Bench and Sir Edward Phillips Knight his Maiesties Sargeant at Lawe now or late the worthie Iudges of our Northeren Circuite The spirit of wisedome zeale courage be multiplied RIght worshipfull it is sayd in other Nations and written in some of their bookes that there are three disgraces of the English Nation The Ignorance or that I may so call it the vnlearned of our GeÌ„trie Nobilitie the beggery of our poore the Basenes of the bodie of our Ministerie The first blot our Nobilitie and Gentrie haue well wiped off since the first daies of our blessed Queen Elizabeth partly by studie at home partlie by trauell abroade and I hope they will do it more more The second hath beene well lessened by good lawes of late and would hee more if the Execution were as good as our lawes bâ—e it were much honour to our Nation and more to our Religion if it were quite taken away for hee that tells vs there shall bee poore euer with vs saith also there shall not bee a begger amongst vs If there were no poore what should become of Charitie for it is Charitie to relieue Pouertie not to maintaine Beggerie Pouerty may bee a Crosse but it is no Curse but Beggerie is a fearefull curse threatened on the enemies of God and Dauid saith not hee neuer saw a righteous mans child poore but that hee neuer saw him begge his bread The daily cries in our streetes crie for yet further reformation heereof that the impotent poore may bee sufficiently prouided for that he neede not and the Sturdie begger complied to worke that hee may not be suffered to begge Happy you or whosoeuer can haue a hand in effecting this blessed worke wee who can doe little else shall pray for it and for them that labour in it But now for the third I feare none but the verie hand of God can wipe out that staine from our Church The basenesse of the generall body of our Ministerie whence is it but either from the vnworthinesse or Pouertie thereof and the vnworthinesse whence is it but from the Pouertie and base maintenance of our Ministry which was once robbed by the Abbies and after by some in our owne State which was then Popish and Poperie that stands so much vpon Non dimittitur peccatum nisi restituatur ablatum yet for all that would not restore vnto the Church her tenthes againe But as popish Abbies stole them so a popish State kept them and to their shame some of the good Professors of our Religion haue of late restored such as were in their hands and there is hope that all our Professors vnlesse they care not to bee accounted hypocrus will make some conscionable restitution We doe not craue that they would with Zacheus restore foure-fold though it is apparant that the tenthes were got from vs in old time by most false and forged Cauillations we onely craue our owne we would aske no more nor willingly take lesse for our whole duetie is still required then why should not our whole due be payd And yet that the world may learne of vs contentednesse as well by our practise as our doctrine we would for the present take in good part rest contented with a part of our owne And some competent portions out of the Impropriations proportioned to the quantitie of the charge imposed and the giftes and paines required would for a time be a reasonable satisfaction in our Ministerie vntil our state found it self either better enabled or more straightly tied in Conscience to full restitution But as I said this is a worke of God himselfe for if a man could doe it so many Parliaments would not haue slipt it but some of them would haue eternized it selfe with this honourable name to all posterities The Parliament that restored Impropriations but til that or some other course as good bee taken it is both vnseasonable and vnreasonable to complaine of the Ignorant or to craue a learned Ministerie For shal the Oxes mouth be mousled which treads out the corne or shall a man goe to warre at his owne cost and hath not God ordained marke it is his Ordinance that those which teach the Gospel shall liue of the Gospel But alas how shal the Ministerie of England liue of the Gospel when my small experience can shew that in one Corner of one Countie of this Kingdom wherin there are some 105. parishes or parochial Chappels almost a 100. of them if not a full 100. are Impropriate and amongst them I can shewe the most parishes haue but 10 pound or thereabouts some 8. li some 6. li. some â— li some foure pounds some not 4. pounds yearly liuing for the Minister and those impropriations worth some 300. li many 200. li. almost all 100 li. per an yea there is one worth 400 pound per an where there were but 8 li. left for the Minister vntill of late with much adoe 10. pound more was obtained for a Preacher and so there is out of 400 8. pound shared for a Minister and 10. pound caried for a Preacher in that parish where there are 2000. Communicanâ—s Of all the rest the Crowne hath some 100 pound rent or not so much the remainder of 180. pound being a rich liuing for a worthy learned Minister a competent liuing for 2. and more then some 7 painful able ministers haue I know not what becomes of it vnlesse it go to the feeding of Kits Cormorats Are not these goodly liuings for learned men and