A golden bell, and a pomgranate A sermon preached, at the visitation in Canterbury. 7. of Aprill. 1624. By Mr. Alexander Vdny, Bachelor in Diuinitie, chaplaine to his Maiestie in ordinary, and minister of Hauking in Kent.

A GOLDEN BELL, AND A POMGRANATE. COL. 4.17. And ſay to Archippus, the Miniſterie which thou haſt receiued of the Lord, ſee that thou fulfill it.

GReat is the Myſterie of godlineſſe, which is, God is manifeſt in the fleſh1. Tim. 3.16., Great, becauſe the Myſterie hid ſince the beginning of the World, and from all Ages; but now is made manifeſt vnto his SaintsCol. 1.26. Luke 24. •• .: This manifeſtation was and is by the Spirit in the Word; then opened hee their vnderſtanding, that they might vnderſtand the Scriptures, which is a Lanthorne vnto our feet, & a light vnto our pathesPſal. 119.105.; without this light, we dwell in the land of the ſhadow of death,Mat. 4.16. both in ſinne and ignorance; therefore Paul ſaith, awake thou that ſleepeſt, and ſtand vp from the dead, and Chriſt ſhall giue thee lightEpheſ. 5.14.; This light doeth ſhine to him, whoſe name is in the white ſtone, which no man knoweth, ſauing hee that receiueth itReu. 2 17.; This knowledge is giuen to him, that can take the little booke out of the Angels hand, and eate it vp, hereby able to Propheſie among the people, and Nations, and Tongues, and to many KingsReu. 10.11.; For this cauſe it is, that Dauid prayeth, open mine eies,Pſal. 119.18. that I may ſee the wonders of thy Law.

Therefore it is the Commandement of the chiefe Apoſtle of our profeſsion, and Biſhop of our ſoules the Lord Ieſus (beloued in him)1. Pet. 2.2 • . that wee ſhould ſearch the Scriptures for his Teſtimonie, and our owne ſaluation Iohn 39.5. Non repoſtores aut ſerriui coloſos vel ſuperſtit • ſos murmurateres, ſed • ram hum • lem & vni •• r cognoſcendae & ample • ande veritatis cupidaeus. Mui •• lus in 5. Ioh. : wee ſhould not then negligently, or ſuperſtitiouſly ſearch the Scriptures to cauell thereby, but with a holy, and humble deſire, to know and embrace the ſimple trueth

And now being my courſe to Preach at this time, before this ſolemne aſſembly, and publike Conuocation of the Miniſterie, I haue ſought, and red in the Booke of the Lord, where I might finde a Text, ſhort, ſententious, and ſitting, principally for the Miniſteri • , exhorting all in a word, and euery one as it were by his owne name, to holy, and full knowledge, faith, and diligence in his vocation, and I haue found theſe words, 〈 in non-Latin alphabet 〉 Holineſſe to the Lord Exod 2 • . •• . Kodeth la Iehouah • agiaſ • era • urion., which was grauen on the high Prieſts Miter, as ſignets are grauen▪ for in the man of God, what is required but Holineſſe in ſpirit, in ſoule, in ſpeach, in action, in all things, Holineſſe to the Lord, and vpon the bridels of the horſes, holineſſe to the Lord, yea, the very pots in Ieruſalem and Iudah, ſhall be holineſſe vnto the Lord of hoſtes,Zach. 14. • . • 1. holineſſe is Chriſts marke, like the ſigne Thau, vpon the foreheads of them that mourne, for the abominations, that he done in the middeſt of the Citie • ach. 8.4..

And I haue found a line, and a golden reed, wherewith I intend to mete the Temple of God, and to meaſure the Citie withallReuel. 11. • • 1.15. The •• l • nes were •• lled • hacte • idda ſuu • menſores. . In the Epiſtle to the Colloſsians theſe words, (And ſay to Archippus) for as the firſt Scripture comprehended all the worke of the Miniſterie in one word, Holineſſe; ſo this Text, comprehends the ſame in one word, of power, and authoritie, commanding euery one, in one, fulfill this diſpenſation of God, which is giuen me vnto you ward, to fulfill the word of GodCol. 1. • 5..

