beloued of their God requite this his loue which they had no more deserued then any other Nation Certainly as they deserued it not afore they had it so they requited it not when they had it but requited this loue of God with sinne with rebellion and with disobedience They tempted him they prouoked him to wrath they presumed of his mercy proued a most stubborne and stifnecked people a froward generation Moses partly sawe this in his owne experience better discerned it in the spirit of Prophesie and therefore wondering at this their wickednes he cryed out Do you thus requite the Lord O foolish people vnwise thus that is with sin disobedience which is the only meanes to displease the Lord to prouoke him to wrath for this cause they are worthily called a foolish and vnkind people by Moses and here by the Prophet A Nation not worthy to bee beloued namely for their vnthankefulnes and vnkindnes which was such as they not only were slacke and carelesse in performance of such duties as God required but euen multiplyed their sinnes committed those foule rebellions which his soule hated And amongst many the Prophet here in this Chapter noteth three of their great sinnes for which they were a Nation not worthy to bee beloued Couetousnesse Crueltie and Deceite all which were the more hainous and intollerable because they were the sins of their Princes their Rulers and their priests who should haue beene lights and examples to the rest Now although euery sin in it selfe is of that ill desert as it is able to cast vs out of Gods fauour and depriue vs of his loue yet behold here God complaines not vpon a little cause but for wonderfull exceeding vnthankfulnesse vnkindnesse in them who of all other should haue loued the Lord. As a man cares not for hard vsage from him whome hee esteemes not but a little vnkindnesse doth greatly greiue a man from him who is loued and respected so is it with the Lord our God he loued not the Gentiles as hee did the Iewes neither was hee so bountifull vnto them and therefore as we may see though they liued alwayes in ignorance and continued alwayes in disobedience yet the Text saith the time of that ignorance God regarded not but when as the Iewes his owne people whome he chose out of all people bestowed his loue vpon them and made his Couenant of grace with thē when they became vnkinde vnthankfull forgetfull stubborne and rebellious that caused the Lord euen to complaine of the indignitie and to cry out by Moses Doe yee thus requite the Lord O foolish people vnwise And hereby the Prophet O nation not worthy to be beloued therfore ther is no man but if he be asked what he thinkes of this Nation of the Iewes he will answere that they are a most vile wicked people a froward generation and that they are worthy to taste deepely of all Gods plagues who so farre abused his loue and mercie But what doth this belong to them alone and is Israel onely a Nation not worthy to be beloued Nay I may cry out with as good cause O England a nation not worthy to be beloued For God hath beene as good a God to vs as he was to them and we haue beene as vnkinde a people to him as they were to him But that I may bee free from discrediting our nation and from defiling my owne Nest let vs prooue both these points and lay them open to the view of the world 1 First therefore the same mercies and farre greater haue beene powred heaped vpon vs hee hath called vs out of the darknesse First of Heathenisme then of Poperie his couenant of grace and saluation he hath confirmed with vs his treasures of his word and Sacraments hee hath imparted to vs his holy word neuer better preached and the mysteries thereof neuer more plainly opened since the time of the Apostles and as wee haue Religion so wee haue it vnder a religious prince whereby it comes to passe that these blessings of saluation wee inioy not in secret or by stealth but wee haue it countenanced by authoritie so that religion is not barely allowed but euen as it were thrust vpon men Besides al this wee haue a land also that floweth with milke hony it is plentifull in all good things we haue libertie peace vnder a peaceable prince and the companions of peace prosperitie plentie health wealth corne Woole gold siluer abundance of all things that may please the heart of man thus hath God deserued the loue of England 2 But now England how hast thou requited this kindnesse of the Lorde certainely euen with a greater measure of vnkindnesse that is with more and greater sinnes then euer Israell did so that if Moses spake true of them then may our Moses much more truly cry out against England doest thou thus requite the Lord thou foolish people And if this Prophet said thus of Israell for three sins then may it bee saide of England for 300 sinnes O England a Nation not worthie to bee beloued for thou hast multiplyed thy transgressions aboue theirs of Israell euen as though thou haddest resolued with thy selfe the more Gods kindnesse is heaped on thee the more to multiply thy sinnes against him For thou England as thou hast requited the Lord with sinnes so not with a few sinnes or small sinnes or sinnes which hardly coulde haue bene preuented for that had bene a matter of some excuse or not of so great complaint But thy sinnes are many and grieuous and capitall And which is worst of all wilfull and affected euen as though God had deserued euill of vs and that therefore we ought malitiously to requite him If any man make doubt of this and therefore thinke I speake too hardly of our Church I will then deale plainly and particularly and rip vp the sores of our nation that so they may bee healed to the bottome The common sins of England wherwith the Lord is requited are these First ignorance of Gods will and worship I speake not of that compelled ignorance in many corners of our Land which is to bee pittied because they want the meanes but wilfull and affected ignorance Men are ignorant euen because they will bee ignorant Meanes of knowledge were neuer so plentifull and yet neuer more grosse ignorance is not hee wilfully blinde who will not open his eyes in the Light and can there bee any darknesse at Noone day but it must bee wilfull but our Nation is darke and blinde in the Sunshine of the Gospell and grossely ignorant when the Gospell beates their eares and light shines round about them so as if they closed not their eyes and stopped not their eares they could not but both heare see who would looke for ignorance after 35 yeares preaching yet many are as ignorant as if they had bin borne brought vp vnder Poperie so that
confesse his peoples sinnes then it followeth confequently that he must know them and take notice of them for else hee cannot confesse them And this is one cause why the holy Ghost commands a Pastor to know his flocke He must not onely haue a flocke and knowe which is his flocke or haue a generall â—ye ouer it out hee must haue a particular and 〈◊〉 knowledge of the state of it â—nd the more particular the better And if the Minister ought to know and confesse his peoples sinnes then if followeth first that it is best for a Minister to bee present with his people that so hee may the better know them and their state and certainly if it be a Ministers dutie to confesse to God the pollutions of his people then wilfull and carelesse Nonresidency and all absence without iust and conscionable causes must needs be a foule fearefull sin For how could Isayah haue coÌ„fessed that his people were a people of polluted lips but that he dwelt amongst them Nay saith the Prophet he dwelt in the midst among them indeede well may hee know and confesse his peoples pollutions that dwelles in the midst amongst them Againe if the Minister be to confesse his peoples sinnes and therefore must needs knowe them then it followeth also that they must discouer confesse them vnto him or else 〈◊〉 not possible he should perfectly knoâ—e their estate the want of this is a great fault in our Churches for how euer we condemne Auricular confession as a very pollicie in the deuisers and as a rack to the consciences of poore Christians yet we not onely allowe but call and 〈◊〉 for that confession wherby a Christian voluntarily at all times may resort to his Pastor and open his estate and disburden his conscience of such sins as disquiet him and craue his godly assistance and holy prayers great blessing and comfort doth doubtlesse followe them that vse this godly practise and the want of it is cause that a minister canot discerne the state euen of his own flock nor can complaine to God of their pollutions and confesse their sinnes so particularly as would be good both for him and them Secondly the Prophet couples together his own pollution and the pollutions of his people as the adjuvant or helping cause the effect For the pollution of a people helpes forward the pollution of a Minister and the worse people they are the worse doe they make him though he be otherwise neuer so good For euen the Prophet though called of God himself iustified and sanctified a man of extraordinary grace yet dwelling in the midst of a people so stubborne disobedient as the Iewes were was something touched with their pollutions Ministers euen the best are men and this comes to passe by reason of the corruption of their nature as they are meÌ„ the nature of which corruption is to apprehend any euill where euer it findes it and to partake with it regeneration qualifieth abates this corruption but takes it not away perfectly in this life whereby it comes to passe that a Minister liuing amongst euill people cannot but be somwhat stained with their pollution of what sort soeuer they be insomuch as it is often seene that one knowne to be otherwise disposed of himselfe is found to bee disposed to this or that euill by liuing amongst a people so disposed And againe that a minister in such a place and amongst such people free from such and such sinnes remoued to another place is there found more or lesse tainted with them because they abound amongst the people and yet further that a minister knowne to bee faithfull painfull and zealous comming to a disobedient stubborne froward or prophane dissolute people his faith is weakened his zeale courage abated Gods graces in him dulled much decayed godly Ministers doe daily complaine hereof and experience euery where shewes it too true Out of this we may learne something both for our instruction and for our conuersation For our instruction it here appeares how wicked and wretched the corruption of our nature is which cannot but receiue some contagion from the pollution of those with whom we liue for this is so not onely in them who carry a loose hand ouer themselues but euen in such as looke most narrowly vnto their steps as wee see here in this holy Prophet who was a man of more then ordinary sanctification how litle cause therfore hath any man to extoll nature and how much lesse cause the schoolemen and some other papists to giue the least commendation to our pure naturals for if nature rectified by grace be so hardly kept within compasse alas how outragious peruerse is it when it raignes without controlment And for our further instruction heere wee may see of what a creeping and incroaching nature sinne is which like a secret venome in the naturall bodie so it in the pollitique body restes not in the place or partie poisoned but closely creepes diffuseth it selfe into euery part and member of the whole it creepes from man to man yea from an euil man to a good from the worst man to the best from prophane men to godly Ministers and as from publique persons as Magistrates and Ministers it descendeth visibly and the example of their euil life is palpably scandalous so from the people to the Magistrate or Minister it creepeth closely ascendeth in more secret and insensible manner yet in the effect it is too sensible for it is alwayes seene that they are something touched with their peoples pollutions sinne is not onely as a poison spreading from the heart to all parts from the minister to the people but as a gangreue if it begin in the foot wil without speedy preuention spred priuily to the hart so sinne shewes it selfe euen from the people to the Ministers So great cause is there for all men to stop sinne in the beginning to breake it in the egge to giue water no passage no not a little for let this gangreue beginne at the feete it will not rest till it be in the heart For our conuersation wee are heere taught first if a Minister by reason of the corruption of his owne nature and the creeping nature of sinne is in such danger to be stained with the peoples pollutions then let all Ministers desire and vse all good meanes to dwell with a people as litle polluted as may be otherwise let him assure himselfe to be polluted with them which is both a great discoÌ„fort to his owne conscience as here it was to the Prophet and disgrace to his profession for if it be a dutie of euery good professor of religion to keepe himselfe vnspotted of the world then how much more is it the Ministers duetie so to doe and how foule a staine is it to the honour of his calling to be polluted in the
