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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73023	M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word.	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1605 (1605)	STC 19706.5; ESTC S123485	128,687	352

apply their Doctrine to their audience in such manner as the circumstances of place times or persons do require some Ministers come to an ignorant and vnhumbled people and teach them the Gospell which neuer knewe the lawe here the firy coale is vsed but the lips are not touched that is good doctrine taught but not well applyed for that the lawe should first be laid to their consciences others beate all vpon the Lawe when it may be their hearers are a people sufficiently cast downe and haue more need to be raised vp with the sweet comforts of the Gospell others vse to laye open the nakednes of the Court in the country and to reproue the faults of Princes and great magistrates before the cōmon people who haue more need of the Catechisme others bring the Catechisme or points of ordinarie instruction into the Court where the duties of Kings and councellors should be taught in all plainnesse and sinceritie others bring their new opinions or controuersall points vnto popular audiences which indeede are fit for the schools other busie themselues about ceremonies when the substance is in daunger to be lost All these haue it may be the Coale of fire but it is misapplyed and not applyed to the polluted lips Let all ministers therefore learne this point of wisdome of the Angell to apply the medicines of their doctrine to the times persons and places which are infected so shal they be sure not to take paines in vaine And thus much of the circumstances of his consolation It followeth in the text Loe thy iniquitie shall be taken away and thy sinnes shall be purged After the Circumstances followeth the ground and matter of his consolation and that is the forgiuenesse of his sinnes where first let vs marke how it and the instrument are annexed together Loe saith the Angel this Coale ha●h touched tay lippes and thy Iniquities shall bee forgiuen and thy sinnes purged as though hee had bene clensed by the Coale where we may note how greatly God magnifieth the meanes which himself ordaineth euen true remission and saluation to the right and holy vsing of them though it come not from them but from his own mercy and power of his ordinance It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme and feede our soules in the Lords Supper by feeding our bodies with bread and wine and no maruell though the carelesse neglect of either of them be damnation to him that despiseth them seeing they are Gods instruments ordained by him to conuey his grace vnto vs And yet for all this wee are to knowe that remission or saluation is no more tyed to the very elements or the actions then here the Prophets forgiuenesse is to the Coale of fire But the maine point is that for the Prophets consolation the Angell tells him his iniquities shall bee taken away and his sinnes purged as thereby he had said thy sins were the cause of thy feare therefore that thy feare may be taken away thy sinnes shall be forgiuen Where we learne that as few comes by sinne so all true comfort comes from the forgiuenesse of sinnes this is that that onely pacifieth the conscience and satisfieth the soule when Dauid had sinned against the Lord in his two great sinnes and thereby prouoked Gods wrath against him and wounded his owne conscience if the Prophet had told him hee had made him King of 10 kingdomes more he had not so reioyced his heart as when he told him after his repentance thy sinnes are forgiuen thee thou shalt not dye So when this Prophet was extreamely affrighted at Gods presēce because of some sinnes and negligences in his calling it had bene no comfort to his poore soule to haue bene told thou shalt haue a more eloquent tongue and a more powerful speech thou shalt haue better accesse to the Court audience before the King all these and all such like would haue beene no better then guided poyson vnto him being in this case but the happy answere that refresheth his wearie soule more then all the world was this Loe thy iniquities are forgiuen and thy sinnes purged All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciēces namely first to drawe him vnto a sight of some particular sinnes then to summon him into Gods presence and there to arraigne him for those sinnes vntill the view of the foulnesse of his sinnes and the glory of Gods iustice haue sufficiently humbled him and then to labour to perswade his conscience vppon good groundes of the pardon of those sinnes by Christ Iesus this is the way that God vsed and deuised this is the sure way that cannot faile Some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but Physicke and outward comforts but he that considers in what case the Prophet heere was or Dauid when hee made the 6. the 32. or the 51. Psalmes will be of another mind and will finde that nothing can properly trouble the mind but sinne therefore as the wise Physitian in his cure first searcheth out the cause and then endeuours to take it away so the good Physitian of the soule must first of all search into the cause of his sicknesse that is his sins and must take them away which if they doe not then al their labour is lost for al the companie musicke recreation wine diet nay all worldly comforts delights if it were the