be taken away thy sinnes shall be forgiuen Where we learne that as fewe comes by sinne so all true comfort comes from the forgiuenesse of sinnes this is that that onely pacifieth the conscience and satisfieth the soule when Dauid had sinned against the Lord in his two great sinnes and thereby prouoked Gods wrath against him and wounded his owne conscience if the Prophet had told him hee had made him King of 10 kingdomeâ— more hee had not so reioyced his heart as when he told him after his repentance thy sinnes are forgiuen thee thou shalt not dye So when this Prophet was extreamely affrighted at Gods preseÌ„ce because of some sinnes and negligences in his calling it had bene no comfort to his poore soule to haue bene told thou shalt haue a more eloquent tongue and a more powerful speech thou shalt haue better accesse to the Court and audience before the king all these all such like would haue beene no better then guilded poyson vnto him being in this case but the happy answere that refresheth his weary soule more then all the world was this Loe thy iniquities are forgiuen and thy sinnes purged All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciences namely first to drawe him vnto a sight of some particular sinnes then to summon him into Gods presence and there to arraigne him for those sinnes vntill the view of the foulnesse of his sinnes and the glory of Gods iustice haue sufficiently humbled him and then to labour to perswade his conscience vppon good grounds of the pardon of those sinnes by Christ Iesus this is the way that God vsed and deuised this is the sure way that cannot faile Some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but Physicke and outward comforts but he that considers in what case the Prophet here was or Dauid when hee made the 6. the 32. or the 51. Psalmes will be of another mind and will finde that nothing can properly trouble the mind but sinne therefore as the wise Physitian in his cure first searcheth out the cause and then endeuour to to take it away so the good Physitian of the soule must first of all search into the cause of his sicknesse that is his sins and must take them away which if they doe not then al their labour is lost for al the company musicke recreation wit diet nay all worldly comforts delights if it were the aduancement to a kingdom cannot so much comfort the distressed soule of a sinner as this voice of a minister spoken from God vpon good grounds Thy sinnes are forgiuen thee Now to lay downe what bee thoâ—e true and good groundes whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner belongs properly to another place In the next place Let vs heere obserue how the Lord afore he renued the Prophets commission or send him to preach to the people first humbles him for his sinnes and then vppon his repentance giues him pardon teaching vs that no Minister is well qualified to the holy duties of the Ministery vnlesse he haue truly repented of his sins and haue obtained pardon and mercie in the Messias Ministers labour for qualifications but the true Minister of God will labour for this qualification aboue all other for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others to whose conscience God hath pronounced pardon of his owne In the last place let vs obserue how the preacher being to be comforted before he goe this newe embassage the Lord is so carefull for him that rather then he be not comforted if there be no man to do it An Angel shal be seÌ„t to be his comforter if ther be not another Prophet to doe it An Angel shall pronounce vnto him the pardon of his sins Let this be an encouragement for all Pastors and Ministers of Gods Church to labour painfully and faithfully in their places for the goodnesse of the Lord will neuer faile them nor shall they want comfort when euer they stand in neede thereof Yea rather shall Angels from heauen be their helpes and comforters then faithfull Ministers shall be left destitute Hitherto of the second generall points namely of the Prophets consolation The third and last general point is the renouation of the Prophets commission in the eight and part of the ninth verses and it containeth 3. parts 1. A question or inquiry made by God When shall I send and who shall goe for vs 2 The answere of the prophet Here am I send me 3 The commission renued vnto him The Lord said Goe and speake vnto this people The first part is a question made by God by way of proclamation wherein he inquireth who shall goe preach vnto this people Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs In which Proclamation and 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 woâ—d For as the Apostle saith in the matter of Election The Lord knoweth who are his so much more in particular vocations The Lord knoweth who are his and neede not to aske whom shall I send or who shall goe But then it may bee demaunded why the Lord saith so I answere not for his owne sake but for ours whom hereby he would instruct in diuers points of holy doctrine First hereby hee would giue vs to vnderstand how hard a thing it is to finde an able and godly Minister for if there were not a great scarcitie of such men the Lorde needed not aske this question But some will obiect against this that there are in many Christian Churches so many Ministers as they cannot all bee maintained but some goe vp and downe vndisposed and vnprouided for I answere this is too true in all ages there were Wandering Leuits in the Olde Testament which went vp and downe and offered their seruice and serued for 10. shekels of 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 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 euery man rob the Church as it shal please his couetous minde But ceasing to enquire whether thiâ— bee so or no and if it bee so leauing the reformation thereof to those Churches and States whom it may concerne I answere for the matter in hand that this may be so and yet the Lorde may complaine as
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 and refresheth their weary soules with the deawe of his mercy this point needes no further proofe for looke into the scriptures and wee shall finde God neuer called any man to the state of grace or to any notable worke or function in his church but he first humbled them and then brought them out of all coÌ„ceit with themselues then wrought in them and by them his wonderfull workes The vse of this doctrine is first of all to teach all men to esteeme aright of the afflictions that God layeth vpon them in this world coÌ„monly men take them impatieÌ„tly our nature grudgeth hagainst them but let a Christian man consider with himselfe how God hath alwaies dealt with his children and he hath cause not to thinke so for doth God laye some great affliction on thee it may be he hath some mighty work of his grace to worke in thee or some great worke of mercy to bee wrought by thee in his Church and hereby prepareth thee for the same Say therefore with the holy Prophet I helde my tongue â— Lord and spake nothing because it was thy doing and what God may intend in his so doing to thee thou canst not tell and therefore in silence and patience possesse thy soule Againe here is a comfort to all such as are distressed in minde in sence of their sinnes and sight of Gods wrath their states is not miserable much lesse desperate for they are in the high way to grace and fauour God iustifieth not but him that repents God exalts not but him that is humbled God comfort not but him that is distressed God hath mercie on none but such as both knowe and feele they want it and knowe also that they knowe not where to haue it but at his hands Happy therfore is that soule that feeles the waight and burden of sin for to him wil Christ bring most ease and comfort Gods