Exhortation to Repentance, Treatise 2 – Publishers note

Exhortation to Repentance · Treatise 2 – Publishers note

p. 57The ſecond Treatiſe, of the Duties and Dignities of the Miniſterie.

Eſay. 6.

5. Then I ſaid, woe is me, I am vndone for I am a man of polluted lips, and dwell in the midſt of a people of polluted lips: for my eyes hauehave ſeene the king and Lord of hoſtes.

6. Then flewe one of the Seraphins vntounto me, with a hote coale in his hand.

7. Which he tooke from the Altar with the tonges: and touched my mouth and ſaid, Loe this hath touched thy lips, and thy iniquitie ſhall be taken away, and thy ſin ſhall be purged.

8. Alſo I heard the voyce of the Lorde, ſaying, whom ſhall I ſend, and who ſhall goe for vsus? then ſaid I, here am I, ſend me: and he ſaid goe.

IN the fiue former Chapters are cōtained ſuch Sermons, as the Prophet had made vnderunder Vzziah king of Iuda: At this Chapter begin ſuch as he preached in the raigne of Iotham, p. 58and ſo forward: But before hee either The Cohoerence.preach or prophecie of any thing, in King Iothams dayes, or his ſucceſſors, the Lord in this Chapter giues a newe commiſsion to the Prophet, & a newe With a new King, God giues the Prophet a new Commiſsion.confirmation to this Calling: the olde king in whoſe dayes Eſayah was firſt called being now dead, & another ſucceeding him, God with the new king, reneweth the calling & commiſsion of the Prophet: wherein God doth not giuegive him another calling, for one calling to the office of the miniſtery is ſufficient: but hee confirmeth the calling formerly giuen, by repeating & ratifying it. And this God did to Eſay, not as he was an ordinarie, but an extraordinary prophet: for ordinary Miniſters need no renouation of their calling, nor any new ſignes of cōfirmation, but extraordinary prophets, who come in extraordinary maner, & to doe many extraordinary workes, God in his wiſdom wil hauehave their calling confirmed, again, & againe, & that by very extraordinary meanes. Out of which practiſe of the Lord, we learne, how great cauſe wee Ergo, extraordinary.hauehave to doubt theſe men, to bee either p. 59fantaſticall or worſe, who pretend extraordinary Callings o… motions in theſe dayes are not eaſily to be beleeued.callings in theſe dayes, and yet ſcarce can ſhew vsus any good ſignes of an ordinary, much leſſe of an extraordinatie motion: for if in thoſe dayes, when ſuch courſes were more cōmon, God will hauehave his extraordinary Prophets calling to be renued & cōfirmed, again, & againe, then certainly in theſe dayes, we may iuſtly require, more, & more wonderfull ſignes of an extraordinary calling afore we belieue it: and if God himſelfe was ſo carefull to ſatiſfie his Church in thoſe dayes of the vocation of his prophet, ſurely the church in theſe daies hath much more cauſe to doubt in ſuch caſes, and to require many and extraordinary ſignes, afore it acknowledge any ſuch extraordinary calling: Theſe men therefore offer much wrong to the Church, & deſerue both the cenſure thereof, and the ſword of the Magiſtrate, who dare ſo boldly offer and obtrude to the Church their owne fancies and dreames, as extraordinary motions of Gods ſpirit. This is the occaſion and coherence.

This Chapter hath two partes, p. 60The parts of the Chapt.firſt, the meanes of his confirmation, from the beginning to theſe words: ſecondly, the confirmation it ſelfe, from theſe words to the end: the meanes 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 i The parts of this text.wrought in the Prophet, it cauſed him feare, it aſtoniſht him, and caſt him downe: in the fifth verſe.

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

3 The renuing of his Commiſſion againe, from thence to the end.

The feare and 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. 612 He had ſeene the Lord.1. Point is the feare of the prophet.

Then ſaid I, woe is me, I am vndone.

The firſt point in order is, the feare & extaſie into which the Lord droue his 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 inable him to be a true prophet, & a fit meſſenger for himſelf. It may ſeeme a ſtrange courſe, which God taketh to confirme & raiſe vp his ſeruant in zeale and courage, to ſtrike him into an extreame feare, euen to aſtoniſh and amaze him, and yet we ſee it is the courſe which the Lord taketh: out of which practiſe of the Lord, we learne this doctrine: That all true Doct. Beſt Miniſters moſt amazed at their enterance.Miniſters, eſpecially ſuch as are deputed to the greateſt works in his church, muſt be firſt of all ſtriken into a great feare, in conſideration of the greatnes of their function, yea, into an amazement and aſtoniſhment, in the admiration of Gods glory & greatnes, whoſe p. 62roome they occupy, & whoſe meſſage they bring, & the more they are afraid and ſhrinke, ſo it be vnderunder the contemplation of Gods Maieſtie, and their owne weaknes, the more likelier it is that they are truly cald of God, & appointed for worthy purpoſes in his Church: but he that ſteps to this function without feare, he may thruſt in himſelfe, but its doubtfull whether hee bee cald of God, as here the Prophet was: Nor is it ſo here alone, but eueryevery where when God called any of his ſeruants, to any great worke, be firſt droue thē into theſe feares and a mazements, as is euident aaExod. 3. 11. & 4. 10. 13.Exod 3:11Exod 4:10Exod 4:13in Moſes, in bbIeremie 1. 6. 7.Jer 1:6Jer 1:7Ieremie, in ccAct. 9. 6. &c.Acts 9:6S. Paul and others. The reaſon of this dealing of the Lord is plaine: namely, becauſe mans nature is alwayes ready to take enough and too much vntounto it ſelfe, God therefore in his wiſdome puts a bridle vntounto the corrupt nature of mā, & aſtoniſheth it, leaſt it preſume too much, & take too much vponupon it ſelfe: Againe▪ a Miniſter is to preach vntounto the people, feare & reuerēce of the Lord: but how can he do ſo to others, whē he hath not p. 63tyed that bond in his owne conſcience, nor was euer caſt downe in admiration of Gods glory & Maieſtie: And laſtly, the miniſtery is a high & excellent calling (eſpecially the office of extraordinary prophets in the old teſtament) & is therefore ſubiect to pride, and to bee puft vp with ſelf-conceits, & therefore teacheth the Apoſtle to Timothy, that a 1. Tim. 13.Miniſter may not be a yong ſcholler, leaſt he be puft vp, & fall into the condemnation of the wicked: giuing vsus to vnderſtand, that it is y^e peculiar danger of that calling to hauehave high conceits of thēſelues, becauſe of the height & dignitie of ther function. Therfore to preuent this incōuenience, God in mercy appointeth that all his true Miniſters ſhall hauehave ſome means or other, to be caſt down euen to nothing in thēſelues, & ſhall be driuen into ſuch feares & amazements at ſight of their owne wickedneſſe, as they ſhal throwe downe themſelues at Chriſts feete, and denying themſelues wholy, ſhal acknowledge that they are in him whatſoeuer they are: and doe relye, p. 64and truſt onelyonly on his grace and helpe.Vſe. Ergo, Miniſters: and eſpecially in the Vniuerſities, labour to bee humbled in ſight of Gods

The vſe of this doctrine, as it is for all Miniſters, ſo ſpecially for vsus which liue in the Vniuerſity: 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 ſelf-conceits: we ſee our greatnes, and their own meaneneſſe.ſelues growe in time, in degrees, in learning, in honour, in name and eſtimation: & to many of vsus God giues good portions of his gifts: what are all theſe, but ſo many baites to allure vsus to pride, & vaine opinions of our own worths? but let vsus remēber the end wee aime at, is not humane, nor carnal: our purpoſe is to ſaue ſoules, Then the weapons of our warre muſt not be carnal, as pride, vaineglory, 2. Cor. 11. 4.2 Cor 11:4and ſelf-conceit. If therefore we euer looke to be made inſtruments of Gods glory in ſauing of ſoules, then at the firſt ſet we 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 he may exale p. 65vsus in his due time: and let vsus bee content that God giuegive any occaſion or meanes to pul vsus down, either by outward croſſe, or inward temptation: and let vsus reioyce, when wee are thereby ſo farre caſt downe, that wee cry out in the aſtoniſhment of our ſpirits, as the Prophet heere… Woe is mee, I am vndone: but otherwiſe if wee will needes followe the ſwinge of our proude natures, and truſt in our owne abilitie, gifts, and learning, let vsus knowe, wee vſe carnall weapons in a ſpirituall warfare: and let vsus bee 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 little in the ſaluation of ſoules: for thoſe men doe pronounce the moſt powerfull bleſſings on other mens ſoules, and ſpeake the beſt wordes of comfort to other mens conſciences, which ofteneſt ſay vntounto themſelues; Woe is mee, I am vndone.

Furthermore, whereas the Prophet at this Viſion and Reuelation of Gods p. 66glory vntounto him, cryeth out of himſelfe, 2 Doct. Ergo, The Prophets hold not the opinion of the Interceſſion of Angels.Woe is mee, I am vndone: being wordes of extreame feare and aſtoniſhment, and of ſo lowe a deiection as is a degree towards 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 hee had, hee neede not at the ſight of Gods maieſtie, foorthwith to hauehave cryed out, Woe is mee, I am vndone, but hee might hauehave ſtayed himſelfe a while in this cogitation, I will deſire Moſes, Samuel, or Dauid, to pray to this glorious GOD for mee, or heere 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 Lorde for mee, that I periſh not in this feare: but hee inſtantly ſeeing the Lorde appeare in Maieſtie, and fearing his iuſt wrath, (being guiltie of his owne corruptions) without any hope or expectation, or (as he ſeemes) without the leaſt cogitation of helpe or aſsiſtance from p. 67any creature, he cryeth out, I am vndone.3 Doct. Ergo, The calling to the Miniſtery is a worke like vntounto the calling of a ſinner to the ſtate of grace.

Laſtly, whereas hee exclaimeth, Woe is mee, I am vndone: being words of a ſoule humbled and deiected, and hereby ſheweth himſelfe to bee in that caſe, which a poore ſinner is, when the preaching of the Lawe hath humbled him, by ſhewing him his ſinnes and his extreame daunger by them. Wee may learne, that to bee called to the Mniſterie, is to be as it were conuerted and regenerate: and 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 heere, hee firſt abaſeth and caſteth downe the Prophete in the ſight of GODS Maieſtie, and his owne miſerie, afore hee honour him with a Commiſsion to preach his word vntounto his people. Which I note againſt thoſe men, which holde it ſo ordinary a matter Vſe. Ergo, … be required, toto enter into the Miniſterie, as many doe, which take it vppon them in p. 68worldly and politique purpoſes. And Qualify a man for the Miniſterie.ſome of a better ranke, which thinke if a man hauehave learning, degrees and age, hee is ſufficiently qualified for that calling. But alas, this is not all; there is a greater worke to be wrought then ſo, hee muſt be humbled and caſt down in ſight of the greatneſſe of that calling, of the maieſtie of that God whoſe roome hee is to execute, and of the vnworthineſſe of himſelfe to ſo great a worke: hee muſt be reſolued, that to call a man to the Miniſterie, is the greateſt worke that GOD worketh in his Church, but the conuerting of a ſinner, and calling him to the ſtate of grace: nay it is a worke euen like vntounto it: for as a ſinner in his conuerſion, ſo hee at his Vocation to that place, is often to cry out in the amazement of his ſoule, Woe is mee, I am vndone. As therefore they are fouly 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 bee ſufficient without this worke, which heere was p. 69wrought in the holy Prophet. Thus Cauſes of we ſee the feare & aſtoniſhment of the his feare 2. Prophet. It followeth.

For I am a man of polluted lippes.1 Cauſe pollution of himſelfe & his people.

