Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected.

A TREATISE OF the dignitie and dutie of the Ministrie.

Esay 6.5.

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

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

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

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

IN the fiue former Chapters are contai∣ned such Sermōs, as the Prophet had made vnder Vzziah king of Iuda: At this Chapter begin such as he preached in the raign of Iotham, &

so forward: But before he either preach or prophecie of any thing, in King Io∣thams dayes, or his successors, the Lord in this Chapter giues a new cōmission to the Prophet, & a new confirmation to this calling: the old king in whose daies Esayah was first called being now 〈◊〉〈◊〉, and an other succeeding him, God with the new king, reneweth the calling and cōmission of the Prophet: wherin God doth not giue him another calling, for one calling to the office of the ministery is sufficient: but he confirmeth the cal∣ling formerly giuen, by repeating & ra∣tifying it. And this God did to Easy, not as he was an ordinary, but an extraordi∣nary Prophet: for ordinary Ministers need no renouation of their calling, nor any newe signes of confirmation, but extraordinary Prophets, who come in extraordinary maner, & to do many ex∣traordinary workes, God in his wisdom wil haue their calling confirmed, againe, and againe, & that by very extraordina∣ry meanes. Out of which practise of the Lord, we learn, how great cause we haue to doubt those men to be either fantasti∣call

or worse, who pretend extraordina∣ry callings in these daies, and yet scarce can shew vs any good signes of an ordi∣nary, much lesse of an extraordinary motion: for if in those dayes, when such courses were more common, God will haue his extraordinary prophets caling to be renewed & confirmed, againe and againe, then certainly in these dayes, we may iustly require, more & more, won∣derful signes of an extraordinary calling afore we belieue it: and if God himselfe was so carefull to satisfie his Church in those dayes of the vocatiōn of his Pro∣phet, surely y^e Church in these daies hath much more cause to doubt in such cases, and to require many & extraordinarie signes, afore it acknowledge any such extraordinary calling: These men ther∣fore offer much wrong to the church, & deserue both the censure thereof, & the sword of the Magistrate, who dare so boldly offer and obtrude to the Church their own fancies & dreams, as extraor∣dinary motions of Gods spirit. This is the occasion and coherence.

This Chapter hath two partes,

first, the meanes of his confirmation, f••om the beginning to these words: se∣condly, the confirmation it selfe, from these words to the end: the me••ne•• of his confirmation is a vision he saw from heauen, of certaine holy Angels appea∣ring and speaking to him, in the first 4. verses. In the confirmation, which fol∣loweth in these words, are three points.

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

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

3 The renuing of his Cō••ssion againe, from thence to the end. The feare & astonishment of the Pro∣phet, 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 a∣mongst people polluted.

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

The first point in order is, the feare and extasie, into which the Lord d••oue this holy Prophet, which the Lord did not in his anger, but in his loue vnto him, not for a punishment of sinne, but as an euidence of his further loue: for the in∣tent and purpose of God, in striking this feare into him, was to make him to be a true prophet, & a fit messenger for him∣selfe. It may seeme a strange course, which God taketh to confirme and raise vp his seruāt in zeale & corage to strike him into an extreame feare, euen to a∣stonish & amaze him▪ & yet we see it is the course which the Lord taketh: out of which practise of the Lord, wee learne this doctrine: That al true Mini∣sters, especially such a•• are deputed to the greatest workes in his church, must ••e first of all striken into a great feare, 〈◊〉〈◊〉 consideration of the greatnes of their ••••nction, yea into an amazemēt and a∣stonishment, in the admiration of Gods glorie and greatnesse, whose roome

they occupy, and whose message they bring, & the more they are afraide and shrin••, so it be vnder the contemplation of Gods maiestie, & their own weaknes, the more likelier it is that they are truly cald of God, and appointed for worthy purposes in his church: but he that steps to this function without feare, he may thrust in himselfe, but its doubtful whe∣ther he be cald of God, as here y^e Prophet was: Nor is it so here alone, but euery where, when God called any of his ser∣uants, to any great worke, he first droue them into these feares and amazements, as is euident a in Moses, in b Ieremy, in c S. Paul and others. The reason of this calling of the lord is plaine: namely, be∣cause mans nature is alwaies ready to take enough and too much vnto it selfe God therfore in his wisdome puts a bri∣dle vnto the corrupt nature of man, and astonisheth it, lest it presume too much and take too much vpon it self: Againe a Minister is to preach vnto the people feare and reuerence of the Lord: bu•• how can he do so to others, whē he hat••

not tyed the Lord in his own cōscience, nor was euer cast downe in admiration of Gods glory and Maiesty: And lastly, the Ministry is a high & excellent cal∣••ing (especially the office of extraordi∣nary Prophets in the old testament) and is therefore subiect to pride, and to be ••uft vp with self••-conceits▪ & therefore ••eacheth the Apostle to Timothy, that a Minister may not be a yong scholler, least he 〈◊〉〈◊〉 puft vp, and fall into the condemnation of ••he wicked: giuing vs to vnderstād, that it ••s the peculiar danger of the calling to haue high conceits of thēselues, because of the height & dignity of their functiō. Therfore to preuent this incōuenience, God in mercy appointeth that all his true Ministers, shall haue some meanes 〈◊〉〈◊〉 other, to be cast downe euen to no∣••hing in themselues, and shall be driuen ••nto such feares & amazements, at sight of their owne weakenesse, as they shall ••hrowe downe themselues at Christs ••eete, and denying themselues wholy, shall acknowledge that they are in him whatsoeuer they are; and doe relye,

and trust onely on his grace and helpe.

The vse of this doctrine, as it is for all Ministers, so specially for vs which liue in the Vniuersitie: we liue as it were in a Seminary, and many of vs are here∣after by Gods grace to be framed to the Ministery, and some of vs already are. Now here we haue many occasions to be puft vp in selfe-conceits: we see our selues growe in time, in degrees, in lear∣ning, in honour, in name and estimati∣on: and to many of vs God giues good portions of his gifts: what are all these, but so many baites to allure vs to pride, and vaine opinions of our own worths▪ but let vs remember the end we aime at, is not humane, nor carnall: our purpose is to saue soules, Then the weapons of our warre raust not be carnall, as pride, vaine-glory, and selfe-conceit. If therefore we euer looke to be made instruments o•• Gods glorie in sauing of soules, then a•• the first set wee not before our eyes the honour, but the daunger of our calling, and humble we our selues vnder the migh∣tie hand of our GOD, that hee may exal••

vs in his due time: and let vs be content that God giue any occasion or meanes to pul vs down, either by outward cross, or inward temptation: and let vs re∣ioyce, when we are thereby so farre cast downe, that we cry out in the astonish∣ment of our spirits, as the Prophet here: Woe is me. I am vndone: but otherwise if we will needes follow the swinge of our proude natures, and trust in our owne abilitie, gifts, and learning, let vs knowe, we vse carnall weapons in a spiri∣tuall warfare. And let vs be assured the Lord will worke no great worke in his Church by our Ministerie: wee may raise our selues in worldly estimation, and worke out our owne purposes, but we shal do litle in the saluatiō of soules: for those men do pronounce the most powerfull blessings on other mens soules, and speake the best wordes of comfort to other mens consciences, which they oftenest say vnto thēselues. Woe is me, I am vndone.

Furthermore, whereas the Prophet at this Vision and Reuelation of Gods

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

any creature, he cryeth out, I am vndone.

Lastly, whereas he exclaimeth, Woe is me, I am vndone: being words of a soule humbled & deiected, & hereby shew∣eth himselfe to be in that case, which a poore sinner is, when the preaching of the law hath humbled him, by shewing him his sinnes and his extreame danger by them. We may learne, that to bee called to the Ministery, is to be as it were conuerted and regenerate: & that when a man is called thereunto, it is a worke little lesse then that whereby God cal∣leth a sinner from his sinne, to the state of repentance: for as God first casteth downe the sinner, before hee giue him grace, or any feeling of his loue in Christ: so here, hee first abaseth and ca∣steth downe the Prophet in the sight of G••ds Maiestie, and his owne miserie, afore hee honour him with a Com∣mission to preach peace vnto his peo∣ple. Which I note against those men, which hold it so ordinary a matter to enter into the Ministerie, as many doe, which take it vppon them in

wordly and politique purposes. And some of a better ranke, which thinke if a man haue learning, degrees and age, he is sufficiently qualified for that cal∣ling. But alas, this is not all; there is a greater work to be wrought then so, he must be humbled & cast down, in sight of the greatnes of that calling, of the ma∣iestie of that God whose roome he is to execute, & of the vnworthines of him∣selfe to so great a worke: hee must bee resolued, that to call a man to the Mini∣sterie, is the greatest worke that GOD worketh in his Church, but the conuer∣ting of a sinner, and calling him to the state of grace: nay it is a worke euē like vnto it: for as a sinner in his conuersion, so he at his Vocation to that place, is often to cry out in the amazement of his soule, Woe is me I am vndone. As therefore they are foulie deceiued, which thinke any holinesse or sanctification, can suf∣ficiently qualifie a man without lear∣ning, so are they no lesse which thinke all outward complements to be suffici∣ent without this worke, which here was

wrought in the holy Prophet. Thus we see the feare and astonishment of the Prophet. It followeth;

For I am a man of polluted lippes.