Misnisters therefore are hereby to comfort distressed consciences to assure them that if with this Prophet they bee so deepely touched with sight of their sins and Gods iustice as that they cry Woe is me I am vndone Then euen Then are they most capable of comfort and best prepared to receiue it as here it fell out to the holy Prophet Thirdly here is the way taught vs how to attaine to any excelleÌ„t graces of God either for our own saluation or the good of the Church namely to labour for a sencible feeling of the want of them in our selues for God vseth to bestowe no gifts on any man but such as do in humility lowlinesse confesse to God acknowledge in themselues the want of them So the blessed Virgin singeth God fâ—lleth the hungry with good things but the rich hee sendes empty away And so the psalmist God satisfieth the hungry soule and filleth the empty soule with goodnesse So then if thou be rich in thy conceits God hath not for thee but if thou be hungry hee iâ— ready to fiâ—â— thee with good things and doest 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 empty of hope and fraught with feare then behold euen then God and his Angels ready to raise thee vp to fil thee with coÌ„solatioÌ„ T thus much for the time of his coÌ„solation 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 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 traditioÌ„s of equal authority with the scriptures Secondly that these holy Angels are the glorious guard of God and do continually stand about the throne of his glory attend his holy wil both in heauen and in earth Thirdly that they are also by the merciful appointment of God the guard of Gods children and ministring spirits sent out as it were with a commission for the good of the elect All these points because they are plaine in the scripture and do lesse coÌ„cerne our general scope which is concerning the Ministery I passe them ouer Fourthly here it is apparaÌ„t that as the Angels are sent out for the help and seruice of the elect so specially of Gods ministers as is plaine in this place where the Prophet being afrighted a holy Angel is ready to giue him comfort and so ouer the whole course of the Prophets and at this day their protection and comfortable assistance is no lesse present to the godly Ministers of the newe Testament though not in such sencible signes and such visible manner as in the olde for if they bee ministring spirits sent out for the good of them which shal bee saued howe much more for their good which shall both bee saued themselues and saue others also A doctrine of great comfort and much good vse to all Ministers who first of all may here learne contentment in their calling for howsoeuer no calling hath more crosses so none againe hath more comforts and howsoeuer none bee more disgraced by euill men yet none is more honoured by the holy Angels and howsoeuer in this world they aboue any calling are seruants to all meÌ„ yet none hath the seruice attendance of Angels so much as they for though wee haue them not to helpe vs to do the outward actions of our ministery with vs or for vs as some Popish Doctors teach that in their Masse Amen is not said to one collect because the Angels say Amen to it yet doubtlesse they are preseÌ„t alwaies as at all holy exercises and lawfull actions so especially at the publike seruice of God performed by the Ministers and beside that they are witnesses thereto and of the paines and diligence and faithfulnesse of a good Minister they also do Minister vnto them oftentimes bodily strength and assistance many comforts in their troublesome trauels which they know not how by any naturall manes they come vnto them And as this Doctrine doth thus yeelde them contentment against the contempt so also courage against the danger of this calling For what though thou hast mighty men of this world against thee when thou hast angels for thee what though thou fightest against principallities and powers when thou hast Cherubins and Seraphims on thy side Godly Ministers haue many enemies but if by the eye of faith they can see as well who are with them as with the eye of reason who
who sent me and for whom I come will beare me out And thus much of the inquirie which God makes and the manner of it Now let vs see the answere which the Prophet makes in these words Then I sayd Here am I send me The Prophet after hee was comforted by God and had his sinnes forgiuen then answereth Here am I send me First marke heere what a great change is wrought on the suddaine he who a little afore feared and shrunke at the least appearance of Gods glorie Now stands forth boldly as soone as he is called and answereth Heere am I send me So great a matter is it for a minister to haue his sinnes forgiuen and to feele the fauour of God to his soule and conscience Here therefore wee haue an answerâ— to two great Questions often moued in the world First many would haue quietnesse of minde and peace of conscience and cannot attaine vnto it If they aske how they might to them I answere Here is the way seeke it not in worldly wealth carnall pleasures nor humane learning in companie nor recreations but seeke it in the fauour of God and pardon of thy sinnes and thou shalt not misse of it Thus shalt thou haue comfort in thy owne conscience courage before men and boldnesse toward God Secondly many Students in Diuinitie would gladly be Ministers and doe much honour the Calling but they finde a feare and shrinking in themselues and thereby an vnwillingnesse to venter vpon it If they aske how they amend this I answere or rather the example of his Prophet answereth for me Let that man set himselfe in Gods presence enter into himselfe search his conscience fâ—nde out his sinnes confesse and bewayle them to God craue pardon in Christes blood and grace to leaue them and cease not till hee heare the voyce of Gods spirit sounding in his conscience Thy sinnes are forgiuen thee Then when God shall aske whom shall send thou wilt answere readily and with ioy Heere am I send me And againe many are driuen from this calling to behold the contempt and reproch and daungers which belong vnto it But let those men marke heere the phrase of this holy Prophet when God asked Whom shall I senâ—e Hee might haue answered Lorde I would goe but such disgraces and discouragements doe accompany this Function as I desire to bee excused but hee casting aside all such conceits answereth peremptorily Heere am I send mee How came this to pasâ—e for certainly the Prophet was as sensible of these wrongs as any of vs all for he was nobly borne and brought vp and was of the blood royall surely because hee sawe he was in Gods fauour hee had him and his Commission on his side and he held this for a sure ground If God be on my side who can be against mee Therefore doubtlesse those men who are driuen backe by these discouragements were neuer setled in assurance that their sinnes were forgiuen nor satisfied sufficiently that God is on the side of all good Ministers and that that calling as it hath his authoritie from God so likewise allowance blessing assistance and defence of GOD aboue any other calling for if they were they would scorne the storme and contemne the contempt of the prophane world and with much courage and coÌ„fort set their hand to Gods Plough and say with the Prophet Here I am send me Secondly let vs obserue how the Prophet wheÌ„ God askes the question sends him not to others nor commends others to that seruice as is to be thought hee might haue done many in the Churches of the Iewes but offers himselfe Heere am I. It controlles the carnall courses of many amongst vs in the Vniuersities who thinke it sufficient to liue there and send out other men and giue testimonies and Letters of commendations to other men but themselues