OF THE CALling of the ministery two Treatises, describing The Duties and Dignities of that Calling.  
DELIVERED PVBlickly in the University of Cambridge, by Master Perkins.  
Taken then from his mouth, and now diligently perused and published, by a Preacher of the word  
With a preface prefixed touching the publishing of Master Perkins his works, & a Catalogue of all such particulars thereof, as are to be expected.  1 Cor. 4.1. 
Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God.  
Imprinted at London by I. R. for william Welby, and are to be sold at his shop in Paules-Churchyard, at the sign of the Grayhound. 1605.   

To the Right Worshipful Sir Edward Cook Knight, his majesties Attorney General, and Sir Thomas Heskith Knight, Attorney of his highness Court of Wards & liveries, and one of his majesties Honourable Counsel in the North, two of God's principal attorneys in the Cause of true Religion. Grace and peace from jesus Christ.  
RIght Worshipful, give me leave to put you both in one Epistle, whom one service, one place, one profession, one order, & one Religion have so nearly combined: As you are Brethren many ways, and especially in the profession & practice of one Religion: so vouchsafe to be joint Patrons of this little afterbirth, this faetus posthumus, of that worthy man Ma. Perkins, now deceased. I send you here one of the shortest, and one of the sweetest of his Treatises: had it been as well brought forth by me, as it was begot by him, it had been a child not unworthy of so great a father: but seeing it is now as a fatherless child, be you the Tutors to this Orphan, at whose hands Orphans and Wards have ever been well used. The father whilst he lived was a shining light in this our Church, and being dead, is a shining star in heaven, for he turned many to righteousness, 
Dan. 12, 3.  and his doctrine will shine in Christian Churches whilst the sun shineth upon the earth. The subject of this Treatise is the ministery, whereof are laid down the duties & dignities. And well doth he couple these two together: for some can challenge the dignities of the ministery, and cunningly cast the duties from their shoulders: others perform the duties but are kept from the dignities dull belonging to that calling: but as he that will do the duties, may justly challenge the dignities, so he that will expect the dignities, must do the duties of a Minister: therefore in this building, these two beams are in great wisdom well set together by this wise Master builder, and so closely coupled, as the idle or ambitious man cannot look at the dignities, but he must withal behold the duties, nor the painful & laborious man see his duty, but withal shall see the dignity thereto belonging.  
And surely (Right Worshipful) none might better have written of this subject than he: for who may more worthily describe the dignities of the ministery than he, who neither by doctrine nor conversation, was ever the least disgrace unto his ministery? or who may better challenge the honour of his calling, than he who was ever an honour to his calling; And who might better teach the duties of the ministery, than he who so discharged them, as Envy itself cannot justly reprove, and the enemies themselves cannot but 
(a) Answer to Perkins his reformed Catholic, by B. a priest.  commend: and who may better teach them to others, than he that carefully practised them in his own person? And as none could be a fitter Author of this discourse than he, so not many fitter Patrons than your selves: not many in your profession better scholars, nor any that better love scholars then yourselves: & you are some of those few in this wicked age, who willingly yield all dignities and due reverence to such Ministers as you see willingly to discharge the duties of good Ministers. Well would it be with the ministery of England, (and the better with it, the better with England) if all as great as you, were as great friends to it as you. And if the Papists except, and say how can this be, for that you have been persecutors of their Priests, let me answer once for you, who often answer for many distressed men: they persecute you with slander, that say you persecuted them, (but be content to bear your part in popish slanders, with our Prince and state, our Counsellors & Clergy, our Parliaments and Laws, for none of these have escaped these viperous tongues) for though you have executed the laws upon some of them in your several places, yet not with sharpness nor severity, but with merciful justice, and that also not as they were Priests, but Plotters, Practisers, subverters, and seducers: and as they were Priests, you sought their reformation, not their ruin. And if they, who can hardly discharge themselves from being Priests of Baal, have had but justice, and that also tempered with mercy, it shows how good regard you have, and how much you esteem all good and faithful Ministers, which are Gods Interpreters. In a word, if all our Ministers were such as this Treatise describeth, or came but as near it as the Author hereof did, & if all our great ones did use & esteem good Ministers as you do, we should then soon pull the ministery from under that foot of contempt, with which this profane age doth daily tread upon it. The Church of Rome, who are far wiser in their kind than the children of light, have taken other & strange courses to magnify the Clergy. They teach, that the state Ecclesiastical, is so far more excellent than the Civil, as the sun is then the moon, & that not in spiritual only, (for that we deny not) but in temporal power, pomp, & estate: and that therefore the Chief of their Clergy, is as far above the mightiest Emperor, as the sun is above the moon; and as the moon borroweth her light from the sun, so doth the Emperor his state and power from the Pope.  
They teach, that the Clergy is a state so distinct, & so absolute of itself, as it hath not to do with the Civil state, yea they exempt their Clergy, from being any way subject to the temporal Magistrate. And though their crimes, be never so many or monstrous, yet the Prince, or civil authority, hath nothing to do to take notice thereof, much less to punish them: & hereupon great volumes are written, and many Acts and decrees are made in their Cannon Law, De exemptione Clericorum. They extol their Clergy above the Temporalty, allowing the Priests both Bread and Wine in the Sacrament, but leaving the Laity bread alone. They make them in their Mass Mediators betwixt Christ & God the Father, & Creators of their Creator and Redeemer, when and as often as themselves list. And finally, they send for the most part, all their Clergy immediately to heaven without let, whereas all the Temporalty (except Martyrs) must pass by Purgatory. Here are great buildings, but on a sandy foundation, goodly Castles, but built in the air; if these devices were of God, they would certainly stand, but their long tottering threatens a sudden fall.  
chose, our Church, or rather the corruption of our Church, by avoiding this Scylla, have fallen into Charybdis, by avoiding one extremity, have fallen into the other, by taking too much dignity & authority from our ministery, & by laying too much poverty, contempt, and baseness upon it. It were a work worth the labour of the wisest heads, to put down the true mean betwixt both extremes, & worth the labour of our Noble King, to take order that that mean be kept, without rising to the right hand, or falling to the left. This short Treatise may hap to give some light & directions therein, or at least may encourage & stir up their hearts in whose hands it is to do it: Under your worthy names would I have it see the world, not so much for that I am bound to you both in many private and particular respects, (though that be much) as for that I know you both to be of so right and reform a judgement in this case, as you would have none Ministers but of sufficient gifts, and unblamable lives, nor those Ministers put to their pensions, or uncertain salaries, but to have certain & sufficient maintenance proportionable to their charge, and beseeming the honour of a christian Church: God continue you still in that mind, and make many more of the same with you, so should we have as flourishing a Church as any Christendom hath seen. Go forward in that, & other your religious resolutions, it is the true way to honour both here and in a better world: stand firmly for the truth, and boldly against the popish enemies thereof, as hitherto you have done: Religion had never more cause to thank you, and all that do so then now it hath, for her enemies were never so insolent since they were our enemies: but if you and others hold on, as in your several places you have well begun, and others take the like course, there is hope their insolencies will be easily (if timely) repressed, and themselves nearest the fall, when they imagine they are in the full. The Lord bless and assist you in your painful places, and make you on earth Instruments of his glory, to the good of his Church, so shall you be vessels of glory in the kingdom of Heaven: And thus commending this little treatise to your reading, and myself to your favour, I take leave, and will ever rest  
Your Worships in the Lord, W. Crashawe.   

To the Christian Reader, and Especially to all such as have any Copies of the works of Master Perkins, or intent any of them to the Press.  
FOrasmuch as there hath been lately signification made, of divers of Master Perkins his works hereafter to be printed, in an Epistle to the Reader praemised before the Treatise of callings, and that signification being but general, might peradventure give occasion to some, to set out some particulars (without the consent of Master Perkins his assigns) as imperfectly as are these two books, entitled The Reformation of covetousness, & The practice of faith, justly and truly (for aught that I see) censured in the aforesaid Epistle: It is therefore now thought good, to mention the particular Treatises, and works of his, which shall hereafter (if God will) be published, for the benefit of God's Church: I do therefore hereby make known to all, whom it any way may concern, that there were found in the study of the deceased and are in the hands of his Executors, or assigns, and preparing for the Press.  
1 His Expositions on the Epistle ●● the Galathians.  
2 on the Epistle of jude.  
2 His Book of the Cases of Conscience.  
3 His Treatises 1 of Witchcraft.  
2 of Callings.  
All these he had perused himself, and made them ready for the press, according to which copies by himself so corrected, some of them already are, and the rest will be published in due time: And hereupon we desire all men who have copies of these, or any of them, not to offer that wrong to that worthy man of God, as to publish any of their own, seeing the copies hereof which are to be printed, are of his own correcting: but rather if they can help to make any of them more perfect by their copies, they may therein do a good work to the benefit of many, and much comfort to themselves.  
And further, I do hereby make known, that I have in my hands at this present, of his works, taken from his mouth, with my own hand, hereafter (if God will) to be published, with the allowance of our Church, and for the benefit of his children, these particulars.  
1 His Expositions or readings, on the 110 Psalm.  
2 On the 32 Psalm.  
3 On the 11 Chapter to the Hebrews.  
4 on the 1, 2, & 3, Chapters of the Revelation.  
5 on the 5, 6, and 7 Chapters of Saint Matthew.  
2 His Confutation of Camsius his little Popish Catechism.  
3 His Treatises 1 of Imaginations out of Genes. 8, 2.  
2 of Temptations out of Matthew 4.  
3 of Christian Equity out of Philip, 4, 3.  
4 of the Callings of the ministery, out of 2 places of Scripture.  
5 of Repentance out of Zephaniah 2, 1.  
Besides many other particular Sermons, and short discourses made upon several, and special occasions: of all which seem are already published by others, and some by myself: and all the rest that remain, as they be the jewels of God's Church, so do I willingly dedicate them to the public and general good. judging it were a foul sin in me, or any other, to impropriate to ourselves, or our own private use, the labours of This▪ or any other learned man, which are in my opinion, parts of the Treasury of the militant Church: And as it were wrong to the Church, if I should conceal them, so doubtless were it to him and his children: if I should publish them for my own alone, and not for their benefit. If I do, I think it may be justly said unto me, or whosoever doth so, Thy money perish with thee. And what herein I have said for myself: I know I may boldly and safely say, for those his Executors or assigns, which have or had in their hands, any of those which were found in his study: In the publishing of all which, as we do intend to deal truly with the Christian Reader, and not to commit any thing to the press, which hath not either been written or corrected, by the Author himself, or faithfully penned according to the truest copies taken from his own mouth, and since by others of sufficiency & integrity, diligently perused: so we purpose to refer them to the benefit of the Author's wife and children, as much as may be, wishing that upon this caveat man would not be so hasty (as some have been) to commend to the world, their unperfect notes, upon a base desire of a little gain, both to hinder the common good of the Church, and to defraud the said parties of their private benefit, to whom in all equity & Conscience, it doth principally appertain: And desiring all, who have any perfect Copies of such as are in my own hands, that they would either help me with theirs, or rather take mine to help them. That by our joint powers and our forces laid together: the walls of this worthy building, may go up the fairer and the faster. And so I commend them all to God's blessing, who endeavour to commend themselves, and their labours to God and to his Church.  
Your brother in the Lord. W. C.   

The duties and dignity of the ministery.  job. 33.23.24. 
If there be with him a Messenger: An Interpreter, one of a thousand to declare unto man his righteousness:  
Then will be have mercy on him, and will say, deliver him that he go not down into the pit, for I have received a reconciliation.  
IN this Chapter and the former, Eli●● a holy, learned, and wise young man, hath conference with job in matters of high and excellent Divinity: the points of his conference are these: from the first verse of this chap, to the 7. verse, is a preface to his speech. From thence to the 13. he repeateth certain propositions of job▪ and reproveth them: from thence to these words, he instructeth job in certain points touching Gods dealing with sinners: and those are two.  
1 how God preserveth a sinner from falling.  
2 How God restoreth a sinner being fallen.  
1 The means whereby God preserveth a sinner, are set down to be two principal.  
1 By Admonitions in dreams and visions.  
2 By scourges and chastisements, when the first will not prevail. And these are laid down from the 13 verse unto these words.  
2 Then followeth the 2. point, namely the restoring of a sinner: when both the means formerly spoken of have not prevailed with him, but that through his corruption he is fallen: and concerning this point, he handleth these particulars.  
1 The remedy and means of his restoring.  
2 The effect that followeth thereupon. ● The remedy is laid down in these words now red unto us, then followeth the effect, which is, that when a sinner is restored by repentance, than the graces of God are plentifully poured upon him both for soul and body: from these words to he end of the chapter.  
The intent then of this Scripture, is, that God useth means in his mercy to preserve sinnres from falling into sin, but if they do, them he in much greater mercy affordeth them means and helps to rise again. And this is the soul & substance of the words. Now, that means and remedy is the matter I purpose to speak of, out of these words: The means then to restore a sinner after a fall, is to raise him by repentance into a better estate than he was in before, and that is inclusively, and by implication taught in this text: But the instrument by whom that great work is to be wrought, is here in plain terms laid down to be a Minister of God, lawfully called and sent by God, and appointed by his Church to that great duty. So that these words contain a worthy description of a true Minister, and he is here described.  
1 By his titles, which are two, 

An Angel.  
An Interpreter.    
2 By his rareness, One of a thousand.  
3 By his office: which is, to declare unto man his righteousness.  
4 By the blessing that God giveth upon the labours of this true Minister: which is, th●● God will have mercy upon the sinner.  
5 By his Commission and authority in the last words: God will say, Deliver him that he go not down into the pit, for I have received a reconciliation.  
Let us speak of them in order as they lie in the text, and first of his titles.  
1 The first title of a Minister of God is, he is called a Messenger, 
Title an Angel.  or an Angel: and not here alone, but elsewhere in the scripture, Malachy 2, 7, He is the Messenger of the Lord of hosts. And in the Revelation, the Ministers of the 7. Churches are called the Angels of those Churches. 
Revel. 2. & 3. chapters.  So that it is apparent▪ a true Minister is an Angel of God in 〈◊〉 place, & in the other place, the Angel of the Church. He is an Angel or Messenger sent from God to his Church. This consideration affords matter of much use. 
Use 1 for Ministers.   
The most of us in this place 
(a) This sermon was in the University church, to the body of the University.  are either Prophets, or sons of the prophets. If thou ●e a prophet, thou 〈◊〉 God's Angel. If a son of the 〈…〉 to be, then mark thy duty, Prophets and Ministers are Angels in the very institution of their calling. Therefore thou must preach God's word as God's word, and deliver it as thou receivest it: for Angels, Ambassadors, & Messengers, carry not their own message, but the message of their Lords and Masters who sent them, but Ministers carry the message of the Lord of Hosts, therefore they are bound to deliver it as the Lords, and not their own.  
In the first Epistle of Peter, 4, 11, we are bid, If any man speak, let him speak, not only the word of God, but as the word of God. God's word must be spoken, and as God's word▪ then show thy faith fullness to the Lord, in discharging thy hands sincerely of that message, which he hath honoured the● to carry. God's word is pure, therefore purely to be thought upon, and to be delivered. Then let all that are god● Angels, and would be honoured at his Angels and Ambassadors, think it no less reason to do the duty of God's Angels, lest as many men 〈◊〉 a good tale in the ●●ling▪ so the● take away the power and majesty of God's word, in the manner of delivering it. 
2 Use for ministers.  The second use concerns the ministers also: are they Gods Angels? therefore they must preach God's word in the evidence and demonstration of the spirit of God: for he that is God's Angel, the spirit of that God must speak in him: Now to speak in the demonstration of God's spirit, is to speak in such a plains, & yet such a powerfulness, as that the capacities of the simplest, may perceive not man but God teaching them in that plainness, and the consciences of the mightiest may feel not man but God, reprove them in that powerfulness: That this is so, appears by Saint Paul. If a man prophecy aright, 
1 Cor. 14, 2●, 25.  (saith the holy Ghost) the unlearned or unbelieving man ●om● in, he thinks his secret faults are disclosed and laid open, he thinks all men see his nakedness, and do reprove him for it, he therefore falls down and saith surely God speaks in this man.  
In which words, observe an admirable plainness, and an admirable powerfulness: (which a man would think could not so well stand together.) First plainness, for whereas the unlearned man perceiveth his faults discovered, it followeth necessarily he must needs understand, and if an unlearned man understand it, then consequently it must needs be plain: Secondly powerfulness, in that his conscience is so convinced, his secret faults so disclosed, & his very heart so ripped up: that he saith, certainly God speaks in this man. This is the evidence and demonstration of God's spirit: It is thought good commendation before the world, when men say of a Preacher, surely this man hath shown himself a proper scholar, of good learning▪ great reading, strong memory, and good delivery, and so it is and such commendation (if just) is not to be: contemned: but that that commends a man to the Lord his God, & to his own conscience, is when he preacheth so plainly to the capacity, and so powerfully to the conscience of a wicked man, as that he thinks doubtless God is within him. Art thou therefore an Angel of God, then magnify the spirit of God, and not thyself in thy preaching of his word. The next use is for the hearers, 
The use for hearers.  and they are here taught, that if their Ministers be Angels sent them from God, then are they to hear them, gladly, willingly, reverently, and obediently: gladly and willingly, because they are Ambassadors, reverently and obediently, because they are sent from the high God the King of Kings, and do deliver his embassage. God saith, the people must seek the law● at his mo●th: 
Malach, 2, 7.  and good reason, for if the law be the revealed will of God, and the Minister the Angel of God, then where should they seek the will of God, but a● the mouth of his Angel? The reason therefore followeth well in that place ● they should seek● the law at his mouth, for he i● the messenger of the Lord of hosts and this ●●st all christians do, not only if their doctrine be pleasing unto them, but though it cross their corruptions, and be quite contrary ●o their dispositions, yea though it be never so unsavoury and h●rde unto nature, yet in as much 〈…〉 message from thy God and King, and ●he ●eather the Angel or messenger of that God: therefore both he and it must be received with all reverence, & with the very obedience of the heart and soul. And this is the cause why a convenient reverence 〈◊〉, honour is to be given of all good christians, even to the persons of God's Ministers: (especially when they adorn their high calling with a holy life) even because they are Angels of God. Saint Paul teacheth, 
1 Corinth 11, 11.  that women ought to be modestly attired in the congregation because of the Angels: it is not only, because the holy Angels are present▪ and always beholders of our service of God, but even because the Ministers, which are Angels and messengers sent from God, are there, delivering their message and Embassage rece●●ed from God: And th●s we have the first title given to the Minister he is an Angel▪ Secondly he is an 〈◊〉, that is, one that 〈◊〉 to deliver 〈◊〉 the reconciliation, 
2 Title, an Interpreter.  made betwixt God and ma●● I say not, the author of that reconciliation, for that is the godheads 〈…〉 of the 〈…〉, for 〈…〉 second person, Christ ●esus 〈◊〉 the 〈…〉 for that is the holy Ghost, nor 〈…〉 of it, for 〈◊〉 the glad ●idings of the gospel: 〈◊〉 I say he is the interpreter of it, that i● first one that 〈◊〉 and explain the covenant of grace, and rightly lay down the means how this reconciliation is wrought: Secondly, one that can rightly and justly apply those means, for the working of it out. Thirdly, one that hath authority to publish and declare it when it is wrought: and by these three actions he is God's interpreter to the people: then he is also the people's interpreter to God, by being able to speak to God for them, to lay open their wants & nakednesses, to confess their sins, to crave pardon and forgiveness, to give thanks in their names for mercies recea●ed, and in a word to offer up all their spiritual sacrifices unto God for them: and so every true minister is a double interpreter, Gods to the people, and the peoples to God: In which respects, he is properly called, God's mouth to the people, by preaching to them from God, and the people's mouth to God, by praying for them to God: and this title showeth how great and glorious a calling this ministery is, if it be rightly conceived. Now then for the use of it.  