Now follow the causes of his feare, which are two. The first is, his owne pollution and sinfulnesse, and the sin∣fulnesse of his people: his owne he free∣ly confesseth in these words; I am a man of polluted lippes: that is, I am a miserable and sinfull man, and therefore I feare and tremble to stand in Gods presence: nay, I dare not looke vpon the Lorde, for my sinnes. But it may bee demaun∣ded, how could the Prophet say thus truely, for he was a holy man, and iusti∣fied in Gods presence, by his true faith in the Messias, and sanctified by repen∣tance: can a man iustified and sanctifi∣ed, say, he is a man polluted? I answere, It is doubtlesse, he was so, he therefore complaineth here not of any great and enormous sinnes, which he had com∣mitted to the publicke scandoll of the

Church, but first of the corruption of his nature; which in him as in al mē is a very sea of iniquity, & which alwaies appears the more, the neerer a mā comes to God and therefore did now most apparant∣ly discouer it selfe in the Prophet, when he was in the presence of the Lord him∣selfe. Secondly, he complaineth of some actuall sinnes of his life, and it is more likely of some sinnes of omission, then of Commission: for we find not that the Prophet was euer touched with any great sinne, and where we know it not, we are in charitie not to imagine it. So that it ts most probable, he complaineth of some smaller faul••s, or negligences in his Ministerie: as not preaching to the people at some time when he ought, or not preaching so willingly, or cheer∣fully as he should, or desire to lea••e preaching, because the people were stubborne and disobedient, or some im∣pacience in his Ministerie, when the people were reb••llious and resisted his doctrine, which passiō might the rather vexe him (as we read it did Ieremie) the

Iewes were so stubborne and stifnecked a people: or it may be some want of zeale or forwardnes, these, or some such were the cause of his feare: And the conscience of ••••ese makes him here cry out that he can∣no stand in the sight of God. Where we le••r••e, first, what a tender conscience god∣ly Ministers must haue aboue all men: ••am••ly, that they must make conscience, 〈◊〉〈◊〉 of the great and grosse sinnes onely, but euen of the lowest & least sinnes: and he m••st endeuor in his calling, not onely to be cleere of great crimes, but as farre as may be, to be free from the least appea∣rances of euil, and from the least negligen∣ces in his place, for a small fault in other men is great in them, and that which may bee some waies pa••donable in other men, is no way in them: they must therefore watch ouer themselues most carefully, and take heede to all their wayes: and for this ende is it, that a Minister in godly wisedome must often depriue him∣selfe euen of many things (which it may bee, lawfully hee might vse) least his li∣bertie bee an occasion of euill to others:

and must abstaine from the least sinnes, least euen they be blemishes to his calling, and burthens to his cōscience. And hence is it, that a Minister cannot be too carefull in his calling, in his words, dyet, compa∣nie, recreation, apparell, gestures, and in his whole cariage, because little sinnes are so great in them. Especially Ministers here learne the Apostles Lesson, to bee instant in season & out of season: to preach and exhort, to comfort and rebuke publikely and priuately: to good, to bad: when it is well taken, when it is ill taken, when they wil∣lingly receiue it, and when they stubborn∣ly resist it, when they commend him and reward him, and when they raile at him, and persecute him for it: thus must he be diligent in season & out of season, for the least negligence in his dutie, or omitting the least opportunitie of doing good, will when God visits his conscience, be a bur∣then and vexation to him, as it was here to the Prophet.

And furthermore, if these small sinnes thus afflicted the Prophet, then alas what is to bee thought of those Ministers, who

make no conscience of foule & scanda∣lous sinnes? how shal Symonie, Incon∣tinencie, Vsurie, inhospitality, couetous∣nesse, Ignorance, Idlenesse, carelesse Nonresidencie, how shall these (I say) and other like greiuous crimes oppresse and burthen the soule, whē as the smal∣lest sinnes doe so affright this holy man? Surely, when God shall visite thē, their states will be most fearefull, nor, shall any mans case be so miserable, as an vn∣conscionable Ministers: And though now such loose and licentious Mini∣sters seeme to liue in Iolitie, & without ••ny feare, yet when God shall appeare ••nto their consciences, then will they cry out in fearefull anguish, Woe is mee, I am vndone. And againe, if these small faults so affrighted this holy Pro∣phet, and burdened his conscience, then what pittifull consciences haue those Ministers, whose daily negli∣gence, and vnconscionable carelesse∣nesse in their places is such, as all men speake of, and yet they are not touched: surely, these mē are not of so tender con∣sciences

as the Prophet was: and either the Prophet here was much more nice then needed, or▪ else these men will proue to be in a miserable estate.

Lastly, let Ministers of care and con∣science, be here comforted in the ex∣amble of the Prophet: who is there, but may finde imperfections and blemishes in himselfe, which will often make him cry out; Wo is me: but let not that discom∣fort thē, but rather reioyce, that they can see their owne weaknesse, as the Pro∣phet did here: If they haue cause to exclaime against themselues, they are not alone, as was this, and all other ho∣ly Prophets case before them. In ha∣uing imperfectiōs in thēselues, they are no more miserable then the Prophet was: but let thē labour to be as blessed in seeing & complaining of themselues as hee was: And let euery Minister as∣sure himselfe, that the more hee makes conscience, euen of the least sinnes of all, the more he resembleth the ancient holy Prophets, & the more likely is he to worke effectually in his Ministerie.

For his dutie is to worke in his people a conscience, not of great sinnes onely, but euen of all: but how can hee doe that to them, if he haue not first of all done it in himselfe? hence it is there∣fore, that godly Ministers finde fault with themselues, when other men can∣not, and cry out against themselues, for their pollution (with the Prophet here) when no other man can accuse them of the least crime: nay, when others doe magnifie God for his graces on them, and praise their giftes, and commend their good liues, euen then doe they condemne themselues, and exclaime against their owne corrupti∣ons: and their owne smallest negligen∣ces, or omissions, are great woundes to their consciences: & their last sinnes, and their most pardonable infirmities, are sore burthens vnto them: for of all men in the worlde, a godly Mi∣nister is a man of the most tender conscience.

Hitherto hath the Prophet complai∣••ed generally of his pollution.

Particularly, hee exclaimeth against the pollution of his ••ippes. But why will some say, complaines hee of the polluti∣on of his ••ippes, rather then of his heart, or his hands, or any other part of him? were they not all polluted? yes, all in some measure: and was not he grieued at them all? yes assuredly, wee must grant that also. But the reason is, he was a Prophet, his dutie was to vse his tongue, the practise of his calling con∣sisted in the vse of his tongue: for a Mi∣nister is an Interpeter, as he is called, Iob. 33.23. that is, the peoples to God by prayer, and Gods to the people by preaching: he is Gods mouth, and the peoples mouth: so that the tongue of a Minister is that part of his body, which is to be vsed as a principall instrument of Gods glorie, and more to the setttng foorth of his honour then any other: Now euery man is to be tryed what he is by his cal∣ling, rather then by any other acciden∣tall or collaterall courses: therefore the honour or dishonour of a Minister, is the vse or the abuse of his tongue: and

his comfort or discomfort is the well v∣sing, or not vsing of it. The Prophet therefore here affrighted at Gods pre∣sence, and therefore retyring into him∣selfe, presently his conscience checkes him for his most proper sins: namly, for some fault or negligence in his Mini∣sterie, (which is the proper sinne of that calling) and therfore is it that he exclai∣meth against the pollution of his lippes: out of which practise of his wee may learne;

First, the vanitie of the Papists, who magnifie the merites of holy mens workes: for if this holy Prophet, a man truely iustified, & extraordinarily sanc∣tified, yet durst not stand before God in this little apparance of his glory, notwithstanding all his zeale, and cou∣rage, and conscience, and paines, and sufferings in his function, but was cast downe so farre, from a conceit of his owne worth, that hee cryed out; Woe is mee, I am vndone. How then can wee who are no better, but rather worse then hee, stand before GOD in the

day of Iudgement, in the great ap∣pearing of his infinite iustice and glo∣rie? Rather doubtlesse, as here the smal∣lest pollution of his lippes, and negli∣gence 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 con∣ceites of our owne goodnesse, when wee appeare before GOD. It is therefore to bee feared, that the Pa∣pists, who thus magnifie their owne merites, doe seldome or neuer enter in∣to earnest consideration of their owne infirmities, and doe seldome present themselues in the presence of Gods Maiestie. For if they did, then doubt∣lesse the least sight of their least pollu∣tion, would make them farre from euer thinking of their owne merites.

They also tell vs, of workes of superrerogation, but it seemes heere, this holy Prophet had none of them. And they teach, a man may in this

life perfectly fulfill the Lawe, but who can doe it, if not Ministers? And what Ministers, if not extraordinary Prophets? And yet Isaiah (the first and chiefe of them) exclaimeth here in pit∣tifull manner against his pollutions: Doubtlesse, if the Papists would cease flattering ••or••mselues, and not exa∣mine their consciences by their owne pleasing corruption, but present themselues in the face and presence of Gods Maiestie, they would bee farre from these conceits.

In the next place, whereas the Pro∣phet 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 com∣fort, more then any other duties.

But if hee vse not, or abuse his tongue, the pollution of his lippes will bee the heauiest burthen of all: they there∣fore are greatly deceiued, who thinke a Minister to discharge sufficiently his duetie, though hee preach not, if hee keepe good Hospitalitie▪ and make peace amongst his 〈◊〉〈◊〉, and performe other workes of charitie and good life: for if a Minister haue not this vertue, hee hath none: If hee preach not; If he•• abuse his lippes: or if hee open them not, hee hath no conscience, nor can haue any com∣fort, for that is the principall dutie of a Minister (though all the other bee required to make ••him com∣pleate): the want of them may con∣demne him before men, but it is the pollution of his lippes, which presently checkes him before GOD, as wee see here in this holy Pro∣phet: The Conclusion then is to euery Minister, that if hee had all the vertues and good properties, that can commend a man in the world,

yet if his lippes be polluted, either by not preaching, or by negligent, idle, or care∣lesse preaching, this pollution will so staine his conscience, and so burthen him in the presence of God, that the time will come (notwithstanding all his other good qualities) he will cry out in farre more pittifull maner then here the Prophet doth; Woe is me, I am vndone, because I am a man of polluted lippes. It followeth;

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

The Prophet not onely complaine•• of his own pollution, but of his peoples also, amongst whom he liued, and this he doth for these causes: First, to teach vs, that it is the Ministers duty to con∣fesse, not onely his owne sinnes, but the sinnes of his people, and to complaine of them to God: for as he is the peoples Interperter to God, he must not thinke it enough to put vp their petitions, to vnfold their wants, and to craue reliefe for them at Gods hand, but he must fur∣ther take knowledge of the sinnes of his

people, and make both publike and pri∣uate confession of them to God: and the more particularly hee can doe this, the better: and this he is to doe, both for the peoples good, and for his owne also, be∣cause it cannot be but that the sinnes of his people, are in some sort his: for this is the peculiar danger of the Magi∣strats and Ministers calling, that ge∣nerallie the sinnes of their people are theirs: I meane, that they are accessarie to the sinnes of their people, either by prouoking them by their euil 〈◊〉〈◊〉, or by not reprouing, or not hindring or suffering, or winking, or couering and concealing, or not punishing them, or not carefully enough vsing meanes to preuent them: by all which meanes and many more, it comes to passe, that the peoples sinnes are the Ministers by communication: so that as well for his owne sake, as theirs, hee is to confesse to God their sinnes, as well as his owne.