stirre not when question is made Who shall goe to such a place or who shall be sent to such a Parish they say not Here am I but either it is too little a liuing or too great a charge or ill seated or some fault it hath that they will not bee sent to it but will answere God and his Church there is such a man and giue him Letters of testimonie or commendation and so all is well but for themselues they liue too sweet and easie liues willingly to vndertake the attempt and burden of the Ministerie Let such men therefore learne when God and his Church giue them a calling to answere with the Prophet Heere am I send me And let all such as are Students of Diuinitie in the Vniuersities marke here the Prophets answere not I will bee ready but here I am why takes hee no longer time because hee was now sufficiently qualified Where let them learne not to linger and lye rioting too long in their specâ—daâ—iâ—e courses but when they are competently furnished with learning and other qualities befitting that calling let them shew themselues willing and readie to yeeld their seruice to the Church when they shall be called For as an Apple may as well hang too long on the tree as bee puld too soone and both make it vnfit for vse so may men as well stay too long as goe out too soone and both wayes are made vnprofitable or at least lesse profitable in the Church And to conclude this second point It is not vnworthy to be noted that the Prophet saith not Here I am and I runne on my owne head but Send me Hee willes the Lorde to send him then where are they who dare bragge of their priuate motions and will runne when they are not sent The Prophet might haue said Oh now I feele a motion from the Spirit therfore I will goe and preach but he stayeth till he be sent in expresse tearms Let no man therfore presume to presse into this function till he bee fully resolued in his conscience that God and his Church hath said vnto him Goe And though a man be neuer so well qualified with all maner of sufficiency yet let him sit still and stay Gods leisure and let him say Here I am send me and so rest contented vntill he bee sent If any man say it is vnfit that a man should say so of himselfe I answere let him not say so in wordes but in deeds let him therefore make proofe of himselfe and giue the Church tryall of his gifts Vpon which experience of his gifts if he be found sufficient that practise of his is all one and much more then if hee had said Heere I am send me Thus wee see the Prophet would not stirre till he were sent and therefore in the next words he is bid to Goe And he sayd Goe and speake vnto this people Heere is the third and last promise Namely the essentiall words of his Commission Wherein after God had sought for one to goe and the Prophet had presented himselfe and offered his seruice God both giues him leaue to goe and further
may be to be free from the least appearances of euil and from the least negligences in his place for a small fault in other men is great in them and that which may bee some waies paâ—donable in other men is no way in them they must therefore watch ouer themselues most carefully and take heede to all their wayes and for this ende is it that a Minister in godly wisedome must often depriue himselfe euen of many things which it may bee lawfully hee might vse least his libertie bee an occasion of euill to others and must abstaine from the least sinnes least euen they be blemishes to his calling and burthens to his coÌ„science And hence is it that a Minister cannot be too carefull in his calling in his words dyet companie recreation apparell gestures and in his whole cariage because little sinnes are so great in them Especially Ministers here learne the Apostles Lesson to bee instant in season out of season to preach and exhort to comfort and rebuke publikely and priuately to good to bad when it is well taken when it is ill taken when they 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 out of season for the least negligence in his dutie or omitting the least opportunitie of doing good will when God visits his conscience be a burthen and vexation to him as it was here to the Prophet And furthermore if these small sinnes thus afflicted the Prophet then alas what is to bee thought of those Ministers who make no conscience of foule scandalous sinnes how shal Symonie Incontinencie Vsurie inhospitality couetousnesse Ignorance Idlenesse carelesse Nonresidencie how shall these I say and other like greiuous crimes oppresse and burthen the soule wheÌ„ as the smallest sinnes doe so affright this holy man Surely when God shall visite theÌ„ their states will be most fearefull nor shall any mans case be so miserable as an vnconscionable Ministers And though now such loose and licentious Ministers seeme to liue in Iolitie without â—ny feare yet when God shall appeare â—nto their consciences then will they cry out in fearefull anguish Woe is mee I am vndone And againe if these small faults so affrighted this holy Prophet and 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 meÌ„ are not of so tender consciences as the Prophet was and either the Prophet here was much more nice then needed or else these men will proue to be in a miserable estate Lastly let Ministers of care and conscience be here comforted in the examble of the Prophet who is there but may finde imperfections and blemishes in himselfe which will often make him cry out Wo is me but let not that discomfort theÌ„ but rather reioyce that they can see their owne weaknesse as the Prophet did here If they haue cause to exclaime against themselues they are not alone as was this and all other holy Prophets case before them In hauing imperfectioÌ„s in theÌ„selues they are no more miserable then the Prophet was but let theÌ„ 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 Ministerie For his dutie is to worke in his people a conscience not of great sinnes onely but euen of all but how can hee doe that to them if he haue not first of all done it in himselfe hence it is therefore that godly Ministers finde fault with themselues when other men cannot and cry out against themselues for their pollution with the Prophet here when no other man can accuse them of the least crime nay when others doe magnifie God for his graces on them and praise their giftes and commend their good liues euen then doe they condemne themselues and exclaime against their owne corruptions and their owne smallest negligences or omissions are great woundes to their consciences their last sinnes and their most pardonable infirmities are sore burthens vnto them for of all men in the worlde a godly Minister is a man of the most tender conscience Hitherto hath the Prophet complaiâ—ed generally of his pollution Particularly hee exclaimeth against the pollution of his â—ippes But why will some say complaines hee of the pollution of his â—ippes rather then of his heart or his hands or any other part of him were they not all polluted yes all in some measure and was not he grieued at them all yes assuredly wee must grant that also But the reason is he was a Prophet his dutie was to vse his tongue the practise of his calling 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 glorie and more to the setttng foorth of his honour then any other Now euery man is to be tryed what he is by his 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 presence 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 pollution of his lippes out of which practise of his wee may learne First the vanitie of the Papists who magnifie the merites of holy mens workes for if this holy Prophet a man truely iustified extraordinarily 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 rather 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