For what is it, to bee a good Miniſter of the Lord, but to fulfill, and end perfectly, the worke of miniſtration, and diſpenſation of the Goſpel of his graces, that wee may bee bold before God, and man, Angels, and our conſcience,Micha 3.8. with Micha to ſay, I am full of power by the Spirit of the Lord, and of iudgement, and of ſtrength, to declare vnto Iacob his tranſgreſsion, and to the houſe of Iſrael their ſinne;Act. 23. • . And with Paul, I haue liued in all good conſcience before God, vntill this day, that we may all ſay ſo, I ſay, O generation, ſee ye the word of the LordIere. 2.31..

The holy and perfect worke of the Miniſterie,Holineſſe. and maner thereof, are by theſe two Scriptures comprehended in two words, Holineſſe, and Fulneſſe, or Holy Fulneſſe, or Full Holineſſe; would y • then deſire a better Scripture for this time, which may bee called the Miniſters Text, then one of thoſe two, or both in one, making ſo ſweete an harmonie, like two parts of Muſicke ſet together, to praiſe the Lord, in whom dwelleth all fulneſſe, whereupon I ſhall deſcant God willing, according to the commandment of Scripture, without any diſcord; and that it may found alſo well in your eares, as it did to the Colloſsians, and their Miniſters, let mee craue of you, as hee of them, that ye would pray for mee, that God would open vnto mee the doore of vtterance, that I may ſpeake the Myſterie of Chriſt fully.

The Apoſtle hauing laide downe the foundation of Chriſtian religion, by Chriſt in his perſon and office,Coheſion. Colo. 1.14. Colo. 2.1. whereby we are reconſciled, then hee doeth diſwade from Eronious Doctrine, hee doeth exhort vnto Chriſtian conuerſation,Colo. 3.1.2. that wee ſet our affections on things which are aboue, and hauing added ſalutations to his friends in loue, in the end doeth exhort the Colloſsians, that they ſhould admoniſh Archippus to be faithfull in the worke of the Lord.

The argument of this Text, is this; in a ſhort ſumme, Argument. Paul and Timothy, after Epaphras his declaration, what ſtate and condition the Colloſsians and their Miniſters were in, in reſpect of Chriſtian Religion, writ their admonition, and exhortation from Rome, to them both, that they ſhould ſtand faſt, and grow ſtill in the knowledge, and vſe of the Goſpel againſt all corruption, to the Miniſterie indirectly, and to all vnder the name of one, that the Colloſsians earneſtly, and yet gentlely in theſe words, admoniſh Archippus to hold his eye, and his hand, vpon the Miniſtration of the Goſpel faithfully towards them, which he hath receiued of the Lord, a worthy thing, in credit whereof he muſt giue an account as Miniſter, by whom they muſt grow from faith, to faith, who hath called him, and giuen him an eye to ſee, and a hand to feele, and who will reward him according to his ſeruice, Damnation, or Saluation.

Two parts of this T •• tThe order and method of this Text, is in too principall parts.

Firſt an admonition.

Secondly, the reaſon of the ſame.

1. Admonition.The admonition that Archippus, and in him other Miniſters of the Citie, bee wiſe, and faithfull in doing their office, in teſtifying the Goſpel of Gods grace fully.

2. Reaſon.The reaſon, becauſe the Lord Ieſus hath made him a Miniſter and diſpoſer of the ſame, to whom hee muſt giue an account of his Miniſtration, and bee rewarded accordingly.

In the admon • tion there is ſi • e parti • ularsIn the admonition, wee haue ſixe grounds to conſider: Firſt, who giueth it, Paul, and Timothie by writing, Epaphras being priuie to the ſame, whom they commend as faithfull: Chap. 4.13. and the Colloſsians by the word, at their commandement.

Secondly, who is the perſon admoniſhed, Archippus, one of the ordinary Miniſters, reſident among them.

Thirdly, what is the manner of the admonition, not ſeuere, albeit ſeuere, but gentle, ſhort, and publike.

Fourthly, what time this admoniſhion was giuen, when falſe teachers entered in amongſt them, and therefore had neede.