may not wee expect a learned ministerie where there is such maintenance I hartily with that other countries be not able to showe the like Presidents I haue the rather made relation hereof that our high Court of Parliament may see how great cause they haue to go forward with that motion already by the made for the establishing of a learned Ministerie But if they bring it not to passe what then remaineth but to hope that the great God of heauen will put into the heart of the God on earth our noble king into whose hands he hath put the sword of soueraigne authoritie an irreâ—oâ—able and unresistable resolution to execute his supreme power for the reformation of this euill which as Maister Perkins saith in this treatise may well be called the Kings euill for it will hardly be healed but by the will power of a king In the meane time this Treatise of that worthy man may be a motiue to our zealous professors who haue any impropriations in their owne hands to excite and prouoke them to a conscionable restitution in whole or in part as their estate may beare or their conscience shall mooue them For heerein are layd downs and mixed together both the duties to be done by faithfull Ministers and the Dignities due vnto them for their duties and so seeing the dignities of that calling to bee most honourable and the duties so chargeable it cannot
encouragement for all Pastors and Ministers of Gods Church to labour painfully faithfully in their places for the goodnesse of the Lord will neuer faile them nor shall they want comfort when euer they stand in neede thereof Yea rather shall Angels from heauen be their helpes and comforters then faithfull Ministers shall be left destitute Hitherto of the second generall points namely of the Prophets consolation The third and last generall point is the renouatiou of the Prophets commission in the eight part of the ninth verses and it containeth 3. parts 1. A question or inquirie made by God When shall I send and who shall goe for vs 2 The answere of the Prophet Here am I send me 3 The commission renued vnto him The Lord said Goe and speake vnto this people The first part is a question made by God by way of proclamation wherein he enquireth who shall goe preach vnto this people Also I heard the voice of the Lord saying whom shall I send and who shall gae for vs In which Proclamation and inquirie of the Lord we are not to imagine that the Lord was either vnprouided of such as should execute his will or knewe not who were able or who were willing to goe preach his word For as the Apostle saith in the matter of Election The Lord knoweth whr are his so much more in particular vocations The Lord knoweth who are his and neede not to aske whom shall I send or who shall goe But then it may be demanded why the Lorde saith so I answere not for his owne sake but for ours whom hereby he would instruct in diuers points of holy doctrine First hereby he would giue vs to vnderstand how hard a thing it is to finde an able and godly Minister for if there were not a great scarcitie of such men the Lorde needed not aske this question But some will obiect against this that there are in many Christian Churches so many Ministers as they cannot all bee maintained but some goe vp and downe vndisposed and vnprouided for I answere this is too true in all ages there were Wandering Leuits in the Olde Testament which went vp and downe and offered their seruice and serued for 10. shekels of siluer and a sute of apparell and meate and drinke but this calamitie was vpon the Church of the Iewes neuer but then when there was no King in Israel and euery one did that which was good in his owne eyes If therefore there bee any in our Church and in christian nations which goe vp and downe and offer their seruice at such rates it is much more miserable seeing now there are kings in Israel and therefore it is no reason that euerie man rob the Church as it shal please his couetous minde But ceasing to enquire whether this be so or no and if it bee so leauing the reformation thereof to those Churches and States whom it may concerne I answere for the matter in hand that this may be so and yet the Lorde may complaine as heere hee doth Whom shall I send for the Lord meaneâ—h not such as beare the name of Leuits or Priestes in the olde or of Ministers in the new Testament for there were alwaies inow of them who some for preferment sake some for their ease and some for a refuge how to liue are willing to enter that function and accordingly in that calling seee not the Lord but themselues and their owne ends But heere the Lorde enquireth for such men as first purely doe seeke and vndertake that function therein to honour God and to gather his Church and then in all their labours and ministeriall duties truly and faithfully endeuour to the same ends Preaching Gods word and as Gods word diligently reprouing exhorting and admonishing and shining before their people in good workes for such men it is no maruell though the Lorde light a Candle at No one day and make open Proclamation to seeke for them saying Whom shall I send for such a man is as Iob saith One of a thousand for some wat ability to discharge their