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 own he freely 1 His owne. He was a man of polluted lippes.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 be demaunded, how could the Prophet ſay thus truely, for he was a holy man, and iuſtified A he was a polluted man.in Gods prefence, 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, And he complaineth not of capltall ſinnes.It is doubtleſſe, he was ſo, he therefore complaineth here not of any great and enormous ſinnes, which hee had committed to the publike ſcandall of the p. 70Church, but firſt of the corruptiō of his But of the corruption of his naturenature, which in him as in all men is a very ſea of iniquity, & which alwaies appeares the more, the neerer a man comes to God, and therefore did now moſt apparantly diſcouer it ſelfe in the prophet, when he was in the preſence of the Lord himſelf. Secondly, he complaineth of ſome actual ſins of his life, and it is more likely of ſome ſins of omiſſion, 2 Of ſome omiſsion in his calling.then of cōmiſsion: for we find not that the prophet was euer touched with any great ſin, & where we know it not, we are in charitie not to imagine it. So that it is moſt probable, hee complaineth of ſome ſmaller faults, or negligences in his Miniſtery: 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 leaue preaching, becauſe the people were ſtubborne & diſobedient, or ſome impatience in his Miniſtery, when the people were rebellious and reſiſted his doctrine, which paſsion might the rather vexe him (as we read it did Ieremy) p. 71the Iewes were ſo ſtubborne & 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 cōſcience of theſe makes him here cry out that he cannot ſtand in the ſight of God. Where we learn, firſt, what a tender Doct. Ergo, Miniſters muſt be men of tender conſcience.conſcience godly Miniſters muſt hauehave aboue all men: namely, that they muſt make conſcience, not of the great and groſſe ſins onelyonly; but euen of the loweſt & leaſt ſins: and he muſt endeuour in his calling, not only to be cleere of great crimes, but as far as may be, to bee free from the leaſt appearance of euill, and from the leaſt negligences in his place, for a ſmall faultin other men is great in them, and that which may be ſome waies pardonable in other men, is no way in them: they muſt therefore watch ouer themſelues moſt carefully, And make confidence of the leaſt ſinnes.and take heede to all their waies: & for this ende is it, that a Miniſter in godly wiſedome muſt often depriue himſelfe euen of many things (which it may be, lawfully hee might vſe) leaſt his liberty p. 72be an occaſion of euill to others: and muſt abſtaine from the leaſt ſins, leaſt euen they be blemiſhes to his calling, and burthens to his conſcience. And hence is it, that a miniſter cannot be too carefull in his calling, in his words, diet, company, recreation, apparel, geſtures, and in his whole carriage, becauſe little ſins are ſo great in thē, Eſpecially And be moſt carefull in his miniſtery both publikely and priuately.miniſters muſt here learne the Apoſtles leſſon, to bee inſtant in ſeaſon and out of ſeaſon: to preach and exhort, to comfort and rebuke, publikely and priuately: to good, to bad: when it is wel 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 and out of ſeaſon, for the leaſt negligence in his dutie, or omitting the leaſt opportunity of doing good, will when God viſits his conſcience, bee a burthen and vexation to him, as it was heere to the Prophet.

p. 73And furthermore, if theſe ſmal ſinnes Vſe. Vrgo, Miniſters for great ſins ſhould be greatly humbled.thus afflicted the Prophet, then alas what is to be thought of thoſe miniſters who make no conſcience of foule and ſcandalous ſinnes? how ſhall Symonie, Incontinencie, Vſury, inhoſpitality, couetouſneſſe, Ignorance, Idleneſſe, careleſſe Nonreſidencie, how ſhall theſe (I ſay) and other like grieuous crimes oppreſſe & burthen the ſoule, when as the ſmalleſt ſins doe ſo affright this holy man? Surely, whē God ſhal viſite them, their ſtates will bee moſt fearefull, nor, ſhall any mans caſe be ſo miſerable, as an vncōſcionable miniſters: And thogh nowe ſuch looſe and licentious Miniſters ſeeme to liue in Iolitie, & without any feare, yet when God ſhall appeare vntounto their conſcience, then will they cry out in fearefull anguiſh, Woe is me, I am vndone.And for great negh… gēce in their calling, elſe they hauehave no conſcience.

And againe, if theſe ſmal faults ſo affrighted this holy prophet, & burdened his conſcience, then what pittifull conſciences hauehave thoſe miniſters, whoſe daily negligence, and vnconſcionable p. 74careleſſeneſſe in their places is ſuch, as all men ſpeake of, and yet they are not touched: ſurely theſe men are not of ſo tender cōſciences as the prophet was: & 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 example Good and faithfull miniſters not to be diſcouraged, though they hauehave ſome wants, for ſo the prophets had, but let them complaine of them as here the prophet doth.of the Prophet: who is there, but may find imperfections and blemiſhes in himſelfe, which will often make him cry out; Woe is me? but let not that diſcomfort them, but rather reioyce, that they can ſee their owne weaknes, as the Prophet did here: If they hauehave cauſe to exclaime againſt themſelues, they are not alone, it was this, and all other holy prophets caſe before them. In hauing imperfections in themſelues, they are no more miſerable then the Prophet was: but let them labour to be as bleſſed in ſeeing & complaining of themſelues as hee was: And let eueryevery miniſter aſſure himſelfe, that the more hee makes conſcience, euen of the leaſt ſinnes of p. 75all, the more he reſembleth the ancient holy Prophets, & the more likely is he to worke effectually in his miniſtery. For his duty is to worke in his people a conſcience, not of great ſinnes onelyonly, but euen of all: but how can he doe that in them, if he hauehave not firſt of all done it in himſelfe? hence it is therefore, that godly miniſters finde fault with themſelues, Godly miniſters find… fault with themſelues when the world cannot.when other men cannot, and cry out againſt themſelues, for their pollutions (with the prophet here) when no other man can accuſe them of the leaſt crime: nay, when other 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 wounds to their conſciences: and their leaſt 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.

p. 76Hitherto hath the prophet complained generally of his pollution.

Particularly, hee exclaimeth againſt the pollution of his lippes. But why will Particularly he complaineth againſt the pollution of his lippes.ſome ſay, complaines hee of the pollution of his lippes, 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 For a Prophets dutie conſiſts in the vſe of his tongue.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 glory, and more to the ſetting 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 p. 77honour or diſhonour of a miniſter, is the vſe or the abuſe of his tongue: and his comfort or diſcomfort is the well vſing, or not vſing of it. The prophet therefore here affrighted at Gods prefence, His ſmalleſt negligence in teaching, checks his conſcience.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 pollutions of his lippes: out of which practiſe of his we may learne;Vſe. 1. Vrgo popiſh doctrin of mans merits is falſe.

Firſt, the vanitie of the Papiſts, who magnifie the merites of holy mens workes: for if this holy prophet, a man truly 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 p. 78wee who are no better, but much worſe then hee, ſtand before GOD in the day of Iudgement, in the great appearing of his infinite iuſtice and glorie? Rather doubtleſſe, as here the ſmalleſt pollution of his lippes, and negligence in his calling, droue him out of all conceit of merit, when once hee came into the preſence of GOD: ſo the due conſideration of our ſo many and foule pollutions aboue his, ſhould beate downe all proude conceites of our owne goodneſſe, when wee appeare before GOD. It is therefore to bee feared, that the Papiſts, who thus magnifie their owne merits, doe ſeldome or neuer enter into earneſt conſideration of their owne infirmities, doe ſeldome perſent themſelues in the preſence of Gods maieſtie. For if they did, then doubtleſſe the leaſt ſight of their leaſt pollutiō, would make them farre from euer thinking of their own merits.And of workes of ſuperrogation.

They alſo tell vsus, of workes of ſuperrogation, but it ſeemes heere, p. 79this holy Prophet had none of them. And they teach, a man may in this life And perfect fulfilling the lawe in this life.perfectly fulfill the Lawe, but who can doe it, i… not miniſters? And what miniſters, if not extraordinary prophets? And yet Iſaiah (the firſt and chiefe of them) exclaimeth here in pittiful manner againſt his pollutions: Doubtleſſe, if the papiſts would ceaſe flattering themſelues, and not examine their conſciences by their own pleaſing corruption, but preſent themſelues in the face and preſence of GODS Maieſtie, they would bee farre from theſe conceits.2. Vſe. Ergo Miniſters muſt take heed of negligence in their function aboue all ſinnes, for that burtheneth the conſcience moſt heauily of all.

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, p. 80more then any other duties.

But if he 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 Other vertues are excellent, but cannot ſuffice, if this want.his duetie, though hee preach not if he keepe good Hoſpitalitie and make peace amongſt his Neighbours, and performe other workes of charatie and good life: for if a Miniſter hauehave not this vertue, hee hath none: If hee preach not; If hee 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 we 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. 81yet if his lippes be polluted, either by not preaching, or by negligēt, 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 al his other good qualities) he will cry out in farre more pittifull maner thē here the Prophet doth… Woe is … I am vndo…, becauſe I am a …an of polluted lippes. It followeth;

And I dwell in the midſt of a people of polluted 2. His peoples pollution.lippes.

The Prophet not onelyonly complaines of his own pollution, but of his peoples He complaines of it to teach, 1. That a Miniſter is to confeſse his peoples ſinnes as wel as his owne.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, & to complaine of them to God: for as he is the peoples Interpretar to God, he muſt not thinke it enough to put vp their petitions, to vnfolde their wants, & craue reliefe for them at Gods hand, but hee muſt further take knowledge of the ſins of his p. 82people, and make both publique and priuate confeſsion of them to God: and the more particularly he can doe this, the better: and this hee is to doe, both For generally he is acceſſarie to his peoples ſinnes.for the peoples good, and for his owne alſo, becauſe it cannot be but the ſinnes of his people, are in ſome ſort his: for this is the peculiar danger of the Magiſtrates and Miniſters …ling, that generally 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 example, or by not reprouing, or not hindring or ſuffering, or winking, or couering & concealing, or not puniſhing them, or not carefully enough vſing meanes to preuent them: by all which meanes and many more, it comes to paſſe, that the peoples ſinnes are the Miniſters by communication: ſo that as well for his owne ſake, as theirs, hee is to confeſſe to GOD their ſinnes, as well as his owne.

Now if a Miniſter muſt confeſſe his peoples ſinnes, then it followeth p. 83confequently, that he muſt know them; and take notice of them, for elſe hee 1. Vſe. Ergo, a miniſter muſt know his peoples ſins.cannot confeſſe them. And this is one cauſe why the holy Ghoſt commands a Paſtor to know his flocke.

He muſt not onelyonly hauehave a flocke, and knowe which is his flocke: or hauehave a generall Pro. 2…. 23.Prov 2:23…ye ouer it, out hee muſt hauehave a particular and … knowledge of the ſtate of it, …nd the more particular the better.

And if the Miniſter ought to know and confeſſe his peoples ſinnes, then if Ergo, it is beſt for a Miniſter to bee with his people.followeth, firſt, that it is beſt for a Miniſter to bee preſent with his people, that ſo hee may the better know them and their ſtate: and certainly if it be 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 needs be a foule & fearefull ſin. For how could Iſayah hauehave cō feſſed, that his people were a people of polluted lips, but that he dwelt amongſt them. Nay, ſaith the Prophet, he dwelt p. 84in the midſt among them, indeede well may hee know and confeſſe his peoples pollutions, that dwelles in the midſt amongſt them.2. Vſe. Ergo, people muſt cōfeſse their ſinnes, and reueale thē to their Miniſter.

Againe, if the Miniſter be to confeſſe his peoples ſinnes, and therefore muſt needs knowe them, then it followeth alſo that they muſt diſcouer & confeſſe them vntounto him, or elſe … not poſsible he ſhould perfectly kno…e their eſtate: the want of this is a great fault in our Churches, for how euer we condemne Auricular confeſsion, as a very pollicie in the deuiſers, and as a rack to the conſciences Not popiſh but voluntarie.of poore Chriſtians, yet we not onelyonly allowe, but call and … for that confeſsion, wherby a Chriſtian voluntarily And of ſuch ſinnes as diſquiet the conſcience.at all times may reſort to his Paſtor, and open his eſtate, and disburden his conſcience of ſuch ſins, 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 canot diſcerne the ſtate euen of his own flock nor can p. 85complaine to God of their pollutions, and confeſſe their ſinnes ſo particularly, as would be good both for him and them.

Secondly, the Prophet couples together 2. To teach vsus that a polluted people make their Miniſter more or leſse polluted alſo.his own pollution, and the pollutions of his people, as the adjuvant, or helping cauſe & the effect: For the pollution of a people, helpes forward the pollution of a Miniſter, and the worſe people they are, the worſe doe they make him, though he be otherwiſe neuer ſo good: For euen the Prophet, though called of God himſelf, & iuſtified and ſanctified, & a man of extraordinary grace, yet dwelling in y^e midſt of a people ſo ſtubborne & diſobedient, as the Iewes were, 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 mē: the nature of which corruption is to apprehend any euill where euer it findes it, and to partake with it: regeneration qualifieth & abates this corruption, but takes it not away perfectly in this life: p. 86whereby it comes to paſſe, that a Miniſter, liuing amongſt euill people, cannot but be ſomwhat ſtained with their pollution, of what ſort ſoeuer they be: inſomuch as it is often ſeene, that one knowne to be otherwiſe diſpoſed of himſelfe, is found to bee diſpoſed to this or that euill, by liuing amongſt a people ſo diſpoſed. And againe, that a miniſter in ſuch a place, and 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 bee faithfull, painfull and zealous, & comming to a diſobedient, ſtubborne, froward, or prophane & diſſolute people, his faith is weakened, A wicked people dull and decay Gods graces in good Miniſters. Vſe double.his zeale & 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. 87For our inſtruction, it here appeares 1. For inſtruction: 1. See how corrupt our natur… is.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 wee ſee here in this holy Prophet, who was a man of more then ordinary ſanctification: how litle cauſe therfore hath any man to extoll 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, be ſo hardly kept within compaſſe, alas how outragious & peruerſe is it, when it raignes without controlment?