Fiftly, what things are principally required, wiſedome, and ſtrength, with vſe and practiſe, of both Seeing, and feeling.

Sixtly, who are Meſſengers, and what is their credit, Tichicus, and Oneſsimus, their credit is to declare Pauls eſtate, and to know theirs, and to comfort their Miniſters, and people in the Lord. Chap. 4.7, 8, 9.

In the reaſon, euery word containes a moſt ſtrong and mighty argument, arguing the faithfull execution of the Miniſterie in the right manner, all worthy by themſelues to be remembred; in generall is this;

If Archippus be allowed, to haue committed vnto him in credit, the miniſtration of the Goſpel of Gods grace vnto his Church; vpon condition, that beholding, and fulfilling the ſame, to receiue an euerlaſting crowne of glory, if not, to haue no part with him; then he muſt See, and fulfill his miniſtration.

But hee is allowed of the Lord,The ſumme of the reaſon. to haue committed vnto him, the miniſtration of Gods grace to his Church; vpon condition, that ſeeing, and fulfilling his Miniſterie, to receiue an euerlaſting Crowne of Glory, if not, to haue no part with him; therefore Archippus muſt See, and fulfill his miniſtration fully.

The particular arguments are theſe.The particulars are ſixe,

Firſt, the conſideration of Archippus, his inſufficiencie, in him the receiuer.

Secondly, the authoritie of the Lord, the deliuerer.

Thirdly, the incomprehenſible worthineſſe, of the glorious Goſpel, the thing receiued, whereof he is a Miniſter.

Fourthly, the word of office, miniſtration, or diſpenſation.

Fiftly, the conſideration of the Church, bought with the blood of Ieſus, to the which hee muſt Miniſter, and diſpoſe the ſecrets of the Goſpel.

Sixtly, the reward of his miniſtration, at the Lords hand, Saluation, or Perdition, according as hee doeth Miniſter, Well, or Ill: This is the ſum & order of this Text, ſhort, but full of matter; ye ſee the interpretation, and vſe doeth follow theſe things, in this maner parted, & gathered together orderly, and ſhortly muſt be laide open againe, before our eyes, in the light of the Sunne of righteouſneſſe, which otherwayes cannot bee ſeene, nor handled, that we may ſ • e, and handle the ſame, take for nought, and without money.

The Lord open our eyes to See, and ſtrengthen our hands to feele the diſpenſation of the Goſpel of Chriſt, whereof we are Miniſters.

T • ſe ence. Paul was at this time in Rome an old man, and in bands, which commendes his admonition the more, and had not viſited them of Colloſſe, and Laodicea; which makes him the more carefull of them. Chap. 2.1. And namely, praying for them continually: verſe 3. and in writing to them, and their Miniſters in doing their dutie towards God, and one another; It is profitable for vs to conſider Pauls age, and that which is more, his bonds and captiuiti • Ch iſts priſoner; for in the next verſe, he bids remember his bonds, and he requeſts Philemon to receiue Onoſsimus againe, becauſe it is old Paul, and Chriſts priſoner that exhorteth him.

Obſeruation 1 Hereby wee learne, what Miniſters are moſt ſitting to exhort and admoniſh others, to behold, and fulfill their Miniſterie, viz. they that are caref • ll, zealous, deuout, old, graue, conſtant vnto bonds, ſuffering as well the heate, as the cold of the day, in the labour of the Lords vineyarde.

Certainely, the Church is more bound to Pauls bonds, then to his libertie; not onely in reſpect of his writing, but alſo in reſpect of the example of his famous bonds, euen in Ceſaeres Pallace, and all other places, which made many of brethr n in the Lord,Phil. 1.1 • . to preach the Goſpel boldly.

Obſeruation 2 Paul ioyneth with him Timothie, a man greatly commended in the Scriptures, and not to bee deſpiſed for his youth; Epaphras was priuie to this admonition, being reſident in the Citie, to the end it might be the more willingly obeyed, being by many, and that ſo worthily, giuen firſt in writing, and then in words by his owne congregation.