duties as S. Paul saith Who are sufficient for those things And some want willingnesse to vndertake the labour as God here complaineth Who shall goe for vs Now to make vse of this doctrine to our Church It were to be wished that in these daies for our christian Churches the Lord had not as great cause to cry out in the want of able faithfull and godly Ministers Whom shall I send and who shall goe for vs But alas this want is too apparant and this blemish is too notorious and it is a worke worthy the labour of kings and princes to reforme it and is a kings euil not to be healed but by the power of a King for as long as there are so fewe and meane preferments for painefull Ministers there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties In the meane time till God put into the hearts of Parliaments and Princes to locke to this great and needfull worke let vs Ministers learne our duties and first wee who are in the Vniuersities are here admonished to look to our selues By Gods blessing we are many and daily growe more and more let vs therefore so furnish our selues as that when God or his Church shall say Who shall goe for vs and whom shall I send then he may find many amongst vs whoÌ„ he may send to that great worke of the Minisierie let vs feare to be such as thar God may affirme of vs as in the daies of Iob that he cannot finde one of a thousand Secondly all Ministers learne here not to content themselues with the name and title of Ministers but labour for the substantiall ornaments thereof nor to be willing to take the honour and liuings and to refuse the burden and duties of the Ministerie For else let them knowe God hath no neede of them for had the Lorde pleased or contented himself with such kinde of men as seeke to bee Ministers for themselues and not for his sake or beeing Ministers doe feede themselues and not their flocke or Preach themselues and not Christ then had he not needed to haue made this Proclamation for Ages haue yeelded store of such But contrariwise hee that is painfull and faithfull in this function let him knowe that God and his Church hath neede of him Lastly heere the Romish Cleargie are iustly to bee taxed whose number is infinite but it is lamentable to see howe fewe among them be such as the Lord heere seeketh for Their Orders of Regulars are exceeding many beside all their Secular Priests and it is almost incredible how many thousands there bee of Dominicans or Franciscans or in some one of their orders and yet amongst the many millions of their Monkes there is scarce to
from hel not from heauen Circumstance the Application of the remedie to his lips which were polluted Doct Ergo ministers must apply their doctrin fitly 2 Point the ground of his consolation which is the forgiuenesse of his sinnes Doct 1. Forgiuenesse the meanes are annexed together Vse Ergo Vse the meaues with reuerence despise then not Doct 2. Here comfort is from forgiuenesse of our sins True in Dauid 2. Sam 11. And in this Prophet Vse Here is the true way to comfort distressed consciences Physick and outward comforts wil not serue Psal 3. 3. 6. 7. Psal 32. 3. 4. Psal 51 the whole Psalm This is done by the Author in his Cases of conscience Doct. 5. True qualification of a Minister is to be humbled and to repent Doct. 4. True Prophets ministers shall haue helpe and comfort in their labours else Angells shall to comfort them Geoerall points the renuing of his coÌ„mission which cositaineth 3 points 1 Gods question Whom shal I send Not as though God had none to seÌ„d or knew not whom 2. Tim. 2. 19. But to our conceits and for our sake to teach vs many good doctrines Doct. â— How hard to find a good Minister Ob. Ther are too many ministers for some goe vp and downe Ans 1. Then it is a disorder in a Church Iudges 19. 18. 17. 8. 6. Iudge 17. 6. Ans 2. He seeke not for any But for good ministers Job 33. 23. 2. Corinth 2. 16. Good ministers scarce euen in these dayes Vse 1. To Ministers 1 They in the vniuersities frame themselues to the ministerie 2. Labour to be worthy Ministers For God hath vse of them but none of vncoÌ„scionable or idle Ministers 2. Vse To the Cleargie of Rome A shame to them that being so many there are so few of them fit for God to send Most of all their Priests Monks are ignorant drones The Iesuites haue learning but no conscience and are rather Statesmen then Diuines Doct. 2. No man is to goe vntill God send him And not to run vpon priuate motions Ob How shall I know when God calles me Ans If Gods Church allowe thy calling Doct. 3. out of the repetition of holy 3. times Here is no sufficient proofe of the Trinitie as some thinke For the repetition made by the Angel sheweth onely how he cannot content himselfe in praysing God But he may be proued a pluralitie of persons Gen. 1. 16. Doct. 4. Ministers are Gods seruants they goe for God 1. Corinth 3. 9. Acts 27. 23. Confessed euen by the diuel himselfe Acts 16. 16. 17. q. What place is it they holde R. His Ambassadors Iob. 33. 23. Vse 1. Then they must seeke to please God their maister not themselues Vse 2. then let them do their seruice diligently and expect their reward assuredly Though the world doe not yet God will for they are his Ambassadors 3. Vse Let no man therefore wrong them for God will not suffer his Embassadors to be abused No king so poore that suffred it 1. King 22. 