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
our people are as euill as those in the dayes of Christ of whom the holy ghost saith Light is come into the world but men loue darknesse more then light so knowledge is come into England but many Englishmen loue ignorance better then knowledge Alas how many thousands haue we in our Church who know no more in religiō then they heare in common talke of al men which is worse they thinke it sufficient also and which is worst of all whereas they might haue more they will not but care not for it 2 The second maine sin of England is Contempt of Christian Religion Religion hath bin among vs these fiue and thirtie yeares but the more it is published the more it is contemned and reproached of many in so much as there is not the simplest fellow in a country town who although he knowes not one point of religion yet he can mock and scorne such as are more religious then himself is this is one of the moaths of England that eates vp religion this is grieuous in whomsoeuer but most intollerable in two sorts of men First in them who are altogether ignorant that they should mocke they know not what A pittifull thing to hear one who himselfe cannot giue the meaning of one petition in the Lords praier to vpbraide other men because they are too forward but it is the worst of all when men of knowledge and such as liue ciuilly and would be counted good christians and are indeede of the better sort cannot abide to see others go a little before them but if they doe presently they are Hypocrites and dissemblers Thus not prophanenesse nor wickednesse but euen Religion it selfe is a by-word a mocking-stocke and matter of reproach so that in England at this day the man or woman that begins to professe religion and to serue God must resolue with himselfe to sustaine mockes and iniuries euen as though he liued among the enimies of religion and not among professors and as religion increaseth and spreadeth it selfe so doth the number of these mockers O what a cursed sinne is this to contemne the greatest fauour that God can giue vs that is his holy religion for the which wee should rather praise him all the dayes of our liues All that God can giue a man in this world is his Gospell what then can God giue to be regarded when his gospel is contemned This sinne was neuer amongst the Iewes they indeed regarded it not so as it deserued but who did euer make a mocke and a scorne of it but England O England how canst thou answere this God sends thee the most precious Iewell that he can send to a Nation and thou scornest it and them that bring i◠and them that receiue it euen as though it were no blessing but a curse so that as Christ saith to the Iewes for which of my good workes doe you stone mee So may the Lord say to England I haue giuen thee a fruitfull land a blessed Prince gold and siluer peace and libertie plentie and prosperitie for which of these O England doest thou contemne my religion The least of these deserue loue but England hath a better then all these that is his Gospell and word of saluation and yet that also is contemned as beeing nothing worth and those which confesse it and those that bring it and consequently God himselfe that gaue it If England had no more sinnes but this this deserues that it should bee saide of vs that wee are a Nation vnworthy to bee loued aboue all Nations for some Nations would haue religion that they might loue it but they cannot haue it some haue it and doe loue it some haue it and loue it not but in noe Nation is it made a mocking-stocke but in England And where are those men but in England who like the dog in the manger will neither entertaine Religion themselues nor suffer them that would let vs in time take heede of this sinne as a sinne that crieth to God to reuenge so vile a dishonour done to his maiesty neither is there any sinne that more certainly foreshewes and more forceably hastens the remouing of the Gospell from vs. For high time is it to cease louing wher loue procures disdaine And to stay giuing where giftes are scorned Carry home this lesson to your great townes cities where you dwel for in these populous places are these great mockers for wher God hath his professors the diuel hath his mockers repēt betimes of this sin for hold on in mocking be sure that God who will not be mocked will remoue his gospel frō you but if you leaue this sin and entertaine the gospel as it worthily deserus then be sure of it God will continue the Gospell to you and your posterities after you in the face of al your enemies round about you 3 The third common sinne of Englande is Blasphemie many waies but especially in vaine swearing false swearing and forswearing and the abuse of all the names and tytles of the Lord God This sinne is general euen ouer the whole land especially in Fayres and Markets where men for a little gaine wil not care to cal the Lord of Hostes to be witnesse to a lye and the God of truth to testifie an vntruth And which is worst of all Gods holy name is vsed in vaine oathes and ordinarie talke When men haue no cause to sweare at all so that it is most lamentable to see and obserue that the name of any man of honour or worship is vsed more reuerently and lesse abused then that fearefull and glorious name the Lord our God 4 The fourth generall and great sinne is Prophanation of the Saboath A common sinne euery where and yet so great a sinne that where it raignes in that Country congregation family man or woman there is noe feare of God nor any true grace in them for the keeping of the saboath is the maintaining increasing and publishing of religion 5 The fift sinne of our Nation is vniust dealing in bargaining betwixt man and man How hard is it to finde an honest simple plaine dealing man and that euen in such great assemblies as this is I feare present experience wil testifie you are now many thousands gathered together some to buy some to sell some to exchange Remember that I haue tolde you an honest hearted and plaine dealing man is hard to finde therfore labour to approue your selues sincere hearted men remember the counsell of the holy Ghost Let no man oppresse nor defraude his brother in bargaining for the Lord is the auenger of all such things These sinnes are generall and vniuersall as a cancker And so are the sinnes of the 6. 7. and 8. Commandements though they be not altogether so cōmon as these be Murthers Adulteries Vsuries Briberies Extorsions Cousenages they are a burthen vnder which our earth groanes and they cry against vs to heauen so that vpon as good or much
