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
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
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
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
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
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
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
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
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
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
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
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
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