M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in…

In the next place. By this inquiry, and question made by God, whom shall ¹I 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 steppe forth and undertake ²the duties of a Prophet, to preach and expound, &c. Oh, but say they, these motions are from Gods spirit: surely they can say little for themselves, who cannot say so much: but that cannot ⟨p. 161⟩serve their turn: for if we say, contrariwise 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 then they? yet he stayeth till God here call him: even so all good Ministers are to stay Gods calling.

In the next place. By this inquirie, and question made by God, whom shall ¹I send, and who shall goe for vs? The Lord would teach vs, that no man is to vndertake this function, vnlesse God call and send him: therefore heere are condemned, the prophane fancies of the Anabaptists, and all like them, who thinke that any man vppon a priuate motion, may steppe foorth and vndertake ²the duties of a Prophet, to preach and expound, &c. Oh, but say they, these motions are from Gods spirit: surely they can say litle for themselues, who cannot say so much: but that cannot ⟨p. 161⟩serue their turne: for if we say, contrariwise nay, but they are from the diuel, or at the least from your owne vanitie and pride, how can they disproue it? Againe, might not the Prophet haue alledged that with a better pretence and colour then they? yet he stayeth till God heere call him: euen so all good Ministers are to stay Gods calling.

1. 1Doct. 2. No man is to go until God send him.Doct. 2. No man is to goe vntill God send him.
2. 2And not to run upon private motions,And not to run vpon priuate motions,

If any ask, how he shall know when ¹Gods 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 ••ou shalt go for us, even then doth the Lord call us out to this holy function.²

If any aske, how he shal know when ¹Gods calles him? I answere, God calleth ordinarily by his Church, her voyce is his: therefore whensoeuer the Church of God, saith vnto thee, thou shalt bee sent, and ••ou shalt goe for vs, euen then doth the Lorde call vs out to this holy function.²

1. 1Ob, How shall I know when God calls me? Ans. If Gods Church allow thy calling.Ob, How shall I know when God calles me? Ans. If Gods Church allowe thy calling.
2. 2Doct. 3. out of the repetition of holy 3. times. Here is no sufficient proof of the Trinity, as some think.Doct. 3. out of the repetition of holy 3. times. Here is no sufficient proofe of the Trinitie, as some thinke.

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 3. Verse, where the Angels sing; Holy, Holy, Holy, Lord God, &c. But it is not sound enough to overthrow our stubborn enemies the Jews and therefore ⟨p. 162⟩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 discretion to urge this or any such place which may probably admit another Interpretation, least 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 ¹the Lord 3. times: that thei• 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.

Thirdly, let vs obserue how the Lord saith: Who shal (I) send? & who shal goe for (vs)? Some Interpreters gather out of this Chapter, an Argument for the trinitie of persons; as namely, out of the 3. Verse, where the Angels sing; Holy, Holy, Holy, Lord God, &c. But it is not sound enough to ouerthrowe our stubborne enemies the Iewes and therfore ⟨p. 162⟩it seemes those Diuines are of a sounder and wiser iudgement: who seeing we haue other places pregnant and plaine enough, therefore thinke it no good discretiō to vrge this or any such place which may probably admit another Interpretation, least that the Iewes finding the weaknes of the Argument, doe iudge al our proofes to be as weak, and so take occasion to persist the rather in their blindnesse, by that which wee brought to haue conuerted them. And as for that song of the angels in the third Verse, where they ascribe holinesse to ¹the Lord 3. times: that thei• repetition signifieth nothing else, but the continuall ioy and delight which the holy Angels take in praising of God, who cannot satisfie thēselues in honouring his name: teaching vs in their example, neuer to bee weary of praysing God by prayers and holy hymnes, and of honouring him in our liues and callings.

1. 1For the repetition made by the Angel, showeth only how he cannot content himself in praising God.For the repetition made by the Angel, sheweth onely how he cannot content himselfe in praysing God.

1. 1But he may be proved a plurality of persons.But he may be proued a pluralitie of persons.
2. 2Gen. 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 then one: then we shall sufficiently prove out of other places, and by other arguments, that there are three.