Ministers let this suffice them they are the men that must declare vnto man his righteousnesse euen he that scornes and contemnes the ministerie hee hath no righteousnesse in him vnlesse it bee by the meanes of a poore Minister then doe thou thy duty and bee that mockes thee hath cause to honour thee And let this encourage Students to consecrate themselues to the ministery for what calling hath so high an office as this to declare vnto man his righteousnesse And assuredly how euer in this wicked world thou art little accounted of for if it did not so it were not wicked yet thou art honoured in the harts of all Gods children and euen in the conscience of some whose tongues doe smite thee and the soules of thousands when they dye shal blesse thee who in their liues cared not for thee and the diuell himselfe doth enuy the holy Angels themselues doe wonder at the excellency of thy calling in that thou hast power to declare vnto men his righteousnesse In the next place hearers may heere learne first if their righteousnesse bee thus to bee declared as afore then if they will haue it they must seeke it as it may bee found namely both in the lawe and in the Gospell and not in the Gospell alone and first in the lawe then in the Gospell for he must neuer looke to taste the sweetnes of the Gospell which hath not first swallowed the bitter pilles of the law if therefore thou wouldest be declared righteous by the Gospell bee content first to bee pronounced miserable by the lawe if thou wouldst be declared righteous in Christ then bee content first to bee pronounced sinfull and vnrighteous in thy selfe Secondly all men may heere learne how they are to esteeme of Gods Ministers and what reuerence and obedience is due to their persons and their doctrine these are they which must declare vnto thee thy righteousnesse if thou hast any Art thou beholden to him who when thou hast lost a Iewell which was all thy wealth can tell thee where it is and helpe thee to it againe or to him who when thy cause is in triall at the barre will pleade it for thee or to him who when thy health is lost can tell thee how to get it againe then beholde how thou art beholden to a godly Minister who when Adam had lost both himselfe and thee that Iewell of righteousnesse which was and is the whole wealth of thy soule can truly tell thee where it is and howe it is to bee had againe and who when the diuell haleth thee to the barre of Gods iustice to receiue triall for thy sinnes can drawe thee there such a declaration as the diuell himselfe shall not bee able to answere and who when thy soule is sicke to death and euen to damnation can heale the deadly wounds thereof A good minister therefore is worthy as the Apostle saith of double honour whose dutie wee see is to declare vnto man his righteousnesse And to conclude this point also the consideration of the height of this office of a minister may encourage fathers to dedicate their sonnes to this holy calling for the Physitians care for the body or the Lawyers for thy cause are both inferiour duties to this of the Mininister A good Lawyer may be one of tenne a good Physitian one of 20. a good man one of 100. but a good minister is one of 1000. A good Lawyer may declare the true state of thy cause a good Physitian may declare the true state of thy body No calling no man can declare vnto thee thy righteousnesse but a true Minister And thus we see the office or function of a minister Now followeth the blessing Then will he haue mercy vpon him The fourth generall part of this description is the blessing which God giueth to the labours and function of a true Minister then that is when a man by the preaching of the lawe is brought to true humiliation and repentance and by the preaching of the Gospell to true faith in the Messias then will he that is God haue mercy on him that is on the penitent and beleeuing sinner Behold heere the admirable simpathy and the cooperation of God and the Ministers office Man preacheth and God blesseth Man worketh on the heart and God giues grace a minister declares vnto man his righteousnesse and God saith so be it he shall be righteous a minister pronounceth mercy to a penitent sinner and forthwith God hath mercy on him Heere wee see the great and glorious account which God makes of the worde of his ministers by them truly taught and rightly applyed namely that he as it were tyeth his blessing vnto it for ordinarily till a man knowe his righteousnesse by the meanes of an Interpreter God hath not mercy on him but as soone as he doth knowe it then as we see here God wil haue mercy on him and will say deliuer him c. This is no small honour to ministers and to their Ministerie that God himselfe giues a blessing vnto it worketh when they work and as it were staieth wayting when they declare vnto a man his righteousnesse and then hath he mercy on him so powerfull and so effectuall is the worde