercy on him. Heere wee ſee the great and glorious God & his Miniſter worke together.account which God makes of the worde of his miniſters, by them truly taught and rightly applyed, namely, that he as it were tyeth his bleſſing vntounto it: for ordinarily till a man knowe his righteouſneſſe, by the meanes of an Interpreter, God hath not mercy on him, but as ſoone as he doth knowe it, then as we ſee here God wil hauehave mercy on him and will ſay deliuer him, &c.
This is no ſmall honour to miniſters, and to their Miniſterie, that God himſelfe giues a bleſſing vntounto it, & worketh when they work, and as it were ſtaieth wayting, when they declare vntounto a man his righteouſneſſe, and then hath he mercy on him: ſo powerfull and ſo effectuall is the worde ſpoken by a miniſter of God. This is that Math. 16. 16.which Chriſt auoucheth, Whatſoeuer you looſe in earth, ſhall be looſed in heauen. Will Iohn. 20. 23.you knowe the meaning hereof? Reade Saint Iohn, whoſe ſinnes ſoeuer you remit, they are remitted; whoſe you retaine, they are Eſay. 44. 25, 26.retained: will you hauehave the meaning of both? read Eſay, God destroyeth the tokens of Soothſayers, and makes Wiſards and Aſtrologers fooles, turneth worldly wiſemen backward and makes their knowledge fooliſhneſſe: but hee confirmeth the word of his ſeruants, and performeth the counſel of his meſſengers, Thus God bindeth and looſeth with them, remitteth and retaineth with them, by confirming their word and performing their counſell: For example.
A true miniſter ſeeth a ſinner hardned in his ſins, & ſtill rebelling againſt the will of God, he therfore declareth vntounto him his vnrighteouſnes, & his ſin, & denounceth vntounto him, the miſery & curſes of Gods iuſtice, as due vntounto him for the ſame: here he binds on earth, here he retains on earth, this mans ſins are likewiſe bound & retained in heauen. On the other ſide, hee ſeeth a man penitēt, & belieuing, he pronounceth forgiuenes of ſins, & happines vntounto him for the ſame: he looſeth him from the band of his ſins, by declaring vntounto him his righteouſnes, this mans ſins are likewiſe looſed & remitted in heauen, & God himſelfe doth pronounce him cleare in heauen, when the Miniſter doth on earth. Thus God confirmeth the word of his ſeruants, and performeth the counſell of his meſſengers,
The vſe of this doctrine is, firſt for rulers 1 Vſe for rulers to giuegive due reuerence to the miniſters.and great men of this worlde, this may teach them to be nurſing Fathers and nurſing Mothers vntounto the Church, whoſe authority they ſee is ſo great ouer them, as that their decree ſtands ratified in heauen: Therefore though their place bee great, Pſalme. 82.and they bee Gods vppon earth, yet muſt they withall acknowledge, that in iuſtifying a ſinner, in interpretation, in declaring vntounto man his righteouſnes; in binding and looſing, their power alſo is immediate from God, & aboue theirs, and they themſelues, as they are men, muſt ſubmit themſelues to this powerfull word of the miniſters, to be taught by it, and to be reconciled by meanes of it, & highly muſt they reſpect it; for though a man ſpeake it, yet is it the word of God: this is to lick the duſt of Christs feete, which the Prophet ſpeaketh Eſay. 2 Vſe for Miniſters.of: not as the Pope would hauehave it, to hold the ſtirrop, & leade the horſe, & hold the water to the Pope, to kiſſe his toes, to holde their kingdomes of him, as tenants at will, or by curteſie, but reuerently to acknowledge the ordinance to be Gods, the function & duty to be high & excellent, to acknowledge the power of their keyes and cenſures (being rightly applied, their promiſes & their threatnings to be as frō God, & to ſubmit to them accordingly.