Use, 1.  First, if every true Minister must be God's Interpreter to the people, and the peoples to God, then hence we learn that every one, who either is or intends to be a minister, must have that tongue of the learned, whereof is spoken in Esay, 
Esay, 50, 4.  where the Prophet saith (first in the name of Christ, as hear the great Prophet and teacher of his Church, and secondarily in the name of himself, and all true Prophets while the world endureth) The Lord God hath given me a tongue of the learned, that I should know to speak a word in season to him that is weary: where note the weary soul, or troubled conscience, must have ● word in season spoken to him for his comfort, and that cannot be spoken without the tongue of the learned, and lastly that tongue of the learned must be given of God: Now to have this tongue of the learned, which Esay speaks of▪ what is it but to be this Interpreter, which the holy Ghost here saith a minister must be: But to be able to speak with this tongue is, first to be furnished with 〈◊〉 and learning. Secondly, with divine knowledge, as far as it may by outward means be taught from man to man: but besides these, he that will speak this tongue aright, must 〈◊〉 inwardly learned, and taught by the spirit of God: the two first he must learn from men, but the third from God, a true Minister must be inwardly taught by the spiritual scholar, and the holy Ghost: Saint john in Revelation must take the book, 
Revel. 10, 8.  that is the Scripture, and eat it, and when he hath eaten it, than (saith the Angel) he must go preach to nations, tongues, people, and to Kings: which was done not that Saint john had not eaten that book, in the coming down of the holy Ghost, 
Acts. 2.  the very end of whose coming was to teach them spiritually: but that in him Christ might teach his Church for ever, that no minister is fit to preach, to nations and to Kings, until they ●a●e eaten the book of God: that is, till after and beside all the learning that man can teach them, they be also ●●ught by the spirit of God himself, and this teaching is it that makes a man a tr●● interpreter, and without this he cannot be, for 〈◊〉 can a man be God's interpreter to his people▪ unless he know the mind of God himself, and how can he know the mind of God, but by the teaching, of the spirit of God: 
1 Corinth.  Indeed we be man's interpreter by human teaching, and may interpret the Scriptures, truly and sound, as a human book or story for the increase of knowledge, but the divine and spiritual Interpretation, which shall pierce the heart, and astonish the soul of man, must be taught by the inward teaching of the holy Ghost.  
Let no man think I here give the least allowance to anabaptistical fancies, and revelations, which are nothing, but either dreams of their own, or illusions of the devil, for they contemn both human learning, and the study of the scripture, and trust wholly to revelations of the spirit; but God's Spirit worketh not but upon the foundation of the word: only I teach this, that a Minister must be a divine Interpreter, an Interpreter of God's meaning. And therefore he must not only read the book, but eat it, that is, not only have the knowledge of divine things flowing in his brain, but engraven in his heart, and printed in his soul by the spiritual finger of God: and therefore for this end, after all his own study, meditation, conference, Commentaries, & after all h●●mane helps, he must pray with David, Open thou mine eyes, 
Psal, 119, 18,  that I may see the wonders of thy law. The discerning of those wonders requires a spiritual illumination, and the opening of them requires the tongue of the learned. Therefore after all the study which flesh and blood, and human reason can yield, pray with the Prophet, Lord give me the tongue of the learned, that I may be a right Interpreter of thy holy will. 
2 Use.   
Furthermore, inasmuch as Ministers are Interpreters, 
Esay, 13.  they must labour for sanctity, and holiness of life. In Esay, the King of Assiria is said to be sanctified or set apart to destroy God's enemies. If there be a certain kind of sanctification necessary for the work of destruction, then how much more is true sanctification necessary for this great & glorious work of the edification of God's Church? A Minister is to declare the reconciliation betwixt God and man, and is he himself not reconciled? Dare he present another man to God's mercy for pardon, and never yet presented himself? Can he commend the state of Grace to another, & never felt the sweetness thereof in his own soul? Dare he come to preach sanctification with polluted lips, and out of an unsanctified heart? Moses might not stand upon the Mount in God's presence, till he had put off his shoes from of his feet. Exod. 3. and dare any man presume to come into this most high & holy presence of the Lord, until he have mortified his corruptions, and cast off the unruliness of his affections?  
In Exodus, 
Exod, 19, 20, Leuit. 10, 3,  the priests are bid to sanctify the people, and in Leviticus it is said, that God will be sanctified in all that come near him, but who come so near unto God as the Ministers do? so that it is apparent, Ministers do sanctify the people, and in some construction, God himself: Now, shall they one way be sanctifiers of the people, another way of God himself, & no way of themselves? Surely if it be so, they are but lame Interpreters; And this is the reason doubtless, why unsanctified Ministers, and such as are of a loose conversation, bestow such fruitless labours in the Church: many want no learning, no ability to interpret, & yet how few souls do they bring to God? Some it may be are converted by their ministry, that God may show, the efficacy is not in the person of man, but in the ordinance of God, but few doubtless (for aught that we can see) do teach us, how God hateth him which will take in hand to reconcile others, himself being unreconciled to God. Seeing then Ministers are Gods Interpreters to the people, to declare & publish their reconciliation with God, & that they cannot be reconciled, unless they be sanctified, and can so hardly be sanctified by the ministery of an unsanctified man: let therefore all true ministers of God: first be Gods Interpreters to their own consciences, and their own souls Interpreters to God, then shall they know more perfectly how to discharge the office of true Interpreters betwixt God & his people.  
And thus we have the two titles of a true Minister.  
Now it followeth in the text.  One of a thousand. 
here is the second part of this d●scription, which is by the rareness, or scarcenesss, of good Ministers: which is laid down in a very strange phrase, namely, that a true Minister, one that is a right Angel, & a true Interpreter, is no common or ordinary man, but thin sown, one of many, nay one of a thousand. The meaning hereof is to be conceived either properly, or figuratively: in the figurative sense, it is spoken in relation to Ministers themselves: in the proper sense, it hath a comparison with all men: the figurative and hyperbolical sense is, that of all the Ministers in the world, not one of many is a right Angel, and a true Interpreter: the plain & proper sense is, that amongst the men of this world, there is not one of a thousand which proves a true Minister; For this point let us examine the truth of it, the reasons of it, and the use of it.  
The truth hereof is manifest, by the experience of all ages, 
1 The truth hereof.  wherein it is strange to observe, how few men of any sort, especially of the better sort, after the calling of a Minister: and which is more strange, how few of those that are Ministers in name and title, do deserve these honourable names of an Angel, & an Interpreter, and the truth is too manifest in common practice, to insist much upon it, rather therefore let us see the reasons of it, 
2 The reasons hereof.  and they be these principal: first, the contempt that lieth on that calling, it being always hated, by wicked and profane men, because it discovers their filthiness, and unmaskes their hypocrisy: 
Reason the contempt of it.  and their doctrine oftimes is a fretting corrosive to their conscience, that they cannot welter, and wallow so quietly, and secretly in their sins, as otherwise they would, therefore is it that they spurn both against the calling, and the men, and watch them narrowly, & take hold of their least infirmities, thereby to disgrace them: judging that to cast contempt on that calling, is to remove shame from their own shameful courses: nor is it possible but that they should thus hate this calling, inasmuch as they hate so deadly both that law and Embassage which they bring, and that God whose Embassaders they are. This hatred and disgrace in the wicked world, was that that caused jeremy to cry, 
jeremy, 15, 10.  w●e is me, and made him in the seeming of his natural reason, curse the time that ever he was a Prophet, for saith he, I am a man of contention, every man is at strife and enemity with me. 
2 Reason the difficulty.  The next reason is the difficulty, of discharging the duties of his calling: to stand in God's presence, to enter into the holy of holiest, to go betwixt God and his people, to be God's mouth to the people, and the peoples to God: to be the Interpreter, of the eternal law of the old testament, and the everlasting Gospel of the new, to stand in the room, and to bear the office of Christ himself, to take the care and charge of souls, these considerations are so many amazements to the consciences of such men, who do with reverence approach, and not with rashness, rush unto his sacred seat: this made Saint Paul cry out, 
2 Corinth. 2, 16.  who is sufficient for these things, and if Paul said who is? no marvel though many a man say I am not sufficient, and do therefore draw their necks from this yoke, and their hands from this plough, until God himself or his Church do press them to it.  
The last reason is, 
3 Reason: want of maintenance.  more peculiar to this of the new testament, namely, want of maintenance and preferment, for them that labour in this calling: men are flesh and blood, and in that respect must be alured, & won to embrace this vocation, by some arguments, which may persuade flesh and blood: the world hath in all ages been negligent herein, and therefore God in his law took such strike orders, for the maintenance of the levites: 
Deuter, 10, 9, & 28, 2, Number, 18, 26.  but especially, now under the Gospel, this calling is unprovided for, when it deserves best of all to be rewarded: certainly it were a worthy christian policy, to propound good preferments to this calling, that thereby men of the worthiest gifts might be won unto it, and the want hereof, is cause why so many young men of special parts, and greatest hope, turn to other vocations, and especially to the law, wherein at this day the greatest part of the finest wits of our kingdom, are employed, and why? but because they have all the means to rise, whereas the ministery, for the most part yieldeth nothing, but a plain way to beggary▪ this is a great blemish in our church, and surely I wish the Papists, those children of this world, were not wiser in this kind, (in this point) than the Church of God: the reformation hereof is a work worth the labour of Prince and people, and special care is to be had in it, else it will not be reform, for doubtless had not God himself in the old testament, taken such strait orders for the livings of the levites, they had been put to no less extremities, then is the ministery of this age. And this reason added to the other, makes them perfect, and all put together make a reason infallible: for who will undergo so vile contempt, and undertake so great a charge, for no reward: and where there is so great contempt, so heavy a burden, and so mean a reward, what marvel, if a good Minister be one of a thousand.  
Now let us make use of this doctrine: 
3 The use of it.  the use is manifold, and yields instructions to many sorts of people: 
1 To Rulers.  first Rulers and Magistrates are here taught, if good Ministers be so scarce, therefore to maintain and increase, and do all good they can to the schools of the Prophets, to Universities, Colleges, and schools of good learning, which are the Seminaries of the ministery: herein the example of Samuel is very worthy to be followed, in whose days the schools of the Prophets flourished, 
1 Samuel, 19, 20, 21.22, 23, 24.  and even Saul himself, though he did much hurt in Israel, yet when he came to the schools of the Prophets, his hard heart relented, he could do them no hurt, nay he p●t of 〈◊〉 robes, and prophesied amongst them: So should all Christians Princes and Magistrates, advance these schools, and see them both well maintained, and well stored, the reason is evident and forcible. A good Minister is one of a 1000: If therefore they would have the number increased, maintain the Seminaries. And again, if Antichrist to uphold his kingdom, the kingdom of sathan be so careful herein, 
At Rome Re●mes Douai.  to erect Colleges, and endow them with living, to be Seminaries for his synagogue, and use so great means to sow his rares in the hearts of young men, that so they may sow them in the hearts of the people abroad: shall not Christian Princes be as careful, or rather much more zealous, for the increasing of the number of goldly Ministers? shall Baal have his 400 Prophets, 
1 Kings, 18▪ 22.  and God have his Elias alone: great shame must it be to A●ab, or to any King, whose Kingdom is in that estate.  
The jesuits diligence is such in teaching, & the readiness of some of their novices such in learning, (the devil himself doubtless, putting to his help withal) that in three years (as some of them say of themselves) they proceed in human learning, and in the fourth, in divinity: which if it be so, than it may be a good lesson, for these our schools of learning, and an inducement to move all that have the government thereof, to labour to advance learning, by all good means, and to give it more speedy passage: And it may shame some that spend so many years in the University▪ and yet alas for all that prove not one of a 1000 In these our schools are by God's mercy, many young trees planted by the river side, of this goodly orchard, which by good ordering and dressing, may prove goodly trees in the temple of God, & strong pillars in the Church, but they are like tender plants, and must be cherished. Princes and great men, by allowing maintenance, and the governors by stablishing good orders, and looking carefully to their execution, must see that these plants have sufficient moisture, to grow speedily to perfect ripeness, and that then they be transplanted in due time, into the Church and commonwealth: these be the trees spoken of in Ezechiell, 
Ezechiell, 47, 1, etc.  which grow by the sides of that river, which floweth out of the Sanctuary: Waters out of the Sanctuary must nourish them, and so they grow unto their perfection: but take away these waters, take away the liberality of princes, and good discipline from the Universities, and these trees must needs decay and weather: which if they do, than the small number of good Ministers, will be fewer and fewer, and of one of a 1000, there will not be one of 2000 
2 Use for Ministers.  In the next place, Ministers themselves are here taught: first if good Ministers be so scarce, then let every man fear to make them fewer than they be: every man therefore for himself, labour first for ability, then for conscience to discharge his duty: namely to be an Angel, to deliver faithfully God's Embassage, and a true Interpreter betwixt God and his people▪ thus if thou dost, then howsoever the number of good Ministers is small, yet it shall be nothing smaller for thee.  
2 If they be so few, labour to increase them, for the more they are, the less burden lieth upon each particular man, therefore let every Minister by his teaching, and by his conversation labour, so to honour his calling, that he may thereby allure and draw others to a love and liking thereof.  
3 Are good Ministers so thin sown, are there so few of them? then let all good and godly Ministers give the right hand of fellowship one to another, 
Galath. 2, 9  and join together in love, & by that means arm themselves against the scorn and contempt of the world: we see they that are of a kindred, or a brotherhood, or any kind of society, the fewer they are, the more closely do they combine, the more firmly do they hold together against all foreign force: so ought Gods Ministers to do because their number is so small; if they were many, less danger in their disunion, but seeing they are so few, the more it concerneth them to cut off contentions, and all occasions of debate, and to join hand in hand against these common adversaries.  

3 Use for students.  In the third place, young Students are here taught, seeing a true Minister is but one of a thousand, that therefore they bend their studies, and their thoughts to the ministery, for they well know it is an old proverb, the best things are hard to come by, & certainly there are so few good Ministers, because the holy ministery in itself is so high & excellent a calling: & as it is a shame to the men that there are so few good Ministers, so it is a commendation to the calling, whose honour and excellency is such, that as we see here scarce one of a thousand attains unto it, therefore men of the most excellent gifts, are here invited to dedicate themselves unto the most excellent vocation, yea▪ very reason itself would urge a man to be one of a thousand.  
2 And further, as they are to intend this calling as the most rare and excellent, so this must teach them likewise, to hasten to furnish themselves with all good helps and means, that they may become true Ministers, and able Jnterpreters, & not too long to stick in those studies, which keep a man from the practice of this high function: for it is not to live in the University, or in the College, & to study, though a man never so fast devour up learning, but to be a good Minister, is that that makes a man one of a thousand.  
In the last place, Hearers are here taught their duty, first, 
4 Use for Hearers.  to respect with reverence the person, and to receive with reverence the Message of every true Messenger, seeing it is so rare a thing to find a true Minister, for as nothing is more vile or base than an evil and lewd Minister, (whom Christ compares to salt which hath lost his savour, which is good for nothing, 
Math, 5, 13,  but to be cast out, & trodden down of men:) so is there none worthy of more love, and reverence than a holy Minister: for as Esay saith: their very feet are beautiful which bring glad tidings▪ and we should kiss their feet which bring news of peace: therefore all good Christians are to receive and use a good Minister, as Saint Paul saith the Galathians did him, 
Gala, 4, 16,  even as an Angel of God. Hast thou then a godly Pastor, run to him for conference, for comfort, for counsel, use his company, frequent his sermons, account him worthy of double honour, think it no small or ordinary blessing, for thou hast one of a thousand, and bless GOD for bestowing his mercy to thee, which he hath denied to so many others: for some have no Minister: some have a Minister, and yet alas he is not one of a thousand.  
And further: all men that are Fathers, may here learn to consecrate their children to God in the service of the ministery, considering that it is so rare & excellent a thing to be a good Minister: nay that man should think himself happy, and honoured of God, who may be father to such a son as shall prove one of a thousand.  
In a word to conclude this point, all men must here learn, 
5 Use for all men.  seeing good Ministers are so scarce, to pray the Lord of the harvest, to thrust out more labourers into his harvest: and for those that are called already, that God would make them faithful in that high function. And as Elisha craveth of Elias, 
2, Reg, 2▪ 9,  that the good spirit may be doubled, and trebled upon them, that so the number may be increased. And thus we have the truth, the reason, and the use of this, that a good Minister is one of a thousand.  
It followeth. To declare unto man his righteousness.  
here is the third part of the description of a Minister, that is, by his office, 
3 Part of the description by his office  to declare unto man his righteousness: that is, when a poor sinner, by his sins (the foulness whereof he seeth, and the burden whereof he feeleth) is brought down, as it were to the very gates of hell, when this sinner by the preaching of the Law, is brought to a true sight of this misery: and again, by preaching the gospel, is brought to lay hold on jesus Christ, than it is the proper office of a Minister to declare unto that man his righteousness. Namely, that though in himself he be as ill, & as foul as sin can make him, & as the law can discover him to be; yet in Christ he is righteous, & just, and by Christ so justified, as he is no more a sinner in the presence & account of God: this is the righteousness of a Christian man, this is the justification of a sinner. And to declare this righteousness to him that reputes and believes, is the proper duty of a true Minister.  
In the Acts, Paul saith of himself, that he witnessed to the jews, 
Acts, 20, 21,  & to the Gentiles, the repentance towards God, and faith towards our Lord jesus Christ. In which words is laid down the complete duty of a Minister (as he is a public Angel or Interpreter,) first, to preach repentance, which a man must perform to GOD, whom by his sins he hath grievously offended; secondly, to preach faith in Christ, and free forgiveness, and perfect salvation through that faith in Christ, to all that shall truly believe in him. And after both these, followeth that which is here spoken of, which comprehendeth both the former, namely, to declare unto man his righteousness. So that in these words, are inclusively laid down, these points of a Ministers calling: first, a true Minister may & must declare unto a sinful man where righteousness is to be found, 
1, john, 2.  namely, in jesus Christ the righteous. Secondly, how that righteousness may be obtained, namely, by doing two duties; first, by denying & disclaiming his own righteousness, and that is done by repentance; secondly, by claiming & cleaning to Christ's righteousness, and that is done by faith. Thirdly, a true Minister may and must declare this righteousness to him, that is, first publish and proclaim it, that it is ready to be bestowed on every sinner, which will thus apprehend it, and that it is able to justify and save him: secondly, beside a bare publication of this justification, he must (as Paul did) witness and testify it to the conscience of the sinner, that it is as certainly true, as God is true. For as a witness in doubtful cases is called, that by his testimony he may clear the truth, so when the consciences of poor sinners are wavering and doubtful what to believe, when they doubt of this righteousness, then is a true Minister as a faithful witness of God to aver and testify this truth, from his own conscience, knowledge and feeling, of the infallible certainty of God's promises, unto the doubtful and distressed conscience of the sinner.  
Thirdly, besides declaration and testification, he is to maintain this truth, and this righteousness, (if the sinner's conscience be yet not quiet) against all gainsayers, against the power of darkness, and all the gates of hell: that this is true and perfect righteousness to him that apprehends it, as afore is laid down: and this is so infallible to every soul that reputes and believeth, that the Minister may assure it to the conscience of the sinner in the word of truth, and in the name of God, and may call to witness all God's Saints, and all his holy Angels, and may pawn unto him his own soul upon it, that it is most true, that this is true, perfect, and all-sufficient righteousness.  
Thus we see in some measure, what it is to declare unto a man his righteousness. And this is the peculiar office of a Minister of God, and this is the height and excellency of his office. In the want of godly Ministers, I confess that godly Christian men may one help another in the performance of these duties, and that with profit, but it is the proper function of a godly Minister to do it, and the promise and blessing belongs properly to him: as the consciences of all penitent sinners, will testify in this case: let David's serve for many, who when he was cast down even to the mouth of hell, by that fearful discovery, of his two hideous sins by nathan's preaching, & when the faith of his soul, began to wrestle against hell, and strive against despair, and to apprehend the mercy of God in Christ: then I say, could not the testimony, of all the men in the world, have given him that joy, comfort and assurance, that Nathan did, when he said in the word of a Prophet, and of a true Minister, God hath taken away thy sin, thou shalt not die: what did Nathan here, but declare unto man his righteousness: what did Nathan here, but the duty of every true Minister?  
If this be the office and duty of a Minister, 
1 Use for Ministers.  and if such be the height and excellency of his office let us see then what use we may make of it.  
First, concerning the ministery: 
First for the Popish ministery.  It first discovereth how nakedly, weakly, and insufficiently, the Popish Church doth declare unto man his righteousness, who will let a man seek it in himself, where alas it is not: for Paul himself testifieth, that his desire is that he may be found out of himself, & in Christ, & yet certainly if ever man had righteousness of his own, 
Philip, 3, 8, 9  worth trusting to, Paul had: this is the cause why so many of that religion, find not that righteousness, which will pacify, and satisfy their consciences, when they come to die: and why so many of them, when it comes to the pinch, do then go out of themselves, and with us do seek for this righteousness in Christ, where both assuredly, and sufficiently it is to be found.  
Then for our own ministery, here they are taught: 
Secondly our own.  first the true manner of teaching, and declaring righteousness, namely this, not to preach the law alone, or the Gospel alone, as some unadvisedly do (but both without profit) but both the law and the Gospel: the law to breed repentance, the Gospel to work faith, but in order: first the law to breed repentance, and then the Gospel to work faith and forgiveness, but never before.  
Secondly, they are taught to be holy: to be sanctified and reconciled themselves, for it is thy office to declare unto man his righteousness, and not thy own to thy self: and how canst thou be a true witness to testify betwixt God, and the soul of a sinner, when thy own soul knoweth not, nor feeleth the truth of it? certainly such men a●e but lame witnesses betwixt God, and the sinner's soul. David saith to the sinner, I will instruct thee in the way wherein thou shalt go: 
Psal. 32.  but he first of all in the same, sets down his own experience, in a large story of his own repentance, and of God's mercy on himself. And though God sometime do satisfy, and save the poor distressed soul of a sinner, by the testimony of such men, to teach us that the virtue is not in the men, but in the truth of God's covenant: yet alas how few are they, to teach us how pleasing it is unto him, when a Minister is a declarer of that righteous to others, which he first hath himself, and is a witness of truth to others, which he first knoweth in his own experience.  
Thirdly, 
3 Use to Ministers.  the consideration of this high excellency of their calling, must arm all true Ministers against the scorn and contempt of the world, which by wicked men is cast like dust and mire into the face of Ministers: let this suffice them, they are the men that must declare unto man his righteousness, even he that scorns and contemns the ministery, he hath no righteousness in him, unless, it be by the means of a poor Minister: then do thou thy duty, and he that mocks thee, hath cause to honour thee: and let this encourage Students to consecrate themselves to the ministery, 
2 Use for Students.  for what calling hath so high an office, as this, to declare unto man his righteousness? And assuredly how ever 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 hearts of all God's children, and even in the consciences of some, whose tongues do smite thee: and the souls of thousands, when they die shall bless thee, who in their lives cared not for thee: and the devil himself doth envy, & the holy Angels themselves do wonder at the excellency of thy calling, in that thou hast power to declare unto man his righteousnesses.  