common pollutions of his people It may bee therefore good counsell to all godly Ministers in the placing disposing of themselues not to enquire 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 almost the onely questions now adayes but principally to regard what a people they be and how affected amongst whome they are to liue if godly and wel disposed or at least tractable and gentle willing to be taught theÌ„ lesse to regard other incommodities but if wicked and prophane or which is worse stubborne froward and vntractable then lesse to regard the greatest commodities certainly if this point be well considered of and how bitter it hath beene in the ende to many who haue not regarded it it will appeare that this is the best encouragement or discouragement the greatest commoditie or discommoditie and the best reason either to win a maÌ„ to a place or to drawe him from it how good soeuer it be otherwayes they that neglect this dutie and are led or misled rather with carnall and wordly respects how iust is it vpon theÌ„ when they are made to cry in the sorrowe of their soule Wâ—e is me I dwell in the midst of a people of polluted lippes And here such Ministers as haue poore liuings but good people let them not faint nor bee discouraged they haue more cause to blesse God then to be grieued for doubtlesse they are farre better theÌ„ those who haue great liuings and an euill people But as for those to whom God hath bene so good as to bestowe vpon them competent liuings and a willing and well disposed people let them thinke themselues double blessed of God and treble bound to honour God to doe good in his Church and if such men goe not before their brethren in al Ministerial care and dutie their fault is aboue al mens they make themselues vnworthy of so great mercies Againe if that a polluted people pollutes their Minister here is a good warning for al ministers to be wary choyse of their companie with whom they will most priuately conuerse for as on the one side they may not retire themselues into solitarinesse nor sequester theÌ„selues from all societie with their people which is rather a Cimicall and fantasticall then any way a religious practise so of all men are they to be most carefull that they doe not loosely and lauishly bestow themselues on all companies as too many doe in our Church to the great scandall therof who care not with whom they conuerse but all companies all places all times all sportes recreations al meetings all occasions are one with them but alas what maruel though such men keepe not theÌ„selues vnspotted of the world but proue too offensiue to their calling for seeing the best meÌ„ cannot liue with the best people but they shall receiue some contagion from them how carefully ought ordinary ministers to make difference of men and meetings times and places and not diffusedly carelesly to thrust themselues into all So doing shall they keepe their calling from much reproach preserue themselues from much pollution which otherwise from their polluted people they shal be sure to receiue And here people are to be admonished not too sharpely to censure their ministers though hee bee not so sociable with them all as it may bee many would expect for it concerns no man to be so warie of his company and his sports as it doeth the minister and if they would haue comfort and honour by their minister let them bee carefull into what recreations company they draw or desire him for the more polluted the people are amongst whom he liues the more carefull must he bee to keepe himself cleare from their pollutions Lastly here people are taught not to be too sharpe condemners of those ministers whose conuersations are not so vnblameable as were to be wished for as they liue ill generally the cause is because they liue amongst an il people Why then should they so much condemne them for such faults as wherein themselues haue made them faultie I say not but our Church and state and Ministerie are to censure such men and it were good they did it more but it is against all reason the people should do so wheras themselues are the cause of it For alas if this holy Prophet was a man of polluted lippes because hee dwelt with a people of polluted lippes what maruell then though ordinary Ministers be polluted with the common and vniuersall pollutions of their people People therefore are first of all to see that themselues bee well ordered and godly and then iustly may they complaine if the liues of their Ministers be not agreeable but otherwise it is not possible without very special grace of God but that a minister shal be more or lesse touched with those crimes which are the coÌ„mon faults of his people And lamentable experience daily lets vs see that where a people in a town is giuen to drunkennesse there the Minister is either so for company or at least too good a fellow where a people are giuen to contention there the Minister hath too many fuites where the people be Popish there the Minister is too superstitious where the people bee ignorant there the Minister is no great clarke where the people are giuen to any great sinne there the Minister generally is not cleare from the same pollution and it is seene that the best ministers most carefull of all doe complaine bitterly of the pollutions of their people for that how soeuer it may bee they escape partaking with their sins yet they alwayes finde at the least a dulling decaying of Gods graces in themselues where the people are vntoward and disobedient If therefore a Minister liues with such a people his case is pittifull and daungerous for he walkes in the midst of nets and snares which are layd for him on euery side and if he escape them I meane if hee keepe himselfe vnspotted in the midst of a spotted polluted people his care and his conscience is worthy both admiration and imitation and himselfe is worthy double honour as being both a zealous minister and a holy man But he whoÌ„ God hath blessed with a good and tractable people and wel affected to the worde and yet himselfe liueth loosely scandalously amongst them a heauy burden and a hard account lyeth on that minister and no rebuke is too rough no punishment too great no censure too sharpe for him And if this holy Prophet feare so much the presence of God for his small pollutions and yet liued amongst so wicked and polluted a people then what heauinesse and horror shall bee heaped on his soule who cares not with how foule pollutions his life be stained and yet liueth amongst a godly wel disposed people And thus wee haue
whose consciences are burdened with great and grieuous sinnes that without repētance Thus we see the ground of his reason how true it is that a man in his sin cannot cheerefully come nor boldly stand in Gods presence The vse of this Doctrine First of all let vs see the monstrous presumption of such minister as dare venture rashly into the ministery to tread vpō the holy groūd of God with vncleane feete to handle the holy things of God with vnwashen hands For what is it to enter into the Ministery but to enter into the chamber of presence of the great King and should not a man look about him afore he come there Therefore if God rebuked Moses for stepping too hastily towardes the Bushe where his presence is and saide Come not too neere for the place wher thoustādest is holy ground then how will God rebuke and checke the consciences of such carnall men as carelesly carnally rush into the Pulpit and to Gods holy Table where God is present in a farre more excellent manner then hee was in the Bush And if they bee so to be blamed who enter into this calling without feare and reuerence then how much more faulty are they who beeing Ministers dare venture to preach or minister the holy Sacraments without holy and priuate preparation sanctification of themselues but rush vpon them as vpon common prophane actions Whereas God is present there in a most holy and glorious maner these men sure wil say the Prophet heere was of too nice a conscience but fearefully and terribly shall God appeare at last vnto such men as care not how they appeare in his holy presence Secondly this sheweth the reason of the practise of al Christian churches who vse to pray before the Sermon after namely not for Decorum onely to grace the action but to sanctifie and to humble our selues because then we come before Gods presence they therfore doe not thinke reuerently enough of God and his presence who doe by their practise in any sort make way to the contrary Thirdly we may here learne the pittifull case of those ministers who are so presumptuous as to exercise that holy function yet remain 〈◊〉 their sinnes without repentance what doe these men they approach to the burning Bush with their shooes on their feete that is into Gods presence in their sinnes what shall come of it in the end surely that burning fire shal consume thē the least sinne smallest negligences affrighted this holy Prophet when he should goe into Gods presence But these men dare come into the Sanctuarie of God yea dare take Gods word in their mouth 's and yet hate to bee reformed and doe cast the glorious Word of God behinde their backes which they preach to others with their mouthes these men may wonder at this holy Prophets nicenes or else al the world may wonder at their prophanenesse A little pollution of his lippes feared him to come into Gods presence but these dare doe it with eies eares lippes feet hands hart and all polluted their eyes polluted with carelesse looking at all vanities their eares with hearing and their lips with speaking wanton wicked talk their feete with running into wicked company their hands with practizing and their harts with deuising and consenting to all wickednesse This is the cause why the labours of such men are almost vnprofitable because they dare come into Gods presence in their sinnes In many places of our land ther is by Gods blessing much teaching yet there is little reformation in the liues of the most but contrariwise some fal to Atheisme some to Papisme some into foule sinnes not to be named amongst Ghristians Where is the cause surely not in the Gospell nor in our doctrine nor in the teaching of it but one very principall cause is many Ministers come into Gods presence vnsanctified in their sins not caring how loosely they liue in the face of their people and therfore God in iustice thogh he instantly smite not them with visible vengeance for their presumption yet he smites the people with spirituall blindnesse that they regard not their Doctrine but looke at their liues and doe rather follow the prophanenesse of the one then the holinesse of the other Ministers are such in whome God will be sanctified therefore because they doe not so but dishonour him by cōming 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 presume to stand vp to rebuke sinne in others else let them not thinke that their golden wordes shall doe so much good as their leaden liues shall doe hurt and they may happe to confirme men that already are conuerted but hardly shall any such men conuert any soules from Poperie or prophanesse And it is a vaine conceite for men to imagine ther is any force in eloquence or humane learning to ouerthrow that sin in others which ruleth and raigneth in themselues Our Church and all reformed churches may make vse of this doctrine for it is the glory of a Church to haue their doctrine powerfull effectuall for the winning of soules therfore it cōcerneth them to take order as well that their ministers be godly men as good Schollers their liues inoffensiue as wel as their doctrine sound or else they will find in woful experience that they pull down as much with the one hand as they build vp with the other But most neerely this doctrine toucheth ministers themselues who must know their case is most feareful of all mens if they come into Gods presence in their prophanenesse for as no man is more honourable then a learned and holy Minister so none more contemptible in this world none more miserable for that to come then he that by his loose lewde life doth scandalize his doctrine and let him assure himselfe that for his presumption in rushing into Gods presence in his sinnes he shall in this world be cast out as vnsauory salt and troden downe of men with the foot of contempt and in the world to come he shall aboue all men cry out in most extreame torment of conscience W◠is me that my eyes must see the King and Lord of hostes and so because hee would not in this world come into Gods presence in sanctification and holinesse he shal therefore in feare and horror be haled into the presence of Gods glorie at the last day there to receiue the iust sentence of his condemnation Lastly all painfull and godly Ministers may receiue comfort not to bee discouraged or driuen from Gods presence because of their corruptions or infirmities for wee see it was the Prophets case but let them still approach in feare and reuerence and be
graces in good Ministers Vse double 1. For instruction 1. See how corrupt our naturâ— is 2. What a creeping nature sinne hath It wil creepe from Ministers to people from people to Minister Ergo stop sinne in the beginning 2. For our conuersation 1. Ministers Ergo labour to liue amongst people Iam. 1. 17. And in disposing themselues rather regard it then other commoditie A poore liuing with good people better then a great liuing and euil people 2. Ergo Ministers must take heed of their company All companies and all recreations are not for Ministers And people must not draw their Ministers too much into company 3 People must not condemne too sharpely such Ministers as are faultie in their liues for themselues are the cause of it being of euill liues themselues Looke what sinnes aboundes in any place and there generally the Minister is tainted with it But such Ministers as liue with a good people and yet are loose they are not worthy to be Ministers but to be depriued 2 Cause of his feare he sawe the Lord. How In a vision Doct the man that is in his sinnes endures not Cods presence 1 For God hates sinne aboue all things 2 Sin makes a man a debter to God 3 Sin is that that makes God angry Degrees of Gods presence 1 To our thoughts 2 To our namiâ—g him 3 Neere in his ordinaÌ„ces 4 Necrest at the last day A sinful man feares all these 1 He neuer or vnwillingly thinks of God Psal 10. 4. Psal 10. 5. 2 He neuer speakes of God vnlesse it be to abuse his maiestie 3 They loue not the word nor Sacraments Psal 14. 4. 4 They wish Christ would neuer coâ—e to iudgement 2. Tim 4. 8. Reuel 6. 16 Extraordinary apparitioÌ„s of Gods maiestie a sinfull man cannot endure The first vse for Ministers Ergo. let them not enter into that calling in their sins For it is into Gods presence chamber Exod. 3. â— Nor come to doe the duty of that calling without repentance and holy preparation 2 â—rgo They are to pray before and after sermon The 3 Vse Ergo such men are extreamly desperate who dare come to preach minister sacraments in their sinner Psal 50. 16. Such mens labours are fruitlesse And their leosenesse doth more hurt then their Doctrine good By Gods seacret iudgement Good words are vaine where there is no good life Math. 5. 13. The fourth vse for Ministers Ergo Good ministers must not fly from Gods presence because of their sins but repent and so approach to his dutie The second vse against the Papists Ergo The apparitions of God and christ which they make so ordinary are but collusions Gala. 2. 9. Mat. 17. 6. Luke 9. 33. Reasons iâ— 1. Apparitions of God cannot be mores dommon in the new then they were in the old Testament 2. Cor. 12. 2. No man in his flesh can endure gods glory 3. Vse to the people they may see Gods merey to them in teaching them by men like themselues and not by apparitions from heauen Deut. 5. 