Secondly, Miniſters thēſelues here muſt learne, when they take the word of reconciliation into their hands and mouthes, to call to minde whoſe it is, euen the Lords, and 2 Vſe Gods word reuerently.that he worketh with them, & hath the greateſt hand in the work, and that therefore they muſt vſe it in holymaner, with much feare and reuerence: It is not their owne, they may not vſe it as they liſt. And laſtly, Hearers are here taught, first to ſee how mad ſuch men be which careleſly, and ſildome heare ſermons, but vponupon any 3 Vſe for Hearers. 1 Heare Gods word often & reuerently.occaſion flye to wiſards and charmers, which are the diuels Prophets: for ſee the difference of theſe two, the wiſard and charmer hath ſocietie with the diuell, the Preacher with God: the charmer hath his calling from the diuel, the Preacher is from God: the Charmers charme is the diuels watchword, (when he charmeth, the diuell doth the feate): the preachers doctrine is Gods watchword, when hee truly applyeth it, GOD himſelfe ratifieth and makes it good: therefore let all men feare to hauehave thus to doe with the diuell, by ſeeking to his ſlaues, & let them draw neere to God, by entring into fellowſhip with his holy prophets, and godly Miniſters.
And further, if when they preach, and thou 2 See the dignitie and pre…ogatiue of the Miniſters calling.belieueſt, then GOD hath mercy on thee, then learne what reuerence they and their word is duplicate page duplicate page worthy of, which is thus accompanied with Gods mercy and forgiuenes: and then learne to heare the Word with feare and trembling, for it is Gods word, and not theirs: and when a true Miniſter ſaith vntounto thee, on a true ground, I denounce thee a ſinfull man, and vnderunder the curſe, or I declare thee to be righteous, and a child of grace, it is all one, as though God from heauen had ſaid ſo vntounto thee. If any man aske; But is it not as good if another Obiect. But may not another Chriſtian do it?man pronounce forgiueneſſe vntounto me vponupon my repentance? I anſwere, yes vndoubtedly, if it be in extraordinarie times or places, when there are no Miniſters: for otherwiſe, certainly this bleſsing is principally tied vntounto the And not ordinatily.Miniſters calling: for it is not ſaid of any priuate mens calling any wher in the ſcripture, as it is heere ſaide of the miniſters.
If an Angell, an Interpreter come to a man … For they hauehave not the ſame promiſe.and declare vntounto him his righteouſneſſs, then (marke the conexion) then will GOD hauehave mercy on him, and will ſay, Deliuer him, &c. Whence comes this bleſsing? from this promiſe of God. If therfore other callings wil challenge ordinarily the ſame bleſſing, then muſt they hauehave the ſame proſmiſe. Beſides, other Chriſtiās being priuate men, though they 2 They hauehave not the ſame power to diſcerne.be ſanctified, & hauehave a good meaſure of knowledge, yet hauehave they not the ſame ſpirit of diſcerning that godly Miniſters hauehave: nor can ſo fully & truly iudge, when a man hath repented, when not; and therefore cannot ſo truly pronounce the ſentence of the law or Goſpel, nor hauehave they abilitie ordinarily by their good conference, and Chriſtian counſell, to conuert a ſoule, but to confirme one conuerted: but that power ordinarily belongs to the publike miniſtery of the word, therefore it followeth, that ordinarily they hauehave not the power to pronounce the ſentence of binding or looſing vppon any man: I confeſſe, in times or places, where no miniſter can be In extraordinary times and in want of miniſters they may.had, God bleſſeth the labours of priuate men, that hauehave knowledge, ſometimes euen for the conuerting of a man to God, & for comforting him at the houre of death, and giues a vertue and power to that ſentence which they ſhal pronounce one vponupon anothers repentance: but as this is extraordinary, and in the want of ordinary Miniſters, ſo in that caſe a priuate man of knowledge and Godlineſſe, is made a Miniſter for that time to himſelfe, or to another, euen as a priuate man in caſes of extreame danger, whē no magiſtrate is preſent, is made a magistrate himſelfe to defend his own life. So then as in want of a Magiſtrate, the ſword of the magiſtracie is put into the hand of a priuate man: ſo in the want of Miniſters, the keyes of the Ministerie are committed, and put into the hands of priuate men, (as in ye dayes of perſecution) that then they may with comfort admoniſh & aduiſe: and with power pronounce mercy and forgiueneſſe one vntounto another, vponupon their true repentance. Yet alwaies remember that in ſo doing, a priuate man is as a minister for that time, & in that caſe: but ordinarily (and alwaies in ſetled Churches) this power pertaineth to the Miniſterie, & is theirs alone by ordination; and to them belongeth the promiſe and the bleſsing, that when hee hath declared to a man his righteouſneſſe, then God will hauehave merciemercy on him. And thus we ſee alſo the bleſſing of God vponupon the function of the Miniſterie, & annexed therunto by the merciful diſpenſation of God. It followeth.