Now if a Minister must confesse

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

in the midst among them, indeede well may hee knowe and confesse his peoples pollutions, that dwelles in the midst a∣mongst them.

Againe, if the Minister be to confesse his peoples sinnes, and therefore must needes knowe them, then it followeth also that they must discouer & confesse them vnto him, or else it is not possible he should perfectly knowe their estate: the want of this is a great fault in our Churches, for howeuer we condemne Auricular confession, as a very pollicie in the deuisers, and as a rack to the con∣sciences of poore Christians, yet we not onely allowe, but call and cry for that confession, whereby a Christian volun∣tarily at all times may resort to his Pa∣stor, and open his estate, and disburden his conscience of such sinnes, as disquiet him, and craue his godly assistance, and holy prayers: great blessing and com∣fort doth doubtlesse followe them that vse this godly practise, and the want of it, is cause that a Minister cānot discerne the state euen of his own flocke, nor can

complaine to God of their pollutions, and confesse their sinnes so particularly as would be good both for him & them. Secondly, the Prophet couples together his owne pollution, and the pollutions of his people, as the adiuvāt, or helping cause and the effect: For the pollution of a people, helpes forward the polluti∣on of a Minister, and the worse people they are, the worse do they make him, though he be otherwise neuer so good: For euen the Prophet, though called of God himselfe, and iustified and sanctifi∣ed, and a man of extraordinary grace, yet dwelling in the midst of a people so stubborne and disobedient, as the Iewes were, hee was something touched with their pollutions: Ministers (euen the best) are men, and this comes to passe by reason of the corruption of their nature, as they are men: the nature of which corruption, is to apprehend any euill where euer it can be found, and to par∣take with it: regeneration qualifieth and abates this corruption, but takes it not a∣way perfectly in this life: whereby it

comes to passe, that a Minister, liuing a∣mongst euil people, cannot but be som∣what stained with their pollutions, of what sort soeuer they be; insomuch as it is often seene, that one known to be otherwise disposed of himselfe, is found to be disposed to this or that euill, by li∣uing amongst a people so disposed. And againe, that a Minister in such a place, & amongst such people, free from such and such sinnes, remoued to ano∣ther place, is there found more or lesse tainted with them, because they abound amongst the people: and yet further, that a Minister, knowne to be faithfull, painfull and zealous, and comming to a disobedient, stubborne, froward, or prophane and dissolute people, his faith is weakened, his zeale and courage aba∣ted, Gods graces in him dulled, & much decayed: godly Ministers doe daily complaine hereof, and experience eue∣ry where shewes it too true.

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

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

And for our further instruction, here wee may see of what a cree∣ping and incroaching nature sinne is, which like a secret venome in the naturall bodie, so it in the polliti∣que bodie restes not in the place, or pa••tie poysoned, but closely creepes

and diffuseth it selfe into euery part and member of the whole: it creepes from man to man, yea from an euill man to a good, from the worst man to the best: from prophane men, to godly Mini∣sters: and as from publike persons (as Magistrates and Ministers) it descen∣deth visibly, and the example of their euill life is palpably scandalous: so from the people to the Magistrate or Mini∣ster, it creepeth closely, and ascendeth in more secret and insensible maner, yet in the effect it is too sensible: for it is al∣waies seene, that they are something touched with their peoples pollutions: sinne is not onely as a poison spreading from the heart to all parts, from the Mi∣nister to the people: but as a gangreue, if it begin in the foote, wil without spee∣dy preuention spred priuily to the hart: so sinne shewes it selfe, euen from the people to the Ministers: So great cause is there for all men to stop sinne in the beginning, to breake it in the egge, to giue water no passage, no not a little: for let this gangreue beginne at the feete, it

will not rest till it be in the heart.

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

It may be therefore good coun∣sell to all godly Ministers in the pla∣cing and disposing of themselues, not to enquire onely how good a liuing such

and such a place is, how wel seated, how healthfull, and beneficiall it will bee, (which are alas the common and almost the onely questions now adayes) but principally, to regard what a people they be: and how affected, amongst whom they are to liue: if godly and well disposed, or at least tractable and gen∣tle, and willing to be taught, then lesse to regard other incommodities: but if wicked, & prophane, or (which is worse) stubborne, froward, & vntractable, then lesse to regard the greatest cōmodities: and certainly if this point be wel consi∣dered of, and how bitter it hath bene in the end to many who haue not regar∣ded it, it will appeare, that this is the best encouragemēt or discouragement, the greatest commoditie, or discom∣moditie, and the best reason, either to winne a man to a place, or to drawe him from it, how good soeuer it be o∣therwayes: they that neglect this du∣tie and are ledde (or misled rather) with carnall and worldly respects, how iust

is it vpon them when they are made to cry in the sorrowe of their soule, Woe is me, I dwell in the midst of a people of pollu∣ted lippes.

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

But as for those to whom God hath bene so good, as to bestowe vppon them, competent liuings, and a wil∣ling and well disposed people, let them thinke themselues double blessed of God, and treble bound to honour God, and to doe good in his Church: and if such men goe not before their brethren in all Ministeriall care and dutie, their fault is aboue all mens, and they make themselues vnworthy of so great mer∣cies. Againe, if that a polluted people, pollutes their Minister, here is a good warning for all ministers to be wary and

choyse of their company, with whom they will most priuately conuerse: for, as on the one side they may not retire themselues into solitarinesse, nor sequester themselues from all societie with their people, (which is rather a Ci∣mical and fantastical, then any way a religious practise: so of all men are they to be most carefull, that they doe not loosely and lauishly bestow themselues on al companies, as too many do in our Church, to the great scandell thereof, who care not with whom they cōuerse, but all companies, all places, all times, al sports and recreations, all meetings, all occasions, are one with them: but alas what maruel, though such men keepe not themselues vnspotted of the world, but proue too offensiue to their calling: for seeing the best men cānot liue with the best people, but they shal receiue some contagion from them, how carefully ought ordinary Ministers to make dif∣ference of men and meetings, times and places, and not diffusedly and carelesly

to thrust themselues into all: So doing shal they keepe their calling from much reproach, and preserue themselues from much pollution, which otherwise from their polluted people, they shal bee sure to receiue.

And here people are to be admoni∣shed, not too sharpely to censure their Minister; though hee bee not so soci∣able with them all, as it may be many would expect: for it cōcernes no man to be so wary of his companie and his sports, as it doth the Ministe••: and if they would haue comfort and honour by their Minister, let them be ••areful in∣to what recreations and company they drawe or desire him: for the more pol∣luted the people are amongst whom he liues, the more carefull must hee bee to keepe himselfe cleare from their pollu∣tions.

Lastly, here people are taught, not to be too sharpe condemners of those Mi∣nisters, whose conuersations are not so vnblameable as were to be wished: for if they liue ill, generally the cause is, be∣cause

they liue amongst an ill people.

Why then should they so much con∣demne them, for such faults▪ as wherein themselues haue made them faultie? I say not, but our Church, and state, and Ministery, are to censure such men, (and it were good they did it more) but it is against all reason the people should do so, wheras themselues are the cause of it▪ For alas, if this holy Prophet was a man of polluted lippes, because he•• dwelt with a people of polluted lippes; what maruell then, though ordinary Mini∣sters 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 com∣plaine, if the liues of their Ministers be not agreeable▪ but otherwise, it is not possible without very speciall grace of God, but that a minister shal be more or lesse touched w^t those crimes which are the cōmon faults of his people. And lamentable experience daily lets vs see, that where a people in a towne is giuen

to drunkennesse, there the Minister, is either so for company, or at least too good a fellowe: where a people are gi∣uen to contention, there the Minister hath too many suites: where the peo∣ple be popish, there the minister is too superstitious: where the people be ig∣norāt, there y^e minister is no great clark: where the people are giuen to any great sinne, there the Minister generally is not cleare from the same pollution: and it is seene, that the best Ministers and most carefull of all, doe complaine bit∣terly of the pollutions of their people: for that howsoeuer it may bee they es∣cape partaking with their sinnes: yet they alwaies finde, at the least a dul∣ling and decaying of Gods graces in themselues, where the people are vn∣toward and disobedient. If therefore a Minister liue with such a people, his case is pittifull and daungerous, for he walks in y^e midst of nets & snares, which are laide for him on euery side, and if he escape them (I meane, if he keep himself

vnspotted, in the midst of a spotted and polluted people) his care and his consci∣ence is worthy both admiration and imitation, and himselfe is worthy dou∣ble honour, as being both a zealous mi∣nister and a holy man. But he whom God hath blessed with a good and tra∣ctable people, and well affected to the word, and yet himselfe liueth loosely and scandalously amongst them, a hea∣uy 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 pre∣sence of God for his small pollutions, and yet liued amongst so wicked and polluted a people, then what heaui∣nesse and horror, shall be heaped on his soule, who cares not with how foule pollutions his life be stained, and yet li∣ueth amongst a godly and well dispo∣sed people▪ And thus we haue the first cause of his feare, his own, and his peo∣ples pollutions.

It followeth.

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

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

Wherein let vs first of all obserue the

connexion and dependance of these two causes, one vpon another: for as they are both ioyntly the cause of his feare, so one of thē is in a sort the cause of another: he feareth, because of his own and his peoples sinnes, and because he sawe the Lord: but why is he afraid to see the Lord? the cause thereof is his owne and their sinnes, without which he would ne∣uer haue beene affraid, but rather haue glorified to see the Lord: but his con∣science checking him, for some defect of dutie in his calling, therfore he trem∣bleth at the least glimse of Gods glory. Here let vs marke the ground of his reason, which is this: That man that is in his sinnes, is not able to stand in the pre∣sence of God: this is a generall and cer∣taine truth, & the reasons of it are; First, the contrarietie betwixt God, and the nature of sinne, it being the onely thing which offends him, & which prouokes his wrath and iust displeasure: there∣fore as a subiect cannot but be much a∣mazed, if he hap to come into the kings presence, with any thing about him

which the king hates, or cannot abide to see: so a man cannot but be extream astonisht, if hee know himselfe to bee in Gods presence with his sinnes, which Gods soule hateth.