And for our further inſtruction, heere wee may ſee of what a creeping 2. What a creeping nature ſinne hath.and incroaching nature ſinne is, which like a ſecret venome in the naturall bodie, ſo it in the pollitique body reſtes not in the place, or partie poiſoned, but cloſely creepes p. 88& diffuſeth it ſelfe into eueryevery part and member of the whole: it creepes from man to man, yea, from an euil man to a good, from the worſt man to the beſt: from prophane men, to godly Miniſters: and as from publique perſons (as Magiſtrates and Miniſters) it deſcendeth It wil creepe from Miniſters to people, & from people to Miniſter.viſibly, and the example of their euil life is palpably ſcandalous: ſo from the people to the Magiſtrate, or Miniſter, it creepeth cloſely, & aſcendeth in more ſecret and inſenſible manner, yet in the effect it is too ſenſible: for it is alwayes 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 foot, wil without ſpeedy preuention ſpred priuily to the hart: ſo ſinne ſhewes it ſelfe, euen from the Ergo, ſtop ſinne in the beginning.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. 89will not reſt till it be in the heart.

For our conuerſation wee are heere 2. For our conuerſation.taught, firſt, if a Miniſter, by reaſon of the corruption of his owne nature, and the creeping nature of ſinne, is in ſuch danger to be ſtained with the peoples pollutions, then let all Miniſters deſire, and vſe all good meanes to dwell 1. Miniſters, Ergo, labour to liue amongſt people.with a people as litle polluted as may be: otherwiſe let him aſſure himſelfe to be polluted with them, which is both a great diſcōfort to his owne conſcience (as here it was to the Prophet) and diſgrace to his profeſsion: for if it be a dutie of eueryevery good profeſſor of religion, to keepe himſelfe vnſpotted of the world, then how much more is it the Miniſters Iam. 1. 17.Jas 1:17duetie ſo to doe? and how foule a ſtaine is it to the honour of his calling, to be polluted in the common pollutions of his people?

It may bee therefore good counſell to all godly Miniſters in the placing & diſpoſing of themſelues, not to enquire onelyonly how good a liuing ſuch p. 90and ſuch a place is, how wel ſeated, how healthfull and beneficiall it will bee, (which are alas the common & almoſt the onelyonly queſtions now adayes) but And in diſpoſing themſelues, rather regard it, then other commoditie.principally, to regard what a people they be: and how affected, amongſt whome they are to liue: if godly and wel diſpoſed, or at leaſt tractable and gentle, & willing to be taught, thē leſſe to regard other incommodities: but if wicked, and prophane, or (which is worſe) ſtubborne, froward, and vntractable, then leſſe to regard the greateſt commodities: & certainly if this point be well conſidered of, and how bitter it hath beene in the ende, to many who hauehave not regarded it, it will appeare, that this is the beſt encouragement or diſcouragement, the greateſt commoditie, or diſcommoditie, and the beſt reaſon, either to win a mā to a place, or to drawe him from it, how good ſoeuer it be otherwayes: they that neglect this dutie, and are led (or miſled rather) with carnall and wordly reſpects, how p. 91iuſt is it vponupon thē when they are made to cry in the ſorrowe of their ſoule, W…e is me, I dwell in the midſt of a people of polluted lippes.

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

But as for thoſe to whom God hath bene ſo good, as to beſtowe vponupon them competent liuings, and a willing and well diſpoſed people, let them thinke themſelues double bleſſed of God, and treble bound to honour God, & to doe good in his Church: and if ſuch men goe not before their brethren in al Miniſterial care and dutie, their fault is aboue al mens, & they make themſelues vnworthy of ſo great mercies.2. Ergo, Miniſters muſt take heed of their company.

Againe, if that a polluted people, pollutes their Miniſter, here is a good warning for al miniſters to be wary & p. 92choyſe of their companie, with whom they will moſt priuately conuerſe: for, as on the one ſide they may not retire themſelues into ſolitarineſſe, nor ſequeſter thēſelues from all ſocietie with their people, (which is rather a Cimicall and fantaſticall, 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 all companies, as too many doe in All companies and all recreations are not for Miniſters.our Church, to the great ſcandall therof, who care not with whom they conuerſe, but all companies, all places, all times, all ſportes & recreations, al meetings, all occaſions, are one with them: but alas, what maruel, though ſuch men keepe not thēſelues vnſpotted of the world, but proue too offenſiue to their calling: for ſeeing the beſt mē cannot liue with the beſt people, but they ſhall receiue ſome contagion from them, how carefully ought ordinary miniſters to make difference of men and meetings, times and places, and not diffuſedly & careleſly p. 93to thruſt themſelues into all: So doing ſhall they keepe their calling from much reproach, & preſerue themſelues from much pollution, which otherwiſe from their polluted people, they ſhal be ſure to receiue.

And here people are to be admoniſhed, And people muſt not draw their Miniſters too much into company.not too ſharpely to cenſure their miniſters: though hee bee not ſo ſociable with them all, as it may bee many would expect: for it concerns no man to be ſo warie of his company and his ſports, as it doeth the miniſter: and if they would hauehave comfort and honour by their miniſter, let them bee carefull into what recreations & company they draw or deſire him: for the more polluted the people are amongſt whom he liues, the more carefull muſt he bee to keepe himſelf cleare from their pollutions.

Laſtly, here people are taught, not to 3 People muſt not condemne too ſharpely ſuch Miniſters as are faultie in their liues▪ for themſelues are the cauſe of it, being of euill liues themſelues.be too ſharpe condemners of thoſe miniſters, whoſe conuerſations are not ſo vnblameable as were to be wiſhed: for as they liue ill, generally the cauſe is, p. 94becauſe they liue amongſt an il 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 Miniſterie, 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 hee 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 ſpecial grace of God, but that a miniſter ſhalbe more or leſſe touched W^t thoſe crimes which are the cōmon faults of his people. And lamentable experience daily lets vsus ſee, Looke what ſinnes aboundes in any place, and there generally the Miniſter is tainted with it.that where a people in a town is giuen p. 95to drunkenneſſe, there the Miniſter, is either ſo for company, or at leaſt too good a fellow: where a people are giuen to contention, there the Miniſter hath too many fuites: where the people be Popiſh, there the Miniſter is too ſuperſtitious: where the people bee ignorant, there the Miniſter is no great clarke: 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 & moſt carefull of all, doe complaine bitterly of the pollutions of their people: for that how ſoeuer it may bee they eſcape partaking with their ſins: yet they alwayes finde, at the leaſt a dulling & decaying of Gods graces in themſelues, where the people are vntoward and diſobedient. If therefore a Miniſter liues with ſuch a people, his caſe is pittifull and daungerous, for he walkes in the midſt of nets and ſnares, which are layd for him on eueryevery ſide, and if he eſcape them (I meane, if hee p. 96keepe himſelfe vnſpotted, in the midſt of a ſpotted & 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 whō God hath bleſſed with a good But ſuch Miniſters as liue with a good people and yet are looſe, they are not worthy to be Miniſters, but to be depriued.and tractable people, and wel affected to the worde, and yet himſelfe liueth looſely & 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 bee heaped on his ſoule, who cares not with how foule pollutions his life be ſtained, and yet liueth amongſt a godly & wel diſpoſed people? And thus wee hauehave the firſt cauſe of his feare, his owne, and his peoples pollutions.

It followeth.

p. 97And mine eyes hath ſeene the King, and 2 Cauſe of his feare, he ſawe the Lord.Lord of Hoſtes.

THe ſecond cauſe of the Prophets feare and aſtoniſhment is, He ſan the Lorde, who then appeared in glory vntounto him: not that hee ſawe the ſubſtance of God (for that is inviſible How? In a viſion.and incomprehenſible) but his glory: Nor the fulneſſe of his glory, for that cannot be endured, but a glimſe of it: nor that with the eies of his body in ordinary manner, but in a viſion: wherein how farre the eyes of his body were vſed, neither the Prophet expreſſeth, nor wee can well conceiue. The meaning then is; In a viſion hee ſawe ſuch glorie and Majeſtie, as hee knewe 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 is ſmitten with feare, for his own infirmities, and the pollutions of his people.

Wherein let vsus firſt of all obſerue the p. 98connexion 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 ſins, without which he would neuer hauehave beene affraid, but rather hauehave gloried 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 Doct: the man that is in his ſinnes endures not Cods preſence. 1 For God hates ſinne, aboue all things.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. 99which the king hates, or cannot abide to ſee: ſo a man cannot but be extreame aſtoniſht, if hee knowe himſelfe to bee in Gods preſence with his ſinnes, which Gods ſoule hateth.2 Sin makes a man a debter to God.

Secondly, ſin makes a man indebted to God: for as the Lawe tyeth him firſt to obedience, ſo if he ſin and faile in that, it bindes him to puniſhment: and the more a man ſinneth, the deeper is he in Gods debt. If then in this world, a man willingly indures not the ſight of him, in whoſe debt hee 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 3 Sin is that, that makes God angry.God to …: therefore a ſinfull man feareth the preſence of God, as a traitor the face of the Prince, or a malefactor of the Judge. For theſe cauſes, a wicked man endures not Gods preſence.Degrees of Gods preſence.

Now Gods preſence hath diuers degeees. Firſt, God is preſent to our coſcience, 1 To our thoughts. 2 To our nami…g himwhen we thinke of him. 2. He is preſent, when wee name him, or heare p. 100him named or mentioned by others, and theſe are the ſurtheſt off: Thirdly, God is neerer vntounto vsus in the preſence of his Ordinances, as his Word and 3 Neere in his ordinācesSacraments, and publike ſeruice in the Congregation: Fourthly, there is a 4 Necreſt at the laſt day.moſt apparant and ſenſible preſence of God, which ſhall bee at the laſt Iudgement, when all men ſhall ſtand before him in his immediat preſēce, to receiue their iudgement. Now all theſe preſences of God, are hatefull to a wicked A ſinful man feares all theſe.man: for the firſt, a wicked man by his good will neuer thinkes of God, and if ſometime a thought of God (like lightning) flaſhes in his minde, preſently he 1 He neuer, or vnwillingly thinks of God.quencheth it, as being a moſt vnwelcome and burdenſome thought vntounto him: therefore ſaith Dauid; The wicked is ſo proud, he careth not for God: neither Pſal. 10. 4.Ps 10:4is God in all his thoughts: Nay, God himſelf is ſo little thought on, by them, that they will willingly thinke of nothing, that might bring GOD into their thoughts: as namely, Gods great works of his wonderfull Iudgements: p. 101of whom the ſame prophet ſaith, in the ſame place, Thy Iudgements are farre aboue, out of his ſight. As if hee had ſaid, Pſal. 10. 5.Ps 10:5hee labours 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 2 He neuer ſpeakes of God vnleſſe it be to abuſe his maieſtie.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 Faelix the Gouernour: who whilſt p. 102Paul diſcourſed of righteouſneſſe, temperance, and Iudgement to come: The Text ſaith, in the meane time, he trembled.

And for the third, we ſee daily wicked men, endure not Gods preſence 3 They louelove not the word nor Sacraments.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; they neuer call vponupon God. But as Pſal. 14. 4. 4 They wiſh Chriſt would neuer co…e to iudgement.Ps 14:4for the laſt, that they feare and abhorre aboue all, they wiſh in their hart it may neuer be. And therfore S. Paul makes it a token of a true beleeuer, and a holy man, to louelove, and looke for the appearing of Ieſus Chriſt. Whereupon it followeth, 2. Tim, 4. 8.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 indeed, & they ſee they cannot eſcape it, what thē do they? Euen cry to the mountaines, fall vponupon vsus: and to the hils, couer Reuel. 6. 16,Rev 6:16vsus, and hide vsus: from what? from the preſence p. 103of God: ſo fearefull and ſo hatefull is Gods prſence to a ſinfull man.