26. 27. 28. 34. c. 2. King 9. 33. c. Act. 12. 1. 2. 23. 4. Vse Ergo they must not be seruants of men that is men pleasers but his that sent them Great men must not thinke to haue Gods seruant at their command 5. Vse Ergo they must for the glory of God their Maister both in life and doctrin 6. Vse Etgo they must deliuer Gods embassage not their owne and as they receiued it 2. Point The Prophets answere here am I send me Doct. 1. He whose sins are forgiuen comes boldly to God to his dutie Vse 1. Here is the true way to peace of conscience and quietnes of minde Vse 2. To students 1. If they would be Ministers repent and get pardon of their sinnes 2. If they would be encouraged against the contempts and wrongs of the world be assured of Gods fauour in the Pardon of thy sinnes Doct. 2. We muâ—t not set others to the labour of the Ministerie but our selues also Vniuersitie men must not be alwayes sending out others but must also send out themselues And Students must not deferre too long but hasteÌ„ to the Ministerie For some too long as some goe too soone Doct. 3. The Prophet wil not goe till he be sent And that not by priuate motion onely but in expresse words Men therefore are to offer themselues but not to goe till they be sent 3 The Commission receiued Doct â— No maâ— is to preach without a Commission Matth. 28. 19. Acts 9. 6. c. This is so for these causes Rea. 1. Commissioners haue no power but from the King Real 2 Else what they doe is without vertue or blesâ—ing Reaâ—â—â—â—lâ—e their persoÌ„s haue no protection Ob. how may I know if God bid me goe Ans we must not expect Gods voice from heauen But hee speaketh to man two waies generally in his word 1. Corinth 4. 1. Iob. 33. 23. Acts. 16. 17. Pro. 29. 18. 2. Particularly God speaketh 1. by the voice of his conscience for his inclination 2. By the voice of â—is Church for thy gifts Where these 2. voices call a man there God bids him goe Vse 1. Against theÌ„ that run cry they be sent 2. Against such as are called by both voices and yet will not goe Doct 2. See the authoritie of a true mioister immediate froÌ„ God himself Vse 1. Ergo Let no man wrong them Vse 2. Ergo Let Ministers be comforted in doing their dutie for if God send them he wil neuer faile them Math. 25. 34 Math. 25 21
not working Repentance is alwayes a fore-runner of another that Rule is certaine and an euident truth and needs no prouing Now we haue beene visited with Famines Earthquakes pestilences inundations Thunder lightning in winter and most strange vnseasonable weather but alas all these haue taken no effect where is the humiliation repentance and reformation which they haue wrought therefore it must needs bee there remaines behinde a greater iudgement Men may be so madde to thinke these to be ordinary things and to come by course of Nature and ordinarie causes but certainly they are the shaking of the Rod and fore-runners of a greater iudgement vnlesse Repentance cut of their course For looke as one cloud followeth another till the Sunne consume them so one iudgement hastens after another and repentance onely is the Sunne which must dispel them 3 Thirdly it stands with the iustice of God according as he hath reuealed it in the Scripture especially in Deut. 28. out of the whole Chapter it must needs be gathered as a Rule I wil curse that people which breake my lawes now we may not deny but this land of ours is for abundance of sinne a people of Sodome All kinde of sinnes in all estates of men rage and raigne euery day more and more therefore I conclude that vnlesse wee repent and so dissolue this cloude of iudgement that hangs ouer our heads it cannot be but a most fearefull tempest is to come at the last and when it is come it will be too late to wish we had done it Therefore in the bowels of Christ Iesus Let this be to intreate and exhort you all to search and looke into your selues that so Repenting and changing your wayes you may get the sword againe into his sheath which is already drawn out but yet hath not stricken home may quench the wrath which is already kindled but yet burns not out as it wil do if by repentance we quench it not do this euery one as you tender the saluatioÌ„ of your owne soules the continuance of the Gospel to this glorions Nation and the peace and prosperous state of this Church common wealth For let men make what causes they will it is certainely sinfulnesse that ouerturnes kingdomes and changeth states as all these kingdomes and states haue felt who haue continued finally to contemne the Gospel It followeth And you be as Chaff that passeth on a day The Prophet proceedeth describeth more plainely the manner and state of that plague which God will send vpon theÌ„ the meaning was partly opened before to bee in effect thus much Search your selues least God take his fanne and try you because you would not try your selues and finding â—ou vppon the tryall not sound wheat but light chaff blow you to hel with the winde of his wrath the Metaphor which the Prophet vseth is this he