3 Use for the hearers.  In the next place, hearers may here learn: first if their righteousness, be thus to be declared as afore, then if they will have it, they must seek it as it may be found, namely both in the law, and in the Gospel, and not in the Gospel alone: and first in the law, then in the Gospel, for he must never look to taste▪ the sweetness of the Gospel, which hath not first swallowed the better pills of the law: if therefore thou wouldst be declared righteous by the Gospel, be content first to be pronounced miserable by the law: if thou wouldst be declared righteous in Christ, then be content first to be pronounced sinful and unrighteous in thyself: Secondly, all men may here learn, how they are to esteem of God's Ministers, and what reverence and obedience is due to their persons, and their doctrine: these are they which must declare unto thee thy righteousness, if thou hast any: Art thou beholden to him, who when thou hast lost a jewel (which was all thy wealth) can tell thee where it is, and help thee to it again▪ or to him, who when thy cause is in trial at the bar, will plead it for thee? or to him, who when thy health is lost, can tell thee how to get it again? then behold how thou art beholden to a godly Minister, who when Adam had lost both himself and thee, that jewel of righteousness, which was and is the whole wealth of thy soul, can truly tell thee where it is, and how it is to be had again: and who when the devil haileth thee to the bar of god's justice, to receive trial for thy sins, can draw thee there such a declaration, as the devil himself shall not be able to answer? and who when thy soul is sick to death, & even to damnation, can heal the deadly wounds thereof. A good Minister therefore is worthy (as the Apostle saith) of double honour, whose duty we see is to declare unto man his righteousness. And to conclude this point also, the consideration of the height of this office of a Minister, may encourage fathers to dedicate their sons to this holy calling: 
4 Use for fathers.  for the Physicians care for the body, or the Lawyers, for thy cause, are both inferior duties, to this of the Minister. A good Lawyer may be one of te●●e, a good Physician one of 20. a good man, one of 100 but a good Minister is one of a 1000 A good Lawyer may declare the true state of thy cause, a good Physician may declare the true state of thy body. No calling, no man can declare unto thee thy righteousness, but a true Minister. And thus we see the office or function of a Minister. Now followeth the blessing.  Then will he have mercy upon him. 
The fourth general part of this description, 
4 Point, the blessing.  is the blessing which God giveth to the labours and function of a true Minister: then that is when a man by the preaching of the law, is brought to true humiliation and repentance, and by the preaching of the Gospel, to true faith in the Messias, then will he (that is, God) have mercy on him (that is, on the penitent and believing sinner.) Behold here the admirable sympathy, and the cooperation of God, and the Ministers office. Man preacheth, and God blesseth: Man worketh on the heart, and God gives grace: a Minister declares unto man his righteousness, 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. here we see the great and glorious account which God makes, of the word of his Ministers, by them truly taught and rightly applied, namely, that he as it were tieth his blessing unto it, for ordinarily till a man know his righteousness, by the means of an Interpreter, God hath not mercy on him, but as soon as he doth know it, then as we see here God will have mercy on him, and will say, deliver him etc. This is no small honour to Ministers, & to their ministery, that God himself gives a blessing unto it, and worketh when they work, and as it were stayeth waiting, when they declare unto a man his righteousness, and then hath he mercy on him: so powerful and so effectual, is the word spoken by a Minister of God. This is that which Christ avoucheth, 
Math, 16, 16.  whatsoever you bind in earth, shall be bound in heaven, and whatsoever you lose in earth, shall be loosed in heaven. Will you know the meaning hereof? read Saint john, whose sins soever you remit, 
john, 20, 23.  they are remitted, whose you retain they are retained: will they have the meaning of both: read Esay, 
Esay, 44, 25, 26.  God destroyeth the tokens of Sou●● sayers, and makes v●sards, and Astrologers Fools, ●●●neth worldly wisemen backward, and makes their knowledge foolishness: but he confirmeth the word of his servants, 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 counsel for example.  
A true Minister seeth a sinner hardened in his sins, and still rebelling against the will of God, he therefore declareth unto him his unrighteousness, & his sin, & denounceth unto him, the miseries & curses of God's justice, as due unto him for the same, here he binds on earth, here he retains on earth, this man's sins are likewise bound and retained in heaven. On the other side, he seeth a man penitent, and believing, he pronounceth forgiveness of sins, & happiness unto him for the same, he looseth him from the band of his sins, by declaring unto him his righteousness, this man's sins are likewise loosed & remitted in heaven, and God himself doth pronounce him clear in heaven, when the Minister doth on earth. Thus God confirmeth the word of his servants, and performeth the counsel of his Messengers.  
The use of this doctrine is first for Rulers, 
1 Use Rulers.  and great men of this world, this may teach them to be nursing Fathers, & nursing Mothers unto the Church, whose authority they see is so great over them, as that their decree stands ratified in heaven: Therefore though their place be great, & they be Gods upon earth, 
Psalms  yet must they withal acknowledge, that in justifying a sinner, in interpretation, in declaring unto man his righteousness; in binding & losing, their power also is immediate from God, & above theirs, and they themselves, as they are men, must submit themselves to this powerful word of the Ministers, to be taught by it, and to be reconciled by means of it, and highly must they receive it, for though a man speak it, yet is it the word of God: this is to lick the dust of Christ's feet, 
●ay.  which the Porphet speaketh of: not as the Pope would have it, to hold the stirrup, and lead the horse, and hold the water to the Pope, to kiss his toes, to hold their kingdoms of him, as tenants at will, or by courtesy, but reverently to acknowledge the ordinance to be Gods, the function and duty to be high and excellent, to acknowledge the power of their keys & censures (being rightly applied) their promises & their threatenings to be as from God, and to submit to them accordingly.  
Secondly, Ministers themselves here must learn, 
Use for Ministers  when they take the word of reconciliation into their hands and mouths, to call to mind whose it is, even the Lords, and that he worketh with them, & hath the greatest hand in the work, and that therefore they must use it in holy manner, with much fear & reverence: It is not their own, they may not use it as th●y list. And lastly, Hearers are here taught, first ●o see how mad such men be which carelessly ●nd seldom hear sermons, 
3 Use for Hearers.  but upon any occasion fly to wizards and charmers, which are ●he devils prophets: for see the difference of ●hese two, the wizard and charmer hath society with the devil, the Preacher with God, the ●harmer hath his calling from the devil, the Preacher his from God, the charmers charm 〈◊〉 the devils watchword, when he charmeth the devil doth the fear▪ the Preachers doctrine is God's watchword, when he truly applieth it, GOD himself ratifieth and makes it good: wherefore let all men fear to have thus to do with the devil, by seeking to his slaves, & let them draw near to God, by entering into fellowship with his holy Prophets, and godly Ministers.  
And further, if when they preach, & thou believest, than GOD hath mercy on thee, then learn what reverence they and their word is worthy of, which is thus accompanied with God's mercy and forgiveness: and then learn to hear the Word with fear and trembling, for it is God's word, and not theirs: & when a true Minister saith unto thee, on a true ground, I denounce thee a sinful man, and under the curse, or I declare thee to be righteous, and a child of grace, it is all one, as though God from heaven had said so unto thee. If any man ask; But is it not as good if another man pronounce forgiveness unto me vpo● my repentance? I answer, yes undoubtedly if it be in extraordinary times or places, wh●● there are no Ministers: for otherwise, certainly this blessing is principally tied unto the Ministers calling; for it is not said of any private men's calling any where in the Scripture▪ as it is here said of the Ministers.  
If an Angel, an Interpreter come to a man and declare unto him his righteousness, the●● (mark the conexion) then will GOD ha●● mercy on him, and will say, Deliver him, etc. Whence comes this blessing? from this promise of God. If then other callings will challenge ordinarily the same blessing, then must they have the same promise. Besides, other Christians being private men, though they be sanctified, & have a good measure of knowledge, yet have they not the same spirit of discerning that godly Ministers have: nor can so fully and truly judge, when a man hath repent, when not; and therefore cannot so truly pronounce the sentence of the Law or Gospel, nor have they ability ordinarily by their good conference, and Christian counsel, to con●●rt a soul, but to confirm one converted: but that power ordinarily belongs to the public Ministry of the word, therefore it followeth, that ordinarily they have not the power to pronounce the sentence of binding or losing upon any man: I confess, in times or places, where no Minister can be had, God blesseth the labours of private men, that have knowledge, sometimes even for the converting of a man to God, & for comforting him at the hour of death, and gives a virtue and power to that sentence which they shall pronounce one upon another's repentance: but as this is extraordinary, & in the want of ordinary Ministers, so in that case a private man of knowledge & godliness, is made a Minister for that time to himself, or to another, even as a private man in cases of extreme danger, when no magistrate is present, is made a magistrate himself to defend his own life. So then as in want of a Magistrate, the sword of the magistracy is put into the hand of a private man: so in the want of Ministers, the keys of the ministery are committed and put into the hands of private men, (as in days of persecution) that then they may with comfort admonish and advise: and with power pronounce mercy and forgiveness one unto another, upon their true repentance. Yet always remember that in so doing, a private man is as a Minister for that time, and in that case: but ordinarily, (and always in settled Churches) this power pertaineth to the ministery, & is theirs alone by ordination; and to them belongeth the promise and the blessing, that when he hath declared to a man his righteousness, than God will have mercy on him. And thus we see also the blessing of God upon the function of the ministery, and conexed thereunto by the merciful dispensation of God. It followeth.  
And will say, Deliver him that he go not down into the pit: for I have rece●ued a reconciliation.  
The fifth and last part of this description is, 
5 Part the Commission.  the Commission and authority given unto him, which is so great, as never was given to any creature, and is thus, when a Minister of GOD hath declared unto man his righteousness, hath brought him to the state of grace, and God in his favour hath had mercy on him; then God saith to the Minister, Deliver that soul from hell, for I have pardoned him in Christ, I am reconciled to him.  
In which words, authority is given to a Minister of God to redeem a man penitent, from hell & damnation: not that he is the means of working out this redemption, for that wholly and only is Christ himself; but he is God's instrument, and Christ's instrument, first, to apply those means unto him: secondly, to pronounce his safety and deliverance when these means are used. Here is the principal honour of all belonging to that calling: and it is the greatest that ever was vouchsafed to any creature. Man 〈◊〉 Angel: for it is a plain Commission to go and deliver such a man from the power of hell, & to redeem him into the state of God's children, and to make him heir of heaven: Angels ne●er had this Commission▪ they are Messengers sent out for the good of those whom Ministers have redeemed, 
Heb. 1. ult.  and they have brought many comfortable messages unto them: but it was never said to any Angel, Deliver that man that he go not down 〈◊〉 the pit, as it h●●r● is said unto a Minister: nor any men but Ministers have this Cōmis●ion. To some callings God saith, work● thou for man, build him houses, provide him sustenance; to the Physician, heal that man, to the Lawyer, do that man justice, to the soldier, fight for him, to the Magistrate, defend him, to the King, govern him, and see that every one do his duty: ● to none but to the Minister doth he say, Deliver him that he go not down into the pit.  
If this be so then for the use, first Ministers must learn here, 
Use 1 to Ministers.  that if they will have the honour of Redeemers, then must they do the duty of redeemers, they must pray earnestly for the people, for that is one means whereby they redeem men. They must say with Samuel, God forbid that I should cease to pray for you: 
1 Sam. 12.  They must mourn for the impenitent, when they will not turn to God. So did David his eyes gushed out with rivers of waters, 
Psalms, 119,  because men kept not God's law. And jeremy, who w●shed a fountain of water in his eyes▪ that he might weep for the sins of the people▪ They must privately confer, ●●site, admonish, and rebuke▪ and principally they must preach, and that in such good manner, and in so diligent measure, as that they may redeem and win souls, and the end that they must aim at, must be to win souls. Some preach for fear of the law, to avoid censure or punishment, some for fashion sake, that they may be like to others, some for ostentation sake, to win credit and praise, some for ambition, to rise in the world: all these forget their commission, which is, Deliver him from hell.  
This should be the end of their preaching, to deliver a soul from hell, and what should Commissioners do, but execute their Commission? High Commissioners are worthy to be low Commissioners, or rather▪ no Commissioners, if they will not put it in execution. It is therefore lamentable to see, that some by not preaching, s●me by vain preaching, show that they intent any thing, rather than the winning of souls to God. Let then all good Ministers so preach, as they may say with Esay, Behold Lord here am I, & the children whom thou hast given me. And that they may return their Commission thus: Whereas thou O Lord gavest me this people, and had me deliver them, that they go not down into ●ell, Lord I have done it, it is the thing my soul aimed at, with all my desire and endeavour: and by thy mercy I have effected it accordingly.  
And the rather must all Christian Ministers seriously intend the saving of souls, inasmuch as Antichrist doth so earnestly seek the destruction of souls, by winning them to his synagouge. The Turk spares no labour, no cost, to infect young children of Christians with his impure and blasphemous superstition. The Pope and his vassals, (especially jesuits) use all means, devise many stratagems, spare no cost, nor labour, to seduce & inveigle young men, and the best wits. Surely their care and policy herein is admirable, and yet alas, when (like the pharisees) they have compassed sea and land to make a proselyte, they make him like themselves, the child of hell. And they are so far from having any Commission from God to do this, or any blessing promised, as chose GOD forbids them, and his curse lieth upon them for so doing.  
Shall they be so diligent to destroy souls without a Commission, and incur God's curse for their labour, and shall not Christian Ministers, be much more diligent to win and redeem souls, having so large a Commission for the purpose, and so great a blessing promised thereunto?  
In the next place, 
2 Use for Hearers.  this doctrine hath use to the hearers. First to let them see the excellency of this calling, which hath a Commission and power to redeem them from hell & damnation, & what honour is due unto it, & to let the wicked man see (which any way abuseth either the persons or the function) how base & unthankful men they are, to recompense evil for so great a good, & therefore no marvel though evil do never depart from the houses & families of such men: and further, to encourage all men to give themselves to God in this great calling, for see here what they are, even the high Commissioners of God. We have in our estate, a power delegated to certain men of worth, & it is called the high Commission, because they have power to do great things, and that man thinks himself happy, who can bring his son to this, to be thought fit to be one of this Commission: but behold here a higher Commission, a Commission from God, to redeem souls from the power of hell, & the devils claws, this is indeed a high Commission, and so high as this, was never granted out of the Court of heaven to any creature but to Ministers: they therefore are the High Commissioners of the high God. Is it not then an honour & happiness unto thee to bring thy son to this estate?  
And lastly, this must teach all hearers, their duty to God's word, namely, to submit themselves unto it: for if the Minister have a Commission to redeem thy soul, it must be by the word and holy discipline. Therefore thy duty is to hear God's word patiently, to submit thyself unto it, to be taught and instructed, nay to be checked and rebuked, and to have thy sins discovered, & thy corruptions ripped up. If thou wouldst have thy cause succeed well, thy Lawyer must discover the weaknesses of it, if thy body to be cured, thy Physician must purge the corruption of it; So if thy soul be to be redeemed, thy minister must see the weakness, and purge the corruptions of it, & though his doctrine be harsh, and hard unto thy nature, and the discipline of the Gospel seem rough unto thee yet must not thou rage and rebel against it, nor hate, nor rail at his person, but submit thyself unto it, for it is the message and ministery of thy salvation: if otherwise, thou dost indeed a great wrong to the Minister, for thou frustratest his Commission, but alas, a far greater to thyself, for thou frustratest thine own salvation.  
FINIS.   


THE SECOND Treatise of the duties and Dignities of the ministery, by Master Perkins.   