25 26 27. 28. 2. Vse Ergo they must prepare theÌ„ selues before they come to the word or Sacraments 3. Vse see the different natures of sinne and holinesse Sin drawes a man from Gods presence Holinesse inuites a man into Gods presence Reue. 6. 16. Luke 21. 28. Iob. 19. 25 26 27. Vse Ergo if a man would haue boldnesse with God he must be a holy man 2. Generall points His consolation wherein are 2. points 1. Circumstances of it 2. The ground of of it Circumstances are many 1. Circumstance the time that is after his feare Doct. No consolation but after humiliation Vse 1. To al men Ergo esteeme of afflictions namely as Psal 39. 9. 2 To men distressed in conscience that their state is not desperate as they Imagine but most comfortable Vse 3. The way to get excellent graces at Cods band is to labour to feele the wan of them Luke 1. 53. 2 Psal 107. 9. 2. Circumstance of the Minister An Angell a Seraphim Doct 1. Ergo there are seueral degrees of Angels that wee knowe not Doct. 2. That they are Gods guard Psal 34. Heb. 1. Doct. 3. that they are the guard of Gods children Doct. That they haue speciall charge and care of godly ministers Vse to Gods ministers I let them be content with their calling though it be full of crosses and contempts for it is honoured of the Augels aboue others 2 Ergo Let them haue courage for though men be against them Angels are with them 2 Questions 1. Ergo WheÌ„ce is it that Angels attend ministers more then other men Ans 2. reasons 1 From God ' he will haue it so because they worke his worke more then other callings Psal 91. 11. 12. 2 From the Angels themselues Because they are fellow-labourers 1 Cor. 4. 2. Heb. 1. 1â— Mal. 27. Reue. 2. 3 Chap. Because they conuert soules which delighteth the Angels aboue any in this world Heb. 1. 14. Luke 15. 10. Reuel 19. 10. 22. 9. 2. Question what duties then are good Ministers to performe to Angels Not worship them so as the Papists doe As all men should therfore honour that calling 1. So Ministers should labour to be faithfull in their calling 2. To adorn it with a holy life 3. To be painfull in their calling Thus to do is to honour them And if a Minister would reioyce theÌ„ let him labour seriously so to preach as he may winne soules 3. Circumstance the maner He flewe That is readily speedily willingly Doct. 1. So what excellent seruants of God Angels are The fourth petition Vse we must so serue Cod in our places 2. Corinth 9. 7. Doct. 2. What good friends they are to good men especially to good Ministers 1. Vse Ergo superiors loue their inferiors and contemne them not And shew it by doing them good 2. Vse Ergo Ministers must 1. Corinth 9. 19. 1. Be faithfull 2. Painfull 3. Vse Ergo al men serue God cheerefully If wee be like Angels therein we shal euen be like them in glory Pro. 22 29. 4. Circumstance the Instrument a Coale of fire A strange and wonderfull meanes And which seemes contrarie to reason Doct. r. see God commendeth the vse of meanes Gen. 1. from 4. to 17. Seeing himselfe alwaies vseth them Vse Ergo we are to vse the meanes appointed in all our purposes Doct 2. see how Gods power doth shew it selfe in weaknes Vse Ergo God can worke by his word and sacraments and mans Ministerie though neuer so base Doct. 2. The apâ— teacher must haue a fiery toong Acts 2. That is a powerfull tongue to reproue and burne vp sinne Ergo such Ministeâ—s are fauitie who reproue not sinne Whence came this Coale from the Alter which fire came from heauen Leuit. 10. 1. 2. Doct. The fire and zeale of the Minister must come from Gods spirit Acts. 1. 5. Math. 3. 11. Not from carnal affections Iames 3. 6 For that is
some for tradse-men some for men some for women but repentance is for all without which it may bee said of all and euery one of age not one excepted No Repentance no saluation These Sermons being in my hands and not deliuered to mee from hand to hand but taken with this hand of mine from his owne mouth were thought worthy for the excellencie fit for the generallity of the matter to be offered to the publique veiwe I haue also other workes of his in my hands of which being many I confesse my selfe to be but the keeper for the time taking my selfe bounde to keepe them safely to the benefite of Gods Church of whose treasure vpon earth I make no questiō but they are a part and I hartily desire you my godly friends all other faithfull Christians to solicite the Lord in prayer for me that I may faithfully discharge my self of that great charge which in this respect lyeth vpon me and that his grace and blessing may be on mee and all others who are to be imployed in this seruice wherein had the Lord so pleased wee could heartily haue wished neuer to haue bin imployed but that his life might haue eased vs of the labour and that as I begin with this so I or some other better able which I rather desire may goe forward vndertaking the weight of this great burthen and not faint till he haue made a faithfull account to the Church of God of all these Iewels deliuered to our trust And now these first fruites of my labours in another mans vineyard as also all that hereafter doe or may follow I humbly consecrate to the blessed Spouse of Christ Iesus the holy Church of God on earth and namely to the Church of England our beloued mother who may reioyce that she was the mother of such a sonne who in few yeares did so much good to the publique cause of religiō as the wickednesse of many yeares shall not be able to weare out But first of all and especially I present the same vnto you my very worsh and Christian friends who I must needes say are very worthy of it in many respects 1 For the matter it selfe which is repentance my selfe being able to testifie that you are not heares but doers ripe in knowledge rife in the practise of repentance insomuch as I dare from the testimonie of my conscience and in the word of a minister pronounce of you that as you haue heard and knowne this Doctrine of repentance so blessed are you for you doe it And 2. for him who was the author hereof whose mouth spake it from the feeling of his soule whose soule is now bound vp in the bundle of life I know and cannot in good conscience cōceale the great delight you haue alwaies had in the reading of his bookes the reuerend opinion you had of him liuing and how heauily and passionately you tooke his death and departure therefore to cheare you vp in want of him I send you here this little booke his owne childe begotten in his life time but borne after his death obserue it well and you shall find it not vnlike the father yea you shall discerne in it the fathers spirit and it doubts not but to find entertainement with them of whom the father was so well respected And for my selfe I spare to rehearse what interest you haue in me al my labours it is no more then you worthily deserue and shall haue in me for euer you are the fairest flowers in this garden which in this place I after others haue planted for the Lord or rather God by vs And two principall pearles in that caowne which I hope for at the last day from the Lord my God whose worde at my mouth you haue receiued with much reuerence and with such profit as if I had the like successe of my labours in others I should then neuer haue cause to say with the Prophet I haue laboured in vain spent my strength in vaine but my iudgement is with the Lord. my work with my God And if I knewe you not to be such as take more delight in doing well then in hearing of it I would proue at large what I haue spoken of you yet giue me leaue to say that which without open wrong I may not conceile that beside your rare knowledge and godly zeale to religion and other duties of the first table to God himselfe your charity pitty to the needy distressed Christians at home and abroad your mercifull dealing with them who are in your power your beneuolence to learning and namely to some in the Vniuersitie doe all proclaime to the world those your due praise which I well knowing your modesties do spare once to name neither would I haue said thus much were it not for this cold and barren age wherein wee liue that so when our preaching cannot moue yet your godly examples might stirre vp Pardon me therefore I pray you and think it no wrong to you which is a benefit to Gods Church But goe forward in the strength of the Lord your God hold on in that happie course you haue begun bee faithfull vnto the end the Lord will giue you the Crowne of life faithfull is hee which hath promised who will also doe it proceed good Sir to honour learning in your selfe and others and religion especially which is the principall learning and proceed both of you to practise religion in your own persons and in your family hold on to shine before your family and amongst the people where you dwell in zeale and holinesse hold on hereby still to shame popery to stop your enemies mouthes and to honour that holy religiō which you professe to gaine comfort of good conscience to your selues assurance of eternall reward and lastly to encourage me in those painefull duties which lye vpon me for I openly professe that your religious zeale and loue of the truth with māy other good helps are principal incouragements in my ministry especial motiues vnto me to vndertake the charge of publicatiō of so many of the workes of this holy man deceased as may not in better maner be done by others But I keep you too long from this holy exhortation following I therefore send you to it it to you and from you to the Church of God for I dare not make it to bee priuately yours and mine wherein the whole Church hath interest as well as we It was preached in the field but it is worthy to be admitted into our hearts I found it in the open field but vpon diligēt view finding it to bee Gods corne and a parcel of his holy and immortal seed therefore I brought it home as good corne deserues And as it is Gods corne so in you I desire all holy christians to lay it vp in Gods garners that is in their hearts and soules And thus committing this little volume to your reading the matter
manifest by the experience of all ages wherein it is strange to obserue how fewe men of any sort especially of the better sort affect the calling of a Minister and which is more strange howe fewe of those that are Ministers in name and title doe deserue these honourable names of an Angel and an Interpreter and the truth is too manifest in common practise to insist much vpon it rather therefore let vs see the reasons of it and they be these principally First the Contempt that lyeth on that calling it being alwayes hated by wicked and prophane men because it discouers their filthines and vnmaskes their hypocrisie and their doctrine oftimes is a fretting corrasiue to their conscience that they cannot welter and wallowe so quietly and secretly in their sinnes as otherwise they would therefore is it that they spurne both against the calling and the men and watch them narrowly and take holde of their least infirmities thereby to disgrace them iudging that to cast contempt on that calling is to remoue shame from their owne shamefull courses nor is it possible but that they should thus hate this calling inasmuch as they hate so deadly both that lawe and Embassage which they bring and that GOD whose Embassadors they are This hatred and disgrace in the wicked world was that that caused Ieremie to cry woe is me made him in the seeming of his natural reason curse the time that euer he was a prophet for saith he I am a man of cōtention euery man is at strife and at enmitie with me The next reason is The difficultie of discharging the duties of his calling to stand in Gods presence to enter into the holy of holiest to goe betwixt God his people to be Gods mouth to the people and the peoples to God to be the Interpreter of the eternall lawe of the olde Testament and the euerlasting Gospell of the New to stand in the roume and to beare the office of Christ himselfe to take the care and charge of soules these considerations are so many amazements to the consciences of such men who doe with reuerence approch not with rashnes rush vnto this sacred seate this made Saint Paul cry out who is sufficient for these things And if Paul said Who is no marnell though many a man say I am not sufficient and doe therefore draw their neckes from this yoke and their hands from this plough vntill God himselfe or his Church doe presse them to it The last reason is more peculiar to this age of the newe Testament namely want of maintenance and preferment for them that labour in this calling men are flesh and blood and in that respect must be allured and wonne to embrace this vocation by some arguments which may perswade flesh and blood the world hath in all ages beene negligent herein and therefore God in his law tooke such strict orders for the maintenance of the Leuites but especially now vnder the Gospel this calling is vnprouided for when it deserues best of all to be rewarded certainly it were a worthy Christian pollicie to propound good preferments to this calling that thereby men of the worthiest giftes might be won vnto it and the want thereof is cause why so many young men of speciall partes and greatest hope turne to other vocations and especially to the Lawe wherein at this day the greatest partes of the finest wits of our kingdome are imployed why But because they haue al the meanes to rise wheras the Ministerie for the most part yeeldeth nothing but a plaine way to beggery this is a great blemish in our Church and surely I wish the Papists those children of this world were not wiser in their kinde in this point then the Church of God the reformation hereof is a worke worth the labour of prince and people speciall care is to bee had in it else it will not be reformed for doubtlesse had not God himselfe in the olde testament taken such straight orders for the liuings of the Leuites they had beene put to no lesse extremities then is the Ministrie of this age And this reason added to the other makes them perfect and all put together make a reason infallible for who will vndergo so vile contempt and vndertake so great a charge for no reward and where there is so great contempt so heauie a burthen and so meane a reward what maruell if a good Minister be one of a thousand Now let vs make vse of this doctrine The vse is manifold and yeelds instructions to many sorts of people First Rulers