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

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

Now Gods presence hath diuers de∣grees. First, God is present to our cōsci∣ence, when we think of him. 2. He is present, when wee name him, or heare

him named or mentioned by others, and these are the furthest of: Thirdly, God is neerer vnto vs in the presence of his Ordinances, as his Word and Sacraments, and publike seruice in the Congregation: Fourthly, there is a most apparant and sensible presence of God, which shall be at the last Iudge∣ment, when all men shall stand before him in his immediat presence, to receiue their iudgement. Now all these pre∣sences of God, are hatefull to a wicked man: for the first, a wicked man by his good will neuer thinkes of God, and if sometime a thought of God (like ligh∣ning) flasheth in his minde, presently he quencheth it, as being a most vnwel∣come and burdensome thought vnto him: therefore saith Dauid; The wic∣ked is so proud, he careth not for God: nei∣ther is God in all his thoughts: Nay, God himselfe is so litle thought on, by them, that they will willingly thinke of no∣thing, that might bring GOD into their thoughts: as namely, Gods great workes of his wonderfull Iudgements:

of whom the same Prophet saith, in the same place; Thy Iudgements are farre a∣boue, out of his sight. As if hee had sayd, he laboures to set them farre from the eye of his minde, that hee may neuer haue occasion to thinke of them, nor on God by them. That this is true for his thoughts, I haue endeuored thus to proue, by Gods owne testimonies, be∣cause thoughts cannot be discerned by man. But alas, for the second; that is, for his wordes, that's too apparant in the sight of all men. For obserue it, and you shall neuer see a wicked man, by his good will haue God in his mouth, (vnlesse it bee to abuse his name, by swearing or blasphemie) nor willingly doth he heare any other man talke, or discourse largely of God, or of his great∣nesse and his Iustice; but such talke is tedious & combersome vnto him: and if hee cannot breake it off with other discourse, then he sits as mute as a fish, and inwardly either frets with anger, or is tormented with feare. All this is true in Felix the Gouernour: who whilst

Paul discoursed of righteousnesse, tempe∣rance, and Iudgement to come: The Text saith, in the meane time, he trembled.

And for the third, wee see daily wic∣ked men, endure not Gods presence in the Church: for nothing is more troublesome vnto thē, then many Ser∣mons, often praying, and much recei∣uing of the Sacrament: & therfore they neuer come to the Church, nor receiue ofter then the Lawe layes vpon them: but further then that, as the Psalmist saith; they neuer call vpon God. But as for the last, that they feare and abhorre aboue all, they wish in their heart it may neuer be. And therefore S. Paul makes it a token of a true beleeuer, and a holy man, to loue, and looke for the appearing of Iesus Christ. Whereupon it followeth, that euē so it is a signe of a wicked man, to feare the last Iudgement, & to wish it might neuer be: And when it comes in deed, & they see they cannot escape it, whē then do they? Euen cry to the moun∣taines, fall vpon vs: and to the hils, couer vs, and hide vs: from what? from the pre∣sence

of God: so fearefull and so hate∣full is Gods presence to a sinfull man.

Besides these, there is another way, whereby God sheweth his presence: and that is, by extraordinary reuelation of his glory immediately: which was vsual in the old Testament, as here to the Prophet, but now is not to bee ex∣pected. 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 with∣out repētance? Thus we see the ground of his reason, how true it is, that a man in his sinne, cannot cheerefully come, nor boldly stand in Gods presence. The vse of this Doctrine: First of all, let vs see the monstrous presumption of such ministers as dare venture rashly into the ministery, to tread vpon the holy groūd

of God, with vncle••ne f••ete; to handle the holy things of God with vnwashen hands: For what is it to enter into the Ministerie, but to enter into the chamber of presence of the great King? and should not a man looke about him, afore he come there? Therefore if God rebuked Moses, for stepping too hasti∣ly towardes the Bus••e, where his pre∣sence is, and said; Come not too neere, for the place where thou standest i•• holy ground: then how will God rebuke and checke the consciences of such carnall men, as carelesly & carnally rush into the Pul∣pit, and to Gods holy Table, where God is present, in a farre more excel∣lent manner then he was in the Bushe? And if they bee so to be blamed, who enter into this calling without feare and reuerence, then how much more faulty are they, who beeing Ministers, dare venture to preach, or minister the holy Sacraments, without holy and priuate preparation, and sanctification of them∣selues: but rush vpon them, as vpon common & prophane actions? Where∣as

God is present there, in a most holy and glorious maner: these men sure wil say, the Prophet heere was of too nice a conscience: but fearefully and terribly shall God appeare at last vnto such men, as care not how they ap∣peare in his holy presence.

Secondly, this sheweth the reason of the practise of al Christian churches: who vse to sing before the Sermon and after: namely, not for Decorum one∣ly, & to grace the action, but to sanctifie and to humble our selues, because then wee come befor Gods presence: they ther∣fore 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 pit∣tifull case of those ministers, who are so presumptuous, as to exercise that holy function, & yet remaine in their sinnes without repentance: what doe these men? they approach to the burning Bush, with their shooes on their feete: that is, into Gods presence in their sinnes: what shall come of it in the ende? surely, that

burning fire shal consume thē? the least sinnes, & smallest negligences affrigh∣ted this holy Prophet, when he should go into Gods presence: But these men dare come into the Sanctuarie of God; yea dare take Gods words in their mouth's, and yet hate to bee reformed, and doe cast the glorious Word of God behinde their backes, which they preach to others with ••heir mouthes: these men may wonder at this holy Prophets nicenes, or else al the world may wonder at their prophanenesse. A little pollution of his lippes, feared him to come into Gods presence: but these dare doe it, with eies, eares, lippes, feet, hands, heart, and all polluted: their eyes polluted, with carelesse looking at all vanities: their eares with hearing: and their lips with speaking, wanton & wicked talke: their feete, with running into wicked company: their hands, with practizing, and their hearts, with deuising and con∣senting to all wickednesse.

This is the cause, why the labours of such men are almost vnprofitable: be∣cause they dare come into Gods pre∣sence

in their sinnes. In many places of our land, there is by Gods blessing much teaching, yet there is little refor∣mation, in the liues of the most: but contrariwise, some fall to Atheisme: some to Papisme: some into foule sinnes, not to be named amongst Chri∣stians.

Where is the cause? surely not in the Gospel: nor in our doctrine, nor in the teaching of it; but one very principall cause is, many Ministers come into Gods presence, vnsanctified, & in their sins: not caring how loosely they liue, in the face of their people: and therfore God in iustice, thogh he instanstly smite not them, with visible vengeance for their presumption: yet hee smites the people, with spirituall blindnesse, that they regard not their Doctrine, but looke at their liues, and doe rather fol∣low the prophanenesse of the one, then the holinesse of the other. Ministers are such, in whome God will be sancti∣fied, therefore because they doe not so,

but dishonour him, by comming into his presence in their sinnes: therefore hee cannot abide them, nor giue any blessing to their labours.

All ministers therfore, as they would see any fruite of their Ministerie, let them first sanctifie themselues, & clense their hearts by repentance, afore they persume, to stand vp to rebuke sinne in others: else let them not thinke, that their golden words shall doe so much good, as their leaden liues shall doe hurt: and they may happe to confirme men, that already are conuerted, but hardly shall any such men, conuert any soules from Poperie or prophanesse. And it is a vaine conceite for men to imagine, there is any force in eloquence, or humane learning, to ouerthrow that sin in others, which ruleth and raigneth in themselues. Our Church, and all re∣formed churches, may make vse of this doctrine: for it is the glory of a Church to haue their doctrine powerfull, & ef∣fectuall for the winning of soules, ther∣fore it concerneth them, to take order, as

well that their ministers be godly men, as good Schollers, & their liues inoffensiue, as wel as their doctrine sound: or els they will find in wofull experience, that they pull downe as much with the one hand, as they build vp with the other.

But most neerely this doctrine tou∣cheth ministers themselues: who must know, their case is most fearefull of all mens, if they come into Gods presence, in their prophanenesse: for as no man is more honourable, then a learned and holy Minister: so none more contemp∣tible in this world, none more misera∣ble 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 in∣to Gods presence in his sinnes, he shall in this world, be cast out as vnsauory salt, and troden downe of men, with the foote of contempt: and in the world to come, he shall aboue all men cry out, in most ex∣treame torment of conscience; Wo is me, that my eyes must see the King and Lord of hostes: and so because hee would not

in this world, come into Gods presence in sanctification and holinesse: he shall therefore in feare and horror, bee haled into the presence of Gods glorie, at the last day: there to receiue the iust sen∣tence of their condemnation.

Lastly, all painfull and godly Mini∣sters may receiue comfort, not to bee discouraged or driuen from Gods pre∣sence, because of their corruptions or infirmities, for wee see it was the Prophets case: but let them still ap∣proch in feare and reuerence, and be so farre from being driuen from their du∣tie, 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 pro∣phane and vngodly men, who in this world feared not to stand in Gods pre∣sence in their horrible sinnes, shal cry to the Mountaines, fall vpon vs, and hilles couer vs, and hide vs from the presence of God: then such Ministers as in this world in feare and trembling, and alwayes in

repentance, did approach into Gods presence: shall then looke vp, and lift vp their heads, & shall say to the holy An∣gels, & all the powers of heauen, helpe vs, and hasten vs to come into the glori∣ous presence of our God and Sauiour.

And thus we see the manifold vse of this doctrine to our Church and Mini∣sterie.

Secondly, Inasmuch as here the Pro∣phet in a conscience of his corruptions, feareth and cryeth out at the least appa∣rition of Gods glory.

The vanitie and false dealing of the Church of Rome, is here discouered, in whose Legēds & stories of their Saints, nothing is more common then appari∣tions from heauen, of Saints departed: of glorious Angels of the virgin Mary, (and that so familiarly, as sometime she sang with ••hē in their Cell, kissed some of them, and let them sucke her brests). Nay, of God himselfe: and especially of our Sauiour Christ Iesus: who they say, appeared (I know not how oft) to one man: namely, to Saint Francis:

and appeared as hee was crucified with his woundes, and imprinting those woundes of his, in Francis his body, which they say he bare all his life, and that they bled whensoeuer hee would suffer them, which he alwayes did on Good Fryday, that he might bee like to Christ. This, and many more such, may you see in that fabulous & blasphemous book, of the cōformities of Saint Francis.