of extraordinary grace yet dwelling in the midst of a people so stubborne and disobedient as the Iewes were hee was something touched with their pollutions Ministers euen the best are men and this comes to passe by reason of the corruption of their nature as they are men the nature of which corruption is to apprehend any euill where euer it can be found and to partake with it regeneration qualifieth and abates this corruption but takes it not away perfectly in this life whereby it comes to passe that a Minister liuing amongst euil people cannot but be somwhat stained with their pollutions of what sort soeuer they be insomuch as it is often seene that one known to be otherwise disposed of himselfe is found to be disposed to this or that euill by liuing amongst a people so disposed And againe that a Minister in such a place amongst such people free from such and such sinnes remoued to 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 be faithfull painfull and zealous and comming to a disobedient stubborne froward or prophane and dissolute people his faith is weakened his zeale and courage 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 we see here in this holy Prophet who was a man of more then ordinary sanctification how little cause therefore hath any man to extol 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 bee so hardly kept within compasse alas how outragious and peruerse is it when it raignes without controlment And for our further instruction here wee may see of what a creeping and incroaching nature sinne is which like a secret venome in the naturall bodie so it in the pollitique bodie restes not in the place or paâ—tie poysoned but closely creepes and diffuseth it selfe into euery part and member of the whole it creepes from man to man yea from an euill man to a good from the worst man to the best from prophane men to godly Ministers and as from publike persons as Magistrates and Ministers it descendeth visibly and the example of their euill life is palpably scandalous so from the people to the Magistrate or Minister it creepeth closely and ascendeth in more secret and insensible maner yet in the effect it is too sensible for it is alwaies 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 foote 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 confirmation wee are here taught first if a Minister by reason of the corruption of his owne nature and the creeping nature of sinne is in such daunger to be stained with the peoples pollutions then let all Ministers desire and vse all good meanes to dwell with a people as little polluted as may be otherwise let him assure himselfe to be polluted with them which is both a great discomfort to his owne conscience as here it was to the Prophet and disgrace to his profession for if it be a duty of euery good professor of religion to keepe himselfe vnspotted of the world then how much more is it the ministers dutie so to doe and how foule a staine is it to the honour of his calling to bee polluted in the common pollutions of his people It may be therefore good counsell to all godly Ministers in the placing and disposing of themselues not to enquire onely how good a liuing such and such a place is how wel seated how healthfull and beneficiall it will bee which are alas the common and almost the onely questions now adayes but principally to regard what a people they be and how affected amongst whom they are to liue if godly and well disposed or at least tractable and gentle and willing to be taught then lesse to regard other incommodities but if wicked prophane or which is worse stubborne froward vntractable then lesse to regard the greatest coÌ„modities and certainly if this point be wel considered of and how bitter it hath bene in the end to many who haue not regarded it it will appeare that this is the best encouragemeÌ„t or discouragement the greatest commoditie or discommoditie and the best reason either to winne a man to a place or to drawe him from it how good soeuer it be otherwayes they that neglect this dutie and are ledde or misled rather with carnall and worldly respects how iust is it vpon them when they are made to cry in the sorrowe of their soule Woe is me I dwell in the midst of a people of 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 bee grieued for doubtlesse they are farre better then those who haue great liuings and an euill people But as for those to whom God hath bene so good as to bestowe vppon them competent liuings and a willing and well disposed people let them thinke themselues double blessed of God and treble bound to honour God and to doe good in his Church and if such men goe not before their brethren in all Ministeriall care and dutie their fault is aboue all mens and they make themselues vnworthy of so great mercies Againe if that a polluted people pollutes their Minister here is a good warning for all ministers to be wary and choyse of their company with whom they will most priuately conuerse for as on the one side they may not retire themselues into solitarinesse nor sequester themselues from all societie with their people which is rather a Cimical and fantastical then any way a religious practise so of all men are they to be most carefull that they doe not loosely and lauishly bestow themselues on al companies as too many do in our Church to the great scandell thereof who care not with whom they coÌ„uerse but all companies all places
all times al sports and recreations all meetings all occasions are one with them but alas what maruel though such men keepe not themselues vnspotted of the world but proue too offensiue to their calling for seeing the best men caÌ„not liue with the best people but they shal receiue some contagion from them how carefully ought ordinary Ministers to make difference of men and meetings times and places and not diffusedly and carelesly to thrust themselues into all So doing shal they keepe their calling from much reproach and preserue themselues from much pollution which otherwise from their polluted people they shal bee sure to receiue And here people are to be admonished not too sharpely to censure their Minister though hee bee not so sociable with them all as it may be many would expect for it coÌ„cernes no man to be so wary of his companie and his sports as it doth the Ministeâ— and if they would haue comfort and honour by their Minister let them be â—areful into what recreations and company they drawe or desire him for the more polluted the people are amongst whom he liues the more carefull must hee bee to keepe himselfe 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 if they liue ill generally the cause is because they liue amongst an ill 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 Ministery are to censure such men and it were good they did it more but it is against all reason the people should do so wheras themselues are the cause of it For alas if this holy Prophet was a man of polluted lippes because heâ— 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 speciall grace of God but that a minister shal be more or lesse touched w t those crimes which are the coÌ„mon faults of his people And lamentable experience daily lets vs see that where a people in a towne is giuen to drunkennesse there the Minister is either so for company or at least too good a fellowe where a people are giuen to contention there the Minister hath too many suites where the people be popish there the minister is too superstitious where the people be ignoraÌ„t there y e minister is no great clark where the people are giuen to any great sinne there the Minister generally is not cleare from the same pollution and it is seene that the best Ministers and most carefull of all doe complaine bitterly of the pollutions of