and Magistrates are heere taught if good Ministers be so scarce therefore to mainetaine and increase and doe all good they can to the schooles of the Prophets to Vniuersities Colledges Schooles of good learning which are the Seminaries of the Ministerie herein the example of Samuel is very worthy to bee followed in whose dayes the schooles of the Prophets florished and euen Saul himselfe though hee did much hurt in Israel yet when he came to the schooles of the Prophets his hard heart relented he could doe them no hurt nay he put off his robes prophecied amongst them So should all Christian princes and magistrates aduaunce their schooles and see them both well maintained and well stored the reason is euident forcible A good Minister is one of 1000. If therfore they would haue the number increased let them maintaine the Seminaries And againe if Antichrist to vphold his kingdome the Kingdome of Sathan bee so carefull herein to erect Colledges and indowe them with liuing to bee Seminaries for his Synagogue and vse so great meanes to sowe his tares in the hearts of young men that so they may sowe them in the hearts of the people abroad shall not Christian princes bee as carefull or rather much more zealous for the increasing of the number of godly Ministers shall Baal haue his 4. hundred prophets and God haue his Elias alone great shame must it bee to Ahab or to any king whose kingdome is in that estate The Iesuites diligence is such in teaching and the readinesse of some of their nouices such in learning the diuell himselfe doubtlesse putting to his helpe withall that in three yeares as some of them say of themselues they proceede in humane learning and in the fourth in Diuinitie which if it be so then it may bee a good Lesson for these our schooles of learning and an inducement to moue all that haue the gouernment thereof to labour to aduance learning by all good meanes and to giue it more speedie passage And it may shame some that spend so many yeares in the Vniuersitie and yet alas for all that proue not one of a 1000. In these our schooles are by Gods mercy many young trees planted by the riuer side of this goodly Orchard which by good ordring and dressing may prooue goodly trees in the
Ministers let this suffice them they are the men that must declare vnto man his righteousnesse euen he that scornes and contemnes the ministerie hee hath no righteousnesse in him vnlesse it bee by the meanes of a poore Minister then doe thou thy duty and bee that mockes thee hath cause to honour thee And let this encourage Students to consecrate themselues to the ministery for what calling hath so high an office as this to declare vnto man his righteousnesse And assuredly how euer in this wicked world thou art little accounted of for if it did not so it were not wicked yet thou art honoured in the harts of all Gods children and euen in the conscience of some whose tongues doe smite thee and the soules of thousands when they dye shal blesse thee who in their liues cared not for thee and the diuell himselfe doth enuy the holy Angels themselues doe wonder at the excellency of thy calling in that thou hast power to declare vnto men his righteousnesse In the next place hearers may heere learne first if their righteousnesse bee thus to bee declared as afore then if they will haue it they must seeke it as it may bee found namely both in the lawe and in the Gospell and not in the Gospell alone and first in the lawe then in the Gospell for he must neuer looke to taste the sweetnes of the Gospell which hath not first swallowed the bitter pilles of the law if therefore thou wouldest be declared righteous by the Gospell bee content first to bee pronounced miserable by the lawe if thou wouldst be declared righteous in Christ then bee content first to bee pronounced sinfull and vnrighteous in thy selfe Secondly all men may heere learne how they are to esteeme of Gods Ministers and what reuerence and obedience is due to their persons and their doctrine these are they which must declare vnto thee thy righteousnesse if thou hast any Art thou beholden to him who when thou hast lost a Iewell which was all thy wealth can tell thee where it is and helpe thee to it againe or to him who when thy cause is in triall at the barre will pleade it for thee or to him who when thy health is lost can tell thee how to get it againe then beholde how thou art beholden to a godly Minister who when Adam had lost both himselfe and thee that Iewell of righteousnesse which was and is the whole wealth of thy soule can truly tell thee where it is and howe it is to bee had againe and who when the diuell haleth thee to the barre of Gods iustice to receiue triall for thy sinnes can drawe thee there such a declaration as the diuell himselfe shall not bee able to answere and who when thy soule is sicke to death and euen to damnation can heale the deadly wounds thereof A good minister therefore is worthy as the Apostle saith of double honour whose dutie wee see is to declare vnto man his righteousnesse And to conclude this point also the consideration of the height of this office of a minister may encourage fathers to dedicate their sonnes to this holy calling for the Physitians care for the body or the Lawyers for thy cause are both inferiour duties to this of the Mininister A good Lawyer may be one of tenne a good Physitian one of 20. a good man one of 100. but a good minister is one of 1000. A good Lawyer may declare the true state of thy cause a good Physitian may declare the true state of thy body No calling no man can declare vnto thee thy righteousnesse but a true Minister And thus we see the office or function of a minister Now followeth the blessing Then will he haue mercy vpon him The fourth generall part of this description is the blessing which God giueth to the labours and function of a true Minister then that is when a man by the preaching of the lawe is brought to true humiliation and repentance and by the preaching of the Gospell to true faith in the Messias then will he that is God haue mercy on him that is on the penitent and beleeuing sinner Behold heere the admirable simpathy and the cooperation of God and the Ministers office Man preacheth and God blesseth Man worketh on the heart and God giues grace a minister declares vnto man his righteousnesse and God saith so be it he shall be righteous a minister pronounceth mercy to a penitent sinner and forthwith God hath mercy on him Heere wee see the great and glorious account which God makes of the worde of his ministers by them truly taught and rightly applyed namely that he as it were tyeth his blessing vnto it for ordinarily till a man knowe his righteousnesse by the meanes of an Interpreter God hath not mercy on him but as soone as he doth knowe it then as we see here God wil haue mercy on him and will say deliuer him c. This is no small honour to ministers and to their Ministerie that God himselfe giues a blessing vnto it worketh when they work and as it were staieth wayting when they declare vnto a man his righteousnesse and then hath he mercy on him so powerfull and so effectuall is the worde spoken by a minister of God This is that which Christ auoucheth Whatsoeuer you loose in earth shall be loosed in heauen Will you knowe the meaning hereof Reade Saint Iohn whose sinnes soeuer you remit they are remitted whose you retaine they are retained will you haue the meaning of both read Esay God destroyeth the tokens of Soothsayers and makes Wisards and Astrologers fooles turneth worldly wisemen backward and makes their knowledge foolishnesse but hee confirmeth the word of his seruants and performeth the counsel of his messengers Thus God bindeth and looseth with them remitteth and retaineth with them by confirming their word and performing their counsell For example A true minister seeth a sinner hardned in his sins still rebelling against the will of God he therfore declareth vnto him his vnrighteousnes his sin denounceth vnto him the misery curses of Gods iustice as due vnto him for the same here he binds on earth here he retains on earth this mans sins are likewise bound retained in heauen On the other side hee seeth a man penitēt belieuing he pronounceth forgiuenes of sins happines vnto him for the same he looseth him from the band of his sins by declaring vnto him his righteousnes this mans sins are likewise loosed remitted in heauen God himselfe doth pronounce him cleare in heauen when the Minister doth on earth Thus God confirmeth the word of his seruants and performeth the counsell of his messengers The vse of this doctrine is first for rulers and great men of this worlde this may teach them to be nursing Fathers and nursing Mothers vnto the Church whose authority they see is so great ouer them
but grieue their christian harts to see the maintenance so miserable This Treatise I first of all send to you vnder your names to the world to you first for as I am sure you loued the Author and honoured those excellent gifts of God in him so you cānot but accept this after birth of his as a fatherles child for the fathers sake And for my self to cōceale al personal priuat respects in the name of many thousands in the Northeren countries I praise God for the good done in those parts by your painful courses religious care not doubting but if your selues or the like bee imployed there to asist our honourable and Religie us Lord President that the multitude of Popish Priestes there lurking will bee dayly lessened the number of preachers augmented Poperie put downe and the Gospell maintained more and more Which blessing GOD graunt to that and all other Counteries of this Kingdome for his mercies sake and giue vnto you all others in your place the spirit of courage and constancie in these declining dayes that being faithfull in your great charges vnto the end you may receiue the Crowne of life for which he hartily prayeth who will euer rest VV. Crashawe The second Treatise of the Duties and Dignities of the Ministerie Esay 6. 5. Then I said woe is me I am vndone for I am a man of polluted lips and dwell in the midst of a people of polluted lips for my eyes haue seene the king and Lord of hostes 6. Then flewe one of the Seraphins vnto me with a hote coale in his hand 7. Which he tooke from the Altar with the tonges and touched my mouth and said Loe this hath touched thy lips and thy iniquitie shall be taken away and thy sin shall be purged 8. Also I heard the voyce of the Lorde saying whom shall I send and who shall goe for vs then said I here am I send me and he said goe IN the fiue former Chapters are cōtained such Sermons as the Prophet had made vnder Vzziah king of Iuda At this Chapter begin such as he preached in the raigne of Iotham and so forward But before hee either preach or prophecie of any thing in King Iothams dayes or his successors the Lord in this Chapter giues a newe commission to the Prophet a newe confirmation to this Calling the olde king in whose dayes Esayah was first called being now dead another succeeding him God with the new king reneweth the calling commission of the Prophet wherein God doth not giue him another calling for one calling to the office of the ministery is sufficient but hee confirmeth the calling formerly giuen by repeating ratifying it And this God did to Esay not as he was an ordinarie but an extraordinary prophet for ordinary Ministers need no renouation of their calling nor any new signes of cōfirmation but extraordinary prophets who come in extraordinary maner to doe many extraordinary workes God in his wisdom wil haue their calling confirmed again againe that by very extraordinary meanes Out of which practise of the Lord we learne how great cause wee haue to doubt these men to bee either fantasticall or worse who pretend extraordinary callings in these dayes and yet scarce can shew vs any good signes of an ordinary much lesse of an extraordinatie motion for if in those dayes when such courses were more cōmon God will haue his extraordinary Prophets calling to be renued cōfirmed again againe then certainly in these dayes we may iustly require more more wonderfull signes of an extraordinary calling afore we belieue it and if God himselfe was so carefull to satisfie his Church in those dayes of the vocation of his prophet surely the church in these daies hath much more cause to doubt in such cases and to require many and extraordinary signes afore it acknowledge any such extraordinary calling These men therefore offer much wrong to the Church deserue both the censure thereof and the sword of the Magistrate who dare so boldly offer and obtrude to the Church their owne fancies and dreames as extraordinary motions of Gods spirit This is the occasion and coherence This Chapter hath two partes first the meanes of his confirmation from the beginning to these words secondly the confirmation it selfe from these words to the end the meanes of his confirmation is a vision he saw from heauen of certaine holy Angels appearing and speaking to him in the first 4. verses In the confirmation which followeth in these words are three points◠1 The effect of the vision which i wrought in the Prophet it caused him feare it astonisht him and cast him downe in the fifth verse 2 His Consolation raising vp again after his feare in the 6. and 7. verses 3 The renuing of his Commission againe from thence to the end The feare and astonishment of the Prophet is described 1 By the signes of which are two 1 A note of exclamation woe is me 2 By a note of extreame deiection in himselfe I am vndone 2 By the causes of it which are also set downe to be two 1 He was a man polluted and dwelt amongst people polluted 2 He had seene the Lord. Then said I woe is me I am vndone The first point in order is the feare extasie into which the Lord droue his holy Prophet which the Lord did not in his anger but in his loue vnto him not for a punishment of sinne but as an euidence of his further loue for the intent and purpose of God in striking this feare into him was to inable him to be a true prophet a fit messenger for himself It may seeme a strange course which God taketh to confirme raise vp his seruant in zeale and courage to strike him into an extreame feare euen to astonish and amaze him and yet we see it is the course which the Lord taketh out of which practise of the Lord we learne this doctrine That all true Ministers especially such as are deputed to the greatest works in his church must be first of all striken into a great feare in consideration of the greatnes of their function yea into an amazement and astonishment in the admiration of Gods glory greatnes whose roome they occupy whose message they bring the more they are afraid and shrinke so it be vnder the contemplation of Gods Maiestie and their owne weaknes the more likelier it is that they are truly cald of God appointed for worthy purposes in his Church but he that steps to this function without feare he may thrust in himselfe but its doubtfull whether hee bee cald of God as here the Prophet was Nor is it so here alone but euery where when God called any of his seruants to any great worke be first droue thē into these feares and a mazements as is euident in Moses in Ieremie in