But for the matter: are apparitions from heauen so ordinary in the popish Church? how then came it to passe, that the greatest and holiest men in the olde Testament, were so amazed at the ve∣ry apparition but of an Angell: as wee may see in the whole course of the Storie? Some ranne away, and hidde themselues: some couered their faces, some fell downe flat on the ground: and the Prophets ••ere cryed out; Woe is mee, I am vndone: my eyes haue seene the King and Lord of Hostes. But in the Church of Rome, looke the stories, that Saint or Monke is no body that hath not had some

apparition: either of the Virgin Mary, or some of the Apostles, or an Angel, or Christ Iesus appearing & talking with them: and yet alas, Peter, Iames, & Iohn, those 3. great pillers, 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 haue no sinne in them, which dare and can behold Gods glory so easily, and so ordinarily, (which is impossible): or rather which indeede is truth, it appeares that these are but de∣ceitfull fancies and forgeries of their owne deuise, to deceiue the world, and to magnifie themselues before the eyes of the common people: for it is first of all most false, that apparitions are so common as they make them, for if they were, then are they more ordinary in the new Testament then in the old. For whereas the scripture hath one, their le∣gions haue 20. and whereas one, name∣ly Saint Paul, was once rapt into heauen, they haue 20. that were rapt thither:

And as that is false, so is it impossible that any man cloathed with fleshe can en∣dure an extraordinary apparition of Gods glory, without extreame amaze∣ment, as is plaine here in the Prophet: who I hope was as holy a man as the holiest monke, that euer was. I haue no∣ted this, that yong Diuines may be oc∣casioned to looke a little into their fabu∣lious legends, that so they may discouer the false trickes, and iuggling casts of that religion: which euil shifts it needed not, if it were of God.

Thirdly, the people may here learne; First, in that Gods presence is so glorious and fearefull to mans nature, how merci∣fully God hath delt with them, in teach∣ing them not by himselfe, or by his An∣gels from heauen, which they could ne∣uer endure; but by men, who are like themselues: and how vaine and fond these men are, who would be taught from heauen, and not by men, who are so ful of wants. In the old Testamēt, when the people receiued the lawe from Gods owne mouth, it is said, they ranne away

and cryed out, why should we dye? if wee heare the voice of God any more, wee shall dye: for what fleshe euer hard the voyce of the liuing God & liued? therfore they said to Moses, Goe thou neare and heare, all that the Lord shall say, and declare thou vnto vs, what God saith to thee and we will heare it, and doe it. And then saith the text, the Lord said, I heard the words of this people, they haue said well in all that they haue spoken. And so, from that day for∣ward, God ordinarily taught his church by men like thēselues; & we see, that the beg••nning of it, was not in iudgement, but in mercy vnto thē. It is is therefore the dutie of all men, both to acknow∣ledge this mercy of God, in due thanke∣fulnesse, and withall to remember, when they see infirmities in Ministers, that they are but men, and that, if they had not the Ministry of men, how hard it would goe with them: considering, that the least measure of Gods owne presence, cannot bee endured by any man.

2. Inasmuch as gods presēce, is so glorious

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

Thirdly and lastly, wee learne here the different natures and properties of sinne and holinesse: Sinne, euen the least sin, nay a very sinfulnesse of nature makes a man afraid of Gods presence: That sinne vnrepented of doth so, ap∣peares in Adam, who as in his integrity, he spoke and conuersed euen in a fami∣liar sort with God: so no sooner had hee sinned▪ but he ranne from God, and hid himselfe: and that euen the least sinnes not repented of, do so also, appeares in this Prophet, who being a holy man,

yet his conscience being priuy to it selfe of some small omissions or negligences in his calling, he cryeth out, he is vndone because he seeth the Lord of hosts. But con∣trariwise the state of perfect holinesse, and the want of all sinne, makes a man bold in Gods presence, and rather desi∣rous then afraid to behold Gods glorie, which shall be most apparant at the last day: for when the wicked shall desire rather to be couered with the hills, and ground to dust by the mountaines, then to appeare before the face of God: then shall the Godly whose holinesse shall then be perfect, looke vp and ••ift vp their heades, because their redemption is so nigh. And Iob testifieth of himselfe, that hee knoweth his redeemer liueth, & that he shal stand before him and looke vppon him with his eyes. Thus as guiltinesse driues a man from the Kings presence, but innocencie makes him bold before him: So sinfulnes makes a man auoid Gods presence, but holinesse makes him drawe neare vnto God, and to reioyce in his presence.

Then for a conclusion of this point,

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

Hithereto of the feare and astonish∣ment of the Prophet, and of the causes thereof. Now followeth his consolation.

Then flewe one of the Seraphims &c.

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

2 Diuers circumstances of that con∣solation.

1 The time. Then.

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

3 The manner how he did it, spee∣dily, He flewe.

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

5 The outward action or applicati∣on of it; He touched his lips.

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

The first circumstance, is the time when this Prophet was comforted and raised from his feare. Then saith the text: that is, after his feare and astonishment, but not afore. Thus dealt God alwaies with all his Saints, he bestoweth no gra∣ces on them pertaining to saluation, but after he hath by some meanes or other brought them to true humiliation in themselues, and to sorrow for their sins: Humiliation is the preparatiue for grace: for when by sight and sence of their sinnes, and their owne misery by sin, hee hath euen driuen them quite

out of themselues, finding nothing in themselues, but cause of feare and asto∣nishment, then powres hee the oyle of grace, and of sweete comfort into their hearts, and refresheth their weary soules with the deawe of his mercy: this point needes no further proofe, for looke into the scriptures, and wee shall finde, God neuer called any man to the state of grace, or to any notable worke or fun∣ction in his church, but he first humbled them, and then brought them out of all cōceit with themselues, & then wrought in them, and by them, his wonderfull workes.

The vse of this doctrine, is first of all to teach all men, to esteeme aright of the afflictions that God layeth vpon them in this world: cōmonly men take them impatiētly, & our nature grudgeth ha∣gainst them: but let a Christian man consider with himselfe, how God hath alwaies dealt with his children, and he hath cause not to thinke so: for doth God laye some great affliction on thee? it may be he hath some mighty work of

his grace to worke in thee, or some great worke of mercy to bee wrought by thee in his Church, and hereby prepa∣reth thee for the same. Say therefore with the holy Prophet; I helde my tongue •• Lord, and spake nothing, because it was thy doing: and what God may intend in his so doing to thee, thou canst not tell: and therefore in silence and patience possesse thy soule. Againe, here is a comfort to all such as are distressed in minde, in sence of their sinnes, and sight of Gods wrath: their states is not miserable, much lesse desperate, for they are in the high way to grace and fauour. God iu∣stifieth not, but him that repents: God ex∣alts not, but him that is humbled: God comfort not, but him that is distressed: God hath mercie on none, but such as both knowe and feele they want it: and knowe also, that they knowe not where to haue it, but at his hands. Happy ther∣fore is that soule, that feeles the waight and burden of sin for to him wil Christ bring most ease and comfort. Gods Mis¦nisters therefore are hereby to comfort

distressed consciences, to assure them, that if with this Prophet they bee so deepely touched with sight of their sins, and Gods iustice, as that they cry, Woe is me, I am vndone. Then, euen Then, are they most capable of comfort, and best pre∣pared to receiue it, as here it fell out to the holy Prophet. Thirdly, here is the way taught vs how to attaine to any ex∣cellēt 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 humility & low∣linesse, confesse to God, & acknowledge in themselues, the want of them. So the blessed Virgin singeth, God f••lleth the hungry with good things, but the rich hee sendes empty away: And so the psalmist, God satisfieth the hungry soule, and filleth the empty soule with goodnesse. So then if thou be rich in thy conceits, God hath not for thee: but if thou be hungry, hee i•• ready to fi•••• thee with good things: and doest thou acknowledge thy soule emp∣tie,

then behold treasures of goodnesse▪ to feede and fill thee: and art thou cast downe with the Prophet, and is thy soule empty of hope, and fraught with feare, then behold euen then: God and his An∣gels ready to raise thee vp, & to fil thee with cōsolatiō. T thus much for the time of his cōsolation: the minister by whom was. One of the Seraphims.

The 2. circumstance of his consola∣tion 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,

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

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

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

A doctrine of great comfort, and much good vse to all Ministers: who first of all may here learne contentment in their calling: for howsoeuer no calling hath more crosses, so none againe hath more comforts: and howsoeuer none bee more disgraced by euill men, yet none is more honoured by the holy Angels: and howsoeuer in this world they aboue a∣ny calling, are seruants to all mē, yet none hath the seruice & attendance of Angels so much as they: for though wee haue them not to helpe vs to do the outward actions of our ministery with vs, or for vs, (as some Popish Doctors teach, that in their Masse, Amen is not said to one collect, because the Angels say Amen to it) yet doubtlesse they are presēt alwaies, as at all holy exercises and lawfull acti∣ons, so especially at the publike seruice of God, performed by the Ministers: and beside that, they are witnesses thereto, and of the paines, and diligence, and faithfulnesse of a good Minister, they also do Minister vnto them oftentimes bodily strength, and assistance, & many

comforts: in their troublesome trauels, which they know not how by any natu∣rall manes they come vnto them. And as this Doctrine doth thus yeelde them contentment against the contempt, so al∣so courage against the danger of this cal∣ling. For what though thou hast migh∣ty men of this world against thee, when thou hast angels for thee: & what though thou fightest against principallities and powers, when thou hast Cherubins, and Seraphims on thy side? Godly Ministers haue many enemies, but if by the eye of faith they can see as well who are with them▪ as with the eye of reason who are a∣gainst them, they will confesse with Eli∣sha, there are more with vs, then against vs. The stories of all ages do affirme, and the cōfortable experience of these daies of ours doth verifie the truth hereof. Ministers that liue in places very pro∣phane, or very Popish, it is admirable to see how many daungers they haue es∣caped, and plottes they haue auoided, which by their enemies, (or rather the enemies of their Doctrine) haue bene

laide for their liues: which their deliue∣rance, and many other comforts in their Ministries, whence are they but from Gods protection, by the ministrie of his Angels.

Afore we leaue this point, two que∣stions may be asked, not amisse briefely to be resolued.

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

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

First, because they are their fellow-la∣bourers, both for that y^e Angels & good Ministers are both called Gods embassa∣dors, & Gods own seruants or officers, in a more peculiar manner then any other calling: and for that their seruice is so like, that their names are common, one to the other. Angels being called Mini∣sters, and Ministers Angels, as though they were almost all one.