To the right worshipful and Reverend judges, Sir john Savile Knight, one of the Barons of his majesties Exchequer: and Sir Christopher Yeluerton Knight, one of the judges of his majesties Court of King's bench, the late worthy judges of our Northern Circuit. The spirit of wisdom, zeal and courage be multiplied.  
RIght worshipful, it is said in other Nations, and written in some of their books, that there are three disgraces of the English Nation: The Ignorance, or (that I may so call it) the Vnlearnednes of our Gentry and Nobility, the Beggary of our poor, and the Baseness of the body of our Ministry. The first blot, our Nobility and Gentry have well wiped off, since the first days of blessed Queen Elizabeth, partly by study at home, partly by travel abroad, and I hope they will do it more and more: The second hath been well lessened by good laws of late, and wou●d be more, if the Execution were as good as our laws be, and it were much honour to our Nation, and more to our Religion, if it were quite taken away: for he that tells us there shall be poor ever with us, 
Ma●h. 26, 11. Dent. 15.  saith also, there shall not be a beggar amongst us; If there were no poor, what should become of Charity: for it is charity to relieve poverty, not to maintain beggary: Poverty may be a Cross, but it is no Curse: but beggary is a fearful curse, threatened on the enemies of God: and David saith not, 
Psal. 109, 10 Psal. 37, 25.  be never saw a righteous man's child poor, but that he never saw him beg his bread. The daily cries in our streets, cry for yet further reformation hereof, that the impotent poor may be sufficiently provided for, that he need not, and the s●urdy beggar compelled to work, that he may not be suffered to beg. Happy you, or whosoever can have a hand, in effecting this blessed werke, we, who can do little else shall pray for it, and for them that labour in it. But now f●r the third, I fear none but the very hand of God, can wipe out that stain from our Church: The bas●nes of the general body of our ministery, whence is it, but either from the unworthiness or poverty thereof: and the unworthiness thereof, whence is it but from the poverty, and base maintenance of our ministery, which was once robbed by the Abbeys, and after worse by some in our own State: and Popery that stands so much upon Non dimittitur peccatum nisi restituator ablatum, yet for all that, would not restore unto the Church her tenths again. But as Popish Abbeys stole them, so a popish state kept them, and to their shame some of th●se good Professors of our Religion, have restored such as were in their bands, and there is hope that all our Professors, (unless they care not to be accounted hypocrites) will make some conscionable restitution. We do not crave that they would with Zacheus restore fourfold (though it is apparent, 
Luke, 19, 8, etc.  that the tenths were got from us in old time, by most false and forged Cavillations) we only crave our own, we would ask no more, nor willingly take less: for our whole duty is still required, then why should not our whole due be paid. And yet that the world may learn of us contentedness, as well by our practice as our doctrine, we would for the present, take in good part, and rest contented with a part of our own, and some competent portions out of the Impropriations, (proportioned to the quantity ●f the charge imposed, and the gifts and pains required) would for a time be a reasonable satisfaction to our ministery, until our state found itself, either better enabled, or more straightly tied in Conscience to full restitution. But as I said, this is a work of God himself, f●r if man could do it, so many Parliaments would not have slipped it, but some of them would have eternized itself, with this honourable name to all posterities. The Parliament that restored Impropriations, but till that, or some other course (as good) be taken, it is both unseasonable, and unreasonable to complain of the Ignorant, or to c●aue a learned ministery. For shall the Ox's mouth be mousled, 
1 Corinth. 9, 7, 9, 14.  which treads out the corn, or shall a man go to war at his own cost? and hath not God ordained (mark it is his Ordinance) that those who teach the Gospel, shall live of the Gospel? But alas, how shall the ministery of England live of the Gospel, when my small experience can show, that in one Corner of one County of this Kingdom, wherein there are some 150. parishes, 
The Eastriding of the County of York.  or parochial chapels, almost a 100 of them, (if not a full 100) are Impropriate, and amongst them I can show the most parishes have but 10. pound or thereabouts, some 8. li. some 6, li. some 5, li. some 4, pound, some not 4, pound yearly living for the Minister, and those impropriations worth some 300, pound, many 200, pound, almost all 100, pound, per an: yea there is one worth 400, pound, per an: where there were but 8, pound left for the Minister, until of late with much ado, 10, pound more was obtained for a preacher, and so there is out of 400, pound, 8, pound shared for a Minister, and 10, pound carved for a preacher, in that parish where there are 2000, Communicants. Of all the rest, the Crown hath some 100, pound rent, or not so much, and the remainder of 280, pound (being a rich living, for a worthy learned Minister, a competent living for 2, and more than some 7, painful and able Ministers 〈◊〉) I know not what becomes of it, unless it go to the feeding of Kits and Cormorants. Are not these goodly livings for learned men, and may not we expect a learned ministery, where there is such maintenance? and I heartily wish that other countries, be not able to show the like Precedents▪ have the rather made relation hereof, that our high Court of Parliament, may see how great cause they have, to go forward with that motion already by them made, for the establishing of a learned ministery. But if they bring it not to pass, what then remaineth, but to hope that the great God of heaven, will put into the heart of the God on earth, our noble King (into wh●se hands he hath put the sword of sovereign authority) an irrevocable and unresistible, resolution to execute his supreme power, for the reformation of this evil, which (as Master Perkins saith in this treatise) may well be called the King's evil, for it will hardly be healed, but by the will and power of a king. In the mean time, this Treatise of that worthy man, may be a motive to our zealous professors, who have any impropriations in their own hands, to excite and provoke them to a conscionable restitution, in whole or in part, as their estates may bear, or their conscience shall move them. For herein are laid down and mixed together, both the duties to be done by faithful Ministers, and the Dignities due unto them for their duties: and so seeing the dignities of that calling to be most honourable, and the duties so chargeable, it cannot but grieve their Christian hearts to see the maintenance so miserable.  
This Treatise I first of all send to you, and under your names to the world, and to you first, for as I am sure you loved the Author, and honoured those excellent gifts of God in him, so you cannot but accept this after birth of his, (as a fatherless child for the father's sake). And for myself, (to conceal all personal and private respects) in the name of many thousands in the Northern Countries, I praise God for the good done in those parts, by your painful courses, and religious care, not doubting, but if yourselves, or the like be employed there, to assist our Honourable and Religious Lord Precedent, that the multitude of Popish Priests there lurking, will be daily lessened, the number of painful preachers augmented, Popery put d●wne, and the Gospel maintained more and more. Which blessing God grant to that and all other Countries of this Kingdom, for his mercy's sake: & give unto you & all others in your place, the spirit of courage and constancy, in these declining days, that being faithful in your great charges, unto the end, you may receive the Crown of life: for which he heartily prayeth, who will ever rest  
Your Worships in the Lord, W. Crashawe.   