followeth For I am a man of polluted lippes Now follow the causes of his feare which are two The first is his owne pollution and sinfulnesse and the sinfulnesse of his people his own he freely confesseth in these words I am a man of polluted lippes that is I am a miserable and sinfull man and therefore I feare and tremble to stand in Gods presence nay I dare not looke vpon the Lorde for my sinnes But it may be demaunded how could the Prophet say thus truely for he was a holy man and iustified in Gods prefence by his true faith in the Messias and sanctified by repentance can a man iustified and sanctified say he is a man polluted I answere It is doubtlesse he was so he therefore complaineth here not of any great and enormous sinnes which hee had committed to the publike scandall of the Church but first of the corruptiō of his nature which in him as in all men is a very sea of iniquity which alwaies appeares the more the neerer a man comes to God and therefore did now most apparantly discouer it selfe in the prophet when he was in the presence of the Lord himself Secondly he complaineth of some actual sins of his life and it is more likely of some sins of omission then of cōmission for we find not that the prophet was euer touched with any great sin where we know it not we are in charitie not to imagine it So that it is most probable hee complaineth of some smaller faults or negligences in his Ministery as not preaching to the people at some time when he ought or not preaching so willingly or cheerfully as he should or desire to leaue preaching because the people were stubborne disobedient or some impatience in his Ministery when the people were rebellious and resisted his doctrine which passion might the rather vexe him as we read it did Ieremy the Iewes were so stubborne stifnecked a people or it may be some want of zeale or forwardnes these or some such were the cause of his feare And the cōscience of these makes him here cry out that he cannot stand in the sight of God Where we learn first what a tender conscience godly Ministers must haue aboue all men namely that they must make conscience not of the great and grosse sins onely but euen of the lowest least sins and he must endeuour in his calling not only to be cleere of great crimes but as far as may be to bee free from the least appearance of euill and from the least negligences in his place for a small faultin other men is great in them and that which may be some waies pardonable in other men is no way in them they must therefore watch ouer themselues most carefully and take heede to all their waies for this ende is it that a Minister in godly wisedome must often depriue himselfe euen of many things which it may be lawfully hee might vse least his liberty be an occasion of euill to others and must abstaine from the least sins least euen they be blemishes to his calling and burthens to his conscience And hence is it that a minister cannot be too carefull in his calling in his words diet company recreation apparel gestures and in his whole carriage because little sins are so great in thē Especially ministers must here learne the Apostles lesson to bee instant in season and out of season to preach and exhort to comfort and rebuke publikely and priuately to good to bad when it is wel taken when it is ill taken when they willingly receiue it and when they stubbornly resist it when they commend him and reward him and when they raile at him and persecute him for it thus must he be diligent in season and out of season for the least negligence in his dutie or omitting the least opportunity of doing good will when God visits his conscience bee a burthen and vexation to him as it was heere to the Prophet And furthermore if these smal sinnes thus afflicted the Prophet then alas what is to be thought of those ministers who make no conscience of foule and scandalous sinnes how shall Symonie Incontinencie Vsury inhospitality couetousnesse Ignorance Idlenesse carelesse Nonresidencie how shall these I say and other like grieuous crimes oppresse burthen the soule when as the smallest sins doe so affright this holy man Surely whē God shal visite them their states will bee most fearefull nor shall any mans case be so miserable as an vncōscionable ministers And thogh nowe such loose and licentious Ministers seeme to liue in Iolitie without any feare yet when God shall appeare vnto their conscience then will they cry out in fearefull anguish Woe is me I am vndone And againe if these smal faults so affrighted this holy prophet burdened his conscience then what pittifull consciences haue those ministers whose daily negligence and vnconscionable carelessenesse in their places is such as all men speake of and yet they are not touched surely these men are not of so tender cōsciences as the prophet was either the prophet here was much more nice then needed or else these men will proue to be in a miserable estate Lastly let Ministers of care and conscience be here comforted in the example of the Prophet who is there but may find imperfections and blemishes in himselfe which will often make him cry out Woe is me but let not that discomfort them but rather reioyce that they can see their owne weaknes as the Prophet did here If they haue cause to exclaime against themselues they are not alone it was this and all other holy prophets case before them In hauing imperfections in themselues they are no more miserable then the Prophet was but let them labour to be as blessed in seeing complaining of themselues as hee was And let euery minister assure himselfe that the more hee makes conscience euen of the least sinnes of all the more he resembleth the ancient holy Prophets the more likely is he to worke effectually in his ministery For his duty is to worke in his people a conscience not of great sinnes onely but euen of all but how can he doe that in them if he haue not first of all done it in himselfe hence it is therefore that godly ministers finde fault with themselues when other men cannot and cry out against themselues for their pollutions with the prophet here when no other man can accuse them of the least crime nay when other doe magnifie God for his graces on them and praise their giftes and commend their good liues euen then doe they condemne themselues and exclaime against their owne corruptions and their owne smallest negligences or omissions are great wounds to their consciences and their least sinnes and their most pardonable infirmities are sore burthens vnto them for of all men in the worlde a godly minister
is a man of the most tender conscience Hitherto hath the prophet complained generally of his pollution Particularly hee exclaimeth against the pollution of his lippes But why will some say complaines hee of the pollution of his lippes rather then of his heart or his hands or any other part of him were they not all polluted yes all in some measure and was not he grieued at them all yes assuredly wee must grant that also But the reason is he was a prophet his dutie was to vse his tongue the practise of his calling consisted in the vse of his tongue for a minister is an interpeter as he is called Iob 33. 23. that is the peoples to God by prayer and Gods to the people by preaching he is Gods mouth and the peoples mouth so that the tongue of a Minister is that part of his body which is to be vsed as a principall instrument of Gods glory and more to the setting foorth of his honour then any other Now euery man is to be tryed what he is by his calling rather then by any other accidentall or collaterall courses therefore the honour or dishonour of a minister is the vse or the abuse of his tongue and his comfort or discomfort is the well vsing or not vsing of it The prophet therefore here affrighted at Gods prefence and therefore retyring into himselfe presently his conscience checkes him for his most proper sins namly for some fault or negligence in his Ministerie which is the proper sinne of that calling and therfore is it that he exclaimeth against the pollutions of his lippes out of which practise of his we may learne First the vanitie of the Papists who magnifie the merites of holy mens workes for if this holy prophet a man truly iustified extraordinarily sanctified yet durst not stand before God in this little apparance of his glory notwithstanding all his zeale and courage and conscience and paines and sufferings in his function but was cast downe so farre from a conceit of his owne worth that hee cryed out Woe is mee I am vndone How then can wee who are no better but much worse then hee stand before GOD in the day of Iudgement in the great appearing of his infinite iustice and glorie Rather doubtlesse as here the smallest pollution of his lippes and negligence in his calling droue him out of all conceit of merit when once hee came into the presence of GOD so the due consideration of our so many and foule pollutions aboue his should beate downe all proude conceites of our owne goodnesse when wee appeare before GOD. It is therefore to bee feared that the Papists who thus magnifie their owne merits doe seldome or neuer enter into earnest consideration of their owne infirmities doe seldome persent themselues in the presence of Gods maiestie For if they did then doubtlesse the least sight of their least pollutioÌ„ would make them farre from euer thinking of their own merits They also tell vs of workes of superrogation 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 iâ— not ministers And what ministers if not extraordinary prophets And yet Isaiah the first and chiefe of them exclaimeth here in pittiful manner against his pollutions Doubtlesse if the papists would cease flattering themselues and not examine their consciences by their own pleasing corruption but present themselues in the face and presence of GODS Maiestie they would bee farre from these conceits In the next place whereas the prophet complaineth of the pollution of his lippes As of the peculiar sinne of his place Ministers are heere taught to auoide that sinne aboue all other and to labour in that dutie aboue any other for the dooing of it is his most comfort the want of it is his most vexation his tongue is the Instrument giuen him to honour God if hee vse it well it yeeldes him comfort more then any other duties But if he vse not or abuse his tongue the pollution of his lippes will bee the heauiest burthen of all they therefore are greatly deceiued who thinke a Minister to discharge sufficiently his duetie though hee preach not if he keepe good Hospitalitie and make peace amongst his Neighbours and performe other workes of charatie and good life for if a Minister haue not this vertue hee hath none If hee preach not If hee abuse his lippes or if hee open them not hee hath no conscience nor can haue any comfort for that is the principall dutie of a Minister though all the other bee required to make him compleate the want of them may condemne him before men but it is the pollution of his lippes which presently checkes him before GOD as we see here in this holy Prophet the conclusion then is to euery Minister that if hee had all the vertues and good properties that can commend a man in the world yet if his lippes be polluted either by not preaching or by negligeÌ„t idle or carelesse preaching this pollution will so staine his conscience and so burthen him in the presence of God that the time will come notwithstanding al his other good qualities he will cry out in farre more pittifull maner theÌ„ here the Prophet dothâ— Woe is 〈◊〉 I am vndoâ—â— because I am a â—an of polluted lippes It followeth And I dwell in the midst of a people of polluted lippes The Prophet not onely complaines of his own pollution but of his peoples also amongst whom he liued and this he doth for these causes First to teach vs that it is the Ministers duty to confesse not onely his owne sinnes but the sinnes of his people to complaine of them to God for as he is the peoples Interpretar to God he must not thinke it enough to put vp their petitions to vnfolde their wants craue reliefe for them at Gods hand but hee must further take knowledge of the sins of his people and make both publique and priuate confession of them to God and the more particularly he can doe this the better and this hee is to doe both for the peoples good and for his owne also because it cannot be but the sinnes of his people are in some sort his for this is the peculiar danger of the Magistrates and Ministers â—â—â—ling that generally the sinnes of their people are theirs I meane that they are accessarie to the sinnes of their people either by prouoking them by their euil example or by not reprouing or not hindring or suffering or winking or couering concealing or not punishing them or not carefully enough vsing meanes to preuent them by all which meanes and many more it comes to passe that the peoples sinnes are the Ministers by communication so that as well for his owne sake as theirs hee is to confesse to GOD their sinnes as well as his owne Now if a Minister must