spoken by a minister of God This is that which Christ auoucheth Whatsoeuer you loose in earth shall be loosed in heauen Will you knowe the meaning hereof Reade Saint Iohn whose sinnes soeuer you remit they are remitted whose you retaine they are retained will you haue the meaning of both read Esay God destroyeth the tokens of Soothsayers and makes Wisards and Astrologers fooles turneth worldly wisemen backward and makes their knowledge foolishnesse but hee confirmeth the word of his seruants and performeth the counsel of his messengers Thus God bindeth and looseth with them remitteth and retaineth with them by confirming their word and performing their counsell For example A true minister seeth a sinner hardned in his sins still rebelling against the will of God he therfore declareth vnto him his vnrighteousnes his sin denounceth vnto him the misery curses of Gods iustice as due vnto him for the same here he binds on earth here he retains on earth this mans sins are likewise bound retained in heauen On the other side hee seeth a man penitēt belieuing he pronounceth forgiuenes of sins happines vnto him for the same he looseth him from the band of his sins by declaring vnto him his righteousnes this mans sins are likewise loosed remitted in heauen God himselfe doth pronounce him cleare in heauen when the Minister doth on earth Thus God confirmeth the word of his seruants and performeth the counsell of his messengers The vse of this doctrine is first for rulers and great men of this worlde this may teach them to be nursing Fathers and nursing Mothers vnto the Church whose authority they see is so great ouer them
but grieue their christian harts to see the maintenance so miserable This Treatise I first of all send to you vnder your names to the world to you first for as I am sure you loued the Author and honoured those excellent gifts of God in him so you cānot but accept this after birth of his as a fatherles child for the fathers sake And for my self to cōceale al personal priuat respects in the name of many thousands in the Northeren countries I praise God for the good done in those parts by your painful courses religious care not doubting but if your selues or the like bee imployed there to asist our honourable and Religie us Lord President that the multitude of Popish Priestes there lurking will bee dayly lessened the number of preachers augmented Poperie put downe and the Gospell maintained more and more Which blessing GOD graunt to that and all other Counteries of this Kingdome for his mercies sake and giue vnto you all others in your place the spirit of courage and constancie in these declining dayes that being faithfull in your great charges vnto the end you may receiue the Crowne of life for which he hartily prayeth who will euer rest VV. Crashawe The second Treatise of the Duties and Dignities of the Ministerie Esay 6. 5. Then I said woe is me I am vndone for I am a man of polluted lips and dwell in the midst of a people of polluted lips for my eyes haue seene the king and Lord of hostes 6. Then flewe one of the Seraphins vnto me with a hote coale in his hand 7. Which he tooke from the Altar with the tonges and touched my mouth and said Loe this hath touched thy lips and thy iniquitie shall be taken away and thy sin shall be purged 8. Also I heard the voyce of the Lorde saying whom shall I send and who shall goe for vs then said I here am I send me and he said goe IN the fiue former Chapters are cōtained such Sermons as the Prophet had made vnder Vzziah king of Iuda At this Chapter begin such as he preached in the raigne of Iotham and so forward But before hee either preach or prophecie of any thing in King Iothams dayes or his successors the Lord in this Chapter giues a newe commission to the Prophet a newe confirmation to this Calling the olde king in whose dayes Esayah was first called being now dead another succeeding him God with the new king reneweth the calling commission of the Prophet wherein God doth not giue him another calling for one calling to the office of the ministery is sufficient but hee confirmeth the calling formerly giuen by repeating ratifying it And this God did to Esay not as he was an ordinarie but an extraordinary prophet for ordinary Ministers need no renouation of their calling nor any new signes of cōfirmation but extraordinary prophets who come in extraordinary maner to doe many extraordinary workes God in his wisdom wil haue their calling confirmed again againe that by very extraordinary meanes Out of which practise of the Lord we learne how great cause wee haue to doubt these men to bee either fantasticall or worse who pretend extraordinary callings in these dayes and yet scarce can shew vs any good signes of an ordinary much lesse of an extraordinatie motion for if in those dayes when such courses were more cōmon God will haue his extraordinary Prophets calling to be renued cōfirmed again againe then certainly in these dayes we may iustly require more more wonderfull signes of an extraordinary calling afore we belieue it and if God himselfe was so carefull to satisfie his Church in those dayes of the vocation of his prophet surely the church in these daies hath much more cause to doubt in such cases and to require many and extraordinary signes afore it acknowledge any such extraordinary calling These men therefore offer much wrong to the Church deserue both the censure thereof and the sword of the Magistrate who dare so boldly offer and obtrude to the Church their owne fancies and dreames as extraordinary motions of Gods spirit This is the occasion and coherence This Chapter hath two partes first the meanes of his confirmation from the beginning to these words secondly the confirmation it selfe