A TREATISE OF the dignity and duty of the Ministry.  Esay 6.5. 
Then I said, woe is me, I am undone, for I am a man of polluted lips and dwell in the midst of a people of polluted lips: for my eyes have seen the king and Lord of hosts.  
6 Then flew one of the Seraphins unto me, with an hot coal in his hand.  
7 Which he took from the altar with the tongues: and touched my mouth and said, Lo this hath touched thy lips, & thy iniquity shall be taken away, and thy sin shall be purged.  
8 Also I heard the voice of the Lord, saying whom shal● I send, & who shall go for unruhen said I, here am I, send me: and he said go.  
IN the five former Chapters are contained such Sermons, as the Prophet had made under Vzziah king of juda: At this Chapter begin such as he preached in the reign of jotham, & so forward: But before he either preach or prophecy of any thing, in King jotham's days, or his successors, the Lord in this Chapter gives a new commission to the Prophet, & a new confirmation to this calling: the old king in whose days Esayah was first called being now 〈◊〉, and an other succeeding him, God with the new king, reneweth the calling and commission of the Prophet: wherein God doth not give him another calling, for one calling to the office of the ministry is sufficient: but he confirmeth the calling formerly given, by repeating & ratifying it. And this God did to Easy, not as he was an ordinary, but an extraordinary Prophet: for ordinary Ministers need no renovation of their calling, nor any new signs of confirmation, but extraordinary Prophets, who come in extraordinary manner, & to do many extraordinary works, God in his wisdom will have their calling confirmed, again, and again, & that by very extraordinary means. Out of which practice of the Lord, we learn, how great cause we have to doubt those men to be either fantastical or worse, who pretend extraordinary callings in these days, and yet scarce can show us any good signs of an ordinary, much less of an extraordinary motion: for if in those days, when such courses were more common, God will have his extraordinary prophets caling to be renewed & confirmed, again and again, then certainly in these days, we may justly require, more & more, wonderful signs of an extraordinary calling afore we believe it: and if God himself was so careful to satisfy his Church in those days of the vocationn of his Prophet, surely the Church in these days hath much more cause to doubt in such cases, and to require many & extraordinary signs, afore it acknowledge any such extraordinary calling: These men therefore offer much wrong to the church, & deserve both the censure thereof, & the sword of the Magistrate, who dare so boldly offer and obtrude to the Church their own fancies & dreams, as extraordinary motions of God's spirit. This is the occasion and coherence.  
This Chapter hath two parts, first, the means of his confirmation, f●om the beginning to these words: secondly, the confirmation itself, from these words to the end: the me●ne● of his confirmation is a vision he saw from heaven, of certain 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 it wrought in the Prophet, it caused him fear, it astonished him, & cast him down: in the fifth verse.  
2 His Consolation, and raising up again after his fear, in the 6. and 7. verses.  
3 The renewing of his Cō●ssion again, from thence to the end. The fear & astonishment of the Prophet, is described,  
1 By the signs, of which are two;  
1 A note of exclamation, woe is me.  
2 By a note of extreme dejection in himself, I am undone.  
2 By the causes of it, which are also set down to be two:  
1 He was a man polluted, and dwelled amongst people polluted.  
2 He had seen the Lord, Then said I, woe is me, I am undone.  
The first point in order is, the fear and ecstasy, into which the Lord driven this holy Prophet, which the Lord did not in his anger, but in his love unto him, not for a punishment of sin, but as an evidence of his further love: for the intent and purpose of God, in striking this fear into him, was to make him to be a true prophet, & a fit messenger for himself. It may seem a strange course, which God taketh to confirm and raise up his servant in zeal & courage to strike him into an extreme fear, even to astonish & amaze him▪ & yet we see it is the course which the Lord taketh: out of which practice of the Lord, we learn this doctrine: That all true Ministers, especially such a● are deputed to the greatest works in his church, must ●e first of all stricken into a great fear, 〈◊〉 consideration of the greatness of their ●●nction, yea into an amazement and astonishment, in the admiration of God's glory and greatness, whose room they occupy, and whose message they bring, & the more they are afraid and shrin●, so it be under the contemplation of God's majesty, & their own weakness, the more likelier it is that they are truly called of God, and appointed for worthy purposes in his church: but he that steps to this function without fear, he may thrust in himself, but its doubtful whether he be called of God, as here the Prophet was: Nor is it so here alone, but every where, when God called any of his servants, to any great work, he first drove them into these fears and amazements, as is evident 
a Exod. 3.11. &. 4.10.13.  in Moses, in 
b jeremy. 1 6.7.  jeremy, in 
c Act. 9.6. etc.  S. Paul and others. The reason of this calling of the lord is plain: namely, because man's nature is always ready to take enough and too much unto itself God therefore in his wisdom puts a bridle unto the corrupt nature of man, and astonisheth it, lest it presume too much and take too much upon itself: Again a Minister is to preach unto the people fear and reverence of the Lord: bu● how can he do so to others, when he hat● not tied the Lord in his own conscience, nor was ever cast down in admiration of God's glory and Majesty: And lastly, the Ministry is a high & excellent cal●ing (especially the office of extraordinary Prophets in the old testament) and is therefore subject to pride, and to be ●uft up with self-conceits▪ & therefore reaches the Apostle to Timothy, that a Minister may not be a young scholar, 
1. Tim. 3.6  lest he 〈◊〉 puffed up, and fall into the condemnation of ●he wicked: giving us to understand, that it ●s the peculiar danger of the calling to have high conceits of themselves, because of the height & dignity of their function. Therefore to prevent this inconvenience, God in mercy appointeth that all his true Ministers, shall have some means 〈◊〉 other, to be cast down even to nothing in themselves, and shall be driven ●nto such fears & amazements, at sight of their own weakness, as they shall throw down themselves at Christ's ●eete, and denying themselves wholly, shall acknowledge that they are in him whatsoever they are; and do rely, and trust only on his grace and help.  
The use of this doctrine, as it is for all Ministers, so specially for us which live in the University: we live as it were in a Seminary, and many of us are hereafter by God's grace to be framed to the Ministry, and some of us already are. Now here we have many occasions to be puffed up in self-conceits: we see ourselves grow in time, in degrees, in learning, in honour, in name and estimation: and to many of us God gives good portions of his gifts: what are all these, but so many baits to allure us to pride, and vain opinions of our own worths▪ but let us remember the end we aim at, is not human, nor carnal: our purpose is to save souls, 
2. Cor. 11.4  Then the weapons of our war raust not be carnal, as pride, vainglory, and self-conceit. If therefore we ever look to be made instruments o● God's glory in saving of souls, than a● the first set we not before our eyes the honour, but the danger of our calling, and humble we ourselves under the mighty hand of our GOD, that he may exalt us in his due time: and let us be content that God give any occasion or means to pull us down, either by outward cross, or inward temptation: and let us rejoice, when we are thereby so far cast down, that we cry out in the astonishment of our spirits, as the Prophet here: Woe is me. I am undone: but otherwise if we will needs follow the swinge of our proud natures, and trust in our own ability, gifts, and learning, let us know, we use carnal weapons in a spiritual warfare. And let us be assured the Lord will work no great work in his Church by our ministery: we may raise ourselves in worldly estimation, and work out our own purposes, but we shall do little in the salvation of souls: for those men do pronounce the most powerful blessings on other men's souls, and speak the best words of comfort to other men's consciences, which they oftenest say unto themselves. Woe is me, I am undone.  
Furthermore, whereas the Prophet at this Vision and Revelation of God's glory unto him, crieth out of himself, Woe is me, I am undone: being words of extreme fear and astonishment, and of so low a dejection as is a degree towards desperation (if it had gone forward): let us learn that the Prophet held not in his judgement the doctrine of Intercession of Angels and Saints for particular men, for if he had, he need not at the sight of God's majesty, forthwith to have cried out, Woe is me, I am undone, but he might have stayed himself awhile in this cogitation, I will desire Moses, Samuel, or David, to pray to this glorious God for me, or here are holy Angels of the Seraphins here present, they see in what fearful case I am, I will pray to them to speak to this glorious and mighty Lord for me, that I perish not in this fear: but he instantly seeing the Lord appear in Majesty, and fearing his just wrath, (being guilty of his own corruptions) without any hope or expectation, or as he seems, without the least cogitation of help or assistance from any creature, he crieth out, I am undone.  
Lastly, whereas he exclaimeth, Woe is me, I am undone: being words of a soul humbled & dejected, & hereby showeth himself to be in that case, which a poor sinner is, when the preaching of the law hath humbled him, by showing him his sins and his extreme danger by them. We may learn, that to be called to the Ministry, is to be as it were converted and regenerate: & that when a man is called thereunto, it is a work little less than that whereby God calleth a sinner from his sin, to the state of repentance: for as God first casteth down the sinner, before he give him grace, or any feeling of his love in Christ: so here, he first abaseth and casteth down the Prophet in the sight of G●ds Majesty, and his own misery, afore he honour him with a Commission to preach peace unto his people. Which I note against those men, which hold it so ordinary a matter to enter into the ministery, as many do, which take it upon them in worldly and politic purposes. And some of a better rank, which think if a man have learning, degrees and age, he is sufficiently qualified for that calling. But alas, this is not all; there is a greater work to be wrought then so, he must be humbled & cast down, in sight of the greatness of that calling, of the majesty of that God whose room he is to execute, & of the unworthiness of himself to so great a work: he must be resolved, that to call a man to the ministery, is the greatest work that GOD worketh in his Church, but the converting of a sinner, and calling him to the state of grace: nay it is a work even like unto it: for as a sinner in his conversion, so he at his Vocation to that place, is often to cry out in the amazement of his soul, Woe is me I am undone. As therefore they are foully deceived, which think any holiness or sanctification, can sufficiently qualify a man without learning, so are they no less which think all outward compliments to be sufficient without this work, which here was wrought in the holy Prophet. Thus we see the fear and astonishment of the Prophet. It followeth; For I am a man of polluted lips.  
Now follow the causes of his fear, which are two. The first is, his own pollution and sinfulness, and the sinfulness of his people: his own he freely confesseth in these words; I am a man of polluted lips: that is, I am a miserable and sinful man, and therefore I fear and tremble to stand in God's presence: nay, I dare not look upon the Lord, for my sins. But it may be demanded, how could the Prophet say thus truly, for he was a holy man, and justified in God's presence, by his true faith in the Messias, and sanctified by repentance: can a man justified and sanctified, say, he is a man polluted? I answer, It is doubtless, he was so, he therefore complaineth here not of any great and enormous sins, which he had committed to the public scandoll of the Church, but first of the corruption of his nature; which in him as in all men is a very sea of iniquity, & which always appears the more, the nearer a man comes to God and therefore did now most apparently discover itself 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 Commission: for we find not that the Prophet was ever touched with any great sin, and where we know it not, we are in charity not to imagine it. So that it 'tis most probable, he complaineth of some smaller faul●s, 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 lea●e preaching, because the people were stubborn and disobedient, or some impatience in his ministery, when the people were rebellious and resisted his doctrine, which passion might the rather vex him (as we read it did jeremy) the jews were so stubborn and stiff-necked a people: or it may be some want of zeal or forwardness, these, or some such were the cause of his fear: And the conscience of ●●ese makes him here cry out that he canno stand in the sight of God. Where we le●r●e, first, what a tender conscience godly Ministers must have above all men: ●am●ly, that they must make conscience, 〈◊〉 of the great and gross sins only, but even of the lowest & least sins: and he m●st endeavour in his calling, not only to be clear of great crimes, but as far as may be, to be free from the least appearances of evil, and from the least negligences in his place, for a small fault in other men is great in them, and that which may be some ways pardonable in other men, is no way in them: they must therefore watch over themselves most carefully, and take heed to all their ways: and for this end is it, that a Minister in godly wisdom must often deprive himself even of many things (which it may be, lawfully he might use) lest his liberty be an occasion of evil to others: and must abstain from the least sins, lest even they be blemishes to his calling, and burdens to his conscience. And hence is it, that a Minister cannot be too careful in his calling, in his words, diet, company, recreation, apparel, gestures, and in his whole carriage, because little sins are so great in them. Especially Ministers here learn the Apostles Lesson, to be instant in season & out of season: to preach and exhort, to comfort and rebuke publicly and privately: to good, to bad: when it is well taken, when it is ill taken, when they willingly receive it, and when they stubbornly resist it, when they commend him and reward him, and when they rail at him, and persecute him for it: thus must he be diligent in season & out of season, for the least negligence in his duty, or omitting the least opportunity of doing good, will when God visits his conscience, be a burden and vexation to him, as it was here to the Prophet.  
And furthermore, if these small sins thus afflicted the Prophet, then alas what is to be thought of those Ministers, who make no conscience of foul & scandalous sins? how shall Simony, Incontinency, Usury, inhospitality, covetousness, Ignorance, Idleness, careless nonresidency, how shall these (I say) and other like grievous crimes oppress and burden the soul, when as the smallest sins do so affright this holy man? Surely, when God shall visit them, their states will be most fearful, nor, shall any man's case be so miserable, as an unconscionable Ministers: And though now such loose and licentious Ministers seem to live in jollity, & without ●ny fear, yet when God shall appear ●nto their consciences, then will they cry out in fearful anguish, Woe is me, I am undone. And again, if these small faults so affrighted this holy Prophet, and burdened his conscience, then what pitiful consciences have those Ministers, whose daily negligence, and unconscionable carelessness in their places is such, as all men speak of, and yet they are not touched: surely, these men are not of so tender consciences as the Prophet was: and either the Prophet here was much more nice than needed, or▪ else these men will prove 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 find imperfections and blemishes in himself, which will often make him cry out; Woe is me: but let not that discomfort them, but rather rejoice, that they can see their own weakness, as the Prophet did here: If they have cause to exclaim against themselves, they are not alone, as was this, and all other holy Prophet's case before them. In having imperfections in themselves, they are no more miserable than the Prophet was: but let them labour to be as blessed in seeing & complaining of themselves as he was: And let every Minister assure himself, that the more he makes conscience, even of the least sins of all, the more he resembleth the ancient holy Prophets, & the more likely is he to work effectually in his ministery. For his duty is to work in his people a conscience, not of great sins only, but even of all: but how can he do that to them, if he have not first of all done it in himself? hence it is therefore, that godly Ministers find fault with themselves, when other men cannot, and cry out against themselves, for their pollution (with the Prophet here) when no other man can accuse them of the least crime: nay, when others do magnify God for his graces on them, and praise their gifts, and commend their good lives, even then do they condemn themselves, and exclaim against their own corruptions: and their own smallest negligences, or omissions, are great wounds to their consciences: & their last sins, and their most pardonable infirmities, are sore burdens unto them: for of all men in the world, a godly Minister is a man of the most tender conscience.  
Hitherto hath the Prophet complained generally of his pollution.  
Particularly, he exclaimeth against the pollution of his ●ippes. But why will some say, complains he of the pollution of his ●ippes, rather than 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 grieved at them all? yes assuredly, we must grant that also. But the reason is, he was a Prophet, his duty was to use his tongue, the practice of his calling consisted in the use of his tongue: for a Minister is an Interpeter, as he is called, job. 33.23. that is, the peoples to God by prayer, and Gods to the people by preaching: he is God's mouth, and the people's mouth: so that the tongue of a Minister is that part of his body, which is to be used as a principal instrument of God's glory, and more to the setttng forth of his honour then any other: Now every man is to be tried what he is by his calling, rather than by any other accidental or collateral courses: therefore the honour or dishonour of a Minister, is the use or the abuse of his tongue: and his comfort or discomfort is the well using, or not using of it. The Prophet therefore here affrighted at God's presence, and therefore retiring into himself, presently his conscience checks him for his most proper sins: namely, for some fault or negligence in his ministery, (which is the proper sin of that calling) and therefore is it that he exclaimeth against the pollution of his lips: out of which practice of his we may learn;  
First, the vanity of the Papists, who magnify the merits of holy men's works: for if this holy Prophet, a man truly justified, & extraordinarily sanctified, yet durst not stand before God in this little appearance of his glory, notwithstanding all his zeal, and courage, and conscience, and pains, and sufferings in his function, but was cast down so far, from a conceit of his own worth, that he cried out; Woe is me, I am undone. How then can we who are no better, but rather worse than he, stand before GOD in the day of judgement, in the great appearing of his infinite justice and glory? Rather doubtless, as here the smallest pollution of his lips, and negligence in his calling, drove him out of all conceit of merit, when once he came into the presence of GOD: so the due consideration of our so many and foul pollutions above his, should beat down all proud conceits of our own goodness, when we appear before God. It is therefore to be feared, that the Papists, who thus magnify their own merits, do seldom or never enter into earnest consideration of their own infirmities, and do seldom present themselves in the presence of God's Majesty. For if they did, then doubtless the least sight of their least pollution, would make them far from ever thinking of their own merits.  
They also tell us, of works of superrerogation, but it seems here, this holy Prophet had none of them. And they teach, a man may in this life perfectly fulfil the Law, but who can do it, if not Ministers? And what Ministers, if not extraordinary Prophets? And yet Isaiah (the first and chief of them) exclaimeth here in pitiful manner against his pollutions: Doubtless, if the Papists would cease flattering ●or●mselues, and not examine their consciences by their own pleasing corruption, but present themselves in the face and presence of God's Majesty, they would be far from these conceits.  
In the next place, whereas the Prophet complaineth of the pollution of his lips: As of the peculiar sin of his place: Ministers are here taught, to avoid that sin above all other; and to labour in that duty above any other: for the doing of it, is his most comfort: the want of it is his most vexation: his tongue is the Instrument given him to honour God, if he use it well, it yields him comfort, more than any other duties. But if he use not, or abuse his tongue, the pollution of his lips will be the heaviest burden of all: they therefore are greatly deceived, who think a Minister to discharge sufficiently his duty, though he preach not, if he keep good Hospitality▪ and make peace amongst his 〈◊〉, and perform other works of charity and good life: for if a Minister have not this virtue, he hath none: If he preach not; If he● abuse his lips: or if he open them not, he hath no conscience, nor can have any comfort, for that is the principal duty of a Minister (though all the other be required to make ●him complete): the want of them may condemn him before men, but it is the pollution of his lips, which presently checks him before GOD, as we see here in this holy Prophet: The Conclusion than is to every Minister, that if he had all the virtues and good properties, that can commend a man in the world, yet if his lips be polluted, either by not preaching, or by negligent, idle, or careless preaching, this pollution will so stain his conscience, and so burden him in the presence of God, that the time will come (notwithstanding all his other good qualities) he will cry out in far more pitiful manner then here the Prophet doth; Woe is me, I am undone, because I am a man of polluted lips. It followeth;  
And I dwell in the midst of a people of polluted lips.  
The Prophet not only complaine● of his own pollution, but of his peoples also, amongst whom he lived, and this he doth for these causes: First, to teach us, that it is the Ministers duty to confess, not only his own sins, but the sins of his people, and to complain of them to God: for as he is the people's Interperter to God, he must not think it enough to put up their petitions, to unfold their wants, and to crave relief for them at God's hand, but he must further take knowledge of the sins of his people, and make both public and private confession of them to God: and the more particularly he can do this, the better: and this he is to do, both for the people's good, and for his own also, because it cannot be but that the sins of his people, are in some sort his: for this is the peculiar danger of the Magistrates and Ministers calling, that generally the sins of their people are theirs: I mean, that they are accessary to the sins of their people, either by provoking them by their evil 〈◊〉, or by not reproving, or not hindering or suffering, or winking, or covering and concealing, or not punishing them, or not carefully enough using means to prevent them: by all which means and many more, it comes to pass, that the people's sins are the Ministers by communication: so that as well for his own sake, as theirs, he is to confess to God their sins, as well as his own.  
Now if a Minister must confess his people's sins, than it followeth consequently, that he must know them, and take notice of them, for else he cannot confess them. And this is one cause why the holy Ghost commands a Pastor to know his flock. 
Pro. 27.23  He must not only have a flock, and know which is his flock: or have a general eye over it, but he must have a particular and distinct knowledge of the state of it, and the more particular the better. And if the Minister ought to know his people's sins, than it followeth, first that it is best for a Minister to be present with his people, that so he may better know them and their state: and certainly if it be a Minister's duty to confess to God the pollutions of his people, then wilful and careless nonresidency and all absence, without just and conscionable causes, must needs be a foul and fearful sin. For how could Isayah have confessed he dwelled in the midst of a people of polluted lips, but that he dwelled amongst them. Nay saith the Prophet, he dwelled in the midst among them, indeed well may he know and confess his people's pollutions, that dwells in the midst amongst them.  
Again, if the Minister be to confess his people's sins, and therefore must needs know them, than it followeth also that they must discover & confess them unto him, or else it is not possible he should perfectly know their estate: the want of this is a great fault in our Churches, for however we condemn Auricular confession, as a very policy in the devisers, and as a rack to the consciences of poor Christians, yet we not only allow, but call and cry for that confession, whereby 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 crave his godly assistance, and holy prayers: great blessing and comfort doth doubtless follow them that use this godly practice, and the want of it, is cause that a Minister cannot discern the state even of his own flock, nor can complain to God of their pollutions, and confess their sins so particularly as would be good both for him & them. Secondly, the Prophet couples together his own pollution, and the pollutions of his people, as the adiuvant, or helping cause and the effect: For the pollution of a people, helps forward the pollution of a Minister, and the worse people they are, the worse do they make him, though he be otherwise never so good: For even the Prophet, though called of God himself, and justified and sanctified, and a man of extraordinary grace, yet dwelling in the midst of a people so stubborn and disobedient, as the jews were, he was something touched with their pollutions: Ministers (even the best) are men, and this comes to pass by reason of the corruption of their nature, as they are men: the nature of which corruption, is to apprehend any evil where ever 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 pass, that a Minister, living amongst evil people, cannot but be somewhat stained with their pollutions, of what sort soever they be; insomuch as it is often seen, that one known to be otherwise disposed of himself, is found to be disposed to this or that evil, by living amongst a people so disposed. And again, that a Minister in such a place, & amongst such people, free from such and such sins, removed to another place, is there found more or less tainted with them, because they abound amongst the people: and yet further, that a Minister, known to be faithful, painful and zealous, and coming to a disobedient, stubborn, froward, or profane and dissolute people, his faith is weakened, his zeal and courage abated, God's graces in him dulled, & much decayed: godly Ministers do daily complain hereof, and experience every where shows it too true.  
Out of this, we may learn something both for our instruction, and for our conversation.  
For our instruction, it here appears how wicked and wretched the corruption of our nature is, which cannot but receive some contagion from the pollution of those with whom we live: for this is so, not only in them who carry a loose hand over themselves, but even in such as look most narrowly unto their steps: as we see here in this holy Prophet, who was a man of more than ordinary sanctification: how little cause therefore hath any man to extol nature? and how much less cause the schoolmen and some other Papists, to give the least commendation to our pure naturals: for if nature rectified by grace, be so hardly kept within compass, alas how outrageous and perverse is it, when it reigns without controlment?  
And for our further instruction, here we may see of what a creeping and encroaching nature sin is, which like a secret venom in the natural body, so it in the politic body rests not in the place, or pa●tie poisoned, but closely creeps and diffuseth itself into every part and member of the whole: it creeps from man to man, yea from an evil man to a good, from the worst man to the best: from profane men, to godly Ministers: and as from public persons (as Magistrates and Ministers) it descendeth visibly, and the example of their evil life is palpably scandalous: so from the people to the Magistrate or Minister, it creepeth closely, and ascendeth in more secret and insensible manner, yet in the effect it is too sensible: for it is always seen, that they are something touched with their people's pollutions: sin is not only as a poison spreading from the heart to all parts, from the Minister to the people: but as a gangreve, if it begin in the foot, will without speedy prevention spread privily to the heart: so sin shows itself, even from the people to the Ministers: So great cause is there for all men to stop sin in the beginning, to break it in the egg, to give water no passage, no not a little: for let this gangreve begin at the feet, it will not rest till it be in the heart.  
For our confirmation we are here taught, first if a Minister, by reason of the corruption of his own nature, and the creeping nature of sin, is in such danger to be stained with the people's pollutions, then let all Ministers desire, and use all good means to dwell with a people as little polluted as may be: otherwise let him assure himself to be polluted with them, which is both a great discomfort to his own conscience (as here it was to the Prophet) and disgrace to his profession: for if it be a duty of every good professor of religion, to keep himself unspotted of the world, 
jam. 1.17.  then how much more is it the ministers duty so to do, and how foul a stain is it to the honour of his calling, to be polluted in the common pollutions of his people?  
It may be therefore good counsel to all godly Ministers in the placing and disposing of themselves, not to inquire only how good a living such and such a place is, how well seated, how healthful, and beneficial it will be, (which are alas the common and almost the only questions now adays) but principally, to regard what a people they be: and how affected, amongst whom they are to live: if godly and well disposed, or at least tractable and gentle, and willing to be taught, then less to regard other incommodities: but if wicked, & profane, or (which is worse) stubborn, froward, & untractable, then less to regard the greatest commodities: and certainly if this point be well considered of, and how bitter it hath been in the end to many who have not regarded it, it will appear, that this is the best encouragement or discouragement, the greatest commodity, or discommodity, and the best reason, either to win a man to a place, or to draw him from it, how good soever it be otherways: they that neglect this duty and are led (or misled rather) with carnal and worldly respects, how just is it upon them when they are made to cry in the sorrow of their soul, Woe is me, I dwell in the midst of a people of polluted lips.  
And here such Ministers as have poor livings, but good people, let them not faint nor be discouraged, they have more cause to bless God, then to be grieved, for doubtless they are far better than those who have great livings, and an evil people.  
But as for those to whom God hath been so good, as to bestow upon them, competent livings, and a willing and well disposed people, let them think themselves double blessed of God, and triple bound to honour God, and to do good in his Church: and if such men go not before their brethren in all Ministerial care and duty, their fault is above all men's, and they make themselves unworthy of so great mercies. Again, if that a polluted people, pollutes their Minister, here is a good warning for all ministers to be wary and choice of their company, with whom they will most privately converse: for, as on the one side they may not retire themselves into solitariness, nor sequester themselves from all society with their people, (which is rather a Cimical and fantastical, than any way a religious practice: so of all men are they to be most careful, that they do not loosely and lavishly bestow themselves on all companies, as too many do in our Church, to the great scandell thereof, who care not with whom they converse, but all companies, all places, all times, all sports and recreations, all meetings, all occasions, are one with them: but alas what marvel, though such men keep not themselves unspotted of the world, but prove too offensive to their calling: for seeing the best men cannot live with the best people, but they shall receive some contagion from them, how carefully ought ordinary Ministers to make difference of men and meetings, times and places, and not diffusedly and carelessly to thrust themselves into all: So doing shall they keep their calling from much reproach, and preserve themselves from much pollution, which otherwise from their polluted people, they shall be sure to receive.  
And here people are to be admonished, not too sharply to censure their Minister; though he be not so sociable with them all, as it may be many would expect: for it concerns no man to be so wary of his company and his sports, as it doth the Minister: and if they would have comfort and honour by their Minister, let them be ●areful into what recreations and company they draw or desire him: for the more polluted the people are amongst whom he lives, the more careful must he be to keep himself clear from their pollutions.  
Lastly, here people are taught, not to be too sharp condemners of those Ministers, whose conversations are not so unblamable as were to be wished: for if they live ill, generally the cause is, because they live amongst an ill people.  
Why then should they so much condemn them, for such faults▪ as wherein themselves have made them faulty? I say not, but our Church, and state, and Ministry, are to censure such men, (and it were good they did it more) but it is against all reason the people should do so, whereas themselves are the cause of it▪ For alas, if this holy Prophet was a man of polluted lips, because he● dwelled with a people of polluted lips; what marvel then, though ordinary Ministers be polluted with the common and universal pollutions of their people: People therefore, are first of all to see that themselves be well ordered and godly, and then justly may they complain, if the lives of their Ministers be not agreeable▪ but otherwise, it is not possible without very special grace of God, but that a minister shall be more or less touched with those crimes which are the common faults of his people. And lamentable experience daily lets us see, that where a people in a town is given to drunkenness, there the Minister, is either so for company, or at least too good a fellow: where a people are given to contention, there the Minister hath too many suits: where the people be popish, there the minister is too superstitious: where the people be ignorant, there the minister is no great clerk: where the people are given to any great sin, there the Minister generally is not clear from the same pollution: and it is seen, that the best Ministers and most careful of all, do complain bitterly of the pollutions of their people: for that howsoever it may be they escape partaking with their sins: yet they always find, at the least a dulling and decaying of God's graces in themselves, where the people are untoward and disobedient. If therefore a Minister live with such a people, his case is pitiful and dangerous, for he walks in the midst of nets & snares, which are laid for him on every side, and if he escape them (I mean, if he keep himself unspotted, in the midst of a spotted and polluted people) his care and his conscience is worthy both admiration and imitation, and himself 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 himself liveth loosely and scandalously amongst them, a heavy burden and a hard account, lieth on that minister, and no rebuke is too rough, no punishment too great, no censure too sharp for him. And if this holy Prophet, fear so much the presence of God for his small pollutions, and yet lived amongst so wicked and polluted a people, than what heaviness and horror, shall be heaped on his soul, who cares not with how foul pollutions his life be stained, and yet liveth amongst a godly and well disposed people▪ And thus we have the first cause of his fear, his own, and his people's pollutions.  
It followeth.  And mine eyes hath seen the King, and Lord of Hostes. 
THe second cause of the Prophet's fear and astonishment is, He saw the Lord, who then appeared in glory unto him: not that he saw the substance of God (for that i● invisible and incomprehensible) b●t hi● glory: Nor the fullness of 〈◊〉 glory, for that cannot be endured, but a glimpse of it: nor that with the eyes of his body in ordinary manner, but in a vision: wherein how far the eyes of his body were used, neither the Prophet express●●, nor we can well conceive. The m●●ning than is; ●n a vision he saw such glory and Maies●●●▪ as he know there was an extraordinary presence of the Lord of hosts who is the King of glory, at whose sight and thought of his presence, instantly his conscience i● smitten with fear, for his own infirmities, and the pollutions of his people.  
Wherein let us first of all observe the connexion and dependence of these two causes, one upon another: for as they are both jointly the cause of his fear, so one of them is in a sort the cause of another: he feareth, because of his own and his people's sins, and because he saw the Lord: but why is he afraid to see the Lord? the cause thereof is his own and their sins, without which he would never have been afraid, but rather have glorified to see the Lord: but his conscience checking him, for some defect of duty in his calling, therefore he trembleth at the least glimpse of God's glory. Here let us mark the ground of his reason, which is this: That man that is in his sins, is not able to stand in the presence of God: this is a general and certain truth, & the reasons of it are; First, the contrariety betwixt God, and the nature of sin, it being the only thing which offends him, & which provokes his wrath and just displeasure: therefore as a subject cannot but be much amazed, if he hap to come into the king's presence, with any thing about him which the king hates, or cannot abide to see: so a man cannot but be extreme astonished, if he know himself to be in God's presence with his sins, which Gods soul hateth.  
Secondly, sin makes a man indebted to God: for as the Law tieth him first to obedience, so if he sin and fail in that, it binds him to punishment: and the more a man sinneth, the deeper is he in God's debt. If then in this world, a man willingly endures not the sight of him, in whose debt he is; what marvel, though a poor sinner tremble at the presence of God, to whom he hath forfeited soul and all.  
Thirdly, sin is that which provoketh God to wrath: therefore a sinful man feareth the presence of God, as a traitor the face of the Prince or a malefactor of the judge. For these causes, a wicman endures not God's presence.  
Now God's presence hath divers degrees. First, God is present to our conscience, when we think of him. 2. He is present, when we name him, or hear him named or mentioned by others, and these are the furthest of: Thirdly, God is nearer unto us in the presence of his Ordinances, as his Word and Sacraments, and public service in the Congregation: Fourthly, there is a most apparent and sensible presence of God, which shall be at the last judgement, when all men shall stand before him in his immediate presence, to receive their judgement. Now all these presences of God, are hateful to a wicked man: for the first, a wicked man by his good will never thinks of God, and if sometime a thought of God (like lightning) flasheth in his mind, presently he quencheth it, as being a most unwelcome and burdensome thought unto him: therefore saith David; The wicked is so proud, 
Psal. 10.4.  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 think of nothing, that might bring GOD into their thoughts: as namely, God's great works of his wonderful judgements: of whom the same Prophet saith, in the same place; 
Psal. 10.5  Thy judgements are far above, out of his sight. As if he had said, he labours to set them far from the eye of his mind, that he may never have occasion to think of them, nor on God by them. That this is true for his thoughts, I have endeavoured thus to prove, by Gods own testimonies, because thoughts cannot be discerned by man. But alas, for the second; that is, for his words, that's too apparent in the sight of all men. For observe it, and you shall never see a wicked man, by his good will have God in his mouth, (unless it be to abuse his name, by swearing or blasphemy) nor willingly doth he hear any other man talk, or discourse largely of God, or of his greatness and his justice; but such talk is tedious & cumbersome unto him: and if he cannot break it off with other discourse, than he sits as mute as a fish, and inwardly either frets with anger, or is tormented with fear. All this is true in Felix the Governor: who whilst Paul discoursed of righteousness, 
Acts. 24.26.  temperance, and judgement to come: The Text saith, in the mean time, he trembled.  
And for the third, we see daily wicked men, endure not God's presence in the Church: for nothing is more troublesome unto than, than many Sermons, often praying, and much receiving of the Sacrament: & therefore they never come to the Church, nor receive ofter than the Law lays upon them: but further than that, as the Psalmist saith; 
Psal. 14.4  they never call upon God. But as for the last, that they fear and abhor above all, they wish in their heart it may never be. And therefore S. Paul makes it a token of a true believer, and a holy man, 
2. Tim. 4.8.  to love, and look for the appearing of jesus Christ. Whereupon it followeth, that even so it is a sign of a wicked man, to fear the last judgement, & to wish it might never be: And when it comes in deed, & they see they cannot escape it, when then do they? Even cry to the mountains, 
Revel. 6.16  fall upon us: and to the hills, cover us, and hide us: from what? from the presence of God: so fearful and so hateful is God's presence to a sinful man.  
Besides these, there is another way, whereby God showeth his presence: and that is, by extraordinary revelation of his glory immediately: which was usual in the old Testament, as here to the Prophet, but now is not to be expected. But how terrible that is to the sinful nature of man, appears in this place: for if the Prophet a most holy man, whose conscience accused him, but of a few and small sins, yet thus cries out, amazed & affrighted, at the revelation of some part of God's glory: alas, how would they be terrified with it, whose consciences are burdened with great and grievous sins, & that without repentance? Thus we see the ground of his reason, how true it is, that a man in his sin, cannot cheerfully come, nor boldly stand in God's presence. The use of this Doctrine: First of all, let us see the monstrous presumption of such ministers as dare venture rashly into the ministry, 
The first use for Ministers.  to tread upon the holy ground of God, with unclean fleet; to handle the holy things of God with unwashen hands: For what is it to enter into the ministery, but to enter into the chamber of presence of the great King? and should not a man look about him, afore he come there? Therefore if God rebuked Moses, for stepping too hastily towards the Bus●e, where his presence is, 
Exod. 3.5  and said; Come not too near, for the place where thou standest i● holy ground: then how will God rebuke and check the consciences of such carnal men, as carelessly & carnally rush into the Pulpit, and to God's holy Table, where God is present, in a far more excellent manner than he was in the Bush? And if they be so to be blamed, who enter into this calling without fear and reverence, then how much more faulty are they, who being Ministers, dare venture to preach, or minister the holy Sacraments, without holy and private preparation, and sanctification of themselves: but rush upon them, as upon common & profane actions? Whereas God is present there, in a most holy and glorious manner: these men sure will say, the Prophet here was of too nice a conscience: but fearfully and terribly shall God appear at last unto such men, 
The 2. use.  as care not how they appear in his holy presence.  
Secondly, this showeth the reason of the practice of all Christian churches: who use to sing before the Sermon and after: namely, not for Decorum only, & to grace the action, but to sanctify and to humble ourselves, because than we come before God's presence: they therefore do not think reverently enough of God, and his presence, who do by their practice in any sort, 
The 3. use.  make way to the contrary.  
Thirdly, we may here learn, the pitiful case of those ministers, who are so presumptuous, as to exercise that holy function, & yet remain in their sins without repentance: what do these men? they approach to the burning Bush, with their shoes on their feet: that is, into God's presence in their sins: what shall come of it in the end? surely, that burning fire shall consume them? the least sins, & smallest negligences affrighted this holy Prophet, when he should go into God's presence: 
Psal. 50.16.  But these men dare come into the Sanctuary of God; yea dare take God's words in their mouth's, and yet hate to be reform, and do cast the glorious Word of God behind their backs, which they preach to others with ●heir mouths: these men may wonder at this holy Prophet's niceness, or else all the world may wonder at their profaneness. A little pollution of his lips, feared him to come into God's presence: but these dare do it, with eyes, ears, lips, feet, hands, heart, and all polluted: their eyes polluted, with careless looking at all vanities: their ears with hearing: and their lips with speaking, wanton & wicked talk: their feet, with running into wicked company: their hands, with practising, and their hearts, with devising and consenting to all wickedness.  
This is the cause, why the labours of such men are almost unprofitable: because they dare come into God's presence in their sins. In many places of our land, there is by God's blessing much teaching, yet there is little reformation, in the lives of the most: but chose, some fall to Atheism: some to Papisme: some into foul sins, 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 principal cause is, many Ministers come into God's presence, unsanctified, & in their sins: not caring how loosely they live, in the face of their people: and therefore God in justice, though he instanstly smite not them, with visible vengeance for their presumption: yet he smites the people, with spiritual blindness, that they regard not their Doctrine, but look at their lives, and do rather follow the profaneness of the one, than the holiness of the other. Ministers are such, in whom God will be sanctified, therefore because they do not so, but dishonour him, by coming into his presence in their sins: therefore he cannot abide them, nor give any blessing to their labours.  
All ministers therefore, as they would see any fruit of their ministery, let them first sanctify themselves, & cleanse their hearts by repentance, afore they presume, to stand up to rebuke sin in others: else let them not think, that their golden words shall do so much good, as their leaden lives shall do hurt: and they may hap to confirm men, that already are converted, but hardly shall any such men, convert any souls from Popery or profaneness. And it is a vain conceit for men to imagine, there is any force in eloquence, or human learning, to overthrow that sin in others, which ruleth and reigneth in themselves. Our Church, and all reformed churches, may make use of this doctrine: for it is the glory of a Church to have their doctrine powerful, & effectual for the winning of souls, therefore it concerneth them, to take order, as well that their ministers be godly men, as good Scholars, & their lives inoffensive, as well as their doctrine sound: or else they will find in woeful experience, that they pull down as much with the one hand, as they build up with the other.  
But most nearly this doctrine toucheth ministers themselves: who must know, their case is most fearful of all men's, if they come into God's presence, in their profaneness: for as no man is more honourable, than a learned and holy Minister: so none more contemptible in this world, none more miserable for that to come, than he that by his loose & lewd life, doth scandalise his doctrine: and let him assure himself, that for his presumption, in rushing into God's presence in his sins, he shall in this world, be cast out as unsavoury salt, and trodden down of men, 
Math 5.13.  with the foot of contempt: and in the world to come, he shall above all men cry out, in most extreme torment of conscience; Woe is me, that my eyes must see the King and Lord of hosts: and so because he would not in this world, come into God's presence in sanctification and holiness: he shall therefore in fear and horror, be haled into the presence of God's glory, at the last day: there to receive the just sentence of their condemnation.  