their people for that howsoeuer it may bee they escape partaking with their sinnes yet they alwaies finde at the least a dulling and decaying of Gods graces in themselues where the people are vntoward and disobedient If therefore a Minister liue with such a people his case is pittifull and daungerous for he walks in y e midst of nets snares which are laide for him on euery side and if he escape them I meane if he keep himself vnspotted in the midst of a spotted and polluted people his care and his 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 whom God hath blessed with a good and tractable people and well affected to the word and yet himselfe liueth loosely and 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 be heaped on his soule who cares not with how foule pollutions his life be stained and yet liueth amongst a godly and well disposed people And thus we haue the first cause of his feare his own 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 saw the Lord who then appeared in glory vnto him not that hee sawe the substance of God for that iâ— invisible and incomprehensible bâ—t hiâ— glory Nor the fulnesse of 〈◊〉 glorie for that cannot be endured but a glimse of it nor that with the eyes of his bodie in ordinary maner but in a vision wherein how farre the eyes of his body were vsed neither the Propheâ— expressâ—â— nor wee can well conceâ—â—e The mâ—â—ning then is â—n a vision hee sawe such glory and Maiesâ—â—â— as hee knowe there was an extraordinary presence of the Lord of hostes who is the King of glorie at whose sight and thought of his presence instantly his conscience iâ— smitten with feare for his owne 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 theÌ„ is in a sort the cause of another he feareth because of his own and his peoples sinnes and because he sawe the Lord but why is he afraid to see the Lord the cause thereof is his owne and their sinnes without which he would neuer haue beene affraid but rather haue glorified 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 extream astonisht if hee know himselfe to bee in Gods presence with his sinnes which Gods soule hateth Secondly sin makes a man indebted to God for as the Lawe tyeth him first to obedience so if he sinne and fayle in that it bindes him to punishment and the more a man sinneth the deper is he in Gods debt If then in this world a man willingly indures not the sight of him in whose debt he is what maruell though a poore sinner tremble at the presence of God
to whom he hath forfaited soule and all Thirdly sin is that which prouoketh God to wrath therefore a sinfull man feareth the presence of God as a traytor the face of the Prince or a malefactor of the Iudge For these causes a wicman endures not Gods presence Now Gods presence hath diuers degrees First God is present to our coÌ„science when we think of him 2. He is present when wee name him or heare him named or mentioned by others and these are the furthest of Thirdly God is neerer vnto vs in the presence of his Ordinances as his Word and Sacraments and publike seruice in the Congregation Fourthly there is a most apparant and sensible presence of God which shall be at the last Iudgement when all men shall stand before him in his immediat presence 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 lighning flasheth 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 himselfe is so litle thought on by them that they will willingly thinke of nothing that might bring GOD into their thoughts as namely Gods great workes of his wonderfull Iudgements of whom the same Prophet saith in the same place Thy Iudgements are farre aboue out of his sight As if hee had sayd he laboures to set them farre from the eye of his minde that hee may neuer haue occasion to thinke of them nor on God by them That this is true for his thoughts I haue endeuored thus to proue by Gods owne testimonies 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 Felix 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 wee see daily wicked men endure not Gods presence in the Church for nothing is more troublesome vnto theÌ„ 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 heart it may neuer be And therefore S. Paul makes it a token of a true beleeuer and a holy man to loue and looke for the appearing of Iesus Christ. Whereupon it followeth that eueÌ„ so it is a signe of a wicked man to feare the last Iudgement to wish it might neuer be And when it comes in deed they see they cannot escape it wheÌ„ then 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 presence to a sinfull man Besides these there is another way whereby God sheweth his presence and that is by extraordinary reuelation of his glory immediately which was vsual in the old Testament as here to the Prophet but now is not to bee 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 whose consciences are burdened with great and grieuous sinnes that without repeÌ„tance Thus we see the ground of his reason how true it is that a man in his sinne cannot cheerefully come nor boldly stand in Gods presence The vse of this Doctrine First of all let vs see the monstrous presumption of such ministers as dare venture rashly into the ministery to tread vpon the holy grouÌ„d of God with vncleâ—ne fâ—ete to handle the holy things of God with vnwashen hands For what is it to enter into the Ministerie but to enter into the chamber of presence of the great King and should not a man looke about him afore he come there Therefore if God rebuked Moses for stepping too hastily towardes the Busâ—e where his presence is and said Come not too neere for the place where thou standest iâ— 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 he was in the Bushe And if they bee so to be blamed who enter into this calling without feare and reuerence then how much more faulty are they who beeing Ministers dare venture to preach or minister the holy Sacraments without holy and priuate preparation and sanctification of 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 sing before the Sermon and after namely not for Decorum onely to grace the action but to sanctifie and to humble our selues because then wee come befor 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 remaine in their sinnes without repentance what doe these men they approach to the burning Bush with their shooes on their feete that is into Gods presence in their sinnes what shall come of it in the ende surely that burning fire shal consume theÌ„ the least sinnes smallest negligences affrighted this holy Prophet when he should go into Gods presence But these men dare come into the Sanctuarie of God yea dare take Gods words in their mouth 's and yet hate to bee reformed and doe cast the