Beſides theſe, there is another way, whereby God ſheweth his preſence: Extraordinary apparitiōs of Gods maieſtie, a ſinfull man cannot endure.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 ſin, cannot cheerefully come, nor boldly ſtand in Gods preſence. The The firſt vſe for Miniſters: Ergo. let them not enter into.vſe of this Doctrine: Firſt of all, let vsus ſee the monſtrous preſumption of ſuch miniſter as dare venture raſhly into the miniſtery, to tread vpō the holy groūd p. 104of God, with vncleane feete; to handle that calling in their ſins.the holy things of God with vnwaſhen hands: For what is it to enter into the Miniſtery, but to enter into the chamber of preſence of the great King? and ſhould not a man look about him, For it is into Gods preſence chamber.afore he come there? Therefore if God rebuked Moſes, for ſtepping too haſtily towardes the Buſhe, where his preſence is, and ſaide; Come not too neere, for Exod. 3. ….Exod 3the place wher thouſtādeſt is 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 hee was in the Buſh? And if they bee ſo to be blamed, who Nor come to doe the duty of that calling without repentance, and holy preparation.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, & ſanctification of themſelues: but ruſh vponupon them, as vponupon common & prophane actions? Whereas p. 105God 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, as care not how they appeare in his holy preſence.

Secondly, this ſheweth the reaſon of the practiſe of al Chriſtian churches: 2 …rgo, They are to pray before and after ſermon.who vſe to pray before the Sermon & after: namely, not for Decorum onelyonly, & to grace the action, but to ſanctifie and to humble our ſelues, becauſe then we come before Gods preſence: they therfore doe not thinke reuerently enough of God, and his preſence, who doe by their practiſe in any ſort, make way to the contrary.

Thirdly, we may here learne, the pittifull The 3 Vſe. Ergo, ſuch men are extreamly deſperate who dare come to preach & miniſter ſacraments, in their ſinner.caſe of thoſe miniſters, who are ſo preſumptuous, as to exerciſe that holy function, & yet remain … 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 p. 106ſhall come of it in the end? ſurely, that burning fire ſhal conſume thē: the leaſt ſinne, & ſmalleſt negligences affrighted this holy Prophet, when he ſhould goe into Gods preſence: But theſe men Pſal. 50. 16.Ps 50:16dare come into the Sanctuarie of God; yea, dare take Gods word 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 their 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, hart; and all polluted: their eyes polluted, with careleſſe looking at all vanities: their eares with hearing: and their lips with ſpeaking, wanton & wicked talk: their feete, with running into wicked company: their hands, with practizing and their harts, with deuiſing and conſenting Such mens labours are fruitleſſe.to all wickedneſſe.

This is the cauſe, why the labours of p. 107ſuch men are almoſt vnprofitable: becauſe they dare come into Gods preſence in their ſinnes. In many places of our land, ther is by Gods bleſſing much teaching, yet there is little reformation, in the liues of the moſt: but contrariwiſe, ſome fal to Atheiſme: ſome to Papiſme: ſome into foule ſinnes, not to be named amongſt Ghriſtians.

Where is the cauſe? ſurely not in the And their leoſeneſſe doth more hurt; then their Doctrine good.Goſpell: 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 inſtantly ſmite not them, with viſible vengeance for their preſumption: yet he ſmites the By Gods ſeacret iudgement.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, p. 108therefore becauſe they doe not ſo, but diſhonour him, by cōming 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 preſume, to ſtand vp to rebuke ſinne in others: elſe let them not thinke, that Good words are vaine, where there is no good life.their golden wordes 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, ther 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 p. 109it cōcerneth them, to take order, as well that their miniſters be godly men, as good Schollers, & their liues inoffenſiue, as wel as their doctrine ſound: or elſe they will find in woful experience, that they pull down 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 feareful 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 Math. 5. 13.Matt 5:13and troden downe of men, with the foot of contempt: and in the world to come, he ſhall aboue all men cry out, in moſt extreame torment of conſcience, W… is me, that my eyes muſt ſee the King and Lord p. 119of hoſtes and ſo becauſe hee would not in this world, come into Gods preſence in ſanctification and holineſſe: he ſhal therefore in feare and horror, be haled into the preſence of Gods glorie, at the laſt day: there to receiue the iuſt ſentence of his condemnation.

Laſtly, all painfull and godly Miniſters may receiue comfort, not to bee The fourth vſe for Miniſters: Ergo Good miniſters muſt not fly from Gods preſence becauſe of their ſins, but repent: and ſo approach to his dutie.diſcouraged or driuen from Gods preſence, becauſe of their corruptions or infirmities, for wee ſee it was the Prophets, caſe: but let them ſtill approach in feare and reuerence, and be ſo farre from being driuen from their duty, 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 ſins, ſhall cry to the Mountaines, fall vponupon vsus, and hilles couer vsus, and hide vsus from the preſence of p. 111God: then ſuch miniſters as in this world in feare and trembling, and alwaies in repentance, did approach into Gods preſence: ſhall then looke vp, and lift vp their heads, & ſhall ſay to the holy Angels, & all the powers of heauen, helpe vsus, and haſten vsus to come into the glorious preſence of our God and Sauiour.

And thus we ſee the maniſold vſe of this doctrine to our Church and miniſterie.The ſecond vſe againſt the Papiſts.

Secondly, In aſmuch 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 Ergo, The apparitions of God, and chriſt, which they make ſo ordinary, are but colluſions.Church of Rome, is here diſcoured, in whoſe Legēds & ſtories of their Saints, nothing is more common then apparitions from heauen, of Saints depa…ted: of glorious Angels, of the virgin Mary, (and that ſo familiarly, as ſometime ſhe ſang with thē 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 p. 112ſay, appeared (I knowe not how oft) to one man: namely, to Saint Francis: and appeared as he was crucified with his woundes, and imprinted 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 hee might be like to Chriſt. Thus, &c many more ſuch, may youſee in that fabulous & blaſphemous book, of the conformities of S. 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 amezed 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 flat on the grounde: and the Prophets heere cryed out; Woe is mee, I am vndone: my eyes hauehave ſeene the King and Lorde of Hoſtes. But in the Church of Rome, p. 113looke the ſtories, that Saint or Monke is no body that hath not had ſome apparition: either of the Virgin Marie, or ſome of the Apoſtles, or an Angel, or Chriſt Ieſus appearing and talking with them: and yet alas, Peter, lames, Gala. 2. 9. Mat. 17. 6. & Luke 9. 33.Gal 2:9Matt 17:6Luke 9:33and Iohn, thoſe three great pillars, they were as good as beſide themſelues at the appearing of a little part of the glorie of Chriſt in his transfiguration.

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 indeed 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 Reaſons i… 1. Apparitions of God cannot be mores dommon in the new, then they were in the old Teſtament.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 newe Teſtament then in the Olde. For whereas the Scripture hath one, their Legions hauehave twenty: & whereas p. 114one, namely, Saint Paul, was once rapt into heauen, they hauehave 20. that were rapt thither: And as that is falſe, ſo is it 2. Cor. 12. 2. No man in his fleſh can endure gods glory.2 Cor 12:2impoſsible that any man cloathed with fleſh can endure an extraordinary apparition of Gods glorie, without extreame amazement, as is plaine herd in the Prophet: who I hope was as holy a man, as the holieſt monke that euer was. I hauehave noted this, that young Diuines may be occaſioned to looke a litle into their fabulous legends, that ſo they may diſcouer the falſe trickes, and iugling caſtes of that religion: which euill ſhiftes it needed not, if it were of God.

Thirdly, the people may here learne; 3. Vſe, to the people: they may ſee Gods merey to them, in teaching them by men like themſelues, and not by apparitions from heauen.Firſt, in that Gods preſence is ſo glorious and fearefull to mans nature, how mercifully God hath delt with them, in teaching them not by himſelf, or by his Angels from heauē, which they could neuer endure; but by men, who are like themſelues: and how vaine and fond theſe men are, who would bee taught from heauen, & not by men, who are ſo p. 115full of wants. In the olde Teſtament, when the people receiued the law from Deut. 5. 25 26, 27. 28.Deut 5:25Gods owne mouth, it is ſaide, they ran away, and cryed out, Why ſhould we die? if we heare the voyce of God any more wee ſhall dye: for what fleſh euer heard the voice of the liuing God & liued therefore they ſaid to Moſes: Goe thou neare and heare, al that the Lord ſhal ſay, & declare thou vntounto vsus▪ what God ſaith to thee, & we wilheare it, & doe it. And then ſaith the text, y^e Lord ſaid I heard the words of this people, they hauehave ſaid well in al that they hauehave ſpoken. And ſo, from that day forward, God ordinarily taught his church by men like themſelues: & we ſee, y^t the beginning of it was not in iudgement, but in merciemercy vntounto them. It is therefore the dutie of all men, both to acknowledge this mercy of God, in due thankfulneſſe, and withall to remember, when they ſee infirmities in Miniſters, that they are but men, and that if they had not the Miniſtery of men, howe hard it would, goe with them: conſidering, that the leaſt meaſure of Gods p. 116owne preſence, cannot be endured by any man.

2. Inaſmuch as gods preſence, is ſo glorious 2. Vſe. Ergo, they muſt prepare thē. ſelues before they come to the word or Sacraments.in it ſelf, and fearefull to our nature, al men are taught to prepare themſelues by holy prayer, by humiſiation, 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 ordinarie ſinnes vnrepented of, leaſt God ſtrike their conſciences, with a ſence of his fearefull diſpleaſure: & make them cry out, vponupon farre greater cauſe, then here the Propet did.

Thirdly and laſtly, wee learne here the different natures and properties of 3. Vſe ſee the different natures of ſinne, and holineſse. Sin drawes a man from Gods preſence.ſinne and holineſſe: Sinne, euen the leaſt ſinne: nay, a very ſinfulnes 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 & conuerſed euen in a familiar ſort with God: ſo no ſooner p. 117had he finned, but he ranne from God, and hid himſelfe: & that euen the leaſt ſinnes not repented of, doe ſo alſo, appeares in this Prophet, who beeing a holy man, yet his conſcience being priuie to it ſelf of ſome ſmall omiſsions or negligēces in his calling, he crieth out, he is vndone, becauſe he ſeeth the Lord of hoſts. But contrariwiſe, the ſtate of perfect Holineſſe inuites a man into Gods preſence.holineſſe, & the want of all ſinne, makes a man bold in Gods preſence, and rather deſirous then afraid to behold Gods glory, which ſhall bee moſt apparant at the laſt day: for when the wicked ſhal deſire rather to be couered Reue. 6. 16. Luke 21. 28. Iob. 19. 25 26, 27.Rev 6:16Luke 21:28Job 19:25with the hilles, and ground to duſt by the mountaines, then to appeare before the face of God: then ſhal the godly whoſe holineſſe ſhal then bee perfect, looke vp and lift vp their heads, becauſe their redemption is ſo nigh. And Iob teſtifieth of himſelfe, that hee knoweth his redeemer liueth, and that hee ſhall ſtand before him, & looke vponupon him with his eyes. Thus as guiltineſſe driues a man from the kings preſence, but innocency makes p. 118him bold before him: So ſinfulneſſe 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, Vſe. Ergo, if a man would hauehave boldneſſe with God, he muſt be a holy man.let all men heare learne the way to true courage and boldneſſe before GOD: namely, to repent dayly of their ſinnes, and labour to growe in true holineſſe: wealth nor wit, learning nor authoritie can do this for thee, but onelyonly a good conſcience, which muſt bee made good by grace and by repentance, then ſhalt thou reioice in Gods presēce in this world, and delight, to thinke of God, to ſpeake of God, to pray vntounto him, to meete him in his word and ſacraments, and at the laſt day ſhalt thou ſtand with confidence before the throne of his glory.

Hitherto 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 downe the 2. Generall points: His conſolation,ſecond generall point: namely, the conſolation of the Prophet: concerning p. 119which, there are two points in the text:wherein are 2. points. 1. Circumſtances of it. 2. The ground of of it.

1. the ground and matter of his conſolation, that is the forgiueneſſe of his ſinnes.