Secondly, because the Ministers du∣tie is, to conuert and saue soules, being a work, which (next to the glorifying of God, and doing his will) the Angels doe take most delight in aboue any other: for if they bee sent out for the good of them which shal be saued, how much more wil∣lingly for their good, by whom they are saued, which shall be saued? & if the An∣gels reioyce at the cōuersion of a sinner, sure∣ly they much loue him, & desire to doe

him good, by whom the sinner is con∣uerted: and in these respects, that An∣gels and Ministers haue the same names: and are both imployed in the same great worke; namely, doing good to the elect. Therfore is it, that the Angel calles him∣selfe S. Iohn the Euangelists fellow in the Reuelation: If then they bee fellowes, euen fellow-seruants, & fellow-laborers, in a more special maner then any other, what maruel though the Angels be most willingly imploied, in doing any seruice of helpe or comfort to godly Mini∣sters.

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

A Papist would answere; Minsters must therefore worshippe them, and keep their fasting, and Holy-dayes, and say their seruice, and pray vnto them, as to their keepers and Mediators. But alas, cannot the Kings Messenger or Officer be honoured, vnlesse he be set

vppon the Kings throne? will nothing serue him, but the Crowne and Scepter? so cannot Angels be honoured, vnlesse they be made Gods, or Sauiours, or Medi∣ators? I answere therfore, we dare not go so farre, least we remember the seruant so much, that we forget the Maister: but rather we answere thus: seeing Angels are thus seruiceable to Gods Ministers, it should first of all, teach all men to ho∣nour that Calling, with all due reue∣rence: For they cannot but please the angels, in honouring good Ministers, whom they esteeme their fellowes.

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

And it should further teach them, to adorne their Calling with a holy life, for as sinne is that, that grieues the an∣gels, and driues them away, so it is grace and holinesse, which makes them

delight in the fellowship of men.

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

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

And if beside this honour, wee would reioyce Gods angels, and mini∣ster matter of ioy vnto them, then in the fourth place, let all Ministers propounde to themselues aboue all things, the conuersion of soules, ra∣ther then their own praise, or liuing, or pleasing of men, and so endeuour it both in teaching, and all their other courses, that the angels may see it, and

be witnesse of it: for if they reioyce at the conuersion of a sinner, (as Christ saith they doe) then those men make them of∣test reioyce, which doe most seriously aime at the conuersion of sinners.

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

But let vs see how the Angel perfor∣med his seruice to the Prophet: not vn∣willingly, not lingeringly, but speedi∣ly: so saith the Text.

He flewe.

Which is not so to bee vnderstood, as though the Angels had wings: for they haue no corporall nor sensible bo∣dyes, but spirituall and insensible substan∣ces, the actions whereof are performed with such nimblenesse and agilitie, as cannot fall within the compasse of out∣ward sense. But the Phrase is vsed for our capacities, to shew how readily and speedily the Angel went about to mini∣ster comfort to the Prophet. For as no∣thing moueth so quickly to our sense, as doth the creature that flyeth: and as we say, that man doth flye about his bu∣sinesse, which doth it quickly and diligent∣ly: so here the holy Ghost sets downe the willingnesse and quicknesse of the An∣gel, to comfort this holy Prophet, and to doe the will of God. Where we learne;

First, what excellent seruants of God the holy Angels bee, which so readily, willingly, and speedily execute the will of their Lord. This must teach al Gods seruants to doe the like, and to imitate them in this excellent obedience: And the rather, because wee pray dayly to

God. Thy will bee done in earth as it is in heauen. In earth of vs, as it is in heauen of the holy angels: But they doe it most cheerefully, and without all lingring, therefore so ought we. Magistrates in their places, and Ministers in theirs, and euery man is his functiō, is to apply this to himselfe, and to be stirred vp there∣by to a cheerfulnesse and quicknesse in their duties: for therein they resem∣ble the blessed angels, & then their deeds accord with their prayer: but contrary∣wise, he that doth his dutie vnwillingly, and vnreadily, is like the Diuel, which indeed doth Gods will, and yet against his will: and surely vnto such obedience there belongeth no reward. But as God loueth a cheerfull giuer, so doubtlesse loues he a cheerfull worker.

Secondly, we see here how great loue angels beare vnto Gods children, espe∣cially vnto godly Ministers, how wil∣lingly they are imployed to doe them good. Willingnesse and readinesse to doe good to any man, must needes come from loue: and yet alas all men, euen the

best, and all Ministers, euen the best▪ are creatures farre inferior to the angels.

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

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

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

And seeing angles do flie so fast to giue helpe and comfort to good Ministers:

this must teach them further.

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

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

heauen. And let this suffice for the Angels seruice, and his diligence in his seruice. Now let vs see what instrument the Angell vsed.

A coale fr••m the Altar.

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

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

This therefore commends vnto all men, the vse of such good meanes, as Gods prouidence hath ordained of any duties, or effecting of any thing, that doth belong vnto vs to doe: and not to depend vppon immediate helpes from Heauen, as many fonde and fantasti∣call men doe, who are therefore often∣times iustly forsaken of GOD, and left destitute of all helpe; and so ex∣posed

to shame and reproach.

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

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

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

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

Neither is it altogether without Miste∣rie, that God here sanctifieth the Pro∣phet, by touching his lippes with a fierie coale: for it signifieth, that the apt and suf∣ficient teacher, must haue a fierie tongue,

and to that same purpose, tht holy Ghost came downe vppon the Apostles in fierie toungs, & it may be that the one is a tipe of the other. Certaine it is, that they both teach vs thus much, that all true and able Ministers, must pray and en∣deuour to haue a tongue full of power and force, euen like fire, to eate vp the sinnes and corruptions of the worlde. For though it bee a worthy gift of God to speake mildly, and moderately, so that his speech shall fall like dewe vpon the grasse: yet it is the fierie tongue that beates downe sinne, and works sound grace in the heart: It may be there are some, which neede the fierie tongue.

This shewes apparantly that those Ministers neuer had their lips touched with a coale from Gods altar: that is, their consciences neuer touched, nor their soules seasoned with the sanctifying grace of Gods spirit, which sit still and ••ee great and greuous staines in a Church, and corruptions in a state, and can bee content neuer to reproue ••hem, as though Ministers were per∣swaders

onely, and not reprouers.

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

But to goe further: whence came this Coale?

Taken from the Altar.

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

Now the Prophet must be clean∣sed with the fire which came from Hea∣••••n: teaching vs, that the Ministers

must haue his fierie tongue from the holy Ghost. As the Apostles were said to bee baptized with the holy Ghost & with fire: A fierie tongue, is a speciall ornament of a Minister, but that fire must come from heauen: that is, his zeale must be a godly and heauenly zeale; but hee that hath a railing, lying, a slanderous, a ma∣licious, or a contentious tongue, he hath a fierie tongue indeed. But this is kindled of the fire of hell, as Saint Iames saith: The vnbridled tongue, is a worlde of wicked∣nesse, and defileth the whole body, setteth on fire the whole course of nature, and is set ••n fire in hell.

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

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

As therefore Ministers must ab∣horre

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

These may make a man fierie tongued, but this fire, was neuer ta∣ken from Gods altar, as the Pro∣phets was: this fierie tongue neuer came from heauen, as the Apostles did. It followeth.

And touched my lippes.

This fifth and last Circumstance, is the Application of the remedie. The coale which is the medicine, is applyed by this Angel to his lips, that is, to that part which was polluted: and as he formerly complayned of the pollution of his lips,

so the medicine is applyed to his lippes: Here the Angell, which in this case is made Gods Minister, doth teach all Gods Ministers, a great point of wise∣dome, 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 vn∣humbled people, and teach them the Gospell, which neuer knewe the lawe: here the firy coale is vsed, but the lips are not touched: that is, good doctrine taught, but not well applyed: for that the lawe should first be laid to their consciences, others beate all vpon the lawe, when it may be their hearers are a people suffi∣ciently cast downe, and haue more need to be raised vp with the sweet comforts of the Gospell: others vse to lay open the nakednes of the Court in the coun∣try, and to reproue the faults of Princes and great magistrates before the cōmon people, who haue more neede of the Ca∣techisme: others bring the Catechisme or points of ordinary instruction into

the Court, wher y^e duties of Kings & coun∣sellors should be taught in all plainnes and sinceritie: others bring their new o∣pinions or controuersall points vnto po∣pular audiences, which indeed are fit for the schooles: others busie themselues a∣bout ceremonies, when the substance is in danger to be lost: All these haue it may be, the Coale of fire, but it is misapplyed, and not applyed to the polluted lips. Let all ministers therfore lerne this point of wis∣dome of the Angell, to apply the medi∣cines of their doctrine to the times, per∣sons, and places, which are infected, so shall they bee sure not to take paines in vaine.

And thus much of the circumstances of his Consolation.

It followeth in the text.

Loe thy iniquitie shal be taken away, and thy sinnes shall be purged.

After the Circumstances, followeth the ground and matter of his consolation, and that is the forgiuenesse of his sinnes:

where first let vs marke how it and the instrument are annexed together: Loe saith the Angel, this Coale hath touched thy lippes, and thy Iniquities shall bee forgiuen, and thy sinnes purged: as though hee had bene clensed by the Coale: wher we may note, how greatly God magnifi∣eth 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 sanc∣tifieth the childe by the Ministery of water in Baptisme, and feede our soules in the Lords Supper, by feeding our bo∣dies with bread and wine: and no mar∣uell though the carelesse neglect of ei∣ther of them, be damnation to him that despiseth them: seeing they are Gods in∣struments, ordained by him to conuey his grace vnto vs: And yet for all this, wee are to knowe, that remission or sal∣uation, is no more tyed to the very ele∣ments, or the actions, then here the Pro∣phets forgiuenesse is to the Coale of fire.

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

Where we learne, that as fewe comes by sinne, so all true comfort comes from the forgiuenesse of sinnes: this is that, that onely pacifieth the conscience, and sa∣tisfieth the soule: when Dauid had sin∣ned against the Lord in his two great sinnes, and thereby prouoked Gods wrath against him, and wounded his owne conscience, if the Prophet had told him hee had made him King of 10 king∣dome•• more, hee had not so reioyced his heart, as when he told him, after his re∣pentance, thy sinnes are forgiuen thee, thou shalt not dye: So when this Prophet was extreamely affrighted at Gods presēce, because of some sinnes and negligences in his calling, it had bene no comfort to his poore soule, to haue bene told, thou shalt haue a more eloquent tongue, and

a more powerful speech, thou shalt haue better accesse to the Court and audi∣ence before the king: all these, & all such like, would haue beene no better then guilded poyson vnto him, being in this case: but the happy answere that re∣fresheth his weary soule more then all the world, was this, Loe thy iniquities are forgiuen, and thy sinnes purged.