glorious Word of God behinde their backes which they preach to others with â—heir mouthes these men may wonder at this holy Prophets nicenes or else al the world may wonder at their prophanenesse A little pollution of his lippes feared him to come into Gods presence but these dare doe it with eies eares lippes feet hands heart and all polluted their eyes polluted with carelesse looking at all vanities their eares with hearing and their lips with speaking wanton wicked talke their feete with running into wicked company their hands with practizing and their hearts with deuising and 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 there is by Gods blessing much teaching yet there is little reformation in the liues of the most but contrariwise some fall to Atheisme some to Papisme some into foule sinnes not to be named amongst Christians Where is the cause surely not in the Gospel nor in our doctrine nor in the teaching of it but one very principall cause is many Ministers come into Gods presence vnsanctified in their sins not caring how loosely they liue in the face of their people and therfore God in iustice thogh he instanstly smite not them with visible vengeance for their presumption yet hee smites the people with spirituall blindnesse that they regard not their Doctrine but looke at their liues and doe rather 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 comming into his presence in their sinnes therefore hee cannot abide them nor giue any blessing to their labours All ministers therfore as they would see any fruite of their Ministerie let them first sanctifie themselues clense their hearts by repentance afore they persume to stand vp to rebuke sinne in others else let them not thinke that their golden words shall doe so much good as their leaden liues shall doe hurt and they may happe to confirme men that already are conuerted but hardly shall any such men conuert any soules from Poperie or prophanesse And it is a vaine conceite for men to imagine there is any force in eloquence or humane learning to ouerthrow that sin in others which ruleth and raigneth in themselues Our Church and all 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 concerneth them to take order as well that their ministers be godly men as good Schollers their liues inoffensiue as wel as their doctrine sound or els they will find in wofull experience that they pull downe as much with the one hand as they build vp with the other But most neerely this doctrine toucheth ministers themselues who must know their case is most fearefull of all mens if they come into Gods presence in their prophanenesse for as no man is more honourable then a learned and holy Minister so none more 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 foote of contempt and in the world to come he shall aboue all men cry out in most extreame torment of conscience Wo is me that my eyes must see the King and Lord of hostes and so because hee would not in this world come into Gods presence in sanctification and holinesse he shall therefore in feare and horror bee haled into the presence of Gods glorie at the last day there to receiue the iust sentence of their 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 approch in feare and reuerence and be so farre from being driuen from their dutie 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 sinnes shal cry to the Mountaines fall vpon vs and hilles couer vs and hide vs from the presence of God then such Ministers as in this world in feare and trembling and alwayes in repentance did approach into Gods presence shall then looke vp and lift vp their heads shall say to the holy 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 manifold vse of this doctrine to our Church and Ministerie Secondly Inasmuch 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 discouered in whose LegeÌ„ds stories of their Saints nothing is more common then apparitions from heauen of Saints departed of glorious Angels of the virgin Mary and that so familiarly as sometime she sang with â—heÌ„ in their Cell kissed some of them and let them sucke her brests Nay of God himselfe and especially of our Sauiour Christ Iesus who they say appeared I know not how oft to one man namely to Saint Francis and appeared as hee was crucified with his woundes and imprinting those woundes of his in Francis his body which they say he bare all his life and that they bled whensoeuer hee would suffer them which he alwayes did on Good Fryday that he might bee like to Christ. This and many more such may you see in that fabulous blasphemous book of the coÌ„formities of Saint Francis But for the matter are apparitions from heauen so ordinary in the popish Church how then came it to passe that the greatest and holiest men in the olde Testament were so amazed at the 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 downe flat on the ground and the Prophets â—ere cryed out Woe is mee I am vndone my eyes haue seene the King and Lord of Hostes. But in the Church of Rome looke the stories that Saint or Monke is no body that hath not had some apparition either of the Virgin Mary or some of the Apostles or an Angel or Christ Iesus appearing talking with them and yet alas Peter Iames Iohn those 3. great pillers they were as good as
beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration Either therefore must it followe that these men haue no sinne in them which dare and can behold Gods glory so easily and so ordinarily which is impossible or rather which indeede is truth it appeares that these are but 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 new Testament then in the old For whereas the scripture hath one their legions haue 20. and 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 fleshe can endure an extraordinary apparition of Gods glory without extreame amazement as is plaine here in the Prophet who I hope was as holy a man as the holiest monke that euer was I haue noted this that yong Diuines may be occasioned to looke a little into their fabulious legends that so they may discouer the false trickes and iuggling casts of that religion which euil shifts it needed not if it were of God Thirdly the people may here learne First in that Gods presence is so glorious and fearefull to mans nature how mercifully God hath delt with them in teaching them not by himselfe or by his Angels from heauen which they could neuer endure but by men who are like themselues and how vaine and fond these men are who would be taught from heauen and not by men who are so ful of wants In the old TestameÌ„t when the people receiued the lawe from Gods owne mouth it is said they ranne away and cryed out why should we dye if wee heare the voice of God any more wee shall dye for what fleshe euer hard the voyce of the liuing God liued therfore they said to Moses Goe thou neare and heare all that the Lord shall say and declare thou vnto vs what God saith to thee and we will heare it and doe it And then saith the text the Lord said I heard the words of this people they haue said well in all that they haue spoken And so from that day forward God ordinarily taught his church by men like theÌ„selues we see that the begâ—nning of it was not in iudgement but in mercy vnto theÌ„ It is is therefore the dutie of all men both to acknowledge this mercy of God in due thankefulnesse and withall to remember when they see infirmities in Ministers that they are but men and that if they had not the Ministry of men how hard it would goe with them considering that the least measure of Gods owne presence cannot bee endured by any man 2. Inasmuch as gods preseÌ„ce is so glorious in it self feareful to our nature al men are taught to prepare themselues by holy prayer by humiliation and confession of their sinnes and vnworthinesse afore they come to Gods word or sacraments for they come at that time into Gods presence they therefore are not to come in their securitie nor in their ordinary sins vnrepented of least God strike their consciences with a sence of his fearefull displeasure and make them cry out vpon farre greater cause then here the Prophet did Thirdly and lastly wee learne here the different natures and properties of sinne and holinesse Sinne euen the least sin nay a very sinfulnesse of nature makes a man afraid of Gods presence That sinne vnrepented of doth so appeares in Adam who as in his integrity he spoke and conuersed euen in a familiar sort with God so no sooner had hee sinned but he ranne from God and hid himselfe and that euen the least sinnes not repented of do so also appeares in this Prophet who being a holy man yet his conscience being priuy to it selfe of some small omissions or negligences in his calling he cryeth out he is vndone because he seeth the Lord of hosts But contrariwise the state of perfect holinesse