The fourth use for Ministers.  Lastly, all painful and godly Ministers may receive comfort, not to be discouraged or driven from God's presence, because of their corruptions or infirmities, for we see it was the Prophet's case: but let them still approach in fear and reverence, and be so far from being driven from their duty, because they being sinful men, dare not come into God's presence without much fear: as let them chose be assured, that the more they tremble at God's presence here, the less shall they fear it at the last day: and when profane and ungodly men, who in this world feared not to stand in God's presence in their horrible sins, shall cry to the Mountains, fall upon us, and hills cover us, and hide us from the presence of God: then such Ministers as in this world in fear and trembling, and always in repentance, did approach into God's presence: shall then look up, and lift up their heads, & shall say to the holy Angels, & all the powers of heaven, help us, and hasten us to come into the glorious presence of our God and Saviour.  
And thus we see the manifold use of this doctrine to our Church and ministery.  
Secondly, 
The second use against the Papists.  Inasmuch as here the Prophet in a conscience of his corruptions, feareth and crieth out at the least apparition of God's glory.  
The vanity and false dealing of the Church of Rome, is here discovered, in whose Legends & stories of their Saints, nothing is more common than apparitions from heaven, of Saints departed: of glorious Angels of the virgin Mary, (and that so familiarly, as sometime she sang with them in their Cell, kissed some of them, and let them suck her breasts). Nay, of God himself: and especially of our Saviour Christ jesus: who they say, appeared (I know not how oft) to one man: namely, to Saint Francis: and appeared as he was crucified with his wounds, and imprinting those wounds of his, in Francis his body, which they say he bore all his life, and that they bled whensoever he would suffer them, which he always did on Good Friday, that he might be like to Christ. This, and many more such, may you see in that fabulous & blasphemous book, of the comformities of Saint Francis.  
But for the matter: are apparitions from heaven so ordinary in the popish Church? how then came it to pass, that the greatest and holiest men in the old Testament, were so amazed at the very apparition but of an Angel: as we may see in the whole course of the Story? Some ran away, and hid themselves: some covered their faces, some fell down flat on the ground: and the Prophet's ●ere cried out; Woe is me, I am undone: my eyes have seen the King and Lord of Hostes. But in the Church of Rome, look the stories, that Saint or Monk is no body that hath not had some apparition: either of the Virgin Mary, or some of the Apostles, or an Angel, or Christ jesus appearing & talking with them: and yet alas, Peter, james, & john, those 3. great pillars, 
Gala. 2.9.  they were as good as beside themselves at the appearing of a little part of the glory of Christ in his transfiguration. 
Mat. 17.6. & Luke. 9.33.   
Either therefore must it follow that these men have no sin in them, which dare and can behold God's glory so easily, and so ordinarily, (which is impossible): or rather which indeed is truth, it appears that these are but deceitful fancies and forgeries of their own devise, to deceive the world, and to magnify themselves 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 have 20. and whereas one, namely Saint Paul, was once rapt into heaven, 
2. Cor. 12  they have 20. that were rapt thither: And as that is false, so is it impossible that any man clothed with flesh can endure an extraordinary apparition of God's glory, without extreme amazement, as is plain here in the Prophet: who I hope was as holy a man as the holiest monk, that ever was. I have noted this, that young Divines may be occasioned to look a little into their fabulious legends, that so they may discover the false tricks, and juggling casts of that religion: which evil shifts it needed not, if it were of God.  
Thirdly, the people may here learn; First, 
3 Use. to the people.  in that God's presence is so glorious and fearful to man's nature, how mercifully God hath dealt with them, in teaching them not by himself, or by his Angels from heaven, which they could never endure; but by men, who are like themselves: and how vain and fond these men are, who would be taught from heaven, and not by men, who are so full of wants. In the old Testament, when the people received the law from Gods own mouth, it is said, they ran away and cried out, why should we die? if we hear the voice of God any more, 
Deut. 5.25 26.27.28  we shall die: for what flesh ever hard the voice of the living God & lived? therefore they said to Moses, Go thou near and hear, all that the Lord shall say, and declare thou unto us, what God saith to thee and we will hear it, and do it. And then saith the text, the Lord said, I heard the words of this people, they have said well in all that they have spoken. And so, from that day forward, God ordinarily taught his church by men like themselves; & we see, that the beginning of it, was not in judgement, but in mercy unto them. It is is therefore the duty of all men, both to acknowledge this mercy of God, in due thankfulness, and withal 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 go with them: considering, that the least measure of Gods own presence, cannot be endured by any man.  
2. Inasmuch as god's presence, is so glorious in itself, & fearful to our nature, all men are taught to prepare themselves by holy prayer, 
2. Use.  by humiliation, and confession of their sins and unworthiness, afore they come to God's word or sacraments: for they come at that time into God's presence: they therefore are not to come in their security, nor in their ordinary sins unrepented of, lest God strike their consciences, with a sense of his fearful displeasure: and make them cry out, upon far greater cause, than here the Prophet did.  

3. Use.  Thirdly and lastly, we learn here the different natures and properties of sin and holiness: Sin, even the least sin, nay a very sinfulness of nature makes a man afraid of God's presence: That sin unrepented of doth so, appears in Adam, who as in his integrity, he spoke and conversed even in a familiar sort with God: so no sooner had he sinned▪ but he ran from God, and hid himself: and that even the least sins not repent of, do so also, appears in this Prophet, who being a holy man, yet his conscience being privy to itself of some small omissions or negligences in his calling, he crieth out, he is undone because he seeth the Lord of hosts. But chose the state of perfect holiness, and the want of all sin, makes a man bold in God's presence, and rather desirous then afraid to behold God's glory, which shall be most apparent at the last day: for when the wicked shall desire rather to be covered with the hills, 
Reu●. 6.16  and ground to dust by the mountains, then to appear before the face of God: 
Luke 21▪ 28 ●ob 19 5 26.27.  then shall the Godly whose holiness shall then be perfect, look up and ●ift up their heads, because their redemption is so nigh. And job testifieth of himself, that he knoweth his redeemer liveth, & that he shall stand before him and look upon him with his eyes. Thus as guiltiness drives a man from the King's presence, but innocency makes him bold before him: So sinfulness makes a man avoid God's presence, but holiness makes him draw near unto God, and to rejoice in his presence.  
Then for a conclusion of this point, let all men here learn the way to true courage and boldness before God: namely to repent daily of their sins, and labour to grow in true holiness: wealth nor wit, learning nor authority can do this for thee, but only a good conscience, which must be made good by grace & by repentance: then shalt thou rejoice in God's presence in this world, and delight to think of God, to speak of God, to pray unto him, to meet him in his word and Sacraments, and at the last day, shalt thou stand with confidence before the throne of his glory.  
Hithereto of the fear and astonishment of the Prophet, and of the causes thereof. Now followeth his consolation.  
Then flew one of the Seraphims etc.  
In these two verses is laid down the second general point: namely, the consolation of the Prophet: concerning which, there are two points in the text: 1. the ground & matter of his consolation, that is, the forgiveness of his sins.  
2 divers circumstances of that consolation.  
1 The time. Then.  
2 The minister by whom it was done: an Angel, one of the Seraphims.  
3 The manner how he did it, speedily, He flew.  
4 The instrument or outward sign, a Coal 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 us therefore first speak of the Circumstances.  
The first circumstance, 
1 Circumstance, the time.  is the time when this Prophet was comforted and raised from his fear. Then saith the text: that is, after his fear and astonishment, but not afore. Thus dealt God always with all his Saints, he bestoweth no graces on them pertaining to salvation, but after he hath by some means or other brought them to true humiliation in themselves, and to sorrow for their sins: Humiliation is the preparative for grace: for when by sight and sense of their sins, and their own misery by sin, he hath even driven them quite out of themselves, finding nothing in themselves, but cause of fear and astonishment, then powers he the oil of grace, and of sweet comfort into their hearts, and refresheth their weary souls with the dew of his mercy: this point needs no further proof, for look into the scriptures, and we shall find, God never called any man to the state of grace, or to any notable work or function in his church, but he first humbled them, and then brought them out of all conceit with themselves, & then wrought in them, and by them, his wonderful works.  
The use of this doctrine, is first of all to teach all men, 
Use 1.  to esteem aright of the afflictions that God layeth upon them in this world: commonly men take them impatiently, & our nature grudgeth hagainst them: but let a Christian man consider with himself, how God hath always dealt with his children, and he hath cause not to think so: for doth God lay some great affliction on thee? it may be he hath some mighty work of his grace to work in thee, or some great work of mercy to be wrought by thee in his Church, and hereby prepareth thee for the same. Say therefore with the holy Prophet; 
Psal. 39.9.  I held my tongue ● Lord, and spoke nothing, because it was thy doing: and what God may intend in his so doing to thee, thou canst not tell: 
2 To men distressed in conscience.  and therefore in silence and patience possess thy soul. Again, here is a comfort to all such as are distressed in mind, in sense of their sins, and sight of God's wrath: their states is not miserable, much less desperate, for they are in the high way to grace and favour. God justifieth not, but him that reputes: God exalts not, but him that is humbled: God comfort not, but him that is distressed: God hath mercy on none, but such as both know and feel they want it: and know also, that they know not where to have it, but at his hands. Happy therefore is that soul, that feels the weight and burden of sin for to him will Christ bring most ease and comfort. God's Misnisters therefore are hereby to comfort distressed consciences, to assure them, that if with this Prophet they be so deeply touched with sight of their sins, and God's justice, as that they cry, Woe is me, I am undone. Then, even Then, are they most capable of comfort, and best prepared to receive it, as here it fell out to the holy Prophet. Thirdly, here is the way taught us how to attain to any excellent graces of God, 
Use. 3.  either for our own salvation, or the good of the Church, namely to labour for a sensible feeling of the want of them in ourselves: for God useth to bestow no gifts on any man, but such as do in humility & lowliness, confess to God, & acknowledge in themselves, the want of them. So the blessed Virgin singeth, 
Luke. 1.53 2. ●sal. 107 ●.  God falls the hungry with good things, but the rich he sends empty away: And so the psalmist, God satisfieth the hungry soul, and filleth the empty soul with goodness. So than if thou be rich in thy conceits, God hath not for thee: but if thou be hungry, he i● ready to fi●● thee with good things: and dost thou acknowledge thy soul empty, then behold treasures of goodness▪ to feed and fill thee: and art thou cast down with the Prophet, and is thy soul empty of hope, and fraught with fear, then behold even then: God and his Angels ready to raise thee up, & to fill thee with consolation. T 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: 
2. Circumstance of the Minister.  that is, an Angel of that order so called: out of which we learn,  
First, that there are divers degrees & several orders of Angels, though we know not the true distinction thereof: nor think 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 own devices, which they call traditions, 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 will, both in heaven and in earth.  
Thirdly, that they are also by the merciful appointment of God, 
Psal. 34. Heb. 1.  the guard of God's children, and ministering spirits sent out, as it were with a commission, for the good of the elect. All these points because they are plain in the scripture, and do less concern our general scope, which is concerning the Ministry, I pass them over.  
Fourthly, here it is apparent, that as the Angels are sent out for the help and service of the elect: so specially of God's ministers, as is plain in this place, where the Prophet being affrighted, a holy Angel is ready to give him comfort: and so over the whole course of the Prophets: and at this day, their protection, and comfortable assistance, is no less present to the godly Ministers of the new Testament, though not in such sensible signs, and such visible manner, as in the old: for if they be ministering spirits, sent out for the good of them which shall be saved, how much more for their good, which shall both be saved themselves, and save others also.  
A doctrine of great comfort, and much good use to all Ministers: who first of all may here learn contentment in their calling: for howsoever no calling hath more crosses, so none again hath more comforts: and howsoever none be more disgraced by evil men, yet none is more honoured by the holy Angels: and howsoever in this world they above any calling, are servants to all men, yet none hath the service & attendance of Angels so much as they: for though we have them not to help us to do the outward actions of our ministry with us, or for us, (as some Popish Doctors teach, that in their Mass, Amen is not said to one collect, because the Angels say Amen to it) yet doubtless they are present always, as at all holy exercises and lawful actions, so especially at the public service of God, performed by the Ministers: and beside that, they are witnesses thereto, and of the pains, and diligence, and faithfulness of a good Minister, they also do Minister unto them oftentimes bodily strength, and assistance, & many comforts: in their troublesome travels, which they know not how by any natural manes they come unto them. And as this Doctrine doth thus yield 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 principalities and powers, when thou hast Cherubins, and Seraphims on thy side? Godly Ministers have many enemies, but if by the eye of faith they can see as well who are with them▪ as with the eye of reason who are against them, they will confess with Elisha, there are more with us, then against us. The stories of all ages do affirm, and the comfortable experience of these days of ours doth verify the truth hereof. Ministers that live in places very profane, or very Popish, it is admirable to see how many dangers they have escaped, and plots they have avoided, which by their enemies, (or rather the enemies of their Doctrine) have been laid for their lives: which their deliverance, and many other comforts in their Ministries, whence are they but from God's protection, by the ministry of his Angels.  
Afore we leave this point, 
2 Questio●●  two questions may be asked, not amiss briefly to be resolved.  
First, if any ask, whence comes it that Angels perform more service to good Ministers then to other men: I answer, the reason is partly from God, partly from the Angels: first God hath a principal care of them above other men, because they work his work above all other callings: for their labours immediately concern the good of men's souls: whereas others, do first concern the body, and consequently the soul: therefore, 
Psal 91.11.12.  whereas he hath given his Angels charge over all his elect, to keep them in all their good ways, they have a special charge doubtless over all godly and faithful Ministers, whose ways are Gods in a special manner.  
Again, Angels themselves as they willingly perform any service to the Church, or to any part thereof, so most willingly of all are they employed for the good of godly Ministers, and that for two causes.  
First, because they are their fellow-labourers, both for that the Angels & good Ministers are both called Gods ambassadors, 
1 Cor. 4.2 Heb. 1.14 Mal. 2.7 Reue 2. & 3. ●hap.  & Gods own servants or officers, in a more peculiar manner then any other calling: and for that their service is so like, that their names are common, one to the other. Angels being called Ministers, and Ministers Angels, as though they were almost all one.  
Secondly, because the Minister's duty is, to convert and save souls, being a work, which (next to the glorifying of God, and doing his will) the Angels do take most delight in above any other: for if they be sent out for the good of them which shall be saved, 
Heb. 1.14.  how much more willingly for their good, by whom they are saved, 
Luke. 15.10  which shall be saved? & if the Angels rejoice at the conversion of a sinner, surely they much love him, & desire to do him good, by whom the sinner is converted: and in these respects, that Angels and Ministers have the same names: and are both employed in the same great work; namely, doing good to the elect. Therefore is it, 
Revel. 19.10. & 22.9.  that the Angel calls himself S. john the Evangelists fellow in the Revelation: If then they be fellows, even fellow-servants, & fellow-labourers, in a more special manner than any other, what marvel though the Angels be most willingly employed, in doing any service of help or comfort to godly Ministers.  
In the second place, If any ask, 
2. Question.  if it be so, then what duties are Ministers to perform to Angels, for this their so careful service, and especial attendance upon them, above other men?  
A Papist would answer; Ministers must therefore worship them, and keep their fasting, and Holidays, and say their service, and pray unto them, as to their keepers and Mediators. But alas, cannot the King's Messenger or Officer be honoured, unless he be set upon the King's throne? will nothing serve him, but the Crown and Sceptre? so cannot Angels be honoured, unless they be made Gods, or saviours, or Mediators? I answer therefore, we dare not go so far, lest we remember the servant so much, that we forget the Master: but rather we answer thus: seeing Angels are thus serviceable to God's Ministers, it should first of all, teach all men to honour that Calling, with all due reverence: For they cannot but please the angels, in honouring good Ministers, whom they esteem their fellows.  
Secondly, it should teach all ministers, not to content themselves with the name and title, but to labour to be good and faithful. For so doing, they are fellows to the Angels, and it is a disgrace to the Angels, when those that are their fellows are unfaithful.  
And it should further teach them, to adorn their Calling with a holy life, for as sin is that, that grieves the angels, and drives them away, so it is grace and holiness, which makes them delight in the fellowship of men.  
And it may also encourage any man, to take pains in that holy Calling, wherein he is sure to have God's angels, in a special manner to attend him, to assist him, to protect him, and to be a witness of his faithfulness: and who would not work cheerfully in that labour, wherein he hath the Angels to be in a sort fellow-workers with him.  
To do these three duties, is to honour good angels: and that Minister that conscionably performeth them, the angels will take themselves sufficiently honoured of that man.  
And if beside this honour, we would rejoice God's angels, and minister matter of joy unto them, then in the fourth place, let all Ministers propound to themselves above all things, the conversion of souls, rather than their own praise, or living, or pleasing of men, and so endeavour it both in teaching, and all their other courses, that the angels may see it, and be witness of it: for if they rejoice at the conversion of a sinner, (as Christ saith they do) than those men make them oftest rejoice, which do most seriously aim at the conversion of sinners.  
And thus we see, both the service of Angels to God's Ministers, and the duties they are to perform to them in that regard. The due consideration of this point, may raise the world to a better conceit of this Calling, and persuade fathers to dedicate their sons to it, and stir up young Students to consecrate themselves thereto, & turn their studies to that end: for no man in no calling hath so special attendance, and assistance of God's Angels, as godly Ministers have: At least, if it work not this in the world, yet it may yield comfort and contentment to all faith Ministers in their painful calling.  
But let us see how the Angel performed his service to the Prophet: not unwillingly, not lingeringly, but speedily: so saith the Text.  
He flew.  
Which is not so to be understood, 
3. Circumstance.  as though the Angels had wings: for they have no corporal nor sensible bodies, but spiritual and insensible substances, the actions whereof are performed with such nimbleness and agility, as cannot fall within the compass of outward sense. But the Phrase is used for our capacities, to show how readily and speedily the Angel went about to minister comfort to the Prophet. For as nothing moveth so quickly to our sense, as doth the creature that flieth: and as we say, that man doth fly about his business, which doth it quickly and diligently: so here the holy Ghost sets down the willingness and quickness of the Angel, to comfort this holy Prophet, and to do the will of God. Where we learn;  
First, what excellent servants of God the holy Angels be, which so readily, willingly, and speedily execute the will of their Lord. This must teach all God's servants to do the like, and to imitate them in this excellent obedience: And the rather, because we pray daily to God. 
The fourh petition.  Thy will be done in earth as it is in heaven. In earth of us, as it is in heaven of the holy angels: But they do it most cheerfully, and without all lingering, therefore so ought we. Magistrates in their places, and Ministers in theirs, and every man is his function, is to apply this to himself, and to be stirred up thereby to a cheerfulness and quickness in their duties: for therein they resemble the blessed angels, & then their deeds accord with their prayer: but contrariwise, he that doth his duty unwillingly, and unreadily, is like the Devil, which indeed doth God's will, and yet against his will: and surely unto such obedience there belongeth no reward. But as God loveth a cheerful giver, so doubtless loves he a cheerful worker. 
2. Corinth. 9.7.   
Secondly, we see here how great love angels bear unto God's children, especially unto godly Ministers, how willingly they are employed to do them good. Willingness and readiness to do good to any man, must needs come from love: and yet alas all men, even the best, and all Ministers, even the best▪ are creatures far inferior to the angels.  
Here Magistrates and Ministers, must learn to be far from contempt of their inferiors: and to do their duties of ruling and teaching carefully, though the people be far their inferiors: it is the nature of love, to make any man do service most willingly, to him that he loves, though he be far meaner than himself.  
If therefore Princes love their subjects, they will not spare any care, cost, nor pains, nay they will rejoice to do them good, and they will labour to be like the angels, who are as far greater than men, as they are then their subjects.  
And if Ministers love their people, they will forget their own dignity, which oft times they might stand upon, and will make themselves even servants to all, that they may win some.  
And seeing angles do fly so fast to give help and comfort to good Ministers: 
1. Corinth. 9.19.  this must teach them further.  
First, every one to labour to be a good Minister, for then are they sure of the love of angels, and then most willingly do the angels any service to them. Again, let it teach them to fly as fast to the discharge of their duties to God's Church, as the angel● fly to do them service, so shall God's angels think their diligence and careful service, well bestowed upon them.  
Lastly, this diligence of the angels, and their willingness, proceeding from love, must stir up all Christians, to perform all duties of godliness to God, and of love unto his Church, with alacrity and cheerfulness. So do Gods angels; we look to be like the angels in glory in the world to come: then be like the angels in diligence, love & faithfulness in this world. The Wiseman saith, He that is slothful in his business is good for nothing: 
Pro. 22.29.  but the diligent man shall stand before the King. And surely, he that is willing and diligent in the duties of Christianity, shall stand before the King of kings in heaven. And let this suffice for the Angel's service, and his diligence in his service. Now let us see what instrument the Angel used.  A coal fr●m the Altar. 
The fourth Circumstance of this consolation, 
4. Circumstance.  is the Instrument which it pleased God, the angel should use to minister comfort to the Prophet, a strange instrument for so great a work: A coal of fire. Here let human reason hide itself, and worldly wisdom be confounded, to see the wonderful works of the Lord: God could have healed the Prophet's infirmities, and given him comfort against his fear, & courage in his calling, without means, but he will use means: And what? a weak means: nay, a means that seems contrary: A coal of fire must touch his lips: that which in all reason would have made him speak worse, by God's appointment and the power of his word, shall make him speak better. Out of which practice of God, we learn many points:  
First, see how God magnifieth means: he can work without them, and so he did in the Creation, giving light to the world, 
Gen. 1. from 4. to 17.  divers days before there was Sun: but since the order of nature was established, he generally useth means, not only in his ordinary▪ but even in his miraculous actions: and though he use not always the ordinary and direct means: yet means he generally useth, though they seem contrary: as here in this place, and the same will be found true in almost all the miracles, both of the Old and New Testament.  
This therefore commends unto all men, the use of such good means, as God's providence hath ordained of any duties, or effecting of any thing, that doth belong unto us to do: and not to depend upon immediate helps from Heaven, as many fond and fantastical men do, who are therefore oftentimes justly forsaken of GOD, and left destitute of all help; and so exposed to shame and reproach.  
Secondly, see here the mighty power of God's ordinance, how it appeareth in weakness: such are all his great works. In the Creation, he brought light out of darkness. In our Redemption, he brought us life out of death. In our Conversions, he works upon us by his word, and by it he draws us to him, which in all reason would drive us from him: and by it confounds the wisdom of the world, which is stark foolishness to the wisdom of the Lord.  
And so here, he cleanseth the Prophet by a Coal of fire: which would rather defile him, and seasoneth his mouth with it, which in reason should have burnt him: so great, so admirable, and so powerful are the ordinances of GOD, though they seem never so contrary, or so weak in themselves, or in their means.  
Let this teach all men not to contemn the Sacraments, though the outward Elements, Bread, Wine, and Water, be weak and common, and dead creatures in themselves: nor the ministery of the Word, though it be exercised by a weak man, mortal and miserable as others are: for that God, which can season the Prophet's mouth, and cleanse his heart by a coal of fire, no marvel though he work upon the consciences of men, by his word and Sacraments.  
And again, when we see Grace and Holiness conveyed into men's hearts by the Word and Sacraments: let us learn, not to ascribe it to the dignity, either of the Minister, or the Elements, but to the supreme power of the mighty God, who can purge the Prophet, by a coal from the Altar.  
Neither is it altogether without Mystery, that God here sanctifieth the Prophet, by touching his lips with a fiery coal: for it signifieth, that the apt and sufficient teacher, must have a fiery tongue, and to that same purpose, 
Acts 2.  that holy Ghost came down upon the Apostles in fiery tongues, & it may be that the one is a type of the other. Certain it is, that they both teach us thus much, that all true and able Ministers, must pray and endeavour to have a tongue full of power and force, even like fire, to eat up the sins and corruptions of the world. For though it be a worthy gift of God to speak mildly, and moderately, so that his speech shall fall like dew upon the grass: yet it is the fiery tongue that beats down sin, and works sound grace in the heart: It may be there are some, which need the fiery tongue.  
This shows apparently that those Ministers never had their lips touched with a coal from God's altar: that is, their consciences never touched, nor their souls seasoned with the sanctifying grace of God's spirit, which sit still and ●ee great and grievous stains in a Church, and corruptions in a state, and can be content never to reprove ●hem, as though Ministers were persuaders only, and not reprovers.  
But when this comes to be weighed in the balance of a good conscience, it will be found, that not the pleasing tongue, but the fiery tongue, is the principal grace of a good Minister.  
But to go further: whence came this Coal?  Taken from the Altar. 
This coal of fire was taken by the angel from the altar of God, where was a fire which never went out, and this fire was that, that came from heaven: sent down by God, at the dedication of the Temple by Solomon. And this fire kindled by God never went out: for no man could kindle the like, but all other was counted strange fire; As Nadab, and Abihu, tried in woeful experience, when they would needs offer with it.  
Now the Prophet must be cleansed with the fire which came from Hea●●n: 
Leuit. 10.1.2.  teaching us, that the Ministers must have his fiery tongue from the holy Ghost. As the Apostles were said to be baptised with the holy Ghost & with fire: 
Acts. 1.5. Math. 3.11.  A fiery tongue, is a special ornament of a Minister, but that fire must come from heaven: that is, his zeal must be a godly and heavenly zeal; but he that hath a railing, lying, a slanderous, a malicious, or a contentious tongue, he hath a fiery tongue indeed. But this is kindled of the fire of hell, as Saint james saith: 
Iame● 3.6  The unbridled tongue, is a world of wickedness, and defileth the whole body, setteth on fire the whole course of nature, and is set ●n fire in hell.  
So then, a spiteful and malicious tongue we see, is a fiery tongue, but that fire is taken from hell, and not from God's altar.  
And he that stands up to preach with this tongue, God will never suffer any great work to be done by him in his Church, though his tongue be never so fiery, and his speech never so powerful.  
As therefore Ministers must abhor the flattering and pleasing tongue, and must have a fiery tongue: so on the other side, this fire must be from God's altar: that is, the fire of their zeal must be builded by God's spirit, and not by the spirit of discord and dissension. Ambitious humours, turbulent & proud humours, new opinions, private quarrels, all these, nor none of these, are for the pulpit.  
These may make a man fiery tongued, but this fire, was never taken from God's altar, as the Prophets was: this fiery tongue never came from heaven, as the Apostles did. It followeth.  And touched my lips. 