2 Diuers circumſtances of that conſolation.

1 The time. Then.

2 The miniſter by whom it was done: Circumſtances are many.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 altar.

5 The outward action or application of it: He touched his lippes.

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

The firſt circumſtance, is the time 1. Circumſtance, the time that is after his feare.when this Prophet was comforted and raiſed frō 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 thē pertaining to ſaluation, but after he hath by ſome meanes or other p. 120brought thē to true humiliation in themſelues, Doct. No conſolation but after humiliation.and to ſorrow for their ſinnes: Humiliation is the preparatiue for grace: for when by ſight and ſenſe of their ſinnes, and their owne miſery by ſinne, he hath euen driuen them quite out of themſelues, finding nothing in themſelues, but cauſe of feare and aſtoniſhment, then powres hee the oyle of grace, and of ſweete comfort into their hearts, & refreſheth their weary ſoules with the deawe of his mercy: this point needes no further proofe, for looke into the Scriptures, & we ſhal finde, God neuer called any man to the ſtate of grace, or to any notable worke or function in his Church, but hee firſt humbled them, and then brought them out of al conceit with themſelues, and then wrought in them, and by them, his wonderfull workes.

The vſe of this doctrine, is firſt of all to teach all men, to eſteeme aright of the Vſe 1. To al men: Ergo, eſteeme of afflictions, namely, asafflictions that God layeth vponupon them in this world: commonly men take them impatiently, & our nature grudgrudgeth p. 121againſt 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 lay ſome great affliction on thee? it may be he hath ſome mighty worke of his grace to worke in thee, or ſom great work of merciemercy to bewroght by thee in his church, and hereby prepareth thee for the ſame. Say therefore Pſal: 39. 9.with the holy Prophet; I helde my tongue ô Lord, and ſpake nothing, becauſe it was thy doing: and what God may intend in his ſo doing to thee, thou canſt not tell: and therefore in ſilence, and patience poſſeſſe thy ſoule.

Againe, here is a comfort to all ſuch 2 To men diſtreſſed in conſcience, that their ſtate is not deſperate as they Imagine but moſt comfortableas are diſtreſſed in mind, in ſenſe of their finnes, and ſight of Gods wrath: their ſtate 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 comforts not, but him that is diſtreſſed: God hath merciemercy on none, but ſuch as both knowne p. 122and feele they want it: and knowe alſo, that they knowe not where to hauehave it, but at his hands. Happie therefore is that ſoule, that feeles the waight and burden of ſin, for to him wil Chriſt bring moſt eaſe and comfort. Gods Miniſters therefore are hereby to comfort diſtreſſed conſciences, to aſſure them, that if with this Prophet they bee ſo deepely touched with ſight of their ſins, and Gods iuſtice, as that they cry, Woe is me, I am vndone. Then, euē Then, are they moſt capable of comfort, and beſt prepared to receiue it, as here it ſell out to the holy Prophet. Thirdly, here is the Vſe 3. The way to get excellent graces at Cods band, is to labour to feele the wan. of them.way taught vsus how to attaine to any excellēt graces of God, 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 humilitie & low-lineſſe, confeſſe to God, & acknowledge in themſelues, the want of them. So the bleſſed Ʋirgin ſingeth, God filleth the Luke. 1. 53. 2 Pſal. 107. 9.Luke 1:53Luke 1:2Ps 107:9hungry with good things, but the rich hee p. 123ſendes emptie away: And ſo the Pſalmiſt, God ſatisfieth the hungry ſoule, and filleth the emptie ſoule with goodneſſe. So then if thou be rich in thy conceits, God hath not for thee: but if thou be hungry, he is readie to fill thee with good things: and doſt thou acknowledge thy ſoule emptie, then behold treaſures of goodneſſe, to feede and fill thee: and art thou caſt downe with the Prophet, and is thy ſoule emptie of hope, and fraught with feare, then behold, euen then, God and his Angels ready to raiſe thee vp, & to fill thee with conſolation. Thus much for the time of his conſolation: the miniſter, by whom was,

One of the Seraphims.

The 2. circumſtance of his conſolation 2. Circumſtance of the Miniſter An Angell, a Seraphim.is the Miniſter by whom it was done: An angel. One of the Seraphims: that is, an Angell of that order ſo called: out of which we learne;Doct 1. Ergo there are ſeueral degrees of Angels, that wee knowe not.

Firſt, that there are diuers degrees and ſeuerall orders of Angels, though wee knowe not the true diſtinction thereof: p. 124nor 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 Doct. 2. That they are Gods guard.doe continually ſtand about the throne of his glory, & attend his holy wil, both in heauen and in earth.

Thirdly, that they are alſo by the Pſal. 34. Heb. 1. Doct. 3. that they are the guard of Gods children.Ps 34Heb 1merciful appointment of God, 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 touching the Miniſtery, I paſſe them ouer.

Fourthly, here it is apparāt, that as the Ange's are ſent out for the helpe & ſeruice Doct. That they hauehave ſpeciall charge and care of godly miniſters.of the elect: ſo eſpecially 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 p. 125at this day, their protection, and comfortable aſſiſtance, is no leſſe preſent to the godly Miniſters of the newe Teſtament, though not in ſuch ſenſible ſignes, and ſuch viſible manner, as in the olde: for if they bee miniſtring ſpirits, ſent out for the good of them which ſhall bee ſaued, howe much more for their good, which ſhall bee both ſaued themſelues, and ſaue others alſo.

A doctrine of great comfort, and Vſe to Gods miniſters. I let them be content with their calling though it be full of croſſes and contempts for it is honoured of the Augels aboue others.much good vſe to all Miniſters: who firſt of all may here learne contentment intheir calling: for howſoeuer no calling hath more croſſes, ſo none againe hath more comfort: and howſoeuer none bee more diſgraced by euillmen, yet none is more honoured by the holy Angels: and howſoeuer in this world they aboue any calling, are ſeruāts to all men, yet none hath the ſeruice & attendance of Angels ſo much as they: for though we 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, A men is not ſaid to one duplicate page p. 124duplicate page p. 125p. 126collect, becauſe the Angels ſay A men 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 comforts: in their troubleſome trauels, which they know not how by any naturall meanes they come vntounto them. And as this Doctrine doth thus yeeld them 2 Ergo, Let them hauehave courage, for though men be againſt them, Angels are with them.contentment againſt the contempt, ſo alſo courage againſt the danger of this calling. For what though thou haſt mightie men of this world againſt thee, when thou haſt angels for thee? & what though thou fighteſt againſt principalities 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, p. 127there are more with vsus, then againſt vsus. The ſtories of all ages doe 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 bone laide for their liues: which their deliuerance, and many other comforts in their Miniſtries, whence are they but from Gods protection, by the miniſtry of his 2 QueſtionsAngels.1. Ergo, Whēce is it that Angels attend miniſters more then other men. Anſ. 2. reaſons.

Afore we leaue this point, 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 Mlnisters then to other men: I anſwere, the reaſon is partly from God, 1 From God' he will hauehave it ſo, becauſe they worke his worke more then other callings.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 p. 128immediately cōcerne the good of mens ſoules: whereas others do firſt concerne the body, and conſequently the ſoule: therefore, whereas he hath giuen his Angels charge ouer all his elect, to keepe them Pſal. 91. 11. 12.Ps 91:11Ps 91:12in all their good waies, they hauehave a ſpeciall charge doubtleſſe ouer al godly and faithfull Miniſters, whoſe waies are Gods in a ſpeciall manner.

Againe, Angels themſelues as they 2 From the Angels themſelues.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^t Angels & good Becauſe they are fellowlabourers. 1 Cor. 4. 2. Heb. 1. 1… ▪ Mal. 27. Reue. 2. &. 3, Chap.1 Cor 4:2Heb 1:1Rev 2Miniſters are both called Gods embaſſadors, & Gods own ſeruants or officers, in a more peculiar manner then any other calling: & 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 p. 129is, to conuert & ſaue ſoules, being a Becauſe they conuert ſoules, which delighteth the Angels aboue any in this world. Heb. 1. 14. Luke 15. 10.Heb 1:14Luke 15:10worke which (next to the glorifying of God, and doings his wil) the Angels doe take moſt delight in aboue any other: for if they be ſent out for the good of them which ſhal be ſaued, how much more willingly for their good, by whom they are ſaued, which ſhal be ſaued? & if the Angels reioice at the cōuerſion of a ſinner▪ ſurely they much louelove him, & deſire to doe him 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.

Therefore is it, that the Angel calles himſelfe S. Iohn the Euangeliſts fellow in the Reuelation: If then they be fellowes, Reuel. 19. 10. & 22. 9.Rev 19:10Rev 22:9euē fellow-ſeruants, & fellow-laborers, in a more ſpecial maner then any other, what maruel though the angels be moſt willingly imployed, in doing any ſeruice of helpe or comfort to godly Miniſters.

In the ſecond place, If any aske, if it be ſo, then what duties are Miniſters p. 130to performe to angels, for this their ſo 2. Queſtion: what duties then are good Miniſters to performe to Angels. Not worſhip them ſo as the Papiſts doe.carefull ſeruice, & eſpeciall attendance vponupon them, aboue other men?

A Papaſt would anſwere; Miniſters muſt therefore worſhippe them, and keepe their faſting, & 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 vponupon 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? But I anſwere therefore, wee dare not go ſo farre, leaſt we remember the ſeruant ſo much, that we forget the maſter: but rather we anſwere thus: ſeeing angels are thus ſeruiceable to Gods miniſters, As all men ſhould therfore honour that calling.it ſhould firſt of all, teach al 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.1. So Miniſters ſhould labour to be faithfull in their calling.

Secondly, it ſhould teach all Miniſters, not to content themſelues with p. 131the name and title, but to labour to bee 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, 2. To adorn it with a holy life.to adorne their Calling with a holy life, for as ſinne is that, that grieues the angels, & driues them away, ſo it is grace and holineſſe, which makes them delight in the fellowſhip of men.

And it may alſo encourage any man, 3. To be painfull in their calling.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 cheerefully 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 Thus to do, is to honour them.that conſcionably performeth them, the angels will take themſelues ſufficiently honoured of that man.

p. 132And if beſide this honour, we would And if a Miniſter would reioyce thē, let him labour ſeriouſly, ſo to preach as he may winne ſoules.reioyce Gods angels, and miniſter matter of ioy vntounto them, then in the fourth place, let all Ministers propounde to themſelues aboue al things, the converſion 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 bee witneſſe of it: for if they reioyce at the converſion of a ſinner, (as Chriſt ſaith they doe, then thoſe men make them ofteſt reioyce, which doe moſt ſeriouſly aime at the converſion 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 young ſtudents to conſecrate themſeluest hereto, & turne their ſtudies to that ende: for no man in no calling hath ſo ſpeciall attendance, and p. 134aſſiſtance of Gods angels, as godly Miniſters hauehave: At leaſt, if it worke not this in the world, yet it may yeeld comfort & contentment to all faithfull 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.

Which is not ſo to bee vnderſtood, 3. Circumſtance, the maner: He flewe.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 That is readily, ſpeedily, willingly.can not 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 wee ſay, that man doth flye about his buſineſſe, p. 134which 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 Doct. 1. So what excellent ſeruants of God, Angels are.the holy angels bee, which ſo readily, willingly, and ſpeedily execute the will of their Lord. This muſt teach all gods ſeruants to doe the like, and to imitate thē in this excellent obedience: And the rather, becauſe wee pray dayly to God; Thy will be done in earth as it is in heauen. In earth of vsus, as it is in heauen The fourth petition.of the holy angels: But they doe it moſt cheerfully, and without all lingring, therefore ſo ought we. Magiſtrates in their places, and Miniſters in Vſe, we muſt ſo ſerue Cod in our places.theirs, and eueryevery man in his function, is to apply this to himſelfe, and to bee ſtirred vp thereby to a cheerfulneſſe & quickneſſe in their duties: for therein they reſemble the bleſſed angels, & then their deodes accord wity their prayer: but contrariwiſe, he that doth his dutie vnwillingly, and vnreadly, is like the Diuel; p. 135which indeed doth Gods will, & yet againſt his will. and ſurely vntounto ſuch obedience there belongeth no reward. But as God loueth a cheerfull giuer, ſo doubtleſſe loues hee a cheerfull worker.2. Corinth. 9. 7. Doct. 2.2 Cor 9:7

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

Here Magiſtrates & Miniſters, muſt 1. Vſe. Ergo, ſuperiors louelove their inferiors, and contemne them not.learne to be farre from contempt of their inferiours: and to doe their duties of ruling and teaching carefully, though the people bee farre their infriors: it is the nature of louelove, to make any man doe ſeruice moſt willingly, to him that hee loues, though he be farre meaner then himſelfe.

If therefore Princes louelove their ſubiects, they will not ſpare any care, coſt, p. 136And ſhew it by doing them good.nor paines, nay they will reioyce to doe them good, and they will labour to bee like the angels, who are 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 vponupon, and will make themſelues euen ſeruants to all, that they may winne ſome.