and the want of all sinne makes a man bold in Gods presence and rather desirous then afraid to behold Gods glorie which shall be most apparant at the last day for when the wicked shall desire rather to be couered with the hills and ground to dust by the mountaines then to appeare before the face of God then shall the Godly whose holinesse shall then be perfect looke vp and â—ift vp their heades because their redemption is so nigh And Iob testifieth of himselfe that hee knoweth his redeemer liueth that he shal stand before him and looke vppon him with his eyes Thus as guiltinesse driues a man from the Kings presence but innocencie makes him bold before him So sinfulnes makes a man auoid Gods presence but holinesse makes him drawe neare vnto God and to reioyce in his presence Then for a conclusion of this point let all men here learne the way to true courage and boldnesse before God namely to repent daily of their sinnes and labour to growe in true holinesse wealth nor wit learning nor authoâ—itie can do this for thee but onely a good coÌ„science which must be made good by grace by repentance then shalt thou reioyce in Gods presence in this world and delight to thinke of God to speake of God to pray vnto him to meete him in his word and SacrameÌ„ts and at the last day shalt thou stand with confidence before the throne of his glory Hithereto 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 down the second generall point namely the consolatioÌ„ of the Prophet coÌ„cerning which there are two points in the text 1. the ground matter of his consolation that is the forgiuenesse of his sinnes 2 Diuers circumstances of that 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 alter 5 The outward action or application of it He touched his lips The matter of the consolation is last in order Let vs therefore first speake of the Circumstances The first circumstance is the time when this Prophet was comforted and raised from his feare Then saith the text that is after his feare and astonishment but not afore Thus dealt God alwaies with all his Saints he bestoweth no graces on them pertaining to saluation but after he hath by some meanes or other brought them to true humiliation in themselues and to sorrow for their sins Humiliation is the preparatiue for grace for when by sight and sence of their sinnes and their owne misery by sin hee hath euen driuen
tongue and to that same purpose tht holy Ghost came downe vppon the Apostles in fierie toungs it may be that the one is a tipe of the other Certaine it is that they both teach vs thus much that all true and able Ministers must pray and endeuour to haue a tongue full of power and force euen like fire to eate vp the sinnes and corruptions of the worlde For though it bee a worthy gift of God to speake mildly and moderately so that his speech shall fall like dewe vpon the grasse yet it is the fierie tongue that beates downe sinne and works sound grace in the heart It may be there are some which neede the fierie tongue This shewes apparantly that those Ministers neuer had their lips touched with a coale from Gods altar that is their consciences neuer touched nor their soules seasoned with the sanctifying grace of Gods spirit which sit still and â—ee great and greuous staines in a Church and corruptions in a state and can bee content neuer to reproue â—hem as though Ministers were perswaders onely and not reprouers But when this comes to bee wayed in the ballance of a good conscience it will bee found that not the pleasing tongue but the fierie tongue is the principall grace of a good Minister But to goe further whence came this Coale Taken from the Altar This coale of fire was taken by the angel from the altar of God where was a fire which neuer went out and this fire was that that came from heauen sent downe by God at the dedication of the Temple by Salomon And this fire kindled by God neuer went out for no man could kindle the like but all other was counted strange fire As Nadab and Abihu tryed in wofull experience when they would needes offer with it Now the Prophet must be cleansed with the fire which came from Heaâ—â—n teaching vs that the Ministers must haue his fierie tongue from the holy Ghost As the Apostles were said to bee baptized with the holy Ghost with fire A fierie tongue is a speciall ornament of a Minister but that fire must come from heauen that is his zeale must be a godly and heauenly zeale but hee that hath a railing lying a slanderous a malicious or a contentious tongue he hath a fierie tongue indeed But this is kindled of the fire of hell as Saint Iames saith The vnbridled tongue is a worlde of wickednesse and defileth the whole body setteth on fire the whole course of nature and is set â—n fire in hell So then a spitefull and malicious tongue wee see is a fierie tongue but that fire is taken from hell and not from Gods altar And hee that stands vp to preach with this tongue God will neuer suffer any great worke to be done by him in his Church though his tongue be neuer so fierie and his speech neuer so powerfull As therefore Ministers must abhorre the flattering and pleasing tongue and must haue a fierie tongue so on the other side this fire must bee from Gods altar that is the fire of their zeale must bee builded by Gods spirit and not by the spirit of discord and dissention Ambitious humors turbulent proud humours new opinions priuate quarrels all these nor none of these are for the pulpit These may make a man fierie tongued but this fire was neuer taken from Gods altar as the Prophets was this fierie tongue neuer came from heauen as the Apostles did It followeth And touched my lippes This fifth and last Circumstance is the Application of the remedie The coale which is the medicine is applyed by this Angel to his lips that is to that part which was polluted and as he formerly complayned of the pollution of his lips so the medicine is applyed to his lippes Here the Angell which in this case is made Gods Minister doth teach all Gods Ministers a great point of wisedome in heauenly Diuinitie namely to apply their Doctrine to their audience in such manner as the circumstances of place times or persons do require some Ministers come to an ignorant and vnhumbled people and teach them the Gospell which neuer knewe the lawe here the firy coale is vsed but the lips are not touched that is good doctrine taught but not well applyed for that the lawe should first be laid to their consciences others beate all vpon the lawe when it may be their hearers are a people sufficiently cast downe and haue more need to be raised vp with the sweet comforts of the Gospell others vse to lay open the nakednes of the Court in the country and to reproue the faults of Princes and great magistrates before the coÌ„mon people who haue more neede of the Catechisme others bring the Catechisme or points of ordinary instruction into the Court wher y e duties of Kings counsellors should be taught in all plainnes and sinceritie others bring their new opinions or controuersall points vnto popular audiences which indeed are fit for the schooles others busie themselues about ceremonies when the substance is in danger to be lost All these haue it may be the Coale of fire but it is misapplyed and not applyed to the polluted lips Let all ministers therfore lerne this point of wisdome of the Angell to apply the medicines of their doctrine to the times persons and places which are infected so shall they bee sure not to take paines in vaine And thus much of the circumstances of his Consolation It followeth in the text Loe thy iniquitie shal be taken away and thy sinnes shall be purged After the Circumstances followeth the ground and matter of his consolation and that is the forgiuenesse of his sinnes where first let vs marke how it and the instrument are annexed together Loe saith the Angel this Coale hath touched thy lippes and thy Iniquities shall bee forgiuen and thy sinnes purged as though hee had bene clensed by the Coale wher we may note how greatly God magnifieth the meanes which himself ordaineth euen true remission and saluation to the right and holy vsing of them though it come not from them but from his own mercy and power of his ordinance It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme and feede our soules in the Lords Supper by feeding our bodies with bread and wine and no maruell though the carelesse neglect of either of them be damnation to him that despiseth them seeing they are Gods instruments ordained by him to conuey his grace vnto vs And yet for all this wee are to knowe that remission or saluation is no more tyed to the very elements or the actions then here the Prophets forgiuenesse is to the Coale of fire But the maine point is that for the Prophets consolation the Angell tells him his iniquities shall be taken away and his sinnes purged as thereby hee had said thy sins were the cause of thy feare therefore that thy feare may