from these words to the end the meanes of his confirmation is a vision he saw from heauen of certaine holy Angels appearing and speaking to him in the first 4. verses In the confirmation which followeth in these words are three points◠1 The effect of the vision which i wrought in the Prophet it caused him feare it astonisht him and cast him downe in the fifth verse 2 His Consolation raising vp again after his feare in the 6. and 7. verses 3 The renuing of his Commission againe from thence to the end The feare and astonishment of the Prophet is described 1 By the signes of which are two 1 A note of exclamation woe is me 2 By a note of extreame deiection in himselfe I am vndone 2 By the causes of it which are also set downe to be two 1 He was a man polluted and dwelt amongst people polluted 2 He had seene the Lord. Then said I woe is me I am vndone The first point in order is the feare extasie into which the Lord droue his holy Prophet which the Lord did not in his anger but in his loue vnto him not for a punishment of sinne but as an euidence of his further loue for the intent and purpose of God in striking this feare into him was to inable him to be a true prophet a fit messenger for himself It may seeme a strange course which God taketh to confirme raise vp his seruant in zeale and courage to strike him into an extreame feare euen to astonish and amaze him and yet we see it is the course which the Lord taketh out of which practise of the Lord we learne this doctrine That all true Ministers especially such as are deputed to the greatest works in his church must be first of all striken into a great feare in consideration of the greatnes of their function yea into an amazement and astonishment in the admiration of Gods glory greatnes whose roome they occupy whose message they bring the more they are afraid and shrinke so it be vnder the contemplation of Gods Maiestie and their owne weaknes the more likelier it is that they are truly cald of God appointed for worthy purposes in his Church but he that steps to this function without feare he may thrust in himselfe but its doubtfull whether hee bee cald of God as here the Prophet was Nor is it so here alone but euery where when God called any of his seruants to any great worke be first droue thē into these feares and a mazements as is euident in Moses in Ieremie in
followeth For I am a man of polluted lippes Now follow the causes of his feare which are two The first is his owne pollution and sinfulnesse and the sinfulnesse of his people his own he freely confesseth in these words I am a man of polluted lippes that is I am a miserable and sinfull man and therefore I feare and tremble to stand in Gods presence nay I dare not looke vpon the Lorde for my sinnes But it may be demaunded how could the Prophet say thus truely for he was a holy man and iustified in Gods prefence by his true faith in the Messias and sanctified by repentance can a man iustified and sanctified say he is a man polluted I answere It is doubtlesse he was so he therefore complaineth here not of any great and enormous sinnes which hee had committed to the publike scandall of the Church but first of the corruptiō of his nature which in him as in all men is a very sea of iniquity which alwaies appeares the more the neerer a man comes to God and therefore did now most apparantly discouer it selfe in the prophet when he was in the presence of the Lord himself Secondly he complaineth of some actual sins of his life and it is more likely of some sins of omission then of cōmission for we find not that the prophet was euer touched with any great sin where we know it not we are in charitie not to imagine it So that it is most probable hee complaineth of some smaller faults or negligences in his Ministery as not preaching to the people at some time when he ought or not preaching so willingly or cheerfully as he should or desire to leaue preaching because the people were stubborne disobedient or some impatience in his Ministery when the people were rebellious and resisted his doctrine which passion might the rather vexe him as we read it did Ieremy the Iewes were so stubborne stifnecked a people or it may be some want of zeale or forwardnes these or some such were the cause of his feare And the cōscience of these makes him here cry out that he cannot stand in the sight of God Where we learn first what a tender conscience godly Ministers must haue aboue all men namely that they must make conscience not of the great and grosse sins onely but euen of the lowest least sins and he must endeuour in his calling not only to be cleere of great crimes but as far as may be to bee free from the least appearance of euill and from the least negligences in his place for a small faultin other men is great in them and that which may be some waies pardonable in other men is no way in them they must therefore watch ouer themselues most carefully and take heede to all their waies for this ende is it that a Minister in godly wisedome must often depriue himselfe euen of many things which it may be lawfully hee might vse least his liberty be an occasion of euill to others and must abstaine from the least sins least euen they be blemishes to his calling and burthens to his conscience And hence is it that a minister cannot be too carefull in his calling in his words diet company recreation apparel gestures and in his whole carriage because little sins are so great in thē Especially ministers must here learne the Apostles lesson to bee instant in season and out of season to preach and exhort to comfort and rebuke publikely and priuately to good to bad when it is wel taken when it is ill taken when they willingly receiue it and when they stubbornly resist it when