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

Some thinke that all trouble of mind is nothing but melancholy, and therefore

thinke nothing needes but Physicke and outward comforts: but he that considers in what case the Prophet here was, or Dauid when hee made the 6. the 32. or the 51. Psalmes, 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 search∣eth out the cause, and then endeuour to to take it away: so the good Physitian of the soule, must first of all search into the cause of his sicknesse, that is his sins, and must take them away: which if they doe not, then al their labour is lost: for al the company, musicke, recreation, wit, di∣et, nay all worldly comforts & delights, if it were the aduancement to a kingdom, cannot so much comfort the distressed soule of a sinner, as this voice of a minister spoken from God vpon good grounds; Thy sinnes are forgiuen thee. Now to lay downe what bee tho••e true and good groundes, whereupon a Minister may safely and comfortably pronounce par∣don of sins to a sinner, belongs proper∣ly to another place.

In the next place; Let vs heere ob∣serue 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 re∣pentance, giues him pardon: teaching vs, that no Minister is well qualified to the holy duties of the Ministery, vn∣lesse he haue truly repented of his sins, and haue obtained pardon and mercie in the Messias.

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

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

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

Hitherto of the second generall points: namely, of the Prophets conso∣lation.

The third and last general point is, the renouation of the Prophets commission, in the eight, and part of the ninth ver∣ses, and it containeth 3. parts, 1. A que∣stion or inquiry made by God. When shall I send, and who shall goe for vs?

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

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

The first part, is a question made by God, by way of proclamation, wherein

he inquireth who shall goe preach vn∣to this people.

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

In which Proclamation, and inqui∣rie of the Lord, we are not to imagine that the Lord, was either vnprouided of such as should execute his will, or knewe not who were able, or who were willing to goe preach his wo••d: For as the Apostle saith, in the matter of Elec∣tion▪ The Lord knoweth who 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? But then it may bee demaunded, why the Lord saith so? I answere, not for his owne sake, but for ours: whom here∣by he would instruct, in diuers points of holy doctrine.

First, hereby hee would giue vs to vnderstand, how hard a thing it is, to finde an able and godly Minister, for if

there were not a great scarcitie of such men, the Lorde needed not aske this question. But some will obiect against this, that there are in many Christian Churches so many Ministers, as they cannot all bee maintained, but some goe vp and downe, vndisposed, and vnprouided for. I answere, this is too true in all ages: there were Wandering Leuits in the Olde Testament, which went vp and downe and offered their seruice, and serued for 10. shekels of sil∣uer, and a sute of apparell, and meate and drinke: but this calamitie was vpon the Church of the Iewes, neuer but then, when there was no King in Israel, and eue∣ry one did that which was good in his owne eyes. If therefore there bee any in our Church, & in Christian Nations, which goe vp and downe, and offer their ser∣uice at such rates, it is much more mise∣rable, seeing now there are kings in Isra∣el: and therefore it is no reason that eue∣ry man rob the Church, as it shal please his couetous minde. But ceasing to enquire whether thi•• bee so or no: and

if it bee so, leauing the reformation thereof to those Churches and States whom it may concerne: I answere, for the matter in hand, that this may be so, and yet the Lorde may complaine as here hee doth. Whom shall I send? for the Lord meaneth not such as beare the name of Leuites or Priestes in the olde, or of Ministers in the newe: for there were alwayes more of them: who, some for preferment sake, some for their ease, and some for a refuge how to liue, are willing to enter that function, and ac∣cordingly in that calling, seeke not the Lord, but themselues, and their owne ends.

But heere the Lord inquireth for such men, as first, purely doe seeke and vndertake that function, therein to honour God, & to gather his Church, and then in all their labours and mini∣steriall duties, truly and faithfully ende∣uor to the same ends; Preaching Gods word, and as Gods word, diligently pro∣uing, exhorting, and admonishing: and shining before their people in good

works: for such men, it is no maruell though the Lord light a Candle at Noone day, and make open Procla∣mation to seeke for them, saying; Whom shall I send? for, such a man is as Iob saith, One of a thousand: for ••ome wāt abilitie to discharge their duties, as S. Paul saith; Who are sufficient for those things? And some want willingnesse to vndertake the labour, as God here complaineth; Who shall goe for vs? Now to make vse of this doctrine to our Church.

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

doe want either conscience or abilitie to discharge their duties.

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

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

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

Lastly, here the Romish Cleargie are iustly to bee taxed, whose num∣ber is infinite: but it is lamentable to see howe fewe among them be such as the Lord here seeketh for. Their Orders of Regulars are exceeding many, beside all their Secular Priests, and it is almost incredible, how many thousands there be of Dominicans or Franciscans, or in some one of their orders: and yet a∣mongst the many millions of their Monkes, there is scarce to bee found

one of many, who for his learning & o∣ther gifts, is fit to be sent to the work of God: nay, their ignorance was palpa∣ble and rediculous to the world, vntill of late, being by Luther, and others of our Church, made ashamed thereof, they haue laboured (especially the Ie∣suits) to become learned. How foule a thing is it that amongst so many, the Lord should haue cause to complaine; Whom shall we send? The Iesuits indeed many of them are learned, but for o∣ther qualities, they are fitter to be plot∣ters, & practisers in State matters, Spies or In••elligencers, reconcilers, seducers, and subuerters, then Ministers: and fitter to be instruments of pollicie to euil kings, then Ministers of the Gospel vnto God. But take away them, and some fewe selected Monkes (and those but few out of many millions•• & then euen for learning, also God may cry, and call & proclaime in their Monasteries; Whō shal I send? And if it be a shame and mi∣serie? to a Church, to want such as God may send, or to haue but a fewe, then the Romish Church is shamelesse,

which shames not to haue so many, and yet amongst them all, whom God may send, almost none.

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

Ministers are to stay Gods calling.

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

Thirdly, let vs obserue how the Lord saith: Who shal (I) send, & who shal go for (vs)? Some Interpreters gather out of this Chapter, an Argument for the Trinitie of persons; as namely, out of the third Verse, where the Angels sing▪ Holy, Holy, Holy, Lord God, &c. But it is not sound inough to ouerthrowe our stubborne enemies the Iewes, and ther∣fore it seemes those Diuines are of a sounder and wiser iudgement: who see∣ing we haue other places pregnant and plaine enough, therefore thinke it no good discreetiō to vrge this or any such place which may probably admit ano∣ther Interpretation, least that the Iewes finding the weaknesse of the argument,

doe iudge all our proofes to be as weak, and so take occasiō to persist the rather in their blindnesse, by that which wee brought to haue conuerted them. And as for that song of the Angels in the third Verse, where they ascribe holinesse to the Lord three times: that their repeti∣tion signifieth nothing else, but the con∣tinuall ioy and delight which the holy Angels take in praising of God, who cannot satisfie themselues in honouring his name: teaching vs in their example, neuer to bee weary of praysing God by prayers and holy hymnes, and of ho••o••∣ring him in our liues and callings.

But to proue out of the words; Holy, Holy, Holy, the three Persons in Trini∣tie, seemes to bee no fit nor sound col∣lection. Rather in my opinion, we may safely collect and conclude out of these words (I and vs) that there are more persons in the Trinitie then one: for first, God the Father, or the whole Dei∣tie saith: Whom shall I send? and then changing the number, he saith: Who shal goe for vs? For howsoeuer God may

imploy in the word Vs, that hee that is sent to preach, is sent as well for the good of the Church, as for his owne glory, yet can it not bee denied, but that the plurall number here, and else∣where, ascribed to the Deity, must needs argue a certaine pluralitie of pe••sons in that Deitie: as in Genesis it is written, that God said, Let vs make man: & here, Who shall goe for vs?

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

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

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

If they be Gods seruants, then are they not their owne Maisters, they haue a Maister, euen God, whose they are, and for whom, and from whom they come: they may not therefore please them∣selues, nor serue their owne pleasures, nor seeke the satisfying of the their own carnall lustes, either in matter of plea∣sure,

credite, or profite: if they do then euill, he calls them to a heauie account, whose seruants they are.

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

And as for such men as painfully do their seruice, but are not regarded nor rewarded of mē as they deserue, let thē be content, & continue in their faithful∣nesse, for they are Gods Ambassadors: and we know Ambassadors may haue gifts giuen them, of those to whom they are sent: but they expect their mainte∣nance from the kings their owne Mai∣sters: So the maintenance which the world should giue Ministers, is like gifts giuen to Ambassadors: if it come, it is no more then they deserue. If it

come not, yet will faithfull Ministers doe their dutie, and expect their pay∣ment from their king and Maister God, whose they are, and whom they serue.

Thirdly, if they be Gods Ambassa∣dors, sent by him, and come from and for him, then let all such as either con∣demne, or any way iniurie them, be as∣sured, that as God is mightie & power∣full, so he will mightily reuenge it.

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

Fourthly, seeing they are Gods Mes∣sengers & 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 en∣deuour the pleasing of themselues, nor the bringing of their owne purposes to passe, but in euery motions either made to thē by others; or suggested frō their owne hearts, they must forth with call to mind, Who sent me hither, & for whom am I come? Euen from and for God: therefore they are to yeeld to nothing, nor ayme at any thing but which may be both to the will, and for the glory of him that sent them.

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

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

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

And thus much of the inquirie which God makes, and the manner of it.

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

Then I sayd, Here am I: send me.

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

First, many would haue quietnesse of minde, and peace of conscience, and cannot attaine vnto it; If they aske how they might, to them I answere; Here is

the way, seeke it not in worldly wealth, carnall pleasures, nor humane learning, in companie nor recreations: but seeke it in the fauour of God, and pardon of thy sinnes, and thou shalt not misse of it. Thus shalt thou haue comfort in thy owne conscience, courage before men, and boldnesse toward God.

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

Then when God shall aske whom

shall send, thou wilt answere readily, and with ioy, Heere am I, send me.

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

Therefore doubtlesse, those men who are driuen backe by these dis∣couragements, were neuer setled in assurance that their sinnes were forgiuen:

nor satisfied sufficiently, that God is on the side of all good Ministers, and that, that calling as it hath his authoritie from God, so likewise, allowance, blessing, assistance, and defence of GOD a∣boue any other calling: for if they were, they would scorne the storme, and con∣temne the contempt of the prophane world, and with much courage and cōfort, set their hand to Gods Plough, and say with the Prophet; Here I am, send me.