doth furnish him with authoritie both to goe and speake Wherein the principall point is that the authoritie of the Prophets calling is deriued from God himâ—eâ—fe in plaine and euident words Goe and speake and till then the Prophet went not So in the Newe Testament the Apostles went not into the world to preach till they had their Commission Goe and teach all Nations And after them Saint Paul preached not till it was said vnto him Arise and goe In all which is discouered and condemned the pride and presumption of those who dare run on their own heads and will not stay till the Lord say vnto them Goe and speake These men are bolder then either the extraordinarie Prophets of the olde Testament or the Apostles which are the extraordinary Ministers of the New who alwaies had their warrant with theÌ„ when they went And if any man aske why is it necessarie they should haue so I answere the reasons are many First all Prophets and Ministers are Gods Deputies and Commissioners it is therefore reason that they haue authoritie from their Lord and Maister Secondly their wordes nor deedes beare no credite nor haue any power in them vnlesse they be spoken by vertue of a Commission nor haue their labours any blessing vnlesse God giue it Thirdly these persons haue no protection nor safetie vnlesse they bee Gods Ambassadors and how are they so vnlesse they be called and sent by God and haue authoritie giuen of God For these causes no man is to thrust himselfe into the Ministerie without a calling from God and therefore no maruell though those men who will bee Chusers and Callers of themselues and run when they are not sent bee in their persons subiect to all dangers because they are out of Gods protection their labours without profite because no blessing nor promise of God was giueÌ„ vnto them for GOD may iustly say vnto them Let him that sent you protect your persons let him that sent you blesse your labours But it will then bee demaunded how may I know if God bid mee goe God speakes not now from heauen as in old time and as to this Prophet I answere It is true we are to looke for no such visions nor apparitions from heauen for ordinarily there are none such and the Popish Church doth but deceiue themselues and cozen the world who tell vs of so many apparitions that happen to their Monkes and Fryers for now ordinarily God speaketh in another maner to his Church for in Generall duties God speaketh to vs out of his word and holy Scriptures and in pâ—rticular and personall duties where the word in plaine termes serueth not hee speaketh to a man by his owne conscience and by the voice of his Church Out of this word God sheweth thee the dignitie and excellencie of this calling to be a minister of the word Namely they are his Messengers Ambassadors c. that so hee may winne them to loue and affect it And againe the necessicitie of it that it teacheth the way to saâ—uation that without it ordinarily Gods Chuch is not gathered nor mens soules saued that this may stirre thee vp to vndertake the burthen this is generall But now particularly for thy selfe wouldst thou know whether GOD would haue thee to goe or no then thou must aske thy owne conscience and aske the Church for if thou be heartily willing and be fully and worthily qualified then God bids thee goe Now thy conscience must iudge of thy willingnesse and the Church of thy abilitie and as thou maist not trust other men to iudge of thy inclination or affection so thou mayst not trust thy owne iudgement to iudge of thy worthines or sufficiencie If therefore thy owne conscience tell thee vpon true examination that thou doest not loue and affect this calling aboue any other then God sends thee not and if thou enter with such a testimonie not God but some wordly and sinister respect doth send thee and put thee forward for though thou doest desire it yet if the Church of God giue not allowance of sufficiency God doth not send thee But if contrariwise thy conscience do truly testifie vnto thee that thou desirest to doe seruice to God and his Church in this calling aboue any other And if withal vpon signification hereof to the Church and vpon trial made of thy gifts sufffciency the Church that is maly learned wise and godly and such as the Church hath publikely appointed for that purpose do approue of that they desire and of thy sufficiencie to doe God seruice in his Ministery and thereupon by a publike Calling bid thee goe then assuredly God himselfe hath bid thee goe And it is as effectuall a calling as if thou heardst the voyce of God froÌ„ heauen for as in Repentance If thy conscience tell thee thou hast truly repented and if thou canst make that knowne to the Church by so good euideÌ„ce as thervpon a Minister of God pronounceth the pardon of thy sins vnto theâ— If thou restest herein knowest it to bee as effectuall as if God from heauen had tolde thee thy sinnes are pardoned So is it here if thou hast the testimonie first of thy conscience and then of the Church thou art to rest therein as in the voice of God And this is the calling that we are to looke for in these dayes By which doctrine as those are iustly condemned of foule presumption who dare runne vpon priuate motions and carnall respects and are iustly left without blessing or protection so they on the other side doe offer great wrong to God and to his Church who when they cannot deny but they affect the Ministerie aboue any calling and haue approbation of their giftes from the good Church yet will not beleeue the Testimonie of the Church herein but their owne priuate Iudgements which in this case is no way a competent Iudge either for or against Let such men knowe that they oppose themselues euen against God himselfe it being certaine that where the inward calling of the conscience and the outwarde calling of the Church doe concurre there God himselfe calleth and biddeth that man Goe and speake Nowe then to drawe to an ende let vs obserue in the last place with what authoritie a Minister of God comes vnto vs and executes his Function euen with an immediate authoritie Commission from God whereby he is bid Goe and speake If it bee so let it perswade the world to feare to doe any wrong either to that calling as to those persons who come with so faire a commission from God himselfe But if it doe not perswade the prophane worlde at least let this be a comfort encouragement to all true Ministers for if God bid them goe he will goe with them himselfe If hee send them he will not forsake them but assist them and blesse them and open their mouthes and enlarge their hearts and harden their foreheads and giue power vnto their