the first cause of his feare his owne and his peoples pollutions It followeth And mine eyes hath seene the King and Lord of Hostes THe second cause of the Prophets feare and astonishment is He san the Lorde who then appeared in glory vnto him not that hee sawe the substance of God for that is invisible and incomprehensible but his glory Nor the fulnesse of his glory for that cannot be endured but a glimse of it nor that with the eies of his body in ordinary manner but in a vision wherein how farre the eyes of his body were vsed neither the Prophet expresseth nor wee can well conceiue The meaning then is In a vision hee sawe such glorie and Majestie as hee knewe there was an extraordinary presence of the Lord of hostes who is the King of glorie at whose sight and thought of his presence instantly his conscience is smitten with feare for his own infirmities and the pollutions of his people Wherein let 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 sins without which he would neuer haue beene affraid but rather haue gloried to see the Lord but his conscience checking him for some defect of dutie in his calling therfore he trembleth at the least glimse of Gods glory Here let vs marke the ground of his reason which is this That man that is in his sinnes is not able to stand in the presence of God this is a generall and certaine truth the reasons of it are First the contrarietie betwixt God and the nature of sinne it being the onely thing which offends him which prouokes his wrath and iust displeasure therefore as a subiect cannot but be much amazed if he hap to come into the kings presence with any thing about him which the king hates or cannot abide to see so a man cannot but be extreame astonisht if hee knowe 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 sin and faile in that it bindes him to punishment and the more a man sinneth the deeper is he in Gods debt If then in this world a man willingly indures not the sight of him in whose debt hee is what maruell though a poore sinner tremble at the presence of God to whom he hath forfaited soule and all Thirdly sin is that which prouoketh God to 〈◊〉 therefore a sinfull man feareth the presence of God as a traitor the face of the Prince or a malefactor of the Judge For these causes a wicked man endures not Gods presence Now Gods presence hath diuers degeees First God is present to our coscience when we thinke of him 2. He is present when wee name him or heare him named or mentioned by others and these are the surthest off 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 bee at the last Iudgement when all men shall stand before him in his immediat presēce to receiue their iudgement Now all these presences of God are hatefull to a wicked man for the first a wicked man by his good will neuer thinkes of God and if sometime a thought of God like lightning flashes in his minde presently he quencheth it as being a most vnwelcome and burdensome thought vnto him therefore saith Dauid The wicked is so proud he careth not for God neither is God in all his thoughts Nay God himself is so little thought on by them that they will willingly thinke of nothing that might bring GOD into their thoughts as namely Gods great works of his wonderfull Iudgements of whom the same prophet saith in the same place Thy Iudgements are farre aboue out of his sight As if hee had said hee labours to set them farre from the eye of his minde that hee may neuer haue occasion to thinke of them nor on God by them That this is true for his thoughts ' I haue endeuored thus to proue by Gods owne testimonies because thoughts cannot be discerned by man But alas for the second that is for his wordes that 's too apparant in the sight of all men For obserue it and you shall neuer see a wicked man by his good will haue God in his mouth vnlesse it bee to abuse his name by swearing or blasphemie nor willingly doth he heare any other man talke or discourse largely of God or of his greatnesse and his Iustice but such talke is tedious combersome vnto him and if hee cannot breake it off with other discourse then he sits as mute as a fish and inwardly either frets with anger or is tormented with feare All this is true in Faelix the Gouernour who whilst Paul discoursed of righteousnesse temperance and Iudgement to come The Text saith in the meane time he trembled And for the third we see daily wicked men endure not Gods presence in the Church for nothing is more troublesome vnto thē then many Sermons often praying and much receiuing of the Sacrament therfore they neuer come to the Church nor receiue ofter then the Lawe layes 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 hart it may neuer be And therfore 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 indeed they see they cannot escape it what thē do they Euen cry to the mountaines fall vpon vs and to the hils couer vs and hide vs from what from the presence of God so fearefull and so hatefull is Gods prsence to a sinfull man Besides these there is another way whereby God sheweth his presence and that is by extraordinary reuelation of his glory immediately which was vsual in the old Testament as here to the Prophet but now is not to bee expected But how terrible that is to the sinfull nature of man appeares in this place for if the Prophet a most holy man whose conscience accused him but of a fewe and small sinnes yet thus cryes out amazed affrighted at the reuelation of some part of Gods glory alas how would they be terrified with it
guard of God and doe continually stand about the throne of his glory attend his holy wil both in heauen and in earth Thirdly that they are also by the 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 touching the Ministery I passe them ouer Fourthly here it is apparāt that as the Ange's are sent out for the helpe seruice of the elect so especially of Gods ministers as is plaine in this place where the Prophet being afrighted a holy Angel is ready to giue him comfort and so ouer the whole course of the Prophets and at this day their protection and comfortable assistance is no lesse present to the godly Ministers of the newe Testament though not in such sensible signes and such visible manner as in the olde for if they bee ministring spirits sent out for the good of them which shall bee saued howe much more for their good which shall bee both saued themselues and saue others also A doctrine of great comfort and much good vse to all Ministers who first of all may here learne contentment intheir calling for howsoeuer no calling hath more crosses so none againe hath more comfort and howsoeuer none bee more disgraced by euillmen yet none is more honoured by the holy Angels and howsoeuer in this world they aboue any calling are seruāts to all men yet none hath the seruice attendance of Angels so much as they for though we 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 A men is not said to one collect because the Angels say A men to it yet doubtlesse they are presēt alwaies as at all holy exercises and lawfull actions so especially at the publike seruice of God performed by the Ministers and beside that they are witnesses thereto and of the paines and diligence and faithfulnesse of a good Minister they also do Minister vnto them oftentimes bodily strength and assistance many comforts in their troublesome trauels which they know not how by any naturall meanes they come vnto them And as this Doctrine doth thus yeeld them contentment against the contempt so also courage against the danger of this calling For what though thou hast mightie men of this world against thee when thou hast angels for thee what though thou fightest against principalities and powers when thou hast Cherubins and Seraphims on thy side Godly Ministers haue many enemies but if by the eye of faith they can see as well who are with them as with the eye of reason who are against them they will confesse with Elisha there are more with vs then against vs. The stories of all ages doe affirme and the cōfortable experience of these daies of ours doth verifie the truth hereof Ministers that liue in places very prophane or very popish it is admirable to see how many daungers they haue escaped and plottes they haue auoided which by their enemies or rather the enemies of their Doctrine haue bone laide for their liues which their deliuerance and many other comforts in their Ministries whence are they but from Gods protection by the ministry of his Angels Afore we leaue this point two questions may be asked not amisse briefely to be resolued First if any aske whence comes it that Angels performe more seruice to good Mlnisters then to other men I answere the reason is partly from God partly from the Angels first God hath a principall care of them aboue other men because they worke his worke aboue all other callings for their labours immediately cōcerne the good of mens soules whereas others do first concerne the body and consequently the soule therefore whereas he hath giuen his Angels charge ouer all his elect to keepe them in all their good waies they haue a speciall charge doubtlesse ouer al godly and faithfull Ministers whose waies are Gods in a speciall manner Againe Angels themselues as they willingly performe any seruice to the Church or to any part thereof so most willingly of all are they imployed for the good of godly Ministers and that for two causes First because they are their fellow-labourers both for that that Angels good Ministers are both called Gods embassadors Gods own seruants or officers in a more peculiar manner then any other calling for that their seruice is so like that their names are common one to the other Angels being called Ministers and Ministers Angels as though they were almost all one Secondly because the Ministers dutie is to conuert saue soules being a worke which next to the glorifying of God and doings his wil the Angels doe take most delight in aboue any other for if they be sent out for the good of them which shal be saued how much more willingly for their good by whom they are saued which shal be saued if the Angels reioice at the cōuersion of a sinner surely they much loue him desire to doe him good by whom the sinner is conuerted and in these respects that Angels and Ministers haue the same names and are both imployed in the same great worke namely doing good to the elect Therefore is it that the Angel calles himselfe S. Iohn the Euangelists fellow in the Reuelation If then they be fellowes euē fellow-seruants fellow-laborers in a more special maner then any other what maruel though the angels be most willingly imployed in doing any seruice of helpe or comfort to godly Ministers In the second place If any aske if it be so then what duties are Ministers to performe to angels for this their so carefull seruice especiall attendance vpon them aboue other men A Papast would answere Ministers must therefore worshippe them and keepe their fasting Holy-dayes and say their seruice and pray vnto them as to their keepers and Mediators But alas cannot the Kings Messenger or Officer be honoured vnlesse he be set vpon the Kings throne will nothing serue him but the Crowne and Scepter so cannot Angels be honoured vnlesse they be made Gods or Sauiours or mediators But I answere therefore wee dare not go so farre least we remember the seruant so much that we forget the master but rather we answere thus seeing angels are thus seruiceable to Gods ministers it should first of all teach al men to honour that calling with all due reuerence For they cannot but please the angels in honouring good Ministers whom they esteeme their fellowes Secondly it should teach all Ministers not to content themselues with the name and title but to labour to bee good and faithfull For so doing they are fellowes to the Angels and it is a disgrace to the Angels when
apply their Doctrine to their audience in such manner as the circumstances of place times or persons do require some Ministers come to an ignorant and vnhumbled people and teach them the Gospell which neuer knewe the lawe here the firy coale is vsed but the lips are not touched that is good doctrine taught but not well applyed for that the lawe should first be laid to their consciences others beate all vpon the Lawe when it may be their hearers are a people sufficiently cast downe and haue more need to be raised vp with the sweet comforts of the Gospell others vse to laye open the nakednes of the Court in the country and to reproue the faults of Princes and great magistrates before the coÌ„mon people who haue more need of the Catechisme others bring the Catechisme or points of ordinarie instruction into the Court where the duties of Kings and councellors should be taught in all plainnesse and sinceritie others bring their new opinions or controuersall points vnto popular audiences which indeede are fit for the schools other busie themselues about ceremonies when the substance is in daunger to be lost All these haue it may be the Coale of fire but it is misapplyed and not applyed to the polluted lips Let all ministers therefore learne this point of wisdome of the Angell to apply the medicines of their doctrine to the times persons and places which are infected so shal they be sure not to take paines in vaine And thus much of the circumstances of his consolation It followeth in the text Loe thy iniquitie shall 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 haâ—h touched tay lippes and thy Iniquities shall bee forgiuen and thy sinnes purged as though hee had bene clensed by the Coale where we may note how greatly God magnifieth the meanes which himself ordaineth euen true remission and saluation to the right and holy vsing of them though it come not from them but from his own mercy and power of his ordinance It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme and feede our soules in the Lords Supper by feeding our bodies with bread and wine and no maruell though the carelesse neglect of either of them be damnation to him that despiseth them seeing they are Gods instruments ordained by him to conuey his grace vnto vs And yet for all this wee are to knowe that remission or saluation is no more tyed to the very elements or the actions then here the Prophets forgiuenesse is to the Coale of fire But the maine point is that for the Prophets consolation the Angell tells him his iniquities shall bee taken away and his sinnes purged as thereby he had said thy sins were the cause of thy feare therefore that thy feare may be taken away thy sinnes shall be forgiuen Where we learne that as few comes by sinne so all true comfort comes from the forgiuenesse of sinnes this is that that onely pacifieth the conscience and satisfieth the soule when Dauid had sinned against the Lord in his two great sinnes and thereby prouoked Gods wrath against him and wounded his owne conscience if the Prophet had told him hee had made him King of 10 kingdomes more he had not so reioyced his heart as when he told him