5 Circumstance, the Application.  This fifth and last Circumstance, is the Application of the remedy. The coal which is the medicine, is applied by this Angel to his lips, that is, to that part which was polluted: and as he formerly complained of the pollution of his lips, so the medicine is applied to his lips: Here the Angel, which in this case is made God's Minister, doth teach all God's Ministers, a great point of wisdom, in heavenly Divinity, 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 Gospel, which never knew the law: here the fiery coal is used, but the lips are not touched: that is, good doctrine taught, but not well applied: for that the law should first be laid to their consciences, others beat all upon the law, when it may be their hearers are a people sufficiently cast down, and have more need to be raised up with the sweet comforts of the Gospel: others use to lay open the nakedness of the Court in the country, and to reprove the faults of Princes and great magistrates before the common people, who have more need of the Catechism: others bring the Catechism or points of ordinary instruction into the Court, where the duties of Kings & counsellors should be taught in all plainness and sincerity: others bring their new opinions or controversal points unto popular audiences, which indeed are fit for the schools: others busy themselves about ceremonies, when the substance is in danger to be lost: All these have it may be, the Coal of fire, but it is misapplied, and not applied to the polluted lips. Let all ministers therefore learn this point of wisdom of the Angel, to apply the medicines of their doctrine to the times, persons, and places, which are infected, so shall they be sure not to take pains in vain.  
And thus much of the circumstances of his Consolation.  
It followeth in the text.  

The ground of his consolation.  Lo thy iniquity shall be taken away, and thy sins shall be purged.  
After the Circumstances, followeth the ground and matter of his consolation, and that is the forgiveness of his sins: where first let us mark how it and the instrument are annexed together: Lo saith the Angel, this Coal hath touched thy lips, and thy Iniquities shall be forgiven, and thy sins purged: as though he had been cleansed by the Coal: where we may note, how greatly God magnifieth the means which himself ordaineth, even true remission and salvation to the right and holy using of them, though it come not from them, but from his own mercy, and power of his ordinance. It is therefore no marvel though God sanctifieth the child by the Ministry of water in Baptism, and feed our souls in the Lord's Supper, by feeding our bodies with bread and wine: and no marvel though the careless neglect of either of them, be damnation to him that despiseth them: seeing they are Gods instruments, ordained by him to convey his grace unto us: And yet for all this, we are to know, that remission or salvation, is no more tied to the very elements, or the actions, than here the Prophet's forgiveness is to the Coal of fire.  
But the main point is, that for the Prophet's consolation, the Angel tells him his iniquities shall be taken away, and his sins purged, as thereby he had said thy sins were the cause of thy fear, therefore that thy fear may be taken away, thy sins shall be forgiven.  
Where we learn, that as few comes by sin, so all true comfort comes from the forgiveness of sins: this is that, that only pacifieth the conscience, and satisfieth the soul: when David had sinned against the Lord in his two great sins, and thereby provoked God's wrath against him, and wounded his own conscience, if the Prophet had told him he had made him King of 10 kingdomed more, 
2. Sam. 11  he had not so rejoiced his heart, as when he told him, after his repentance, thy sins are forgiven thee, thou shalt not die: So when this Prophet was extremely affrighted at God's presence, because of some sins and negligences in his calling, it had been no comfort to his poor soul, to have been told, thou shalt have a more eloquent tongue, and a more powerful speech, thou shalt have better access to the Court and audience before the king: all these, & all such like, would have been no better than guilded poison unto him, being in this case: but the happy answer that refresheth his weary soul more than all the world, was this, Lo thy iniquities are forgiven, and thy sins purged.  
All faithful Ministers must here learn the true way of comforting troubled and distressed consciences, namely, first to draw him unto a sight of some particular sins, then to summon him into God's presence, and there to arraign him for those sins, until the view of the foulness of his sins, and the glory of God's justice, have sufficiently humbled him, and then to labour to persuade his conscience upon good grounds of the pardon of those sins by Christ jesus: this is the way that God used and devised, this is the sure way, that cannot fail.  
Some think that all trouble of mind is nothing but melancholy, and therefore think nothing needs but Physic and outward comforts: but he that considers in what case the Prophet here was, or David when he made the 6. the 32. or the 51. Psalms, 
Psal. 6.3.6.7. Psal. 32.3.4 Psal. 51. the whole Psalm.  will be of another mind, and will find that nothing can properly trouble the mind but sin: therefore as the wise Physician in his cure, first searcheth out the cause, and then endeavour to to take it away: so the good Physician of the soul, must first of all search into the cause of his sickness, that is his sins, and must take them away: which if they do not, than all their labour is lost: for all the company, music, recreation, wit, diet, nay all worldly comforts & delights, if it were the advancement to a kingdom, cannot so much comfort the distressed soul of a sinner, as this voice of a minister spoken from God upon good grounds; Thy sins are forgiven thee. Now to lay down what be tho●e true and good grounds, whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner, belongs properly to another place.  
In the next place; Let us here observe how the Lord afore he renewed the Prophet's commission, or send him to preach to the people, first humbles him for his sins, and then upon his repentance, gives him pardon: teaching us, that no Minister is well qualified to the holy duties of the Ministry, unless he have truly repent of his sins, and have obtained pardon and mercy in the Messias.  
Minister's labour for qualifications, but the true Minister of God will labour for this qualification above all other: for doubtless he shall pronounce most powerfully the pardon of sins to others, to whose conscience God hath pronounced pardon of his own.  
In the last place, let us observe how the preacher being to be comforted before he go this new embassage, the Lord is so careful for him, that rather than he be not comforted (if there be no man to do it), An Angel shall be sent to be his comforter, & (if there be not another Prophet to do it) An Angel shall pronounce unto him the pardon of his sins.  
Let this be an encouragement for all Pastors and Ministers of God's Church, to labour painfully and faithfully in their places, for the goodness of the Lord will never fail them, nor shall they want comfort, when ever they stand in need thereof. Yea rather shall Angels from heaven be their helps and comforters, then faithful Ministers shall be left destitute.  
Hitherto of the second general points: namely, of the Prophet's consolation.  

3 General points, the renewing of his commission.  The third and last general point is, the renovation of the Prophet's 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 go for us?  
2 The answer of the prophet: Here am I, send me.  
3 The commission renewed unto him: The Lord said, Go and speak unto this people.  