Out of the euidence of which places, seeing the enemies of this Doctrine must needes grant a pluralitie, namely, that there are more then one: then wee shal sufficiently proue out of other places, and by other argnments, that there are three.

In the last place, let us mark what […] ⟨p. 160⟩[…] ⟨p. 161⟩[…] ⟨p. 162⟩[…] ⟨p. 163⟩⟨p. 164⟩God saith: Whom shall I send, & who ¹shall go for us? God sends a minister to preach and 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.

In the last place, let vs marke what 〈…〉 ⟨p. 160⟩〈…〉 ⟨p. 161⟩〈…〉 ⟨p. 162⟩〈…〉 ⟨p. 163⟩⟨p. 164⟩God saith: Whom shall I send, & who ¹shal goe for vs? God sends a minister to preach and he goeth for God. Then behold here, what is the trade and profession of a minister, hee is the seruaunt of God. So saith God here, he goeth for me: and so saith the Apostle of himself & al other good ministers, that they are Gods Labourers.

1. 1Doct. 4. Ministers are Gods servants, they go for God.Doct. 4. Ministers are Gods seruants, they goe for God.

And in another place, the Angel of ¹God appeared, Whose I am, and whom I serve. But if any man think that either God speaketh too favourably of them, or S. Paul too partially of themselves, then let the Devil himself be ²judge in this case, who plainly & freely confesseth) though he did it not in love to the truth or them). These men are the servants of the most high God, 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, this is their profession, and their place.

And in another place, the Angel of ¹God appeared, Whose I am, and whom I serue. But if any man thinke that either God speaketh too fauourably of them, or S. Paul too partially of themselues, then let the Diuell himselfe bee ²iudge in this case, who plainly & freely confesseth) though he did it not in loue to the truth or them). These men are the seruants of the most high God, which teach vnto vs the way of saluation. Let therefore either God be beleeued, who is for them, or the diuell who is against them. But what kinde of seruantes are they? what place or office haue they? They are his Messengers or Ambassadors, this is their profession, and their place.

1. 11. Corinth. 3. 9. Acts 27. 23.
2. 2Confessed even by the devil himself. Acts 16. 16. 17. q. What place is it they hold? R. His Ambassadors. Job. 33. 23.Confessed euen by the diuel himselfe. Acts 16. 16. 17. q. What place is it they holde? R. His Ambassadors. Iob. 33. 23.

Now then for the use hereof,

Now then for the vse hereof,

If they be Gods servants, then are they ¹not 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 their own carnal lusts, either in matter of pleasure, credit, or profit: if they do, then will he call them to a heavy account, whose servants they are.

If they be Gods seruants, then are they ¹not their owne Maisters, they haue a Maister, euen God, whose they are, and for whom, and from whom they come: they may not therefore please thēselues, nor serue their own pleasures, nor seeke the satisfying of their owne carnall lustes, either in matter of pleasure, credite, or profite: if they doe, then wil he call thē to a heauie account, whose seruants they are.

1. 1Use. 1. Then they must seek to please God their master, not themselves.Vse. 1. Then they must seeke to please God their maister, not themselues.

Again, if they be Gods servants, ¹then let them do their service to God, and expect their reward from God: some Ministers will expect the reward, and honour of Gods 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.

Againe, if they bee Gods seruants, ¹then let them doe their seruice to God, and expect their reward from God: some Ministers wil expect the reward, and honour of Gods seruants, but will doe no seruice: that beseemes not seruants: let such men remember for whom they come, euen from that God, who as he can giue reward, so hee will expect seruice.

1. 1Use 2. then let them do their service diligently, and expect their reward assuredly.Vse 2. then let them do their seruice diligently, and expect their reward assuredly.

And as for such men as painfully do ¹their service, but are not regarded, nor rewarded of men as they deserve, let them be content & continue in their ⟨p. 166⟩faithfulness, for they are Gods Ambassadors: & 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 then 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.