And ſeeing angels doe flie ſo faſt to 2. Vſe. Ergo, Miniſters muſt.giuegive helpe and comfort to good Miniſters: this muſt teach them further.1. Corinth. 9. 19. 1. Be faithfull.1 Cor 9:191 Cor 9:1

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 2. Painfull.Church, as the angels flye to doe them ſeruice, ſo ſhal God angels thinke their diligence and carefull ſeruice well beſtowed vponupon them.

Laſtly, this diligence of the angels, & their willingneſſe, proceeding from louelove, muſt ſtirre vp al Chriſtians, to performe p. 137all duties of godlineſſe to God, 3. Vſe. Ergo, al men ſerue God cheerefully: If wee be like Angels, therein we ſhal euen be like them in glory.& 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 bee like the angels in diligence, louelove and faithfulnes in this world. The Wiſe man ſaith, Hee that is ſlothfull in his buſineſſe is good for nothing: but the diligent man ſhall ſtand Pro. 22 29.Prov 22:29before the King. And ſurely, hee that is willing & diligent in the duties of Chriſtianitie, ſhall ſtand before the King of kings in heauen. And let this ſuffice for the Angels ſeruice, and his diligence in his ſeruice. Now let vsus ſee what inſtrument the Angel vſed.

A coale from the Altar.

The fourth Circumſtance of this 4. Circumſtance: the Inſtrument a Coale of fire.conſolation, is the Inſtrument which it pleaſed God, the angel ſhould vſe to miniſter comfort to the Prophet, a ſtrange inſtrument for ſo great a work: A ſtrange and wonderfull meanes.A coale of fire. Here let humane reaſon hide it ſelfe, and wordly wiſedome bee confounded, to ſee the wonderfull works p. 138of the Lord: God could hauehave healed the Prophets infirmities, and giuen him comfort againſt his feare & courage in his calling, without meanes, but hee will And which ſeemes contrarie to reaſon.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.

Firſt, ſee how GOD magnifieth Doct. r. ſee God commendeth the vſe of meanes.meanes: hee can worke without them, and ſo hee did in the Creation, giuing light to the worlde, diuers dayes before there was Sunne: but ſince the order of Gen. 1. from 4. to 17.Gen 1nature was eſtabliſhed, hee generally vſeth meanes, not onelyonly in his ordinary, but euen in his miraculous actions: and Seeing himſelfe alwaies vſeth them.though he vſe not alwayes the ordinary and direct meanes: yet meanes he generally vſeth, though they ſeeme contrary: as heere in this place; and the ſame wil be found true in almoſt al the miracles, both of the Old and New Teſtament.

p. 139This therefore commends vntounto all Vſe Ergo, we are to vſe the meanes appointed in all our purpoſes.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 vponupon immediate helpes from Heauen, as many fonde and fantaſticall men doe, who are therfore oftentimes iuſtly forſaken of God, and left deſtitute of all helpe; and ſo expoſed to ſhame and reproach.

Secondly, ſee here the mighty power of Gods ordinance, how it appeareth Doct 2. ſee how Gods power doth ſhew it ſelfe in weaknes.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, he workes vponupon vsus by his word, & by it hee drawes vsus to him, which in al reaſon would driue vsus from him: and by it confounds the wiſedome of the worlde, which is ſtarke fooliſhneſſe to the wiſedome of the world.

And ſo here, hee cleanſeth the Prophet by a Coale of fire: which would p. 140rather defile him, and ſeaſoneth his mouth with it, which in reaſon ſhould hauehave burned him: ſo great, ſo admirable, and ſo powerfull are the ordinances of God, though they ſeeme ſo contrary, or ſo weake in themſelues, or in their meanes.

Let this teach all men not to contemne the Sacraments, though the outward Vſe. Ergo, God can worke by his word, and ſacraments, and mans Miniſterie, though neuer ſo baſe.Elements, Bread, Wine, and Water, be weake and common, and dead creatures in themſelues: nor the Miniſterie of the Word, though it be exerciſed by a weake man, mortall & 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 mightie p. 141God, who can purge the Prophet, by a coale from the altar.

Neither is it altogether without Myſterie, Doct. 2. The ap… teacher muſt hauehave a fiery toong.that God here ſanctifieth the prophet, by touching his lippes with a fierie coale: for it ſignifieth, that the apt & ſufficient teacher, muſt hauehave a fierie tongue, and to that ſame purpoſe, the holy Ghoſt came downe vppon the Apoſtles in fierie toongs, & it may be that the one is a tipe of the other. Certaine it is, that they Acts 2. That is a powerfull tongue, to reproue and burne vp ſinne.Acts 2both 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 be a worthy gift of God to ſpeake mildly, and moderately, ſo that his ſpeech ſhal fall like deawe vponupon the graſſe: yet it is the firerie tongue that beates downe ſinne, and workes 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 frō Gods altar: that is, their ſoules p. 142with a coale from Gods altar: that is, their Ergo, ſuch Miniſte…s are fauitie, who reproue not ſinne.conſciences neuer touched, nor their ſoules ſeaſoned with the ſanctifying grace of Gods ſpirit, which ſit ſtill and ſee great and grieuous ſtaines in a Church, and corruptions in a State, and can bee content neuer to reproue them, as though Miniſters were perſwaders onelyonly, and not reprouers.

But when this comes to be 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?Whence came this Coale? from the Alter; which fire came from heauen.

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 p. 143no 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 in.

Now the Prophet muſt be cleanſed with the fire which came from Heauen: Leuit. 10. 1. 2.Lev 10:1Lev 10:2teaching vsus, that the Miniſter muſt Doct. The fire and zeale of the Miniſter muſt come from Gods ſpirit.hauehave his fierie tongue frō the holy Ghoſt. As the Apoſtles were ſaid to bee baptized with the holy Ghoſt and with fire: A fierie tongue, is a ſpeciall ornament of a Miniſter, but that fire muſt come from heauen: that is, his zeale muſt be a godly Acts. 1. 5. Math. 3. 11.Acts 1:5Matt 3:11and heauenly zeale; but hee that hath a rayling, lying, a ſlanderous, a malicious, or a contentious tongue, hee hath a Not from carnal affections.fierie tongue indeed. But this is kindled of the ſire of hell, as S. Iames ſaith; The vnbridled tongue is a world of wickednes, Iames 3. 6Jas 3:6and defileth the whole body, ſetteth on fire the whole courſe of nature, and is ſet on fire in hell.

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

And hee that ſtands vp to preach p. 144with this tongue, God will neuer ſuffer any great worke to be done by him in his Church, though his tongue be neuer ſo fierie, and his ſpeech neuer ſo powerfull.

As therefore Ministers muſt abhorre the flattering and pleaſing tongue, and muſt 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 kindled 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.

This fifth and laſt circumſtance, is p. 145the Application of the remedie. The coale which is the medicine, is applyed by Circumſtance, the Application of the remedie to his lips which were polluted.this Angel to his lips, that is, to that part which was polluted: and as he formerly complained of the pollution of his lips, ſo the medicine is applyed to his lippes: Here the Angell, which in this caſe is made GODS miniſter, doth teach all Gods Miniſters, a great point of wiſedome, Doct Ergo, miniſters muſt apply their doctrin fitly.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 laye open the nakednes of the Court in the country, p. 146and to reproue the faults of Princes and great magiſtrates before the cōmon people, who hauehave more need of the Catechiſme: others bring the Catechiſme or points of ordinarie inſtruction into the Court, where the duties of Kings and councellors ſhould be taught in all plainneſſe and ſinceritie: others bring their new opinions or controuerſall points vntounto popular audiences, which indeede are fit for the ſchools: other buſie themſelues about ceremonies, when the ſubſtance is in daunger 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 therefore learne this point of wiſdome of the Angell, to apply the medicines of their doctrine to the times, perſons, and places, which are infected, ſo ſhal they be ſure not to take paines in vaine.

And thus much of the circumſtances of his conſolation.

It followeth in the text.

p. 147Loe thy iniquitie ſhall be taken away, and 2 Point, the ground of his conſolation: which is the forgiueneſſe of his ſinnes.thy ſinnes ſhall be purged.

After the Circumſtances, followeth the ground and matter of his conſolation, and that is the forgiueneſſe of his ſinnes; where firſt let vsus marke how it and the inſtrument are annexed together: Loe Doct 1. Forgiueneſſe & the meanes, are annexed together.ſaith the Angel, this Coale ha…h touched tay lippes, and thy Iniquities ſhall bee forgiuen, and thy ſinnes purged: as though hee had bene clenſed by the Coale: where 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 Vſe. Ergo, Vſe the meaues, with reuerence & deſpiſe then not.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 p. 148deſpiſeth 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.

But the maine point is, that for the Prophets conſolation, the Angell tells him his iniquities ſhall bee taken away, and his ſinnes purged, as thereby he 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 few comes by ſinne, ſo all true comfort comes from Doct 2. Here comfort is from forgiueneſſe of our ſins.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 True in Dauid.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 kingdomes more, he had not ſo reioyced his 2. Sam 11.2 Sam 11heart, as when he told him, after his repentance, p. 149thy ſinnes are forgiuen thee, thou ſhalt not dye: So when this Prophet was And in this Prophet.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 a more powerful ſpeech, thou ſhalt hauehave better acceſſe to the Court & audience before the King: all theſe, and all ſuch like, would hauehave beene no better then guided poyſon vntounto him, being in this caſe: but the happy anſwere that refreſheth his wearie ſoule more then all the world, was this, Loe thy iniquities are forgiuen and thy ſinnes purged.

All faithfull Miniſters muſt heere Vſe. Here is the true way to comfort diſtreſſed conſciences.learne the true way of comforting troubled and diſtreſſed conſciēces, 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 p. 150perſwade his conſcience vppon good groundes 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 Phyſick and outward comforts wil not ſerue. Pſal. 3. 3. 6. 7. Pſal. 32. 3. 4. Pſal. 51 the whole PſalmPs 3:3Ps 3:6Ps 3:7Ps 32:3Ps 32:4Ps 51thinke nothing needes but Phyſicke and outward comforts: but he that conſiders in what caſe the Prophet heere was, or Dauid when hee made the 6. the 32. or the 51. Pſalmes, will be of another mind, and will finde that nothing can properly trouble the mind but ſinne: therefore as the wiſe Phyſitian in his cure firſt ſearcheth out the cauſe, and then endeuours 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 companie, muſicke, recreation, wine, 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 p. 151ſpoken from God vponupon good grounds; Thy ſinnes are forgiuen thee. Now to lay downe what bee thoſe true and good groundes, whereupon a Miniſter may This is done by the Author in his Caſes of conſcience.ſafely and comfortably pronounce pardon of ſins to a ſinner, belongs properly to another place.

In the next place; Let vsus heere obſerue Doct. 5. True qualification of a Miniſter, is to be humbled, and to repent.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 Miniſterie, vnleſſe hee 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 p. 152the Prophet being to be comforted before Doct. 4. True Prophets & miniſters ſhall hauehave helpe and comfort in their labours, elſe Angells ſhall to comfort them.hee 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 Angell ſhall pronounce vntounto him the pardon of his ſins.

Let this be an encouragement for all Paſtors and Miniſters of Gods Church, to labour painfully & 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.

The third and laſt generall point is, the renouatiou of the Prophets commiſſion, Geoerall points, the renuing of his cōmiſsion: which coſitaineth 3 points.in the eight, & part of the ninth verſes, and it containeth 3. parts, 1. A queſtion or inquirie made by God; When ſhall I p. 153ſend, 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.

The firſt part, is a question made by 1 Gods queſtion.God, by way of proclamation, wherein he enquireth who ſhall goe preach vntounto Whom ſhal I ſend.this people.