compares the Lord to a husband man great and rich the whole world is his corne-field seueral nations as this of ours for one are his heapes of Corne but these heapes of corne be ful of chaf that is these particular Churches are ful of hypocrites now a wise husbandman letteth corne and chaffe lye together no longer then til the winde doth blow and then he appoints his fanning time to seuer his corne from his chaffe and to blow away his chaffe lay vp his corne so God the great wise husbandman will not let the Chaffe lye for euer amongst the Wheat hee hath therefore appointed his fanning times when to blow the Chaffe into hell and to gather his wheat into heauenly garners Now Gods winnowing times are two the one is at the last day after this life and that is Gods great winnowing day of all his Corne that of alâ— men when the bad shall bee seuered from the good for euer neuer to be mingled againe with theÌ„ but by the strong and powerfull fanne of his last and finall iudgement to be blowne into Hel the winde of whose wrath at that day shall bee stronger to blow them all away then al the winde in the world to blow away one handfull of light Chaffe 2 Gods other fanning time is in this world and that is also double The one is when the word is preached the preaching of the word is one of Gods fans For when the Gospell is preached to a Nation or Congregation it fannes them and tries them purgeth them and so seuers them that a man may see a manifest difference of the chaffe and the wheate that is of the godly man and the wicked man this preaching of the Gospell doth Iohn the Baptist expresly call a Fanne where the holy Ghost pursueth this whole Metaphor most plainely speaking of Christ hee saith Whose Fanne is in his hand and hee will â—roughly purge his floore and gather his wâ—eat into his garner but the chaffe he will burne with fire vnquenchable The winde of this fanne of the word preached is so strong as that it seuers the Chaffe from the Wheate that is good professors from hypocrites in the visible Church and blowes so strongly vpon the wicked that it brings them to the beginning of Hell euen in this world for it so worketh vpon the conscience as if it cannot conuert them it strikes them with feare terrour torment either in life or at death which torment of conscience is the very flashes of hell-fire But when this first Fanne of the word will not serue to bring men to repentance for the word preached doth not confound a man actually but only pronounce the sentence and thereby strike the conscience then God hath another fanne and that is the fanne of his iudgements and that fanning or winnowing time is when he executes his vengeance and his iudgements on a Nation this is his latter fanne 〈◊〉 the first will not preuaile this â—â— his powerfull and strong fanne driuen about with the winde of his wrath this fanne went ouer the olde world and swept them all away and went ouer the nation of the Iewes and we see they are no more 1 These three fannes of God make a three-fold separation of the Chaffe from the Wheate that is of the wicked from the elect with the fanne of his word which is powerfull he seuers them in affection and disposition and makes a distinction of them so as generally the Wheate is knowne to be Wheate and Chaffe discerned to be Chaffe by the preaching of the word but though the tare be knowne to bee tare yet both grow together so that the word onely seuers them in affection and sets seueral notes of distinction vpon them both 2 But then the second fanne of his Iudgements is more violent for thereby he seuereth them a sunder in soule gathering the godly men as his wheat into the heauens blowing the soules of the wicked into hell but yet the bodyes of them both lye together as partakers of the same iudgement so subiect to the same corruption and
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
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
so farre from being driuen from their duty because they being sinfull men dare not come into Gods presence without much feare as let them contrariwise be assured that the more they tremble at Gods presence here the lesse shall they feare it at the last day and when prophane and vngodly men who in this world feared not to stand in Gods presence in their horrible sins shall cry to the Mountaines fall vpon vs and hilles couer vs and hide vs from the presence of God then such ministers as in this world in feare and trembling and alwaies in repentance did approach into Gods presence shall then looke vp and lift vp their heads shall say to the holy Angels all the powers of heauen helpe vs and hasten vs to come into the glorious presence of our God and Sauiour And thus we see the manisold vse of this doctrine to our Church and ministerie Secondly In asmuch as here the prophet in a conscience of his corruptions feareth and cryeth out at the least apparition of Gods glory The vanitie and false dealing of the Church of Rome is here discoured in whose LegeÌ„ds stories of their Saints nothing is more common then apparitions from heauen of Saints depaâ—ted of glorious Angels of the virgin Mary and that so familiarly as sometime she sang with theÌ„ in their Cell kissed some of them and let them sucke her brests Nay of God himselfe and especially of our Sauiour Christ Iesus who they say appeared I knowe not how oft to one man namely to Saint Francis and appeared as he was crucified with his woundes and imprinted those woundes of his in Francis his body which they say he bare all his life and that they bled whensoeuer hee would suffer them which he alwayes did on Good Fryday that hee might be like to Christ Thus c many more such may yousee in that fabulous blasphemous book of the conformities of S. Francis But for the matter Are apparitions from heauen so ordinary in the popish Church how then came it to passe that the greatest and holiest men in the olde Testament were so amezed at the very apparition but of an Angell as wee may see in the whole course of the Storie Some ranne away and hidde themselues some couered their faces some fell flat on the grounde and the Prophets heere cryed out Woe is mee I am vndone my eyes haue seene the King and Lorde of Hostes But in the Church of Rome looke the stories that Saint or Monke is no body that hath not had some apparition either of the Virgin Marie or some of the Apostles or an Angel or Christ Iesus appearing and talking with them and yet alas Peter lames and Iohn those three great pillars they were as good as beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration Either therefore must it followe that these men haue no sinne in them which dare and can behold Gods glory so easily and so ordinarily which is impossible or rather which indeed is truth it appeares that these are but deceitfull fancies and forgeries of their owne deuise to deceiue the world and to magnifie themselues before the eyes of the common people for it is first of all most false that apparitions are so common as they make them for if they were then are they more ordinary in the newe Testament then in the Olde For whereas the Scripture hath one their Legions haue twenty whereas one namely Saint Paul was once rapt into heauen they haue 20. that were rapt thither And as that is false so is it impossible that any man cloathed with flesh can endure an extraordinary apparition of Gods glorie without extreame amazement as is plaine herd in the Prophet who I hope was as holy a man as the holiest monke that euer was I haue noted this that young Diuines may be occasioned to looke a litle into their fabulous legends that so they may discouer the false trickes and iugling castes of that religion which euill shiftes it needed not if it were of God Thirdly the people may here learne First in that Gods presence is so glorious and fearefull to mans nature how mercifully God hath delt with them in teaching them not by himself or by his Angels from heaueÌ„ which they could neuer endure but by men who are like themselues and how vaine and fond these men are who would bee taught from heauen not by men who are so full of wants In the olde Testament when the people receiued the law from Gods owne mouth it is saide they ran away and cryed out Why should we die if we heare the voyce of God any more wee shall dye for what flesh euer heard the voice of the liuing God liued therefore they said to Moses Goe thou neare and heare al that the Lord shal say declare thou vnto vs what God saith to thee we wilheare it doe it And then saith the text the Lord said I heard the words of this people they haue said well in al that they haue spoken And so from that day forward God ordinarily taught his church by men like themselues we see that the beginning of it was not in iudgement but in mercie vnto them It is therefore the dutie of all men both to acknowledge this mercy of God in due thankfulnesse and withall to remember when they see infirmities in Ministers that they are but men and that if they had not the Ministery of men howe hard it would goe with them considering that the least measure of Gods owne presence cannot be endured by any man 2. Inasmuch as gods presence is so glorious in it self and fearefull to our nature al men are taught to prepare themselues by holy prayer by humisiation and confession of their sinnes and vnworthinesse afore they come to Gods word or sacraments for they come at that time into Gods presence they therefore are not to come in their securitie nor in their ordinarie sinnes vnrepented of least God strike their consciences with a sence of his fearefull displeasure make them cry out vpon farre greater cause then here the Propet did Thirdly and lastly wee learne here the different natures and properties of sinne and holinesse Sinne euen the least sinne nay a very sinfulnes of nature makes a man afraid of Gods presence That sinne vnrepented of doth so appeares in Adam who as in his integrity he spoke conuersed euen in a familiar sort with God so no sooner had he finned but he ranne from God and hid himselfe that euen the least sinnes not repented of doe so also appeares in this Prophet who beeing a holy man yet his conscience being priuie to it self of some small omissions or negligeÌ„ces in his calling he crieth out he is vndone because he seeth the Lord of hosts But contrariwise the state of perfect holinesse the want