1 God's question.  The first part, is a question made by God, by way of proclamation, wherein he inquireth who shall go preach unto this people.  
Also, I heard the voice of the Lord, saying, whom shall I send, and who shall go for us?  
In which Proclamation, and inquiry of the Lord, we are not to imagine that the Lord, was either unprovided of such as should execute his will, or knew not who were able, or who were willing to go preach his wo●d: For as the Apostle saith, in the matter of Election▪ The Lord knoweth who are his: 
2. Tim. 2.19.  so much more in particular vocations. The Lord knoweth who are his, and need not to ask whom shall I send, or who shall go? But than it may be demanded, why the Lord saith so? I answer, not for his own sake, but for ours: whom hereby he would instruct, in divers points of holy doctrine.  
First, hereby he would give us to understand, how hard a thing it is, to find an able and godly Minister, for if there were not a great scarcity of such men, the Lord needed not ask this question. But some will object against this, that there are in many Christian Churches so many Ministers, as they cannot all be maintained, but some go up and down, undisposed, and unprovided for. I answer, this is too true in all ages: there were Wandering levites in the Old Testament, which went up and down and offered their service, and served for 10. shekels of silver, and a suit of apparel, and meat and drink: 
judges 19.18. & 17.8.6.  but this calamity was upon the Church of the jews, never but then, when there was no King in Israel, and every one did that which was good in his own eyes. If therefore there be any in our Church, & in Christian Nations, which go up and down, and offer their service at such rates, it is much more miserable, 
judg. 17.6.  seeing now there are kings in Israel: and therefore it is no reason that every man rob the Church, as it shall please his covetous mind. But ceasing to inquire whether thi● be so or no: and if it be so, leaving the reformation thereof to those Churches and States whom it may concern: I answer, for the matter in hand, that this may be so, and yet the Lord may complain as here he doth. Whom shall I send? for the Lord meaneth not such as bear the name of Levites or Priests in the old, or of Ministers in the new: for there were always more of them: who, some for preferment sake, some for their ease, and some for a refuge how to live, are willing to enter that function, and accordingly in that calling, seek not the Lord, but themselves, and their own ends.  
But here the Lord inquireth for such men, as first, purely do seek and undertake that function, therein to honour God, & to gather his Church, and then in all their labours and ministerial duties, truly and faithfully endeavour to the same ends; Preaching God's word, and as God's word, diligently proving, exhorting, and admonishing: and shining before their people in good works: for such men, it is no marvel though the Lord light a Candle at Noon day, and make open Proclamation to seek for them, 
job. 33.23. 2. Corinth. 2.16.  saying; Whom shall I send? for, such a man is as job saith, One of a thousand: for ●ome want ability to discharge their duties, as S. Paul saith; Who are sufficient for those things? And some want willingness to undertake the labour, as God here complaineth; Who shall go for us? Now to make use of this doctrine to our Church.  
It were to be wished, that in these days, & for our christian Churches, the Lord had not as great cause to cry out in the want of able, faithful, and godly Ministers, Whom shall I send, and who shall go for us? But alas, this want is too apparent, and his blemish is too notorious, and it is a work worthy the labour of kings and princes to reform it: and is a kings evil, nor to be healed but by the power of a king, for as long as there are so few and mean preferments for painful Ministers, there will never want abundance of such Ministers as do want either conscience or ability to discharge their duties.  
In the mean time, till God put into the hearts of Parliaments, and Princes, to look to this great and needful work; let us Ministers learn our duties: and first, we who are in the Universities, are here admonished to look to ourselves. By God's blessing we are many, and daily grow more and more: let us therefore so furnish ourselves▪ as that when God or his Church shall say, Who shall go for us, and whom shall I send? then he may find many amongst us, whom he may send to that great work of the ministery: and let us fear to be such, as that God may affirm of us, as in the days of job, that he cannot find one of a thousand.  
Secondly, all Ministers learn here, not to content themselves with the name and title of Ministers, but labour for the substantial ornaments thereof, nor to be willing to take the honour and li●ings, and to refuse the burden and 〈◊〉 of the ministery.  
For else let them know, God hath no need of them: for had the Lord pleased or contented himself with such kind of men, as seek to be Ministers for themselves, and not for his sake: or being Ministers, do feed themselves, and not their flock: or preach themselves, and not Christ: then had he not needed to have made this Proclamation, for all Ages have yielded store of such. But chose, he that is painful and faithful in this Function, let him know, that God and his Church hath need of him.  
Lastly, here the Romish Clergy are justly to be taxed, whose number is infinite: but it is lamentable to see how few among them be such as the Lord here seeketh for. Their Orders of Regulars are exceeding many, beside all their Secular Priests, and it is almost incredible, how many thousands there be of Dominicans or Franciscans, or in some one of their orders: and yet amongst the many millions of their Monks, there is scarce to be found one of many, who for his learning & other gifts, is fit to be sent to the work of God: nay, their ignorance was palpable and ridiculous to the world, until of late, being by Luther, and others of our Church, made ashamed thereof, they have laboured (especially the jesuits) to become learned. How foul a thing is it that amongst so many, the Lord should have cause to complain; Whom shall we send? The jesuits indeed many of them are learned, but for other qualities, they are fitter to be plotters, & practisers in State matters, Spies or Intelligencers, reconcilers, seducers, and subverters, than Ministers: and fitter to be instruments of policy to evil kings, than Ministers of the Gospel unto God. But take away them, and some few selected Monks (and those but few out of many millions● & then even for learning, also God may cry, and call & proclaim in their Monasteries; Whom shall I send? And if it be a shame and misery? to a Church, to want such as God may send, or to have but a few, than the Romish Church is shameless, which shames not to have so many, and yet amongst them all, whom God may send, almost none.  
In the next place. By this inquiry, and question made by God, Whom shall I send, and who shall go for us? The Lord would teach us, that no man is to undertake this function, unless God call and send him: therefore here are condemned, the profane fancies of the Anabaptists, and all like them, who think that any man upon a private motion, may step forth and undertake the duties of a Prophet, to preach and expound, etc. Oh, but say they, these motions are from God's spirit: surely they can say little for themselves, who cannot say so much: but that cannot serve their turn: for if we say chose nay, but they are from the devil, or at the least from your own vanity and pride, how can they disprove it! Again, might not the Prophet have alleged that with a better pretence and colour than they? yet he stayeth till God here call him: even so all good Ministers are to stay Gods calling.  
If any ask, how he shall know when God calls him? I answer, God calleth ordinarily by his Church, her voice is his: therefore whensoever the Church of God, saith unto thee, thou shalt be sent, and thou shalt go for us, even than doth the Lord call us out to this holy function.  
Thirdly, let us observe how the Lord saith: Who shall (I) send, & who shall go for (us)? Some Interpreters gather out of this Chapter, an Argument for the Trinity of persons; as namely, out of the third Verse, where the Angels sing▪ Holy, Holy, Holy, Lord God, etc. But it is not sound enough to overthrow our stubborn enemies the jews, and therefore it seems those Divines are of a sounder and wiser judgement: who seeing we have other places pregnant and plain enough, therefore think it no good discreetion to urge this or any such place which may probably admit another Interpretation, lest that the jews finding the weakness of the argument, do judge all our proofs to be as weak, and so take occasion to persist the rather in their blindness, by that which we brought to have converted them. And as for that song of the Angels in the third Verse, where they ascribe holiness to the Lord three times: that their repetition signifieth nothing else, but the continual joy and delight which the holy Angels take in praising of God, who cannot satisfy themselves in honouring his name: teaching us in their example, never to be weary of praising God by prayers and holy hymns, and of honouring him in our lives and callings.  
But to prove out of the words; Holy, Holy, Holy, the three Persons in Trinity, seems to be no fit nor sound collection. Rather in my opinion, we may safely collect and conclude out of these words (I and us) that there are more persons in the Trinity than one: for first, God the Father, or the whole Deity saith: Whom shall I send? and then changing the number, he saith: Who shall go for us? For howsoever God may employ in the word Us, that he that is sent to preach, is sent as well for the good of the Church, as for his own glory, yet can it not be denied, but that the plural number here, and elsewhere, ascribed to the Deity, must needs argue a certain plurality of pe●sons in that Deity: as in Genesis it is written, that God said, Let us make man: & here, Who shall go for us? 
Gen. 1.16.   
Out of the evidence of which places, seeing the enemies of this doctrine must needs grant a plurality, namely, that there are more than one: then we shall sufficiently prove out of other places, and by other arguments, that there are three.  
In the last place, let us mark what God saith: Whom shall I send, and who shall go for us? God sends a minister to preach, & he goeth for God. Then behold here, what is the trade and profession of a minister, he is the servant of God. So saith God here, he goeth for me: and so saith the Apostle of himself & all other good ministers, that they are Gods Labourers.  
And in another place: The Angel of God appeared, 
1. Corinth. 3.9. Acts 27.23.  whose I am, and whom I serve? But if any man think that either God speaketh so favourably of them, or Saint Paul too partially of themselves, then let the devil himself be judge in this case, who plainly and freely confesseth (though he did it not in love to the truth or them) These men are the servants of the most high God, 
Acts 16.16.17.  which teach unto us the way of salvation. Let therefore either God be believed, who is for them, or the devil who is against them. But what kind of servants are they? what place or office have they▪ They are his Messengers or Ambassadors, 
job. 33.23.  this is their profession, and their place. Now then for the use hereof.  
If they be God's servants, then are they not their own Masters, they have a Master, even God, whose they are, and for whom, and from whom they come: they may not therefore please themselves, nor serve their own pleasures, nor seek the satisfying of the their own carnal lusts, either in matter of pleasure, credit, or profit: if they do then evil, he calls them to a heavy account, whose servants they are.  
Again, if they be Gods servants, then let them do their service to God, and expect their reward from God: some Ministers will expect the reward, and honour of God's servants, but will do no service: that beseems not servants: let such men remember for whom they come, even from that God, who as he can give reward: so he will expect service.  
And as for such men as painfully do their service, but are not regarded nor rewarded of men as they deserve, let them be content, & continue in their faithfulness, for they are Gods Ambassadors: and we know Ambassadors may have gifts given them, of those to whom they are sent: but they expect their maintenance from the kings their own Masters: So the maintenance which the world should give Ministers, is like gifts given to Ambassadors: if it come, it is no more than they deserve. If it come not, yet will faithful Ministers do their duty, and expect their payment from their king and Master God, whose they are, and whom they serve.  
Thirdly, if they be God's Ambassadors, sent by him, and come from and for him, then let all such as either condemn, or any way injury them, be assured, that as God is mighty & powerful, so he will mightily revenge it.  
There was never King so poor or weak, but thought himself strong enough to 〈◊〉 any wong offered to his Ambassor And shall God suffer so foul a wickedness to lie unpunished? Nay, they and their posterities shall smart for it; 
1. King. 22.26.27, 28, 34, etc. 2. King. 9.33. etc. Acts 12.1.2. & 23.  let Ahab, and jezabel, and julian, say if it be not so: and all ages or stories, ●hewe the contrary if they can, that ever any contemner and abuser of godly Ministers, escaped the visible vengeance of God's revenging hands on him or his.  
Fourthly, seeing they are Gods Messengers & servants, they must not be the servants of men, to please, or flatter, or satisfy humours, this is not for them that are Gods servants: they therefore that will be slaves to the persons, and pleasures, and humours of men, they forget that they are Gods servants, and came for him: yea, they must not endeavour the pleasing of themselves, nor the bringing of their own purposes to pass, but in every motions either made to them by others; or suggested from their own hearts, they must forth with call to mind, Who sent me hither, & for whom am I come? Even from and for God: therefore they are to yield to nothing, nor aim at any thing but which may be both to the will, and for the glory of him that sent them.  
And if the great men of this world, do think it wrong that any man should command their servant against their will, or expect any service from them against their own honour: then let them think it reason that God's Mistress should not be commanded any thing contrary to Gods will, or against his honour.  
And lastly, if ministers be Gods servants, then let them regard their masters glory, and be ashamed to do any thing, either in their doctrine or lives, which may dishonour him: that servant is unworthy of a good Master, who seeks not his masters credit in all his courses.  
And again, if they be Gods Ambassadors, then must they not deliver their own fancies, or inventions, but that message they received: And as they received it, so must they better it. And if they do their duties faithfully, this doctrine is comfortable to them, they take pains, with joy they have a Master will reward them: they may speak freely, (so it be with discretion) they have a Master will make it good: they may stand boldly in the face of their enemies, they have a Master will defend them. And every faithful Minister may say to himself, I will do my duty, and deliver my embassage. He whom I serve, and whose I am: He who sent me, and for whom I come, will bear me out. And thus much of the inquiry which God makes, and the manner of it.  
Now let us see the answer which the Prophet makes, in these words. 
2 The Prophet's answer.   
Then I said, Here am I: send me.  
The Prophet after he was comforted by God, and had his sins forgiven, then answereth; Here am I, send me. First mark here, what a great change is wrought on the sudden: he who a little afore, feared and shrunk at the least appearance of God's glory: Now stands forth boldly, as soon as he is called, and answereth; here am I, send me: So great a matter is it for a minister to have his sins forgiven, and to feel the favour of God to his soul and conscience. Here therefore we have an answers to two great Questions, often moved in the world.  
First, many would have quietness of mind, and peace of conscience, and cannot attain unto it; If they ask how they might, to them I answer; Here is the way, seek it not in worldly wealth, carnal pleasures, nor human learning, in company nor recreations: but seek it in the favour of God, and pardon of thy sins, and thou shalt not miss of it. Thus shalt thou have comfort in thy own conscience, courage before men, and boldness toward God.  
Secondly, many Students in Divinity, would gladly be Ministers, and do much honour the Calling: but they find a fear and shrinking in themselves, and thereby an unwillingness to venture upon it. If they ask, how they amend this: I answer, (or rather the example of his Prophet answereth for me); Let that man set himself in God's presence, enter into himself, search his conscience, fond out his sins, confess and bewail them to God, crave pardon in Christ's blood, and grace to leave them, and cease not till he hear the voice of God's spirit sounding in his conscience: Thy sins are forgiven thee.  
Then when God shall ask whom shall send, thou wilt answer readily, and with joy, here am I, send me.  
And again, many are driven from this calling, to behold the contempt and reproach, and dangers which belong unto it. But let those men mark here the phrase of this holy Prophet▪ when God asked, Whom shall I sen●e? He might have answered: Lord, I would go, but such disgraces and discouragements do accompany this Function, as I desire to be excused: but he casting aside all such conceits, answereth peremptorily, here am I, send me. How came this to pas●e, for certainly the Prophet was as sensible of these wrongs as any of us all, for he was nobly borne and brought up, and was of the blood royal: surely, because he saw he was in God's favour, he 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 me?  
Therefore doubtless, those men who are driven back by these discouragements, were never settled in assurance that their sins were forgiven: nor satisfied sufficiently, that God is on the side of all good Ministers, and that, that calling as it hath his authority from God, so likewise, allowance, blessing, assistance, and defence of GOD above any other calling: for if they were, they would scorn the storm, and contemn the contempt of the profane world, and with much courage and comfort, set their hand to God's Plough, and say with the Prophet; Here I am, send me.  
Secondly, let us observe, how the Prophet when God asks the question, sends him not to others, nor commends others to that service, as is to be thought he might have done many in the Churches of the jews, but offers himself, here am I  
It controls the carnal courses of many amongst us in the Universities, who think it sufficient to live there, and send out other men, and give testimonies and Letters of commendations to other men, but themselves stir not: when question is made; Who shall go 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 living, or too great a charge, or ill seated, or some fault it hath, that they will not be sent to it: but will answer God and his Church, there is such a man, and give him Letters of testimony, or commendation, and so all is well: but for themselves, they live too sweet and easy lives, willingly to undertake the attempt and burden of the ministery. Let such men therefore learn, when God and his Church give them a calling, to answer with the Prophet: here am I, send me.  
And let all such as are Students of Divinity in the Universities, mark here the Prophet's answer, not I will be ready, but here I am; why takes he no longer time? because he was now sufficiently qualified. Where let them learn, not to linger and lie rioting too long in their spec●da●i●e courses: but when they are competently furnished with learning, and other qualities befitting that calling: let them show themselves willing and ready to yield their service to the Church, when they shall be called. For as an Apple may as well hang too long on the tree, as be pulled too soon, and both make it unfit for use: so may men as well stay too long, as go out too soon: and both ways are made unprofitable, or at least less profitable in the Church.  
And to conclude this second point; It is not unworthy to be noted, that the Prophet saith not, Here I am: and I run on my own head, but, Send me.  
He wills the Lord to send him: then where are they who dare brag of their private motions, and will run when they are not sent?  
The Prophet might have said; Oh, now I feel a motion from the Spirit, therefore I will go and preach: but he stayeth till he be sent in express terms: Let no man therefore presume to press into this function, till he be fully resolved in his conscience, that God and his Church hath said unto him, Go.  
And though a man be never so well qualified with all manner of sufficiency, yet let him sit still and stay God's leisure, and let him say, Here I am, send me: and so rest contented until he be sent. If any man say it is unfit that a man should say so of himself; I answer, let him not say so in words, but in deeds: let him therefore make proof of himself, and give the Church trial of his gifts. Upon which experience of his gifts, if he be found sufficient, that practice of his is all one, and much more than if he had said, here I am, send me.  
Thus we see the Prophet would not stir till he were sent, and therefore in the next words, he is bid to Go.  
And he said, Go and speak unto this people.  
here is the third and last promise, 
3 The Commission received.  Namely, the essential words of his Commission. Wherein, (after God had sought for one to go, and the Prophet had presented himself, and offered his service) God both gives him leave to go, and further doth furnish him with authority, both to go and speak.  
Wherein the principal point is, that the authority of the Prophet's calling, is derived from God him●e●fe, in plain and evident words; Go and speak: and till then the Prophet went not. So in the New Testament, 
Matth. 28.19. Acts 9.6. etc.  the Apostles went not into the world to preach, till they had their Commission: Go and teach all Nations. And after them, Saint Paul preached not, till it was said unto him, Arise, and go.  
In all which is discovered and condemned the pride and presumption of those who dare run on their own heads, and will not stay till the Lord say unto them: Go, and speak. These men are bolder, then either the extraordinary Prophets of the old Testament, or the Apostles, which are the extraordinary Ministers of the New: who always had their warrant with them when they went. And if any man ask why is it necessary they should have so; I answer, the reasons are many.  
First, all Prophets and Ministers, are God's Deputies and Commissioners, it is therefore reason that they have authority from their Lord and Master.  
Secondly, their words nor deeds bear no credit, nor have any power in them, unless they be spoken by virtue of a Commission▪ nor have their labours any blessing: unless God give it.  
Thirdly, these persons have no protection, nor safety, unless they be Gods Ambassadors: and how are they so, unless they be called and sent by God, and have authority given of God? For these causes, no man is to thrust himself into the ministery, without a calling from God, and therefore no marvel, though those men who will be Choosers, and Callers of themselves, and run when they are not sent, be in their persons, subject to all dangers: because they are out of God's protection, & their labours without profit because no blessing, nor promise of God was given unto them: for GOD may justly say unto them: Let him that sent you, protect your persons: let him that sent you, bless your labours.  
But it will then be demanded, how may I know if God bid me go: God speaks not now from heaven as in old time, and as to this Prophet: I answer, It is true, we are to look for no such visions, nor apparitions from heaven, for ordinarily there are none such, and the Popish Church doth but deceive themselves, and cozen the world, who tell us of so many apparitions that happen to their Monks and Friars: for now ordinarily, God speaketh in another manner to his Church: for in General duties God speaketh to us out of his word and holy Scriptures, and in particular and personal duties, (where the word in plain terms serveth not) he speaketh to a man by his own conscience, and by the voice of his Church.  
Out of this word, God showeth thee the dignity and excellency of this calling, 
1. Corinth. 4.1. job. 33.23  to be a minister of the word: Namely, they are his Messengers & Ambassadors, etc. that so he may win them to love and affect it. And again, 
Acts 16.17. Pro. 29.18  the necessicitie of it, that it teacheth the way to salvation, that without it ordinarily God's Church is not gathered, nor men's souls saved, that this may stir thee up to undertake the burden: this is general. But now particularly for thyself, wouldst thou know whether GOD would have thee to go or no, than thou must ask thy own conscience, and ask the Church, for if thou be heartily willing, and be fully and worthily qualified, than God bids thee go. Now thy conscience must judge of thy willingness, and the Church of thy ability: and as thou mayst not trust other men, to judge of thy inclination or affection, so thou mayst not trust thy own judgement, to judge of thy worthiness or sufficiency. If therefore thy own conscience tell thee upon true examination, that thou dost not love and affect this calling above any other, than God sends thee not: and if thou enter with such a testimony, not God▪ but some worldly and sinister respect doth send thee, and put thee forward: for though thou dost desire it, yet if the Church of God give not allowance of sufficiency, God doth not send thee: But if chose, thy conscience do truly testify unto thee, that thou desirest to do service to God and his Church, in this calling above any other: And if withal, upon signification hereof to the Church, and upon trial made of thy gifts & sufffciency, the Church (that is, maly learned, wise, and godly, and such as the Church hath publicly appointed for that purpose) do approve of that they desire, and of thy sufficiency to do God service in his Ministry, and thereupon by a public Calling, bid thee go, then assuredly God himself hath bid thee go. And it is as effectual a calling, as if thou heardst the voice of God from heaven: for as in Repentance, If thy conscience tell thee thou hast truly repent, and if thou canst make that known to the Church by so good evidence, as thereupon a Minister of God pronounceth the pardon of thy sins unto the● If thou restest herein, & knowest it to be as effectual, as if God from heaven had told thee, thy sins are pardoned. So is it here, if thou hast the testimony, 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 look for in these days.  
By which doctrine, as those are justly condemned of foul presumption, who dare run upon private motions, and carnal respects, and are justly left without blessing or protection: so they on the other side, do offer great wrong to God and to his Church, who when they cannot deny, but they affect the ministery above any calling, and have approbation of their gifts from the good Church, yet will not believe the Testimony of the Church herein, but their own private judgements, which in this case is no way a competent judge, either for, or against. Let such men know, that they oppose themselves even against God himself: it being certain, that where the inward calling of the conscience, and the outward calling of the Church do concur, there God himself calleth and biddeth that man, Go, and speak.  
Now then (to draw to an end) let us observe in the last place, with what authority a Minister of God comes unto us, and executes his Function: even with an immediate authority & Commission from God: whereby he is bid, Go, and speak. If it be so, let it persuade the world, to fear to do any wrong, either to that calling, as to those persons who come with so fair a commission from God himself. But if it do not persuade the profane world, at least let this be a comfort & encouragement to all true Ministers, for if God bid them go he will go with them himself: If he send them, he will not forsake them, but assist them, and bless them, and open their mouths, and enlarge their hearts, and harden their foreheads, and give power unto their words to convert his children, & to confound and astonish the hearts of his enemies. If he send them, he will defend and protect them, so that one hair of their heads shall not fall to the earth without his providence. If he send them, he will provide for them, and sufficiently reward them: and will honour them in the hearts of his own people, and magnify them in the faces of their enemies. And lastly, if he send them, he will pay them their wage, even an eternal might of comfort here, and of glory in heaven. And as they are here bid go, so once they shall be bid Come: 
Math. 25.34. Math. 25.21.  and that not only with the general call of all the Elect. Come ye blessed of my father inherit the Kingdom prepared for you. But even with that particular Call, with especial blessings to them that are faithful in this service: Come thou good and faithful servant, enter into thy masters joy.  Psalm 118 16. 
Blessed be he that cometh in name of the Lord.  
W. P.  Daniel 12.3. 
They that turn many to righteousness, shall shine as the stars for ever and ever.  
W. C.  
FINIS.