Here we may learne • he more, and the more worthy they bee that admoniſh the greater is their admonition, and ought to be the more acceptable, ſuch as is the admonition of a generall Aſſembly, S • nod, Presb • terie, or as by this Viſitation.

Of Co •• ſi.Moreouer, it is the Colloſsians, that muſt giue this admonition to their Miniſter, that they may bee faithfull in the miniſtration of the Go • pel towardes them: Colloſſe is a Citie of Phrigia, not farre from La • dicus, and Hierapolis, and therefore, Epaphras might the more conueniently declare his loue, for all three.

In that the Colloſsians are required to admoniſh their Obſeruation 3 owne Miniſter, to bee diligent in his calling, giueth thus to learne.

Firſt, as there ſhould bee knowledge in the Prieſts lipes, and practiſe in his hands, ſo there ſhould bee zeale in the peoples hearts, to ſeeke it at his mouth, and if he be negligent, to deſire him to be diligent in the worke of the Lord: but alas, if wee haue an euill will to preach,Note. they haue a worſe will • o heare; for they thinke God is beholding to them, if they come to the Sermon in the forenoone, albeit they ſerue the deuill in the afternoone, and all the weeke following.

Secondly,Deut. 17.1 • . the people muſt not contend with their Miniſter, for reproouing of them for their ſinnes;Hoſ • . 4.4. like the people that reprooued, and contended with the Prieſt of God,1. Sam. 8.7. therefore God ſaid vnto Samuel, they haue not caſt thee away, but they haue caſt me away: Therefore Moſes ſaith,Exod. 16.1 • . the Lord hath heard your murmurings which ye murmure againſt him; therefore Moſes ſaith, Korah, Num 16.11. verſe 33. 2. King. 2.14. 2. Chro. 26.12 thou and thy company are gathered againſt the Lord, and in the end were ſwallowed vp quicke into hell: two Beares came out of the Forreſt, and ſlew fourtie and two children that mocked Eliſha; ſo was the Captaines with their fifties, deſtroyed with fire from the heauens: and while King Vzziah was wroth with the Prieſts, the Lord ſtrooke him with Leproſie: This example of the Colloſsians admoniſhing their Miniſters, makes againſt the flockes, that thinke it is not good manners to admoniſh their Paſtors, and yet they are not ſcrupulus, to traduce him behind his backe to others.

Thirdly, Queſtion. why Paul writ not directly to Archippus himſelfe, to behold, and fulfill his Miniſterie, as hee did at the ſame time to him and Philemon, about a matter of leſſe moment; namely, the receiuing againe of Oneſsimus, The reaſon. bearer hereof, becauſe of their faith, loue, ord • r, and ſtedfaſtneſſe in all good workes: as Chap. 1.4. and 2. chap. 5.

Moreouer, Anſwere. the admonition of his owne Congregation would preuaile with him, and that Paſtor, and flocke, might mutually admoniſh one another, as they muſt pray one for another, proceeding of loue.

Obſeruation 4 Fourthly, who ſhould exhort the Miniſter to doe his miniſtration, not the confuſed multitude, but the moſt godly, and moſt learned.

Obſeruation 5 Fiftly, perſeuerance in the Goſpel, and vſe thereof is required in Prieſt, and People, the Colloſsians had truely heard, and learned the grace of God, yet Paul, and Timothie, and Epaphras, ceaſed not to pray for them, and exhorted them, to require Archippus, to bee diligent in his Miniſterie: other vertues without perſeuerance, auaileth nothing.

Obſeruation 6 Sixtly, the greater perrill the people are in, being drawen away as a prey; like as the Colloſsians were at this time:Numb. 8.24. Chap. 2.8. The more carefull the Miniſter muſt bee, Ad militandum militiam in Miniſteri • , like the Leuites in the Miniſterie of the Tabernacle; but wee are moſt careleſſe in the greateſt danger, who ſeeth not, but we ſee not.

Obſeruation 7 Seuenthly, the neceſsitie of the Miniſterie, in all the fulneſſe thereof; the Colloſsians had the Scriptures of the old and new Teſtaments exſtant, this Epiſtle, and that from Laodicea, which they are commanded to read, and cauſe to be read vnto others; Yet they muſt ſay to Archippus, See and fulfill thy miniſtration: would to God, this admonition were taken to heart, in theſe dayes wherein we liue.