they commend him and reward him and when they raile at him and persecute him for it thus must he be diligent in season and out of season for the least negligence in his dutie or omitting the least opportunity of doing good will when God visits his conscience bee a burthen and vexation to him as it was heere to the Prophet And furthermore if these smal sinnes thus afflicted the Prophet then alas what is to be thought of those ministers who make no conscience of foule and scandalous sinnes how shall Symonie Incontinencie Vsury inhospitality couetousnesse Ignorance Idlenesse carelesse Nonresidencie how shall these I say and other like grieuous crimes oppresse burthen the soule when as the smallest sins doe so affright this holy man Surely whē God shal visite them their states will bee most fearefull nor shall any mans case be so miserable as an vncōscionable ministers And thogh nowe such loose and licentious Ministers seeme to liue in Iolitie without any feare yet when God shall appeare vnto their conscience then will they cry out in fearefull anguish Woe is me I am vndone And againe if these smal faults so affrighted this holy prophet burdened his conscience then what pittifull consciences haue those ministers whose daily negligence and vnconscionable carelessenesse in their places is such as all men speake of and yet they are not touched surely these men are not of so tender cōsciences as the prophet was either the prophet here was much more nice then needed or else these men will proue to be in a miserable estate Lastly let Ministers of care and conscience be here comforted in the example of the Prophet who is there but may find imperfections and blemishes in himselfe which will often make him cry out Woe is me but let not that discomfort them but rather reioyce that they can see their owne weaknes as the Prophet did here If they haue cause to exclaime against themselues they are not alone it was this and all other holy prophets case before them In hauing imperfections in themselues they are no more miserable then the Prophet was but let them labour to be as blessed in seeing complaining of themselues as hee was And let euery minister assure himselfe that the more hee makes conscience euen of the least sinnes of all the more he resembleth the ancient holy Prophets the more likely is he to worke effectually in his ministery For his duty is to worke in his people a conscience not of great sinnes onely but euen of all but how can he doe that in them if he haue not first of all done it in himselfe hence it is therefore that godly ministers finde fault with themselues when other men cannot and cry out against themselues for their pollutions with the prophet here when no other man can accuse them of the least crime nay when other doe magnifie God for his graces on them and praise their giftes and commend their good liues euen then doe they condemne themselues and exclaime against their owne corruptions and their owne smallest negligences or omissions are great wounds to their consciences and their least sinnes and their most pardonable infirmities are sore burthens vnto them for of all men in the worlde a godly minister
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
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
is the righteousnes of a Christian man this is the iustification of a sinner And to declare this righteousnes to him that repents and belieues is the proper dutie of a true Minister In the Actes Paule saith of himselfe that he witnessed to the Iewes to the Gentiles the repentance towards God and faith towards our Lord Iesus Christ In which words is layde downe the complete dutie of a Minister as he is a publique Angell or Interpreter first to preach repentance which a man must performe to GOD whom by his sins hee hath grieuously offended secondly to preach faith in Christ and free forgiuenes and perfect saluation through that faith in Christ to all that shal truly belieue in him And after both these followeth that which is heere spoken of which comprehendeth both the former namely to declare vnto man his righteeusnesse So that in these words are inclusiâ—ely layd downe these points of a Ministers calling first a true Minister may must declare vnto a sinfull man where righteousnesse is to be found namely in Iesus Christ the righteous Secondly how that righteousnes may bee obtained namely by dâ—â—ing two duties First by denying disclaiming his owne righteousnesse and that is done by repentance secondry by clayming cleaning to Christe righteousnes and that is done by faith Thirdly a true Minister may and must declare this righteousnes to him that is first publish and proclaime that it is ready to his bestowed on euery sinner which will thus apprehend it and that it is able to iustifie and saue him secondly beside a bare publication of this instification he must as Paul did witnes and testifie it to the conscience of the sinner that it is as certainely true 〈◊〉 God is true For as a witnesse in doubtfull cases is called that by his testimone 〈◊〉 may cleere the truth so when the consciences of poore sinners are 〈◊〉 and doubtfull what to belieue when they doubt of this righteousnesse then is a true minister as a faithfull witnesse of God to auerre and testifie this truth from his owne conscience knowledge and feeling of the infallible certaintie of Gods promises vnto the doubtfull and distresâ—ed conscience of the sinner Thirdly besides declaration and testificatiâ—n been to maintaine this truth and this righteousnesse if the sinners conscience be yet not quiet against all gain sayers against the power of darknesse and all the gates of helld that this is true and perfect righteousnessâ— to him that apprehends it as afore is 