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

In which Proclamation, and inquirie Not as though God had none to ſēd or knew not whom.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 word: For as the Apoſtle ſaith, in the matter of Election; 2. Tim. 2. 19.2 Tim 2:19The Lord knoweth whr are his: 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? p. 154But then it may be demanded, why the But to our conceits and for our ſake, to teach vsus many good doctrines.Lorde 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 he would giuegive vsus to vnderſtand, how hard a thing it is, to finde an able and godly Miniſter, for if Doct. …. How hard to find a good Miniſter.there were not a great ſcarcitie of ſuch men, the Lorde needed not aske this queſtion. But ſome will obiect againſt this, that there are in many Chriſtian Ob. Ther are too many miniſters, for ſome goe vp and downe.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 Anſ. 1. Then it is a diſorder in a Church.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: but this calamitie was vponupon the Iudges. 19. 18. & 17. 8. 6.Judg 19:18Judg 17:8Judg 17:6Church 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 p. 155Church, and in chriſtian nations, which goe vp and downe, and offer their ſeruice at ſuch rates, it is much more miſerable, Iudge. 17. 6.ſeeing now there are kings in Iſrael: and therefore it is no reaſon that euerie man rob the Church, as it ſhal pleaſe his couetous minde. But ceaſing to enquire whether this be ſo or no: and if it bee ſo, leauing the reformation thereof to thoſe Churches and States Anſ. 2. He ſeeke not for any.whom it may concerne: I anſwere, for the matter in hand, that this may be ſo, and yet the Lorde may complaine as heere hee doth; Whom ſhall I ſend? for the Lord meane…h not ſuch as beare the name of Leuits or Prieſtes in the olde, or of Miniſters in the new Teſtament (for there were alwaies inow 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, ſeee not the Lord, but themſelues, and their owne ends).

But heere the Lorde enquireth for But for good miniſters.ſuch men, as firſt, purely doe ſeeke and p. 156vndertake that function, therein to honour God, and to gather his Church, and then in all their labours and miniſteriall duties, truly and faithfully endeuour to the ſame ends; Preaching Gods word, and as Gods word, diligently reprouing, exhorting, and admoniſhing, and ſhining before their people in good workes: for ſuch men, it is no maruell though the Lorde light a Candle at No one day, and make open Proclamation Job. 33. 23. 2. Corinth. 2. 16.Job 33:232 Cor 2:16to ſeeke for them, ſaying; Whom ſhall I ſend? for, ſuch a man is as Iob ſaith, One of a thouſand: for ſome wat ability 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 Good miniſters ſcarce, euen in theſe dayes.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, p. 157and this blemiſh is too notorious, and it is a worke worthy the labour of kings and princes to reforme it: and is a kings euil; not to be healed but by the power of a King: for as long as there are ſo fewe and meane preferments for painefull Miniſters, there will neuer want abundance of ſuch Ministers as doe want either conſcience or abilitie to diſcharge their duties.

In the meane time, till God put into Vſe. 1. To Miniſters. 1 They in the vniuerſities frame themſelues to the miniſterie.the hearts of Parliaments, and Princes, to locke 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 growe 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 find many amongſt vsus, whō he may ſend to that great worke of the Miniſierie: & let vsus feare to be ſuch, as thar God may affirme of vsus, as in the daies of Iob, that he cannot finde one of a thouſand.

p. 158Secondly, all Miniſters learne here, 2. Labour to be worthy Miniſters.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 liuings, and to refuſe the burden and duties of the Miniſterie.

For elſe let them knowe, God hath For God hath vſe of them, but none of vncōſcionable or idle Miniſters.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 beeing 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 Ages hauehave yeelded ſtore of ſuch. But contrariwiſe, hee that is painfull and faithfull in this function, let him knowe, that God and his Church hath 2. Vſe. To the Cleargie of Rome. A ſhame to them, that being ſo many, there are ſo few of them fit for God to ſend.neede of him.

Laſtly, heere 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 heere ſeeketh for. Their Orders p. 159of Regulars are exceeding many, beſide all their Secular Prieſts, and it is almoſt incredible, how many thouſands there bee of Dominicans or Franciſcans, or in ſome one of their orders: and yet amongſt the many millions of their Monkes, there is ſcarce to bee found one of many, who for his learning & other gifts, is fit to be ſent to the worke of God: nay, their ignorance was palpable and ridiculous to the world, vntill Moſt of all their Prieſts & Monks are ignorant drones.of late being by Luther, and others of our Church, made aſhamed thereof, they hauehave laboured (eſpecially the Ieſuites) to become learned. How foule a thing is it that amongſt ſo many, the Lord ſhould hauehave cauſe to complaine; Whom ſhall wee ſend? The Ieſuits indeed, The Ieſuites hauehave learning but no conſcience: and are rather Statesmen, then Diuines.many of them are learned, but for other qualities, they are fitter to be plotters, & practiſers in Statematters, Spies or Intelligencers, 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 p. 160fewe ſelected Monkes (and thoſe but fewe out of many thouſands) & then euen for learning alſo God may cry, and call & proclaime in their Monaſteries; whom ſhal I ſend? And if it be a ſhame and miſerie to a Church to want ſuch as God may ſend, or to hauehave but a fewe, then the Romiſh Church is ſhameleſſe, which 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 ſhall Doct. 2. No man is to goe vntill God ſend him.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 heere are condemned, the prophane fancies of the Anabaptists, and all like them, who thinke that any man vppon a priuate motion, may ſteppe foorth and vndertake And not to run vponupon priuate motions,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 p. 161ſerue their turne: for if we ſay, contrariwiſe nay, but they are from the diuel, 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 heere call him: euen ſo all good Miniſters are to ſtay Gods calling.

If any aske, how he ſhal know when Ob, How ſhall I know when God calles me? Anſ. If Gods Church allowe thy calling.Gods calles him? I anſwere, God calleth ordinarily by his Church, her voyce is his: therefore whenſoeuer the Church of God, ſaith vntounto thee, thou ſhalt bee ſent, and …ou ſhalt goe for vsus, euen then doth the Lorde call vsus out to this holy function.Doct. 3. out of the repetition of holy 3. times. Here is no ſufficient proofe of the Trinitie, as ſome thinke.

Thirdly, let vsus obſerue how the Lord ſaith: Who ſhal (I) ſend? & who ſhal goe for (vsus)? Some Interpreters gather out of this Chapter, an Argument for the trinitie of perſons; as namely, out of the 3. Verſe, where the Angels ſing; Holy, Holy, Holy, Lord God, &c. But it is not ſound enough to ouerthrowe our ſtubborne enemies the Iewes and therfore p. 162it 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 diſcretiō to vrge this or any ſuch place which may probably admit another Interpretation, leaſt that the Iewes finding the weaknes of the Argument, doe iudge al our proofes to be as weak, and ſo take occaſion 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 For the repetition made by the Angel, ſheweth onelyonly how he cannot content himſelfe in prayſing God.the Lord 3. times: that thei… repetition ſignifieth nothing elſe, but the continuall ioy and delight which the holy Angels take in praiſing of God, who cannot ſatisfie thēſelues in honouring his name: teaching vsus in their example, neuer to bee weary of prayſing God by prayers and holy hymnes, and of honouring 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. p. 163Rather in my opinion, wee But he may be proued a pluralitie of perſons.may ſafely collect and conclude out of theſe wordes (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, hee ſaith: Who ſhall goe for v…? For howſoeuer God may imploy in the word VsUs, that he 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 denyed, but that the plurall number heere, and elſe where, aſcribed to the Deitie, muſt needs argue a certaine pluralitie of perſons in that Deitie: as in Geneſis it is written, that God ſaid, Let vsus make man: and 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 needes grant a pluralitie, namely, that there are more then one: then wee ſhal ſufficiently proue out of other places, and by other argnments, that there are three.

In the laſt place, let vsus marke what duplicate page p. 160duplicate page p. 161duplicate page p. 162duplicate page p. 163p. 164God ſaith: Whom ſhall I ſend, & who Doct. 4. Miniſters are Gods ſeruants, they goe for God.ſhal goe for vsus? God ſends a miniſter to preach and he goeth for God. Then behold here, what is the trade and profeſſion of a miniſter, hee is the ſeruaunt of God. So ſaith God here, he goeth for me: and ſo ſaith the Apoſtle of himſelf & al other good miniſters, that they are Gods Labourers.

And in another place, the Angel of 1. Corinth. 3. 9. Acts 27. 23.1 Cor 3:9Acts 27:23God appeared, Whoſe I am, and whom I ſerue. But if any man thinke that either God ſpeaketh too fauourably of them, or S. Paul too partially of themſelues, then let the Diuell himſelfe bee Confeſsed euen by the diuel himſelfe. Acts 16. 16. 17. q. What place is it they holde? R. His Ambaſsadors. Iob. 33. 23.Acts 16:16Acts 16:17Job 33:23iudge in this caſe, who plainly & freely confeſſeth) though he did it not in louelove to the truth or them). Theſe men are the ſeruants of the moſt high God, which 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 ſeruantes are they? what place or office hauehave they? They are his Meſſengers or Ambaſſadors, this is their profeſsion, and their place.

p. 165Now then for the vſe hereof,

If they be Gods ſeruants, then are they Vſe. 1. Then they muſt ſeeke to pleaſe God their maiſter, not themſelues.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 thēſelues, nor ſerue their own pleaſures, nor ſeeke the ſatisfying of their owne carnall luſtes, either in matter of pleaſure, credite, or profite: if they doe, then wil he call thē to a heauie account, whoſe ſeruants they are.

Againe, if they bee Gods ſeruants, Vſe 2. then let them do their ſeruice diligently, and expect their reward aſsuredly.then let them doe their ſeruice to God, and expect their reward from God: ſome Miniſters wil 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 hee will expect ſeruice.

And as for ſuch men as painfully do Though the world doe not, yet God will, for they are his Ambaſsadors.their ſeruice, but are not regarded, nor rewarded of men as they deſerue, let them bee content & continue in their p. 166faithfulneſſe, for they are Gods Embaſſadors: & we know Embaſſadors 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 Embaſſadors: if it come, it is no more then they deſerue. If it come not, yet will faithfull Miniſters doe their dutie, and expect their payment from their king and Maiſter God, whoſe they are, and whom they ſerue.

Thirdly, if they bee Gods Embaſſadors, 3. Vſe. Let no man therefore wrong them for God will not ſuffer his Embaſſadors to be abuſed.ſent by him, and come from and for him, then let all ſuch as either condemne, or any way iniury them, bee aſſured, that as God is mighty & powerfull, ſo he will mightily reuenge it.

There was neuer King ſo poore or weake, but thought himſelfe ſtrong inough to reuenge any wrong offered No king ſo poore that ſuffred it.to his Embaſſador. And ſhall God ſuffer ſo foule a wickedneſſe to lye vnpuniſhed? Nay, they and their poſterities ſhall ſmart for it: let Ahab, and Iezabel, p. 1671. King. 22. 26. 27. 28. 34. &c.1 Kgs 22:261 Kgs 22:271 Kgs 22:281 Kgs 22:34and Iulian, ſay it be not ſo: and all ages 2. King. 9. 33. &c. Act. 12. 1. 2. & 23.2 Kgs 9:33Acts 12:1Acts 12:2Acts 12:23or ſtories, ſhew the cōtrary if they can, that euer any contemner and abuſer of godly Miniſters, eſcaped the viſible vengeance of Gods reuenging hands 4. Vſe. Ergo, they muſt not be ſeruants of men: that is, men pleaſers: but his that ſent them.on him or his.

Fourthly, ſeeing they are Gods Meſſengers & ſeruants, they muſt not be the ſeruants of men, to pleaſe, or flatter, or ſatisfie humours, this is not for them that are Gods ſeruants: they therefore that will bee ſlaues to the perſons, and pleaſures, and humours of men, they forget that they are Gods ſeruants, and came for him: yea, they muſt not endeuour the pleaſing of themſelues, nor the bringing of their owne purpoſes to paſſe, but in eueryevery motion, either made to them by others, or ſuggeſted from their owne hearts, they muſt forth-with call to minde, Who ſent me hither, & for whom am I come? Euen from & 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.

p. 168And if the great men of this world, Great men muſt not thinke to hauehave Gods ſeruant at their command.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 Miniſters ſhould not bee commanded any thing contrary to Gods will, or againſt his honour.

And further, if Miniſters bee Gods ſeruants, then let them regard their maiſters 5. Vſe. Ergo, they muſt for the glory of God their Maiſter, both in life and doctrin.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.

Laſtly, if they be Gods embaſſadors, 6. Vſe. Etgo, they muſt deliuer Gods embaſsage not their owne, and as they receiued it.then muſt they not deliuer their owne fancies, or inuentions, but that meſſage they receiued: And as they receiued it, ſo muſt they deliuer it. And if they do their duties faithfully, this doctrine is comfortable to them, they may take paines, with ioy they hauehave a maiſter wil reward them: they may ſpeake freely, (ſo p. 169it be with diſcretion) they hauehave a maſter will make it good: they may ſtand boldly in the face of their enemies, they hauehave a maiſter wil defend them. And eueryevery faithfull Minister may ſay to himſelfe, I will doe my dutie, and deliuer my Embaſſage. He whom I ſerue▪ and whoſe I am He who ſent me and for whom I come, will beare me out. And thus much of the inquirie which God makes, and the manner of it.