aduancement to a kingdom cannot so much comfort the distressed soule of a sinner as this voice of a minister spoken from God vpon good grounds Thy sinnes are forgiuen thee Now to lay downe what bee those true and good groundes whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner belongs properly to another place In the next place Let vs heere obserue how the Lord afore he renued the Prophets commission or send him to preach to the people first humbles him for his sinnes and then vppon his repentance giues him pardon teaching vs that no Minister is well qualified to the holy duties of the Ministerie vnlesse hee haue truly repented of his sins and haue obtained pardon and mercie in the Messias Ministers labour for qualifications but the true Minister of God will labour for this qualification aboue all other for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others to whose conscience God hath pronounced pardon of his owne In the last place let vs obserue how the Prophet being to be comforted before hee goe this newe embassage the Lord is so carefull for him that rather then he be not comforted if there be no man to do it An Angel shal be sēt to be his comforter if ther be not another Prophet to doe it An Angell shall pronounce vnto him the pardon of his sins Let this be an

the world to loue God and to beleeue in Christ and for sake sinne it is therefore manifest that they haue not yet begun to beleeue or repent nor haue entred into the first step of grace which leadeth to repentance for that they haue not learned this lesson which the Prophet teacheth that is to search themselues Furthermore let vs in the second place obserue better the signification of the word it signifieth to Search narrowly as a man would doe for a piece of gold or a p●cious Iewell which is lost in a great house Or as a man may search for gold in a Myne of the earth where is much earth and but very little gold Oare Hence wee may learne that in true Repentance and conuersion we must not search so only as to find the grosse and palpable sinnes of our liues but so as we may finde those sinnes which the world accounts lesser sinnes and espie our secret faults priuy corruptions Some corruptions see memore neere a kinne to our nature and therein men hope to be excused when they forsake many other greater sins But a true penitent sinner must search for such so as a good Magistrate searcheth for a lurking 〈…〉 which is 〈◊〉 into some close and secret corner and he must ranfack his heart for such corruptions as wherein his heart takes special delight and must thanke that no sinne can be so small but it is too great to be spared and that euery sinne great or litle must be searched for as being all Tray 〈◊〉 to Gods Maiestie But alas the practise ●● the world is farre otherwise great sinnes are little sinnes little sinnes are no sinnes Nay after a little custome great sinnes are also little or nothing and so at last men make no bones of grosse and grieuous sins and for the most part men search so superficially that they scarse finde any thing to be sinne such excuses are made such distinctiōs are deuised such mittigations such qualifications such colours are cast vppon all sinnes as now vp and downe the world grosse sins are called into question whether they be sins or no and the great transgressions of the lawe are counted small matters necessarie euils or inconueniences tollerated to auoyd other euils and what is he counted but a curious and a precise foole which stands vpon them Ignorance after fiue and thirtie yeares preaching is counted no sinne blind deuotion in Gods seruice no sin lippe labour in praying vaine and customable swearing mocking of religion and the professors thereof no sin prophaning of the Saboath contemning of preachers abusing of parents no sinnes pride in apparel superfluitie in meates beastly and ordinarie drunkennes fornication no sinnes Nay decites Cosonages oppressing vsury notorious briberie and couetousnes that mother sinne these are counted no sinnes these beames are made but moates by prophane men they are so minced and carued or there is some such necessitie of them or some such other flourish or vernish must be cast vpon thē as that they are little or none at all Alas alas is not that a simple a silly search where such blockes as these are lye vnspied what are moulehils when such mountaines are not seene Moates will be little regarded where such beames are not discerned but it is cleare that therefore there is no true trial nor diligent search made for a true conuert will search his heart for all and wil spare none He deales in searching his owne heart as a good Iustice of peace in searching for traytors or Seminarie Priests He seekes not superficially but most exactly and leaueth neuer a corner vnsought and he thinkes great sinnes to be infinite and little sinnes great and iudgeth no sinne so small but that it deserueth the anger of God therefore he wonders at the mercy of God which throwes vs not al downe to hel in a moment he crieth out with holy Ieremie It is the Lords mercie that we are not consumed Away then with this superficial hypocritical search where so many sinnes are spared and not found out It is Pharisaical for euen so the Pharisie when hee came into the Temple to recken with God and to tell what Traytours hee had found that is what sinnes vpon good search hee had espied he returnes his precept all is well he hath found neuer a one but