〈◊〉 downe 〈◊〉 this is so infallible to euery soule that repents and beleeueth that the minister may assure it to the conscience of the sinner in the worde of truth and in the name of God and may call to 〈◊〉 all Gods Saints and all his holy Angels and may 〈◊〉 vnto him his owne 〈◊〉 vpon it that it is most true that this is 〈◊〉 perfect and 〈◊〉 sufficient righteousnesse That we see in some measure what it is to declare vnto a man his righteousnes And this is the peculiar office of a Minister of God and this is the height and excellencie of his office In the want of godly ministers I confesse that godly Christian men may one helpe another in the performance of these duties and that with profit but it is the proper function of a godly Minister to doe it and the promise and blessing belong properly to him as the consciences of all penitent sinners will testifie in this case let Dauids serue for many who when hee was cast downe euen to the mouth of hell by that fearefull discouery of his two hideous sinnes by Nathans preaching when the faith of his soule beganne to wrestle against Hell and striue against despaire and to apprehend the mercy of God in Christ then I say could not the testimonie of all the men in the worlde haue giuen him that ioy comfort and assurance that Nathan did when hee saide in the word of a Prophet and of a true Minister God hath taken away thy sinne thou shalt not dye what did Nathan here but declare vnto man his righteousnesse what did Nathan heere but the duty of euery true minister If this be the office and duty of a minister and if such bee the height and excellency of his office let vs see then what vse we may make of it First concerning the Ministerie It first discouereth how nakedly weakely and insufficiently the Popish Church doth declare vnto man his righteousnesse who wil let a man seeke it in himselfe where alas it is not for Paule himselfe testifieth that his desire is that hee may bee found out of himselfe and in Christ and yet certainly if euer man had righteousnesse of his owne worth trusting to Paule had this is the cause why so many of that religion finde not that righteousnesse which will pacific and satisfie their consciences when they come to dye and why so many of them wheÌ„ it comes to the pinch do then go out of themselues and with vs doe seek for this righteousnesse in Christ where both assuredly and sufficiently it is to be found Then for our owne Ministerie heere they are taught first the true manner of teaching and declaring righteousnesse namely this not to preach the lawe alone or the Gospell alone as some vnaduisedly doe but both without profite but both the lawe and the Gospell the lawe to breed repentance the gospell to worke fâ—â—thâ— but in order first the lawe to breede repentance and then the gospell to worke faith and forgiuenesse but neuer before Secondly they are taught to bee holy to bee sanctified and reconciled themselues for is it thy office to declare vnto man his righteousnesse and not thy own to thy selfe and how canst thou bee a true witnesse to testifie betwixt God and the soule of a sinner when thy owne soule knoweth not nor feeleth the truth of it certainly such men are but lame witnesses betwixt God and the sinners soule Dauid saith to the sinner I will instruct thre in the way wherein thou shalt goe but hee first of all in the same sets downe his owne experience in a large story of his owne repentance and of Gods mercy on himselfe And though God some time doe satisfie and saue the poore distressed soule of a sinner by the testimonie of such men to teach vs that the vertue is not in the men but in the truth of Gods couenant yet alas how fewe are they to teach vs how pleasing it is vnto him when a Minister is a declarer of that righteousnesse to others which hee first hath himselfe and is a witnesse of that truth to others which he first knoweth in his owne experience Thirdly the consideration of this high excellencie of their calling must arme all true Ministers against the scorne and contempt of the world which by wicked men is cast like dust and mire into the face of
to any creature Man or Angel for it is a plaine Commission to go and deliuer such a man from the power of hell to redeeme him into the state of Gods children and to make him heire of heauen Angels neuer had this Commission they are Messengers set out for the good of those whom Ministers haue redeemed and they haue brought many comfortable messages vnto them but it was neuer said to any Angel Deliuer that man that he goe not downe into the pit as it heere is saide vnto a Minister nor any man but Ministers haue this Commission To some callings GOD saith worke thou for man build him houses prouide him sustenance to the Phisition heale that man to the Lawyer doe that man iustice to the souldier fight for him to the Magistrate defend him to the King gouerne him see that euery one doe his dutie to none but to the Minister doth he say Deliuer him that he goe not downe into the pit If this be so then for the vse first Ministers must learne heere that if they will haue the honour of Redeemers then must they doe the dutie of Redeemers they must pray earnestly for the people for that is one meanes whereby they redeeme men They must say with Samuel God forbid that I should cease to pray for you They must mourne for the impenitent when they will not turne to God So did Dauid his eyes gushed out with riuers of waters because men kept not Gods law And Ieremie who wished a fountaine of water in his eyes that he might weepe for the sinnes of the people They must priuarly conferre visite admonish and rebuke and principally they must preach and that in such good manner and in so diligent measure as that they may redeeme and