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

It controlles the carnall courses of many amongst vs in the Vniuersities, who thinke it sufficient to liue there, and send out other men, and giue testi∣monies and Letters of commendati∣ons to other men, but themselues stirre not: when question is made; Who shall

goe to such a place? or who shall be sent to such a Parish? they say not, Here am I, but either it is too little a liuing, or too great a charge, or ill seated, or some fault it hath, that they will not bee sent to it: but will answere God and his Church, there is such a man, and giue him Let∣ters of testimonie, or commendation, and so all is well: but for themselues, they liue too sweet and easie liues, wil∣lingly to vndertake the attempt and burden of the Ministerie. Let such men therefore learne, when God and his Church giue them a calling, to an∣swere with the Prophet: Heere am I, send me.

And let all such as are Students of Diuinitie in the Vniuersities, marke here the Prophets answere, not I will bee ready, but here I am; why takes hee no longer time? because hee was now suf∣ficiently qualified. Where let them learne, not to linger and lye rioting too long in their spec••da••i••e courses: but when they are competently furnished with learning, and other qualities be∣fitting

that calling: let them shew them∣selues willing and readie to yeeld their seruice to the Church, when they shall be called. For as an Apple may as well hang too long on the tree, as bee puld too soone, and both make it vnfit for vse: so may men as well stay too long, as goe out too soone: and both wayes are made vnprofitable, or at least lesse profitable in the Church.

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

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

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

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

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

And he sayd, Goe and speake vnto this people.

Heere is the third and last promise, Namely, the essentiall words of his Com∣mission. Wherein, (after God had sought for one to goe, and the Prophet had

presented himselfe, and offered his ser∣uice) God both giues him leaue to goe, and further doth furnish him with au∣thoritie, both to goe and speake.

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

In all which is discouered and con∣demned the pride and presumption of those who dare run on their own heads, and will not stay till the Lord say vnto them: Goe, and speake. These men are bolder, then either the extraordinarie Prophets of the olde Testament, or the Apostles, which are the extraordinary Ministers of the New: who alwaies had their warrant with thē when they went. And if any man aske why is it necessa∣rie

they should haue so; I answere, the reasons are many.

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

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

Thirdly, these persons haue no pro∣tection, nor safetie, vnlesse they bee Gods Ambassadors: and how are they so, vnlesse they be called and sent by God, and haue authoritie giuen of God? For these causes, no man is to thrust him∣selfe into the Ministerie, without a cal∣ling from God, and therefore no mar∣uell, though those men who will bee Chusers, and Callers of themselues, and run when they are not sent, bee in their persons, subiect to all dangers: because they are out of Gods protection, & their labours without profite because no bles∣sing, nor promise of God was giuē vnto

them: for GOD may iustly say vnto them: Let him that sent you, protect your persons: let him that sent you, blesse your labours.

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

Out of this word, God sheweth thee the dignitie and excellencie of this calling, to be a minister of the word: Namely, they are his Messengers & Ambassadors,

&c. that so hee may winne them to loue and affect it. And againe, the necessi∣citie of it, that it teacheth the way to sa••ua∣tion, that without it ordinarily Gods Chuch is not gathered, nor mens soules saued, that this may stirre thee vp to vndertake the burthen: this is gene∣rall. But now particularly for thy selfe, wouldst thou know whether GOD would haue thee to goe or no, then thou must aske thy owne conscience, and aske the Church, for if thou be heartily willing, and be fully and worthily qualified, then God bids thee goe. Now thy conscience must iudge of thy willingnesse, and the Church of thy abilitie: and as thou maist not trust other men, to iudge of thy in∣clination or affection, so thou mayst not trust thy owne iudgement, to iudge of thy worthines or sufficiencie. If therefore thy owne conscience tell thee vpon true examination, that thou doest not loue and affect this calling aboue any other, then God sends thee not: and if thou enter with such a testimonie, not God▪ but some wordly and sinister respect doth send thee, and put thee forward:

for though thou doest desire it, yet if the Church of God giue not allowance of sufficiency, God doth not send thee: But if contrariwise, thy conscience do tru∣ly testifie vnto thee, that thou desirest to doe seruice to God and his Church, in this calling aboue any other: And if withal, vpon signification hereof to the Church, and vpon trial made of thy gifts & sufffciency, the Church (that is, ma∣ly learned, wise, and godly, and such as the Church hath publikely appointed for that purpose) do approue of that they desire, and of thy sufficiencie to doe God seruice in his Ministery, and thereupon by a publike Calling, bid thee goe, then assuredly God himselfe hath bid thee goe. And it is as effectuall a calling, as if thou heardst the voyce of God frō hea∣uen: for as in Repentance, If thy consci∣ence tell thee thou hast truly repented, and if thou canst make that knowne to the Church by so good euidēce, as ther∣vpon a Minister of God pronounceth the pardon of thy sins vnto the•• If thou restest herein, & knowest it to bee as ef∣fectuall,

as if God from heauen had tolde thee, thy sinnes are pardoned. So is it here, if thou hast the testimonie, first of thy conscience, and then of the Church, thou art to rest therein, as in the voice of God: And this is the calling that we are to looke for in these dayes.

By which doctrine, as those are iustly condemned of foule presumption, who dare runne vpon priuate motions, and carnall respects, and are iustly left without blessing or protection: so they on the other side, doe offer great wrong to God and to his Church, who when they cannot deny, but they affect the Mini∣sterie aboue any calling, and haue approbation of their giftes from the good Church, yet will not beleeue the Testimonie of the Church herein, but their owne priuate Iudgements, which in this case is no way a compe∣tent 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 out∣warde

calling of the Church doe con∣curre, there God himselfe calleth and biddeth that man, Goe, and speake.

Nowe then (to drawe to an ende) let vs obserue in the last place, with what authoritie a Minister of God comes vn∣to vs, and executes his Function: euen with an immediate authoritie & Com∣mission from God: whereby he is bid, Goe, and speake. If it bee so, let it per∣swade the world, to feare to doe any wrong, either to that calling, as to those persons who come with so faire a com∣mission from God himselfe. But if it doe not perswade the prophane worlde, at least let this be a comfort & encourage∣ment to all true Ministers, for if God bid them goe he will goe with them him∣selfe: If hee send them, he will not for∣sake them, but assist them, and blesse them, and open their mouthes, and en∣large their hearts, and harden their fore∣heads, and giue power vnto their words to conuert his children, & to confound and astonish the hearts of his enemies. If he send them, he will defend and pro∣tect

them, so that one haire of their heads shall not fall to the earth without his proui∣dence. If he send them, he will prouide for them, and sufficiently reward them: and wil honour them in the hearts of his owne people, and magnifie them in the faces of their enemies. And lastly, if he send them, he will pay them their wage, euen an eternall might of comfort here, and of glorie in heauen. And as they are here bid goe, so once they shal be bid Come: and that not onely with the ge∣nerall call of all the Elect. Come ye bles∣sed of my father inherite the Kingdom pre∣pared for you. But euen with that parti∣cular Call, with especiall blessings to them that are faithfull in this seruice: Come thou good and faithfull seruant, en∣ter into thy Maisters ioy.

Psalme 118 16.

Blessed be he that commeth in name of the Lord.

W. P.

Daniel 12.3.

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

W. C.

FINIS.

Notes

• a

  Exod. 3.11. &. 4.10.13.
• b

  Ieremy. 1 6.7.
• c

  Act. 9.6. &c.
• 1. Tim. 3.6
• 2. Cor. 11.4
• Pro. 27.23
• Iam. 1.17.
• Psal. 10.4.
• Psal. 10.5
• Acts. 24.26.
• Psal. 14.4
• 2. Tim. 4.8.
• Reuel. 6.16
• The first vse for Mi∣nisters▪
• Exod. 3.5
• The 2. vse.
• The 3. vse.
• Psal. 50.16.
• Math 5.13.
• The fourth vse for Mi∣nisters.
• The second vse against the Papists.
• Gala. 2.9.
• Mat. 17.6. & Luke. 9.33.
• 2. Cor. 12
• 3 Vse. to the peo∣ple.
• Deut. 5.25 26.27.28
• 2. Vse.
• 3. Vse.
• Reu••. 6.16
• Luke 21▪28 ••ob 19 5 26.27.
• 1 Circum∣stance, the time.
• Vse 1.
• Psal. 39.9.
• 2 To men di∣stressed in conscience.
• Vse. 3.
• Luke. 1.53 2. ••sal. 107 ••.
• 2. Circum∣stance of the Minister.
• Psal. 34. Heb. 1.
• 2 Questio••••
• Psal 91.11.12.
• 1 Cor. 4.2 Heb. 1.14 Mal. 2.7 Reue 2. & 3. ••hap.
• Heb. 1.14.
• Luke. 15.10
• Reuel. 19.10. & 22.9.
• 2. Question.
• 3. Circum∣stance.
• The fourh petition.
• 2. Corinth. 9.7.
• 1. Corinth. 9.19.
• Pro. 22.29.
• 4. Circum∣stance.
• Gen. 1. from 4. to 17.
• Acts 2.
• Leuit. 10.1.2.
• Acts. 1.5. Math. 3.11.
• Iame•• 3.6
• 5 Circum∣stance, the Application.
• The ground of his con∣solation.
• 2. Sam. 11
• Psal. 6.3.6.7. Psal. 32.3.4 Psal. 51. the whole Psalme.
• 3 Generall points, the renuing of his commis∣sion.
• 1 Gods que∣stion.
• 2. Tim. 2.19.
• Iudges 19.18. & 17.8.6.
• Iudg. 17.6.
• Iob. 33.23. 2. Corinth. 2.16.
• Gen. 1.16▪
• 1. Corinth. 3.9. Acts 27.23.
• Acts 16.16.17.
• Iob. 33.23.
• 1. King. 22.26.27, 28, 34, &c. 2. King. 9.33. &c. Acts 12.1.2. & 23.
• 2 The Pro∣phets an∣swere.
• 3 The Com∣mission re∣ceiued.
• Matth. 28.19. Acts 9.6. &c.
• 1. Corinth. 4.1. Iob. 33.23
• Acts 16.17. Pro. 29.18
• Math. 25.34. Math. 25.21.