And as for such men as painfully do ¹their seruice, but are not regarded, nor rewarded of men as they deserue, let them bee content & continue in their ⟨p. 166⟩faithfulnesse, for they are Gods Embassadors: & we know Embassadors may haue gifts giuen them, of those to whom they are sent: but they expect their maintenance from the kings their owne Maisters: So the maintenance which the world should giue Ministers, is like gifts giuen to Embassadors: if it come, it is no more then they deserue. If it come not, yet will faithfull Ministers doe their dutie, and expect their payment from their king and Maister God, whose they are, and whom they serue.

1. 1Though the world do not, yet God will, for they are his Ambassadors.Though the world doe not, yet God will, for they are his Ambassadors.

Thirdly, if they be Gods Ambassadors, ¹sent 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.

Thirdly, if they bee Gods Embassadors, ¹sent by him, and come from and for him, then let all such as either condemne, or any way iniury them, bee assured, that as God is mighty & powerfull, so he will mightily reuenge it.

1. 13. Use. Let no man therefore wrong them for God will not suffer his Ambassadors to be abused.3. Vse. Let no man therefore wrong them for God will not suffer his Embassadors to be abused.

There was never King so poor or weak, but thought himself strong enough to revenge any wrong offered ¹to his Ambassador. And shall God suffer so foul a wickedness to lye unpunished? Nay, they and their posterities shall smart for it: let Ahab, and Jezebel, ⟨p. 167⟩²and Julian, say it be not so: and all ages ³or stories, show the contrary if they can, that ever any contemner and abuser of godly Ministers, escaped the visible vengeance of Gods revenging hands ⁴on him or his.

There was neuer King so poore or weake, but thought himselfe strong inough to reuenge any wrong offered ¹to his Embassador. And shall God suffer so foule a wickednesse to lye vnpunished? Nay, they and their posterities shall smart for it: let Ahab, and Iezabel, ⟨p. 167⟩²and Iulian, say it be not so: and all ages ³or stories, shew the cōtrary if they can, that euer any contemner and abuser of godly Ministers, escaped the visible vengeance of Gods reuenging hands ⁴on him or his.

1. 1No king so poor that suffered it.No king so poore that suffred it.
2. 21. King. 22. 26. 27. 28. 34. &c.
3. 32. King. 9. 33. &c. Act. 12. 1. 2. & 23.
4. 44. Use. Ergo, they must not be servants of men: that is, men pleasers: but his that sent them.4. Vse. Ergo, they must not be seruants of men: that is, men pleasers: but his that sent them.

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 motion, 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 & 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.

Fourthly, seeing they are Gods Messengers & seruants, they must not be the seruants of men, to please, or flatter, or satisfie humours, this is not for them that are Gods seruants: they therefore that will bee slaues to the persons, and pleasures, and humours of men, they forget that they are Gods seruants, and came for him: yea, they must not endeuour the pleasing of themselues, nor the bringing of their owne purposes to passe, but in euery motion, either made to them by others, or suggested from their owne hearts, they must forth-with call to minde, Who sent me hither, & for whom am I come? Euen from & for God: therefore they are to yeeld to nothing, nor ayme 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, ¹do 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 Gods Ministers should not be commanded any thing contrary to Gods will, or against his honour.

And if the great men of this world, ¹doe thinke it wrong that any man should command their seruant against their will, or expect any seruice from them against their owne honour: then let them thinke it reason that Gods Ministers should not bee commanded any thing contrary to Gods will, or against his honour.

1. 1Great men must not think to have Gods servant at their command.Great men must not thinke to haue Gods seruant at their command.

And further, if Ministers be Gods servants, then let them regard their masters ¹glory, 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 further, if Ministers bee Gods seruants, then let them regard their maisters ¹glorie, and be ashamed to doe any thing, either in their doctrine or liues, which may dishonour him: that seruant is vnworthy of a good maister, who seekes not his maisters credite in all his courses.

1. 15. Use. Ergo, they must for the glory of God their Master, both in life and doctrine.5. Vse. Ergo, they must for the glory of God their Maister, both in life and doctrin.