winne soules and the end that they must ayme at must bee to winne soules Some preach for feare of the law to auoyd censure or punishment some for fashion sake that they may bee like to others some for ostentation sake to win credite and praise some for ambition to rise in the world all these forget their Commission which is Deliuer a man from hell This should bee the end of their preaching to deliuer a soule from hell what should Commissioners doe but execute their Commission High Commissioners are worthy to be low Commissioners or rather no Commissioners if they wil not put it in execution It is therefore lamentable to see that some by not preaching some by vaine preaching shew that they intend any thing rather then the winning of soules to God Let then all good Ministers so preach as they may say with Esay Behold Lord heere am I and the children whom thou hast giuen me And that they may returne their Commission thus Whereas thou O Lord gauest mee this people and badst mee deliuer them that they goe not downe into hell Lord I haue done it it is the thing my soule aymed at with all my desire and endeuour and by thy mercy I haue effected it accordingly And the rather must all Christian Ministers seriously intēd the sauing of soules inasmuch as Antichrist doth so earnestly seeke the destruction of soules by winning them to his Synagogue The Turke spares no labour no cost to infect young children of Christians with his impure and blasphemous superstition The Pope and his vassals especially Iesuits vse al means deuise many stratagems spare no cost nor labor to seduce inueagle young men and the best wits Surely their care and policie herein is admirable and yet alas when like the Pharisies they haue compassed Sea and land to make a Proselite they make him like themselues the childe of hel And they are so farre from hauing any Commission from God to doe this or any blessing promised as contrariwise GOD forbids them and his curse lyeth vppon them for so doing Shall they be so diligent to destroy soules without a commission and incurre Gods curse for their labour and shall not Christian Ministers be much more diligent to winne and redeeme soules hauing so large a commission for the purpose and so great a blessing promised thereunto In the next place this doctrine hath vse to the hearers First to let them see the excellencie of this calling which hath a Commssion and power to redeeme them from hell and damnation what honour is due vnto it and to let the wicked man see which any way abuseth either the persons or the function how base vnthankefull men they are to recompence euill for good and therefore no maruell though euil do neuer depart from the houses and families of such men and further to encourage all men to giue thēselues to God in this calling for see here what they are euen the high Commissioners of God Wee haue in our estate a power deligated to certaine men of worth and it is called the high Commission because they haue power to doe great things and that man thinkes himselfe happy who can bring his sonne to this to be thought fit to bee one of this Commission but behold heere a higher Commission a Commission from God to redeeme soules from the power of hell and the diuels clawes this is in deed a high Commission and so high as this was neuer granted out of the Court of heauen to any creature but to Ministers they therefore are the High Commissioners of the high God Is it not then an honour and happinesse vnto thee to bring thy sonne to this estate And lastly this must teach all hearers their dutie to Gods word namely to submit themselues vnto it for if the Minister haue a Commission to redeeme thy soule it must be by the word holy discipline Therefore thy dutie is to heare Gods word patiently to submit thy selfe vnto it to be taught and instructed nay to be checked and rebuked and to haue thy sinnes discouered thy corruptions ript vp If thou wouldst haue thy cause succeed wel thy Lawyer must discouer the weaknesses of it If thy body to be cured thy Physition must purge the corruption of it So if thy soule bee to be redeemed thy Minister must see the weaknes purge the corruptions of it and though his doctrine be harsh hard vnto thy nature and the discipline of the Gospel seeme rough vnto thee yet must not thou rage and rebel against it nor hate him nor raile at his persō but submit thy selfe vnto it for it is the message and Ministerie of thy saluation if otherwise thou doest indeede a great wrong to the Minister for thou frustratest his commission but alas a farre greater to thy selfe for thou furstratest thine owne saluation THE SECOND Treatise of the Duties and Dignities of Ministerie by Maister Perkins TO THE RIGHT worshipfull and Reuerend Iudges Sir Iohn Sauile Knight one of the Barons of his Maiesties Exchequer and Sir Christopher Yeluerion Knight one of the Iudges of his Majesties Court of Kings
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
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