after his repentance thy sinnes are forgiuen thee thou shalt not dye So when this Prophet was extreamely affrighted at Gods preseÌ„ce 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 audience before the King all these and all such like would haue beene no better then guided poyson vnto him being in this case but the happy answere that refresheth his wearie soule more then all the world was this Loe thy iniquities are forgiuen and thy sinnes purged All faithfull Ministers must heere learne the true way of comforting troubled and distressed conscieÌ„ces namely first to drawe him vnto a sight of some particular sinnes then to summon him into Gods presence and there to arraigne him for those sinnes vntill the view of the foulnesse of his sinnes and the glory of Gods iustice haue sufficiently humbled him and then to labour to perswade his conscience vppon good groundes of the pardon of those sinnes by Christ Iesus this is the way that God vsed and deuised this is the sure way that cannot faile Some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but Physicke and outward comforts but he that considers in what case the Prophet heere was or Dauid when hee made the 6. the 32. or the 51. Psalmes will be of another mind and will finde that nothing can properly trouble the mind but sinne therefore as the wise Physitian in his cure first searcheth out the cause and then endeuours to take it away so the good Physitian of the soule must first of all search into the cause of his sicknesse that is his sins and must take them away which if they doe not then al their labour is lost for al the companie musicke recreation wine diet nay all worldly comforts delights if it were the aduancement to a kingdom cannot so much comfort the distressed soule of a sinner as this voice of a minister spoken from God vpon good grounds Thy sinnes are forgiuen thee Now to lay downe what bee those true and good groundes whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner belongs properly to another place In the next place Let vs heere obserue how the Lord afore he renued the Prophets commission or send him to preach to the people first humbles him for his sinnes and then vppon his repentance giues him pardon teaching vs that no Minister is well qualified to the holy duties of the Ministerie vnlesse hee haue truly repented of his sins and haue obtained pardon and mercie in the Messias Ministers labour for qualifications but the true Minister of God will labour for this qualification aboue all other for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others to whose conscience God hath pronounced pardon of his owne In the last place let vs obserue how the Prophet being to be comforted before hee goe this newe embassage the Lord is so carefull for him that rather then he be not comforted if there be no man to do it An Angel shal be seÌ„t to be his comforter if ther be not another Prophet to doe it An Angell shall pronounce vnto him the pardon of his sins Let this be an
learned First he must be furnished with human learning 2 with diuinity â— He must be inwardly taught by Gods spirit Reuel 10. 8. Acts. 2. This is to eat the boo of God 1. Corinth This is no approbation to Anabaptists who depend onely on reuelations neglect all meanes Psal 119. 18. 2 Vse For ministers Esay 13. They must be holy and sanctified men and so be first of all interpreters to themselues Exod. 19. 20. Leuit. 10. 3. For else they will hardly do good to others 2. Part of the description is the rarenes of a good Minister He is one of a thousand The meaning 1. The truth hereof 2. The reasons hereof 1. Reason the contempt of it it being alwayes hated by wicked men Ieremie 15. 10. 2. Reason the defficultie of discharging the duties 2. Corinth 2. 16. 3. Reason want of maintenance Deut. 10. 9. 28. 2. Num. 18. 26. This makes many of our best wits turne from Diuinitie to Law 3. The vse of it 1. To Rulers to maintaine Vniuersities Colledges and schooles of the Prophets 1. Sam. 19. 20 21 22 23 24. The rather because the Pope doth so to vphold his superstition At Rome Reimes Doway 1. Kin. 18. 22. And the Iesuites to coÌ„tinue their late founded Hierarchie Ezchiel 47. 1 c. 2. Vse for Ministers 1. Let euery man feare to make them fewer 2. Labour to encrease them by winning others to it Galath 2. 9. 3. Let them one loue an other and ioyne together 3. Vse for students 1. To consecrate themselues and their Studies to that calling To furnish themselues with the true ornaments of a Minister 4 Vse for Hearers 1. To reuerence the person and receiue the doctrine Math 5. 13. Gala. 4. 16. 2. Fathers to dedicate their sonnes to the ministerie 5 Vse for al men Pray that God would encrease the number 2. Reg. 2 9. 3. Part of the description by his office that is to declare vnto man his righteousnesse The meaning Act. 20. 21. It comâ—rehendeth these points 1. He must declare wher true righteousnesse is 1. John 2. 2. How it may be obtained 3. He must declare it to him that is 1. Shew that it is ready for him if he beleeue and repent 2. He must testifie and assure him of it 3 He must maintaine it auerre it against all doubts and temptations This dutie is ordinarily peculiar to Ministers 2. Sam. 11. 1 Vse for Ministers First for the Popish ministery they doe insufficiently declare it Philip. 3. 8 9. Secondly our owne Both the lawe and the gospell 2 To be holy men themselues Psal 32. For else they will conuert but fewe 3. Vse to Ministers not to care for the contempt of the world 2 Vse for Students To consecrate themselues to the high calling 3 Vse for the hearers Seeke righteousnesse both in the law and the Gospell 2 What to esteeme of Gods ministers 4 Vse for fathers to make their sounes Ministers 4. Point the blessings then will God haue mercy on the sinner God his Minister worke together Math. 16. 16. Iohn 20. 23. Esay 44. 25 26. 1 Vse for rulers to giue due reuerence to the ministers Psalme 82. Esay 2 Vse for Ministers 2 Vse Gods word reuerently 3 Vse for Hearers 1 Heare Gods word often reuerently 2 See the dignitie and preâ—ogatiue of the Ministers calling Obiect But may not another Christian do it And not ordinatily â— For they haue not the same promise 2 They haue not the same power to discerne In extraordinary times and in want of ministers they may 5. Part the Commission which is Deliuer the penitent man from hell How a Minister is a redeemer More then Angels Heb. 1. vlt. More then any other calling of men Vse 1. for Ministers Ergo They must pray and preach diligently 1. Sam. 12. Psalm 119. For so doing they are redeemers Idle Ministers are no redeemers Turkes and Iewes and Iesuites are carefull to seduce soules 2. Vse for Hearers 1 To see the excellencie of this calling Ministers are Gods high Commissioners 2. Hearers Ergo must submit theÌ„selues to bee redeemed Mat. 26. 11. Deut. 15. Psalm 109. 10. Psal 37. 35. Luke 19. c. 1. Corinth 9. 7. 9. 14. The East-Riding of the County of Yorke The Cohoerence With a new King God giues the Prophet a new Commission Ergo extraordinary Callings oâ— motions in these dayes are not easily to be beleeued The parts of the Chapt. The parts of this text 1. Point is the feare of the prophet Doct. Best Ministers most amazed at their enterance a Exod. 3. 11. 4. 10. 13. b Ieremie 1. 6. 7. c Act. 9. 6. c. 1. Tim. 13. Vse Ergo Ministers and especially in the Vniuersities labour to bee humbled in sight of Gods greatnes and their own meanenesse 2. Cor. 11. 4. 2 Doct. Ergo The Prophets hold not the opinion of the Intercession of Angels 3 Doct. Ergo The calling to the Ministery is a worke like vnto the calling of a sinner to the state of grace Vse Ergo 〈◊〉 be required to Qualify a man for the Ministerie 1 Cause pollution of himselfe his people 1 His owne He was a man of polluted lippes A he was a polluted man And he complaineth not of capltall sinnes But of the corruption of his nature 2 Of some omission in his calling Doct. Ergo Ministers must be men of tender conscience And make confidence of the least sinnes And be most carefull in his ministery both publikely and priuately Vse Vrgo Ministers for great sins should be greatly humbled And for great neghâ— geÌ„ce in their calling else they haue no conscience Good and faithfull ministers not to be discouraged though they haue some wants for so the prophets had but let them complaine of them as here the prophet doth Godly ministers findâ— fault with themselues when the world cannot Particularly he complaineth against the pollution of his lippes For a Prophets dutie consists in the vse of his tongue His smallest negligence in teaching checks his conscience Vse 1. Vrgo popish doctrin of mans merits is false And of workes of superrogation And perfect fulfilling the lawe in this life 2. Vse Ergo Ministers must take heed of negligence in their function aboue all sinnes for that burtheneth the conscience most heauily of all Other vertues are excellent but cannot suffice if this want 2. His peoples pollution He complaines of it to teach 1. That a Minister is to confesse his peoples sinnes as wel as his owne For generally he is accessarie to his peoples sinnes 1. Vse Ergo a minister must know his peoples sins Pro. 2â— 23. Ergo it is best for a Minister to bee with his people 2. Vse Ergo people must coÌ„fesse their sinnes and reueale theÌ„ to their Minister Not popish but voluntarie And of such sinnes as disquiet the conscience 2. To teach vs that a polluted people make their Minister more or lesse polluted also A wicked people dull and decay Gods
our people are as euill as those in the dayes of Christ of whom the holy ghost saith Light is come into the world but men loue darknesse more then light so knowledge is come into England but many Englishmen loue ignorance better then knowledge Alas how many thousands haue we in our Church who know no more in religiō then they heare in common talke of al men which is worse they thinke it sufficient also and which is worst of all whereas they might haue more they will not but care not for it 2 The second maine sin of England is Contempt of Christian Religion Religion hath bin among vs these fiue and thirtie yeares but the more it is published the more it is contemned and reproached of many in so much as there is not the simplest fellow in a country town who although he knowes not one point of religion yet he can mock and scorne such as are more religious then himself is this is one of the moaths of England that eates vp religion this is grieuous in whomsoeuer but most intollerable in two sorts of men First in them who are altogether ignorant that they should mocke they know not what A pittifull thing to hear one who himselfe cannot giue the meaning of one petition in the Lords praier to vpbraide other men because they are too forward but it is the worst of all when men of knowledge and such as liue ciuilly and would be counted good christians and are indeede of the better sort cannot abide to see others go a little before them but if they doe presently they are Hypocrites and dissemblers Thus not prophanenesse nor wickednesse but euen Religion it selfe is a by-word a mocking-stocke and matter of reproach so that in England at this day the man or woman that begins to professe religion and to serue God must resolue with himselfe to sustaine mockes and iniuries euen as though he liued among the enimies of religion and not among professors and as religion increaseth and spreadeth it selfe so doth the number of these mockers O what a cursed sinne is this to contemne the greatest fauour that God can giue vs that is his holy religion for the which wee should rather praise him all the dayes of our liues All that God can giue a man in this world is his Gospell what then can God giue to be regarded when his gospel is contemned This sinne was neuer amongst the Iewes they indeed regarded it not so as it deserued but who did euer make a mocke and a scorne of it but England O England how canst thou answere this God sends thee the most precious Iewell that he can send to a Nation and thou scornest it and them that bring i◠and them that receiue it euen as though it were no blessing but a curse so that as Christ saith to the Iewes for which of my good workes doe you stone mee So may the Lord say to England I haue giuen thee a fruitfull land a blessed Prince gold and siluer peace and libertie plentie and prosperitie for which of these O England doest thou contemne my religion The least of these deserue loue but England hath a better then all these that is his Gospell and word of saluation and yet that also is contemned as beeing nothing worth and those which confesse it and those that bring it and consequently God himselfe that gaue it If England had no more sinnes but this this deserues that it should bee saide of vs that wee are a Nation vnworthy to bee loued aboue all Nations for some Nations would haue religion that they might loue it but they cannot haue it some haue it and doe loue it some haue it and loue it not but in noe Nation is it made a mocking-stocke but in England And where are those men but in England who like the dog in the manger will neither entertaine Religion themselues nor suffer them that would let vs in time take heede of this sinne as a sinne that crieth to God to reuenge so vile a dishonour done to his maiesty neither is there any sinne that more certainly foreshewes and more forceably hastens the remouing of the Gospell from vs. For high time is it to cease louing wher loue procures disdaine And to stay giuing where giftes are scorned Carry home this lesson to your great townes cities where you dwel for in these populous places are these great mockers for wher God hath his professors the diuel hath his mockers repēt betimes of this sin for hold on in mocking be sure that God who will not be mocked will remoue his gospel frō you but if you leaue this sin and entertaine the gospel as it worthily deserus then be sure of it God will continue the Gospell to you and your posterities after you in the face of al your enemies round about you 3 The third common sinne of Englande is Blasphemie many waies but especially in vaine swearing false swearing and forswearing and the abuse of all the names and tytles of the Lord God This sinne is general euen ouer the whole land especially in Fayres and Markets where men for a little gaine wil not care to cal the Lord of Hostes to be witnesse to a lye and the God of truth to testifie an vntruth And which is worst of all Gods holy name is vsed in vaine oathes and ordinarie talke When men haue no cause to sweare at all so that it is most lamentable to see and obserue that the name of any man of honour or worship is vsed more reuerently and lesse abused then that fearefull and glorious name the Lord our God 4 The fourth generall and great sinne is Prophanation of the Saboath A common sinne euery where and yet so great a sinne that where it raignes in that Country congregation family man or woman there is noe feare of God nor any true grace in them for the keeping of the saboath is the maintaining increasing and publishing of religion 5 The fift sinne of our Nation is vniust dealing in bargaining betwixt man and man How hard is it to finde an honest simple plaine dealing man and that euen in such great assemblies as this is I feare present experience wil testifie you are now many thousands gathered together some to buy some to sell some to exchange Remember that I haue tolde you an honest hearted and plaine dealing man is hard to finde therfore labour to approue your selues sincere hearted men remember the counsell of the holy Ghost Let no man oppresse nor defraude his brother in bargaining for the Lord is the auenger of all such things These sinnes are generall and vniuersall as a cancker And so are the sinnes of the 6. 7. and 8. Commandements though they be not altogether so cōmon as these be Murthers Adulteries Vsuries Briberies Extorsions Cousenages they are a burthen vnder which our earth groanes and they cry against vs to heauen so that vpon as good or much