beginnes to thanke God that he was so good and so good and not so il and so il nor yet like the Publicane The world is full of Pharisies not onely the popish Church but euen our Church swarms with these superficial searchers who cannot because they will not finde any sinnes to present vnto God Men thinke in the Countrie a Church Officer hazards his Oath if he present all well and findeth no fault in his Parish to present as punishable to the Ordinary for men thinke it vnpossible that there should bee none in a whole parish then how doth that man hazard his own soule who being made ouerseer searcher of his heart findes nothing in it to present to the Lord. For it is not more easie to espie outward actual trāsgessions in a whole parish then it is to finde a heape of corruptions in a mans heart if a man will search into the bottome of it with the light of Gods Law Therefore when the Lord comes and keepes his visitation what shal become of such a man but to vndergoe the strict and seuere search of the Almightie because hee would not search himselfe Our bodyes and liues are free from spanish Inquisition which is one of the last props which Sathan hath lent the Pope wherewith to vphold his declining kingdom and the Lord grant we may be euer free from it But in the meane time that might put vs in mind how to deale with our corrupt hearts and vnmortified affections euen to erect an Inquisition ouer them to lay in waite for them to search them narrowly and to vse them roughly yea to set our hearts vpon the rack of Gods law that so it may confesse the secret wickednesse of it for the Papistes doe not thinke vs Protestants greater enemies to their superstition then the inward corruptions of our hearts are to our saluation therefore it may bee a godly pollicie for euery man curn to erect an Inquisition ouer his owne heart and conscience and not to spare his most secret and dearest sinnes and such as are neerest allyed to his owne nature for that is the true search here commaunded by the Prophet and practised by all Godly and holy men when a man purposeth to finde al that are to espie euē al his sins for a godly man is neuer satisfied in his search but still the more he findes he suspects the more are stil behind and therefore hee continueth searching his owne heart all his life long Therefore let euery professor looke to it betwixt God and his conscience that he dally not with himselfe in ths case for if he doe then

beter cause may it be said to vs as to the Iewes O Nation not worthy to be beloued Looke at the outward face of our Church at the signes of Gods loue which are amongst vs and at Gods dealing with vs and behold we are a most beautifull Church a glorious Nation a Nation to bee admired and wondred at but looke at the liues of our ordinarie professors looke at our sinnes and at our requiting of Gods loue and we are a people of Sodome as full of iniquities as they were whose sinnes are so many so rife and so ripe that at the last they wil euē bring down fire brimstone or some other strange iudgement vpon vs if repentance doe not preuent it or the cries and prayers of holy men stay not Gods hands So then let vs all here assembled grant confesse that we are a Nation so farre from being worthy to bee beloued as that we are most worthy to be hated to haue all the wrath of God powred vpon vs. Now then are we so and shall wee continue so still Nay that is the worst and most wretched of all then let euery one of vs learne this duty enter into our selues Search our hearts and liues that they may lye open to our owne sight to the confusion of vs in our selues that in God by repentance wee may bee raised vp Our sinnes lye open before the face of God and stincke in his presence and and cry for vengeance and before the face of Gods Angels who bewaile it and before the face of the Diuell who reioyceth in our confusions and shall they lye hid onely to our selues Now then if wee would haue them hidde from God and stoppe the cry that they make against vs and keepe them from Sathan who accuseth vs for them wee must so Search our selues that they may lye open to our owne hearts remember thou thy sinnes and God will forget them lay them open before thy owne face and God will hide them from his write them vp for thy owne selfe and God will blot them out of his remembrance but if contrariwise thou hidest them then assure thy selfe the more thou hidest and buriest them the more open doe they lye in the face of GOD and then what will followe but that they will all bee disclosed at the last day to thy eternall confusion Therefore againe and againe I exhort you in the name of GOD Search your selues finde out your sinnes confesse them to GOD freely and ingeniously confesse their desert to bee Hell and damnation humble your hearts to God cry and call for pardon as for life and death purpose and promise to leaue them begin a new course of life beleeue stedfastly and doubt not of pardon and forgiuenesse in the blood of Christ continue in that faith and that newe course of life So may Englande preuent Gods iudgements and quench that great action of vnkindnes which God hath against them and become a Nation as worthy vpon their faith and repentance in Christ to be beloued as for their peace and prosperitie they haue bene of all nations of the earth admired Hitherto of the third generall point 4 The fourth generall point in this exhortation is the time limitted them when they should Search