Now let vsus ſee the anſwere which the Prophet makes, in theſe words.2. Point: The Prophets anſwere here am, I ſend me.

Then I ſaid, Here am I: ſend me.

The Prophet after hee was comforted by God, and had his ſinnes forgiuen, then anſwereth; Heere am I, ſend me. Firſt, marke heere, what a great Doct. 1. He whoſe ſins are forgiuen comes boldly to God: & to his dutie.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 p. 170to hauehave his ſinnes forgiuen, and to feele the fauour of God to his ſoule and conſcience. Here therefore wee hauehave an anſwere to two great Queſtions, Vſe. 1. Here is the true way to peace of conſcience, and quietnes of minde.often mooued in the worlde.

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 the way, ſeeke it not in wordly wealth, carnal 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 Vſe. 2. To ſtudents. 1. If they would be Miniſters, repent and get pardon of their ſinnes.much honour to the Calling: but they finde a feare and ſhrinking in themſelues, and thereby an vnwillingneſſe to venter vponupon it. If they aske, how they may amend this: I anſwere, or rather the example of his Prophet anſwereth for me); Let that man ſet himſelfe in p. 171Gods preſence, enter into himſelfe, ſearch his conſcience, finde out his ſins, confeſſe and bewaile them to God, craue pardon in Chriſtes blood, & grace to leaue them, & ceaſe not till he heare the voyce of Gods ſpirit ſounding in his conſcience: Thy ſinnes are forgiuen thee. Then when God ſhal aske whom ſhall I ſend, thou wilt anſwere readily, and with ioy, Heere am I, ſend me.

And againe, many are driuen from 2. If they would be encouraged againſt the contempts and wrongs of the world be aſſured of Gods fauour in the Pardon of thy ſinnes.this calling, to beholde the contempt and reproach, and daungers which belong vntounto it. But let thoſe men marke heere the phraſe of this holy Prophet, when God asked, Whom ſhall I ſend? Hee might hauehave anſwered: Lorde, I would goe, but ſuch diſgraces and diſcouragements doe accompanie this Function, as I deſire to bee excuſed: but hee caſting aſide all ſuch conceits, anſwereth peremptorily, Here am I, ſend mee. How came this to paſſe, for certainly the Prophet was as ſenſible of theſe wrongs as any of vsus all, for he was p. 172nobly borne and brought vp, & was of the blood royal: ſurely, becauſe he ſaw he was in Gods fauour, he had him and his Commiſsion on his ſide, & he held this for a ſure ground: If God bee on my ſide, who can be againſt me?

Therefore doubtleſſe, thoſe men who are driuen backe by theſe diſcouragements, were neuer ſetled in aſſurance that their ſinnes were forgiuen: nor ſatisfied ſufficiently, that God is on the ſide of all good Miniſters, and that their Calling as it hath his authoritie from God, ſo likewiſe, allowance, bleſsing, aſſiſſtance, and defence of God aboue any other calling: for if they were, they would ſcorne the ſcorne, and contemne the contempt of the prophane world, and with much courage and comfort ſet their hand to Gods Plough, and ſay with the Prophet; Here I am, ſend me.Doct. 2. We mu…t not ſet others to the labour of the Miniſterie, but our ſelues alſo.

Secondly, let vsus obſerue, how the Prophet when God askes the queſtion, ſends him not to others, nor commends others to that ſeruice, as is to be thought p. 173hee might hauehave done many in the Churches of the Iewes, but offers himſelfe, Here am I.

It controlles the carnall courſes of many amongſt vsus in the Ʋniuerſities, who thinke it ſufficient to liue there, and ſend out other men, and giuegive teſtimonies and Letters of commendations Vniuerſitie men muſt not be alwayes ſending out others, but muſt alſo ſend out themſelues.to other men, but themſelues ſtirre not, when queſtion is made; Who ſhall goe to ſuch a place? or who ſhall be ſent to ſuch a pariſh? they ſay not, Here am I, but either it is too little a liuing, or too great a charge, or ill ſeated, or ſome fault it hath, that they will not be 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 themſlues, they liue too ſweete and eaſie liues, willingly to vndertake the contempt and burthen of the Miniſterie.

Let ſuch men therefore learne, when God & his Church giuegive them a calling, to anſwere with the Prophet: Here am I, ſend me.

p. 174And let all ſuch as are Students of And Students muſt not deferre too long, but haſtē to the Miniſterie.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 rotting too long in their ſpecidatiue courſes: but when they are competently furniſhed with learning, and other qualities befitting that calling: let them ſhew themſelues willing and ready to yeeld their ſeruice to the Church, when they ſhall be called. For as an Apple may as well For ſome too long, as ſome goe too ſoone.hang too long on the tree, as bee puld too ſoone, and both make it vnfit for vſe: ſo many 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 Doct. 3. The Prophet wil not goe till he be ſent.runne on my owne head, but, Send me.

Hee willes the Lord to ſend him: then where are they who dare bragge p. 175of their priuate motions, and will runne when they are not ſent?

The Prophet might hauehave ſaid: Oh, And that not by priuate motion onelyonly, but in expreſse words.now I feele a motion from the Spirit, therefore I will goe and preach: but he ſtayeth til he be ſent in expreſſe termes: Let no man therfore preſume to preſſe into this function, till hee bee fully reſolued in his conſcience, that God and his Church hath ſaid vntounto him, Goe.

And though a man be neuer ſo well qualified with all maner of ſufficiency, Men therefore are to offer themſelues, but not to goe till they be ſent.yet let him ſit ſtill and ſtay Gods leiſure, and let him ſay, Heere I am, ſend me: and ſo reſt contented vntill hee 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 words, but in deeds: let him therfore 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 ſaide, Here I am, ſend me.

Thus wee ſee the Prophet would p. 176not ſtirre til he were ſent, and therefore in the next word he is bid to goe.

And he ſaid, Goe and ſpeake vntounto this people.

Here is the third and laſt point, 3 The Commiſsion receiued.Namely, the eſſentiall words of his Commiſſion. Wherin, (after God had ſought for one to goe, and the Prophet had preſented himſelfe, and offered his ſeruice) God both giues him leaue to goe, and further doth furniſh him with authoritie, both to goe and ſpeake.Doct …. No ma… is to preach without a Commiſsion.

Wherein the principall point is, that the authoritie of the Prophets calling, is … from God him…elſe, in plaine and e…ide at words; Goe and ſpeake: and Matth. 28. 19. Acts 9. 6. &c.Matt 28:19Acts 9:6till then the Prophet went not. So in the new Teſtament, the Apoſtles went not into the world to preach, till they had their Commiſsion: Goe and teach all Nations▪ And after them Saint Paul … hot till it was ſaid vntounto him, Ar…ſe and goe.

In all which is diſcouered and condemned p. 177the 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 This is ſo, for theſe cauſes.Miniſters of the new: who alwaies had their warrant with the when they went. And if any man aske why is it neceſſarie they ſhould hauehave ſo; I anſwere, the reaſons are many.

Firſt, all Prophets and Ministers, are Gods Deputies and Commiſsioners, it Rea. 1. Commiſsioners hauehave no power but from the King.is therfore reaſon that they hauehave authoritie from their Lord and Maiſter.

Secondly, their wordes nor deedes beare no credit, nor hauehave any power in them, vnleſſe they be ſpoken by vertue Real. 2 Elſe what they doe, is without vertue or bleſ…ing. Rea…l…e their perſōs hauehave no protection.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 Embaſſadors: and how are they ſo, vnleſſe they be called and ſent by God, and hauehave authoritie giuen of God? For duplicate page p. 174duplicate page p. 175duplicate page p. 176duplicate page p. 177p. 178theſe 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 daungers: becauſe they are out of Gods protection, & their labours without profit, becauſe no bleſſing, nor promiſe of God was giuē vntounto them: 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 be demaunded, how may I know if God bid me goe? for God Ob. how may I know if God bid me goe?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 viſiions, nor apparitions from heauen, for ordinarily Anſ. we muſt not expect Gods voice from heauen.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 p. 179to his Church: for in Generall duties God ſpeaketh to vsus out of his word and holy Scriptures, and in particular But hee ſpeaketh to man two waies, generally in his word.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 his word, God ſheweth thee the dignitie and excellencie of this calling, 1. Corinth. 4. 1. Iob. 33. 23. Acts. 16. 17. Pro. 29. 18.1 Cor 4:1Job 33:23Acts 16:17Prov 29:18to be a Miniſter of the word: Namely, they are his Meſſengers and Embaſſadors, &c. that ſo hee may winne them to louelove and affect it. And againe, the neceſſicitie of it, that it teacheth the way to ſaluation, that without it ordinarily Gods Church is not gathered, nor mens ſoules ſaued, that this may ſtirre thee 2. Particularly God ſpeaketh. 1. by the voice of his conſcience for his inclination. 2. By the voice of …is Church for thy gifts.vp to vndertake the burthen: this is generall. But now particularly for thy ſelfe, wouldeſt thou knowe whether GOD would hauehave thee to goe or no, then thou muſt aske thy owne conſcience, and aske the Church, for if thou be hartily willing, and be fully and worthity qualified, then God bids thee goe. Now thy conſcience muſt iudge of thy willingneſſe, and the p. 180Church of thy abilitie: and as thou mai… not truſt other men, to iudge of thy inclination or affection, ſo thou maiſt not truſt thy owne iudgement, to iudge of thy worthines or ſufficience. 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 worldly and ſiniſter reſpect doth ſend thee, and put thee forward: for though thou doeſt deſire it, yet if the Church of God giuegive not allowance of thy ſufficiēcie, God doth not ſend thee: But if contrariwiſe, thy conſcience doe 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 and learning, the Church (that is, maly Where theſe 2. voices call a man, there God bids him goe.learned, wiſe, and godly, and ſuch as the Church hath publikely appointed for that purpoſe) doe approue of that thy deſire, and of thy ſufficiencie to doe God p. 181ſeruice in his Miniſterie, 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 voice 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 thee: If thou reſt herein, and knoweſt it to be as effectuall, as if God from heauen had told 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: Vſe. 1. Againſt thē that run, cry they be ſent.And this is the calling that wee are to looke for in theſe dayes.

By which doctrine, as thoſe are iuſtly condemned of foule preſumption, who dare runne vppon priuate motions, and carnall reſpects, and are iuſtly left 2. Againſt ſuch as are called by both voices and yet will not goe.without bleſſing or protection: ſo they on the other ſide, doe offer great wrong to God and to his Church, who when they p. 182cannot denie, but they affest the Miniſterie aboue any calling, and hauehave approbation of their giftes from the Church of God, yet will not beleeue the Teſtimonie of the Church herein, but their own priuate Iudgemēts, 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 outward calling of the Church doe concurre, there God himſelſe calleth and biddeth that man, Goe, and ſpeake.

Now then (to drawe to an ende) let vsus obſerue in the laſt place, with what Doct 2. See the authoritie of a true, mioiſter immediate frō God himſelfauthoritie 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, or to thoſe perſons who come with ſo faire a commiſſion from Vſe. 1. Ergo, Let no man wrong themfrom God himſelfe. But if it doe p. 183not perſwade the prophane worlde, at Vſe. 2. Ergo, Let Miniſters be comforted in doing their dutie, for if God ſend them, he wil neuer faile them.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; hee 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 conuer this children, & to confound and aſtoniſh the hearts of his enemies. If he ſend them, he will defend and protect them, ſo that one haire of their heades ſhall not fall to the earth, without his prouidence. If hee ſend them, hee will prouide for them, and ſufficiently reward them: and will honour them in the hearts of his owne people, and magnifie them in the faces of their enemies. And laſtly, if hee ſend them, he will pay them their wages, euen an eternal waight of comfort here, and of glorie in heauen. And as they are here bid goe, ſo once they ſhul be bid Come: and that not onelyonly with the generall Math. 25. 34 Math. 25, 21Matt 25:34Matt 25:21call of all the Elect; Come ye bleſſed of my father, inherite the kingdome prepared p. 184for you. But euen with that particular Call, which eſpecially belongs to them that are faithfull in this ſeruice: Come thou good and faithful ſeruant, enter into thy Maiſters ioy.

Pſalme, 118. 16.

Bleſſed be he that commeth in the 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.

1. Cor. 4. 1.

Let a man ſo thinke of vsus as of the miniſters of Chriſt, and diſpoſers of the ſecrets of God.

The ſecond time newly pervſed and publiſhed with Marginall notes. Briefly laying down the matter and method.

FINIS.

End of the text · William Perkins, Exhortation to Repentance (1605)