And will ſay, Deliuer him that he goe not downe into the pit: for I hauehave receiued a reconciliation.
The fift and laſt part of this deſcription 5. Part, the Commiſsion, which is, Deliuer the penitent man from hell.is, the Commiſsion & authoritie giuen vntounto him, which is ſo great, as neuer was giuen to any creature, and is this, when a Miniſter of God hath declared vntounto man his righteouſneſſe, hath brought him to the ſtate of grace, and God in his fauour hath had merciemercy on him; then God ſaith to the Miniſter, Deliuer that ſoule from hell, for I hauehave pardoned him in Chriſt, I am reconciled to him.
In which words, authoritie is giuen to How a Miniſter is a redeemer.a Miniſter of God to redeeme a man penitent, from hell & damnation: not that hee is the meanes of working out this redemption, for that wholy and onelyonly is Chriſt himſelfe: but hee is Gods inſtrument and Chriſts inſtrument: Firſt, to apply thoſe meanes vntounto him: Secondly, to pronounce his ſafetie and deliuerance when theſe means are vſed. Here is the principall honour of all, belonging to that calling: and More then Angels.it is the greateſt that euer was vouchſafed to any creature, Man or Angel: for it is a plaine Commiſsion, to go and deliuer ſuch a man from the power of hell, & to redeeme him into the ſtate of Gods children, and to make him heire of heauen: Angels neuer had this Commiſsion, they are Meſſengers ſet out for the good of thoſe whom Heb. 1. vlt.Miniſters hauehave redeemed, and they hauehave brought many comfortable meſſages vntounto them: but it was neuer ſaid to any Angel, Deliuer that man that he goe not downe into the pit: as it heere is ſaide vntounto a Miniſter, More then any other calling of men.nor any man but Miniſters hauehave this Commiſsion. To ſome callings GOD ſaith, worke thou for man, build him houſes, prouide him ſuſtenance; to the Phiſition, heale that man: to the Lawyer, doe that man iuſtice: to the ſouldier, fight for him: to the Magiſtrate, defend him: to the King, gouerne him, & ſee that eueryevery one doe his dutie: to none but to the Miniſter doth he ſay, Deliuer him that he goe not downe into the pit.
If this be ſo then for the vſe, firſt Miniſters muſt learne heere, that if they will Vſe 1. for Miniſters.hauehave the honour of Redeemers, then muſt they doe the dutie of Redeemers, they Ergo, They muſt pray and preach, diligently.muſt pray earneſtly for the people, for that is one meanes whereby they redeeme men.
They muſt ſay with Samuel, God forbid that 1. Sam. 12.I ſhould ceaſe to pray for you: They muſt mourne for the impenitent, when they will not turne to God. So did Dauid, Pſalm. 119.his eyes guſhed out with riuers of waters, becauſe men kept not Gods law. And Ieremie, who wiſhed a fountaine of water in his eyes, that he might weepe for the ſinnes of the people. They muſt priuarly conferre viſite, admoniſh, and rebuke, and principally they muſt preach, and that in ſuch good manner, and in ſo diligent meaſure, as that they may redeeme and winne ſoules, and the end that they muſt ayme at, muſt bee to winne ſoules. Some preach for feare of For ſo doing they are redeemers▪the law, to auoyd cenſure or puniſhment: ſome for faſhion ſake, that they may bee like to others: ſome for oſtentation ſake, to win credite and praiſe: ſome for ambition, to riſe in the world: all theſe forget their Commiſsion, which is, Deliuer a man Idle Miniſters are no redeemers.from hell.
This ſhould bee the end of their preaching, to deliuer a ſoule from hell: & what ſhould Commiſsioners doe, but execute their Commiſsion? High Commiſſioners are worthy to be low Commiſsioners, or rather, no Commiſsioners, if they wil not put it in execution. It is therefore lamentable to ſee, that ſome by not preaching; ſome by vaine preaching, ſhew that they intend any thing rather then the winning of ſoules to God.
Let then all good Miniſters ſo preach, as they may ſay with Eſay, Behold Lord heere am I, and the children whom thou hast giuen me. And that they may returne their Commiſsion thus: Whereas thou O Lord gaueſt mee this people, and badſt mee deliuer them, that they goe not downe into hell, Lord I hauehave done it: it is the thing my ſoule aymed at with all my deſire and endeuour: and by thy mercy I hauehave effected it accordingly.