Before the Decree come forth c. As though the Prophet should say Israell repent before God execute his iudgements on thee For behold the gratious dealing of God Man sinneth his sinnes deserue plagues but GOD presently plagueth not but deferres it he puts a time betwixt the sinne and the punishment ordinarily this he doth to shew his mercie to mankinde because that hee would not destroy them if they would amende Therefore after the sinne he smites not presently but puttes of his punishment that in the meane time man may Repent Here the Prophet compares the Lord to a mother for as she conceiues the fruite in her wombe and beares it a long time ere she bring it out so the Lord after a mans sinnes or a peoples sinnes conceiue that is ordaines and decreeth a iudgement for it but he keepes it vp and all that while he heares it But as she when her time is come then trauailes and bringes forth so when the time that God hath appointed is come and stil sinne is not repented of then his iustice trauailes to be deliuered of that iudgemēt which mercy hath kept vp so long a time Thus the old world had an hundred twentie yeares giuen them for time of repentance all that while God was in conceiuing at last when there sinnes were ripe and no hope of amendment then GOD trauelled and brought forth a fearefull byrth namely the vniuersall flood to wash away and take reuenge vpon the vniuersall iniquities of those times So many hundred yeares he gaue vnto the Iewes long hee was in conceiuing their destruction and oftentimes hee had it at the bringing forth as in the captiuitie of Babylon and vnder Antiochus yet his mercy stayed it and still hee trauailled longer telles them here by the Prophet that yet the Decree is not come forth though it bee conceiued but at last when Israell would not Repent but grewe worse and worse as in Christ his time then hee could containe no longer but trauelled indeede and though it bee with griefe yet hee hath brought foorth and what a most fearefull byrth euen an vtter disolation of that kingdome and Countrey of their Citie and Temple and a dispertion of their Nation ouer all the world but as a woman at last is deliuered with daunger and difficultie with paine and sorrowe so the Lord long conceiues but at last bringes forth his iudgements yet it is with griefe and vnwillingnesse and hee is loath as it were and much agrieued to execute his most iust iudgements on those who haue professed his name hee often touched the Iewes a little and as being vnwilling to smite them hee drue backe his hande againe but at last when their sinnes did so increase and were so strong that they euen did wring out by violence his plagues from him then with much bewayling of their great misery as wee may see in Christ weeping for them hee executes his iudgements on them But as they are long a comming so when they come forth they were the heauier as a child the more fulnesse of time it hath is the greater the liuelier and the stronger so Gods iudgements the longer God deferreth them and is in conceiuing them the heauier are they when they come that is manifest in the Iewes once his owne people for he hath destroyed their land with an irrecouerable destruction and smitten their posteritie with a blindnes of minde til this houre so that to this day when the old Testament is read the vaile is ouer their eies that they cannot see the light of Christ Iesus but plodde on in fearefull and palpable blindnesse This Doctrine hath speciall vse to this our Church to teach vs to looke to our selues betimes

pouerty contempt basenesse vppon it It were a worke worth the labour of the wisest heads to put downe the true meane betwixt both extreames worth the labour of our Noble King to take order that that meane be kept without rising to the right hand or falling to the left This short Treatse may hap to giue some light directions therein or at least may encourage stir vp their hearts in whose hands it is to doe it Vnder your woorthy names would I haue it see the world not so much for that I am bound to you both in many priuate and particular respects though that be much as for that know you both to be o● so right and reformed a iudgement in this case as you would haue none Ministers but of sufficient gifts and vnblameable liues nor those Ministers put to their Pensions or vncertaine salailes but to haue certaine sufficient maintenance proportionable to their charge and beseeming the honour of a Christian Church God continue you still in that minde and make many more of the same with you so should we haue as florishing a Church as any Christendome hath seene Goe forward in that and other your religious resolutions it is the true way to honour both heere and in a better world stand firmly for the truth and boldly against the Popish enemies thereof as hitherto you haue done Religion had neuer more cause to thanke you and all that doe so then now it hath for her enemies were neuer so insolent since they were our enemies but if you and others holde on as in your seuerall places you haue wel begun and others take the like course there is hope their insolencies will bee easily if timely repressed and themselues neerest the fall when they imagine they are in the full The Lorde blesse and assist you in your painfull places and make you on earth Instruments of his glorie to the good of his Church so shall you bee vessels of glory in the kingdome of Heauen And thus commending this little treatise to your reading and my selfe to your fauour I take leaue and wil euer rest 1605. Your Worships in the Lord VV. Crashawe A Treatise of the duties and dignitie of the Ministerie Iob. 33. 