of all sinne makes a man bold in Gods presence and rather desirous then afraid to behold Gods glory which shall bee most apparant at the last day for when the wicked shal desire rather to be couered with the hilles and ground to dust by the mountaines then to appeare before the face of God then shal the godly whose holinesse shal then bee perfect looke vp and lift vp their heads because their redemption is so nigh And Iob testifieth of himselfe that hee knoweth his redeemer liueth and that hee shall stand before him looke vpon him with his eyes Thus as guiltinesse driues a man from the kings presence but innocency makes him bold before him So sinfulnesse makes a man auoid Gods presence but holinesse makes him drawe neare vnto God and to reioyce in his presence Then for a conclusion of this point let all men heare learne the way to true courage and boldnesse before GOD namely to repent dayly of their sinnes and labour to growe in true holinesse wealth nor wit learning nor authoritie can do this for thee but onely a good conscience which must bee made good by grace and by repentance then shalt thou reioice in Gods presēce in this world and delight to thinke of God to speake of God to pray vnto him to meete him in his word and sacraments and at the last day shalt thou stand with confidence before the throne of his glory Hitherto of the feare and astonishment of the Prophet and of the causes thereof Now followeth his consolation Then flewe one of the Seraphims c. In these two verses is laid downe the second generall point namely the consolation of the Prophet concerning which there are two points in the text 1. the ground and matter of his consolation that is the forgiuenesse of his sinnes 2 Diuers circumstances of that consolation 1 The time Then 2 The minister by whom it was done an Angell one of the Seraphims 3 The manner how he did it speedily He flewe 4 The instrument or outward signe a Coale from the altar 5 The outward action or application of it He touched his lippes The matter of the consolation is last in order Let vs therefore first speake of the Circumstances The first circumstance is the time when this Prophet was comforted and raised frō his feare Then saith the text that is after his feare and astonishment but not afore Thus dealt God alwaies with all his Saints he bestoweth no graces on thē pertaining to saluation but after he hath by some meanes or other brought thē to true humiliation in themselues and to sorrow for their sinnes Humiliation is the preparatiue for grace for when by sight and sense of their sinnes and their owne misery by sinne he hath euen driuen them quite out of themselues finding nothing in themselues but cause of feare and astonishment then powres hee the oyle of grace and of sweete comfort into their hearts refresheth their weary soules with the deawe of his mercy this point needes no further proofe for looke into the Scriptures we shal finde God neuer called any man to the state of grace or to any notable worke or function in his Church but hee first humbled them and then brought them out of al conceit with themselues and then wrought in them and by them his wonderfull workes The vse of this doctrine is first of all to teach all men to esteeme aright of the afflictions that God layeth vpon them in this world commonly men take them impatiently our nature grudgrudgeth against them but let a Christian man consider with himselfe how God hath alwaies dealt with his children and he hath cause not to thinke so for doth God lay some great affliction on thee it may be he hath some mighty worke of his grace to worke in thee or som great work of mercie to bewroght by thee in his church and hereby prepareth thee for the same Say therefore with the holy Prophet I helde my tongue ô Lord and spake nothing because it was thy doing and what God may intend in his so doing to thee thou canst not tell and therefore in silence and patience possesse thy soule Againe here is a comfort to all such as are distressed in mind in sense of their finnes and sight of Gods wrath their state is not miserable much lesse desperate for they are in the high way to grace and fauour God iustifieth not but him that repents God exalts not but him that is humbled God comforts not but him that is distressed God hath mercie on none but such as both knowne and feele they want it and knowe also that they knowe not where to haue it but at his hands Happie therefore is that soule that feeles the waight and burden of sin for to him wil Christ bring most ease and comfort Gods Ministers therefore are hereby to comfort distressed consciences to assure them that if with this Prophet they bee so deepely touched with sight of their sins and Gods iustice as that they cry Woe is me I am vndone Then euē Then are they most capable of comfort and best prepared to receiue it as here it sell out to the holy Prophet Thirdly here is the way taught vs how to attaine to any excellēt graces of God either for our own saluation or the good of the Church namely to labour for a sencible feeling of the want of them in our selues for God vseth to bestowe no gifts on any man but such as do in humilitie low-linesse confesse to God acknowledge in themselues the want of them So the blessed Virgin singeth God filleth the hungry with good things but the rich hee sendes emptie away And so the Psalmist God satisfieth the hungry soule and filleth the emptie soule with goodnesse So then if thou be rich in thy conceits God hath not for thee but if thou be hungry he is readie to fill thee with good things and dost thou acknowledge thy soule emptie then behold treasures of goodnesse to feede and fill thee and art thou cast downe with the Prophet and is thy soule emptie of hope and fraught with feare then behold euen then God and his Angels ready to raise thee vp to fill thee with consolation Thus much for the time of his consolation the minister by whom was One of the Seraphims The 2. circumstance of his consolation is the Minister by whom it was done An angel One of the Seraphims that is an Angell of that order so called out of which we learne First that there are diuers degrees and seuerall orders of Angels though wee knowe not the true distinction thereof nor thinke it lawful to imagine them to be 9. nor to set them down particularly as the Church of Rome doth who make many of their owne deuises which they cal traditiōs of equal authority with the scriptures Secondly that these holy Angels are the glorious