And the rather muſt all Chriſtian Miniſters ſeriouſly intēd the ſauing of ſoules, inaſmuch as Antichriſt doth ſo earneſtly ſeeke the destruction of ſoules, by winning Turkes and Iewes, and Ieſuites, are carefull to ſeduce ſoules.them to his Synagogue. The Turke ſpares no labour, no coſt, to infect young children of Chriſtians with his impure and blaſphemous ſuperſtition. The Pope and his vaſſals (eſpecially Ieſuits,) vſe al means, deuiſe many ſtratagems, ſpare no coſt, nor labor, to ſeduce & inueagle young men, and the beſt wits. Surely their care and policie herein is admirable: and yet alas, when (like the Phariſies) they hauehave compaſſed Sea and land to make a Proſelite, they make him like themſelues, the childe of hel.
And they are ſo farre from hauing any Commiſſion from God to doe this, or any bleſsing promiſed, as contrariwiſe GOD forbids them, and his curſe lyeth vppon them for ſo doing.
Shall they be ſo diligent to deſtroy ſoules without a commiſsion, and incurre Gods curſe for their labour? and ſhall not Chriſtian Miniſters be much more diligent to winne and redeeme ſoules, hauing ſo large a commiſsion for the purpoſe, and ſo great a bleſsing promiſed thereunto?
In the next place, this doctrine hath vſe to the hearers. Firſt, to let them ſee 2. Vſe for Hearers.the excellencie of this calling, which hath a Commſſion and power to redeeme them 1 To ſee the excellencie of this calling.from hell and damnation, & what honour is due vntounto it: and to let the wicked man ſee (which any way abuſeth either the perſons or the function) how baſe & vnthankefull men they are, to recompence euill for good, and therefore no maruell though euil do neuer depart from the houſes and families of ſuch men: and further, to encourage all men to giuegive thēſelues to God in this calling, for ſee here what they are, euen the high Commiſſioners of God. Wee hauehave in our eſtate, a power deligated to Miniſters are Gods high Commiſsioners.certaine men of worth, and it is called the high Commiſsion, becauſe they hauehave power to doe great things, and that man thinkes himſelfe happy who can bring his ſonne to this, to be thought fit to bee one of this Commiſsion: but behold heere a higher Commiſsion, a Commiſsion from God, to redeeme ſoules from the power of hell, and the diuels clawes: this is in deed a high Commiſsion, and ſo high as this, was neuer granted out of the Court of heauen to any creature but to Miniſters: they therefore are the High Commiſsioners of the high God. Is it not then an honour and happineſſe vntounto thee to bring thy ſonne to this eſtate?
And laſtly, this muſt teach all hearers, 2. Hearers, Ergo, muſt ſubmit thē ſelues to bee redeemed.their dutie to Gods word: namely, to ſubmit themſelues vntounto it: for if the Miniſter hauehave a Commiſsion to redeeme thy ſoule, it muſt be by the word & holy diſcipline. Therefore thy dutie is to heare Gods word patiently, to ſubmit thy ſelfe vntounto it, to be taught and inſtructed, nay, to be checked and rebuked, and to hauehave thy ſinnes diſcouered, & thy corruptions ript vp. If thou wouldſt hauehave thy cauſe ſucceed wel, thy Lawyer muſt diſcouer the weakneſſes of it: If thy body to be cured, thy Phyſition muſt purge the corruption of it. So if thy ſoule bee to be redeemed, thy Minister muſt ſee the weaknes, & purge the corruptions of it, and though his doctrine be harſh, & hard vntounto thy nature, and ye diſcipline of ye Goſpel ſeeme rough vntounto thee, yet muſt not thou rage and rebel againſt it, nor hate him, nor raile at his perſō but ſubmit thy ſelfe vntounto it, for it is the meſſage and Miniſterie of thy ſaluation: if otherwiſe, thou doeſt indeede a great wrong to the Miniſter, for thou fruſtrateſt his commiſsion: but alas, a farre greater to thy ſelfe, for thou furſtrateſt thine owne ſaluation.
THE SECOND Treatiſe of the Duties and Dignities of Miniſterie, by Maiſter Perkins.