23. 24. If there bee with him a Messenger An Interpreter one of a thousand to declare vnto man his righteousnesse Then will be haue mercie on him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation IN this Chapter and the former Elihu a holy learned noble wise young man had conference with Iob in matters of high and excellent Diuinitie the points of his conference are these From the first verse of this chap. to the 7. verse is a Praeface to his speach From thence to the 13. he repeateth certaine propositions of Iob and reproueth them frō thence to these wordes hee instructeth Iob in certaine points touching Gods dealing with sinners and those are two 1 How God preserueth a sinner from falling 2 How God restoreth a sinner being falne 1 The meanes whereby God preserueth a sinner are set downe to bee two principall 1 By Admonitions in dreames and visions 2 By scourges and chastisments when the first will not preuaile And these are layde downe from the thirteene verse vnto these words 2 Then followeth the 2. point namely the restoring of a sinner when both the meanes formerly spoken of haue not preuailed with him but that through his corruption he is fallen and concerning this point he handleth these particulers 1 The remedie and meanes of his restoring 2 The effect that followeth thereupon 1 The remedie is layde downe in these wordes now red vnto vs then followeth the effect which is that when a sinner is restored by repentance then the graces of God are plentifully powred vpon him both for soule body from these words to the end of the Chapter The intent then of this Scripture is that God vseth meanes in his mercie to preserue sinners from falling into sinne but if they doe then hee in much greater mercie afordeth them meanes and helpes to rise againe And this is the summe and substance of the words Now that means and remedie is the matter I purpose to speake of out of these wordes The meanes then to restore a sinner after a fall is to raise him by repentance to a better estate then hee was in before and that is inclusiuely and by implication taught in this Text But the instrument by whom that great worke is to be wrought is here in plaine termes layd downe to bee a Minister of God lawfully called and sent by God appointed by his Church to that great dutie So that these wordes containe a worthy description of a true Minister and he is here described 1 By his titles which are two An Angell An Interpreter 2 By his rarnesse One of a thousand 3 By his office which is to declare vnto man his righteousnes 4 By the blessing that God giueth vpon the labours of this true Minister which is then God will haue mercie vpon the sinner 5 By his Commission and authoritie in the last wordes God will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation Let vs speake 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 or an Angel and not here alone but elswhere in the Scripture Malachy 2. 7. He is the Messenger of the Lord of hostes And in the Reuelation the Ministers of the 7. Churches are called the Angels of those Churches So that it is apparant a true Minister is an Angel of God in one place and in the other place the Angel of the Church Hee is an Angell or Messenger sent from God to his Church This consideration affords matter of much vse And first for Ministers themselues The most of vs in this place are eyther Prophets or sonnes of the Prophets If thou be a Prophet thou art Gods Angel If a sonne of the prophets thou intendest to bee then marke thy dutie prophets and Ministers are Angels in the very institution of their calling Therefore thou must preach Gods word as GODS word and deliuer it as thou receiuest it for Angels Embassadors and Messengers carry not their owne message but the message of their Lords and Maisters who sent them and Ministers carry the message of the Lord of Hostes therefore they are bound to deliuer it as the Lords and not their owne In the first Epistle of Peter 4. 11. wee are bid If any man speake let him speake not onely the word of God but as the word of God Gods word must bee spoken and as Gods word then shew thy faithfulnesse to the Lord in discharging thy hands sincerely of that message which he hath honoured thee to

trust thy owne iudgement to iudge of thy worthines or sufficience If therefore thy owne conscience tell thee vpon true examination that thou doest not loue and affect this calling aboue any other then God sends thee not and if thou enter with such a testimonie not God but some worldly and sinister respect doth send thee and put thee forward for though thou doest desire it yet if the Church of God giue not allowance of thy sufficiēcie God doth not send thee But if contrariwise thy conscience doe truly testifie vnto thee that thou desirest to doe seruice to God and his Church in this calling aboue any other And if withal vpon signification hereof to the Church and vpon trial made of thy gifts and learning the Church that is maly learned wise and godly and such as the Church hath publikely appointed for that purpose doe approue of that thy desire and of thy sufficiencie to doe God seruice in his Ministerie and thereupon by a publike Calling bid thee goe then assuredly God himselfe hath bid thee goe And it is as effectuall a calling as if