beter cause may it be said to vs as to the Iewes O Nation not worthy to be beloued Looke at the outward face of our Church at the signes of Gods loue which are amongst vs and at Gods dealing with vs and behold we are a most beautifull Church a glorious Nation a Nation to bee admired and wondred at but looke at the liues of our ordinarie professors looke at our sinnes and at our requiting of Gods loue and we are a people of Sodome as full of iniquities as they were whose sinnes are so many so rife and so ripe that at the last they wil euē bring down fire brimstone or some other strange iudgement vpon vs if repentance doe not preuent it or the cries and prayers of holy men stay not Gods hands So then let vs all here assembled grant confesse that we are a Nation so farre from being worthy to bee beloued as that we are most worthy to be hated to haue all the wrath of God powred vpon vs. Now then are we so and shall wee continue so still Nay that is the worst and most wretched of all then let euery one of vs learne this duty enter into our selues Search our hearts and liues that they may lye open to our owne sight to the confusion of vs in our selues that in God by repentance wee may bee raised vp Our sinnes lye open before the face of God and stincke in his presence and and cry for vengeance and before the face of Gods Angels who bewaile it and before the face of the Diuell who reioyceth in our confusions and shall they lye hid onely to our selues Now then if wee would haue them hidde from God and stoppe the cry that they make against vs and keepe them from Sathan who accuseth vs for them wee must so Search our selues that they may lye open to our owne hearts remember thou thy sinnes and God will forget them lay them open before thy owne face and God will hide them from his write them vp for thy owne selfe and God will blot them out of his remembrance but if contrariwise thou hidest them then assure thy selfe the more thou hidest and buriest them the more open doe they lye in the face of GOD and then what will followe but that they will all bee disclosed at the last day to thy eternall confusion Therefore againe and againe I exhort you in the name of GOD Search your selues finde out your sinnes confesse them to GOD freely and ingeniously confesse their desert to bee Hell and damnation humble your hearts to God cry and call for pardon as for life and death purpose and promise to leaue them begin a new course of life beleeue stedfastly and doubt not of pardon and forgiuenesse in the blood of Christ continue in that faith and that newe course of life So may Englande preuent Gods iudgements and quench that great action of vnkindnes which God hath against them and become a Nation as worthy vpon their faith and repentance in Christ to be beloued as for their peace and prosperitie they haue bene of all nations of the earth admired Hitherto of the third generall point 4 The fourth generall point in this exhortation is the time limitted them when they should Search Before the Decree come forth c. As though the Prophet should say Israell repent before God execute his iudgements on thee For behold the gratious dealing of God Man sinneth his sinnes deserue plagues but GOD presently plagueth not but deferres it he puts a time betwixt the sinne and the punishment ordinarily this he doth to shew his mercie to mankinde because that hee would not destroy them if they would amende Therefore after the sinne he smites not presently but puttes of his punishment that in the meane time man may Repent Here the Prophet compares the Lord to a mother for as she conceiues the fruite in her wombe and beares it a long time ere she bring it out so the Lord after a mans sinnes or a peoples sinnes conceiue that is ordaines and decreeth a iudgement for it but he keepes it vp and all that while he heares it But as she when her time is come then trauailes and bringes forth so when the time that God hath appointed is come and stil sinne is not repented of then his iustice trauailes to be deliuered of that iudgemēt which mercy hath kept vp so long a time Thus the old world had an hundred twentie yeares giuen them for time of repentance all that while God was in conceiuing at last when there sinnes were ripe and no hope of amendment then GOD trauelled and brought forth a fearefull byrth namely the vniuersall flood to wash away and take reuenge vpon the vniuersall iniquities of those times So many hundred yeares he gaue vnto the Iewes long hee was in conceiuing their destruction and oftentimes hee had it at the bringing forth as in the captiuitie of Babylon and vnder Antiochus yet his mercy stayed it and still hee trauailled longer telles them here by the Prophet that yet the Decree is not come forth though it bee conceiued but at last when Israell would not Repent but grewe worse and worse as in Christ his time then hee could containe no longer but trauelled indeede and though it bee with griefe yet hee hath brought foorth and what a most fearefull byrth euen an vtter disolation of that kingdome and Countrey of their Citie and Temple and a dispertion of their Nation ouer all the world but as a woman at last is deliuered with daunger and difficultie with paine and sorrowe so the Lord long conceiues but at last bringes forth his iudgements yet it is with griefe and vnwillingnesse and hee is loath as it were and much agrieued to execute his most iust iudgements on those who haue professed his name hee often touched the Iewes a little and as being vnwilling to smite them hee drue backe his hande againe but at last when their sinnes did so increase and were so strong that they euen did wring out by violence his plagues from him then with much bewayling of their great misery as wee may see in Christ weeping for them hee executes his iudgements on them But as they are long a comming so when they come forth they were the heauier as a child the more fulnesse of time it hath is the greater the liuelier and the stronger so Gods iudgements the longer God deferreth them and is in conceiuing them the heauier are they when they come that is manifest in the Iewes once his owne people for he hath destroyed their land with an irrecouerable destruction and smitten their posteritie with a blindnes of minde til this houre so that to this day when the old Testament is read the vaile is ouer their eies that they cannot see the light of Christ Iesus but plodde on in fearefull and palpable blindnesse This Doctrine hath speciall vse to this our Church to teach vs to looke to our selues betimes
S. Paul and others The reason of this dealing of the Lord is plaine namely because mans nature is alwayes ready to take enough and too much vnto it selfe God therefore in his wisdome puts a bridle vnto the corrupt nature of mā astonisheth it least it presume too much take too much vpon it selfe Againe a Minister is to preach vnto the people feare reuerēce of the Lord but how can he do so to others whē he hath not tyed that bond in his owne conscience nor was euer cast downe in admiration of Gods glory Maiestie And lastly the ministery is a high excellent calling especially the office of extraordinary prophets in the old testament is therefore subiect to pride and to bee puft vp with self-conceits therefore teacheth the Apostle to Timothy that a Minister may not be a yong scholler least he be puft vp fall into the condemnation of the wicked giuing vs to vnderstand that it is the peculiar danger of that calling to haue high conceits of thēselues because of the height dignitie of ther function Therfore to preuent this incōuenience God in mercy appointeth that all his true Ministers shall haue some means or other to be cast down euen to nothing in thēselues shall be driuen into such feares amazements at sight of their owne wickednesse as they shal throwe downe themselues at Christs feete and denying themselues wholy shal acknowledge that they are in him whatsoeuer they are and doe relye 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 Vniuersity we liue as it were in a Seminary and many of vs are hereafter by Gods grace to be framed to the Ministery and some of vs already are Now here we haue many occasions to be puft vp in self-conceits we see our selues growe in time in degrees in learning in honour in name and estimation to many of vs God giues good portions of his gifts what are all these but so many baites to allure vs to pride vaine opinions of our own worths but let vs remēber the end wee aime at is not humane nor carnal our purpose is to saue soules Then the weapons of our warre must not be carnal as pride vaine-glory and self-conceit If therefore we euer looke to be made instruments of Gods glory in sauing of soules then at the first set we not before our eyes the honour but the daunger of our calling and humble we our selues vnder the mightie hand of our God that he may exale vs in his due time and let vs bee content that God giue any occasion or meanes to pul vs down either by outward crosse or inward temptation and let vs reioyce when wee are thereby so farre cast downe that wee cry out in the astonishment of our spirits as the Prophet heere◠Woe is mee I am vndone but otherwise if wee will needes followe the swinge of our proude natures and trust in our owne abilitie gifts and learning let vs knowe wee vse carnall weapons in a spirituall warfare and let vs bee assured the Lord will worke no great worke in his Church by our Ministerie wee may raise our selues in worldly estimation and worke out our owne purposes but we shal do little in the saluation of soules for those men doe pronounce the most powerfull blessings on other mens soules and speake the best wordes of comfort to other mens consciences which oftenest say vnto themselues Woe is mee I am vndone Furthermore whereas the Prophet at this Vision and Reuelation of Gods glory vnto him cryeth out of himselfe Woe is mee I am vndone being wordes of extreame feare and astonishment and of so lowe a deiection as is a degree towards 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 hee had hee neede not at the sight of Gods maiestie foorthwith to haue cryed out Woe is mee I am vndone but hee might haue stayed himselfe a while in this cogitation I will desire Moses Samuel or Dauid to pray to this glorious GOD for mee or heere are holy Angels of the Seraphins here present they see in what fearefull case I am I will pray to them to speake to this glorious and mightie Lorde for mee that I perish not in this feare but hee instantly seeing the Lorde appeare in Maiestie and fearing his iust wrath being guiltie of his owne corruptions without any hope or expectation or as he seemes without the least cogitation of helpe or assistance from any creature he cryeth out I am vndone Lastly whereas hee exclaimeth Woe is mee I am vndone being words of a soule humbled and deiected and hereby sheweth himselfe to bee in that case which a poore sinner is when the preaching of the Lawe hath humbled him by shewing him his sinnes and his extreame daunger by them Wee may learne that to bee called to the Mnisterie is to be as it were conuerted and regenerate and that when a man is called thereunto it is a worke little lesse then that whereby GOD calleth a sinner from his sinne to the state of repentance for as God first casteth downe the sinner before hee giue him grace or any feeling of his loue in Christ so heere hee first abaseth and casteth downe the Prophete in the sight of GODS Maiestie and his owne miserie afore hee honour him with a Commission to preach his word vnto his people Which I note against those men which holde it so ordinary a matter to enter into the Ministerie as many doe which take it vppon them in worldly and politique purposes And some of a better ranke which thinke if a man haue learning degrees and age hee is sufficiently qualified for that calling But alas this is not all there is a greater worke to be wrought then so hee must be humbled and cast down in sight of the greatnesse of that calling of the maiestie of that God whose roome hee is to execute and of the vnworthinesse of himselfe to so great a worke hee must be resolued that to call a man to the Ministerie is the greatest worke that GOD worketh in his Church but the conuerting of a sinner and calling him to the state of grace nay it is a worke euen like vnto it for as a sinner in his conuersion so hee at his Vocation to that place is often to cry out in the amazement of his soule Woe is mee I am vndone As therefore they are fouly deceiued which thinke any holinesse or sanctification can sufficiently qualifie a man without learning so are they no lesse which thinke all outward complements to bee sufficient without this worke which heere was wrought in the holy Prophet Thus Causes of we see the feare astonishment of the his feare 2. Prophet It