thou heardst the voice of God frō heauen for as in Repentance If thy conscience tell thee thou hast truly repented and if thou canst make that knowne to the Church by so good euidēce as thervpon a Minister of God pronounceth the pardon of thy sins vnto thee If thou rest herein and knowest it to be as effectuall as if God from heauen had told thee thy sinnes are pardoned So is it here if thou hast the testimonie first of thy conscience and then of the Church thou art to rest therein as in the voice of God And this is the calling that wee are to looke for in these dayes By which doctrine as those are iustly condemned of foule presumption who dare runne vppon priuate motions and carnall respects and are iustly left without blessing or protection so they on the other side doe offer great wrong to God and to his Church who when they cannot denie but they affest the Ministerie aboue any calling and haue approbation of their giftes from the Church of God yet will not beleeue the Testimonie of the Church herein but their own priuate Iudgemēts which in this case is no way a competent Iudge either for or against Let such men knowe that they oppose themselues euen against God himselfe it being certaine that where the inward calling of the conscience and the outward calling of the Church doe concurre there God himselse calleth and biddeth that man Goe and speake Now then to drawe to an ende let vs obserue in the last place with what authoritie a Minister of God comes vnto vs and executes his Function euen with an immediate authoritie Commission from God whereby he is bid Goe and speake If it bee so let it perswade the world to feare to doe any wrong either to that calling or to those persons who come with so faire a commission from from God himselfe But if it doe not perswade the prophane worlde at least let this be a comfort encouragement to all true Ministers for if God bid them goe he will goe with them himselfe If hee send them hee will not forsake them but assist them and blesse them and open their mouthes and enlarge their hearts and harden their foreheads and giue power vnto their words to conuer this children to confound and astonish the hearts of his enemies If he send them he will defend and protect them so that one haire of their heades shall not fall to the earth without his prouidence If hee send them hee will prouide for them and sufficiently reward them and will honour them in the hearts of his owne people and magnifie them in the faces of their enemies And lastly if hee send them he will pay them their wages euen an eternal waight of comfort here and of glorie in heauen And as they are here bid goe so once they shul be bid Come and that not onely with the generall call of all the Elect Come ye blessed of my father inherite the kingdome prepared for you But euen with that particular Call which especially belongs to them that are faithfull in this seruice Come thou good and faithful seruant enter into thy Maisters ioy Psalme 118. 16. Blessed be he that commeth in the name of the Lord. W. P. Daniel 12. 3. They that turne many to righteousnesse shall shine as the starres for euer and euer W. C. 1. Cor. 4. 1. Let a man so thinke of vs as of the ministers of Christ and disposers of the secrets of God The second time newly pervsed and published with Marginall notes Briefly laying down the matter and method FINIS Canitius in Catechisme Costerus in Enchiridio Corradus Nauarrus Loper Sairus Hallus Graffius many other Deering● Grenham Bradford and many other Maister Perkings but forty yeares old at his death Psal 11. 16 Apoc. 2. 10 1. Thes 5. 24. Īunius Lamen 3. Lam. 3. 22 Iere. 8. 6. Rom. 5. 14 Gen. 4. Exod. I. Gen. 18. 2. Sam. 15 16. Esay 38 Rom. 3. 2. Psal 143. 20. Deut. 32. 5 Psal 147. Acts 17. verse 30. Iohn 3. 1● Iohn 10. 32. There were then present inhabitants of London Yorke Cambridge Oxford Norwich Bristow Ipswich colchester Worcester Hull Lin Manchester Kendal Couentry Nottingham Northampton Bathe Lincolne Durby Leicester Chester Newcastle and of many other most populous cities and townes of England 1. Sam. 2. 13. Matth. 3. In the plagu at London there dyed some weeks almost 2000 a weeke in 92. but in 1603. there dyed 3300. in a weeke At Sturbridg faire Esa 55. Eze. 14. 13. 14. Dan. 12. 3. a Answere to Perkins his reformed Catholike by B. a Priest The Co●●rence of these words with the rest The parts of this Chapt. The some and scope of this text is a description of the instrument by whom God raiseth a sinner into the state of grace and saluation Namely a Minister of his word and he is described 1. By his titles 1. Title an Angel Reuel 2. and 3. Chapters Hee is Gods Angel the Churches Vse 1. for Ministers a This sermon was in the vniversitie church to the body of the vniuersitie 1. Vse for Ministers Go they must preach gods word as Gods word For they carie not the it owne message but gods 2. Vse for minister They must dreach Gods word in the euidence demonstration of gods spirit 1. Cor. 14. 24. 25. This is done First by teaching plainly Secondly powerfully in that plainnesse Ministers must magnify Gods spirit not themselues in preaching The 2. vse for hearers They are to receiue thē and their doctrine willingly and reuerenly Malach. 2. 7. For it is Gods message though they be men that bring it 1 Corinth 11. 11. 2 Title an Interpreter and that two wa●es 1 Gods interpreter to his Church 2 Mans interpreter to God 1 Vse Ministers must haue the tongue of the