• . The perſon admoniſhed.Now wee come to the ſecond point, to wit, who is the Perſon admoniſhed, that is Archippus, a Phrigian, an ordinary Miniſter among the Colloſsians, and Pauls fellow-labourer.

Vpon this we worke firſt, that particular admonition of Miniſters is needfull, that they that doe well, may better doe, and they that doe euill, may amend; for the Harueſt is great, and beſides that, the labourers are few, and amongſt theſe few, there bee few faithfull, beholding, and fulfilling their Miniſterie.

Secondly, as there is nothing hid, that ſhall not bee reuealed, but more the neglect of dutie in the Miniſterie, Paul was in Italy, at Rome in priſon, Archippus in Phrigia, at Colloſse, ſo great a ſpace of Sea and Land betwixt; yet Paul knew that Archippus had neede of this admonition, a Miniſter is like a Citie vpon a hill, and like a candle in a candleſticke, and as Plato ſaith, Trueth, the daughter of God, and of Time, hath ſworne to detect all vice and ſinne, and ſpecially in the Miniſterie, who are negligent in the miniſtration, which they haue receiued of the Lord.

Now followeth the third point to be conſidered,The third point in the admonition. Wherein is three things. and that is the forme, and manner of this admonition.

Firſt, ſhort; ſecondly, gentle; thirdly, publike: Short, becauſe a word to a wiſeman is ſufficient, few things are be remembred, hee referres the particular admonition, to the Epiſtle written from Laodicca, that is, the firſt to Timothie, which he commanded them to read, and leaues the ample declaration thereof to the Colloſsians.

Secondly, Gentle, becauſe hee did well: for they that doe not well, muſt bee commanded with authoritie; Paul be-ſought Timothie, 1. Tim. 1.3. but Timothie, muſt command with power, and reprooue them that haue need of ſeueritie.

Thirdly, Publike,Tims 2.3.15. becauſe it muſt be read in the Church of Colloſse, and Laodicca, verſe 16. Wee obſerue, if Archippus, Timothie, and Titus, receiued publike admonition, and willingly learned: it becommeth vs much more, who liue in this laſt declining age of the World, where the power of the Goſpel is almoſt turned to the libertie of ſinne.

Fourthly, Paul ſent this admonition with Tichicus, The fourth point in the admonition. a faithfull Miniſter, and fellow ſeruant in the Lord, and Oneſſimus a beloued brother to comfort their hearts, and to declare his eſtate, and to know theirs, as in all his Epiſtles he chuſeth godly, and honeſt meſſengers.

Firſt, obſerue prayer, writing, and liuely voyce, is too Obſeruation 1 little to ſtrengthen vs in trouble.

Secondly, that wee giue not ſo much, as the bearing, or Obſeruation. 2 carrying of Holy things vnto dogs, and ſwine, as woefull exſperience doeth let vs ſee this day, yet precious are they vnto God, and muſt be in our eyes whoſe they are.

The fift admonition.F • tly, what time this admonition was giuen, when falſe teachers were entered in amongſt them: as the 2. Chap. 8. verſe. By this is a true Miniſter knowne, if hee be faithfull in the greateſt danger, when Gods people are like to be carried into captiuitie, either of the body or mind. I pray God make vs thus faithfull, for I feare the time is at hand, that a faithfull Miniſter ſhall be knowne from an hireling.

The fift point in two parts.Now followeth the laſt thing in the admonition, in two words, behold, and fulfill, which are actions of the eye, and hand, of the body properly two members, principally in Gods houſe: Miniſters, and Paſtors, Ciuill, and Eccleſiaſticall, muſt bee whole, ſound, and able, the eye, and the hand; the eye to ſee, and foreſee, what things are profitable, and what are hurtfull for the flocke, the arme to ſaue and defend the ſame, for they that want them, or haue them vnable, or mutilate, are vnmeete for the office of miniſtration, defending, or gouerning of others; but theſe are borrowed and tranſlated wordes, from the body to the minde; by the eye is vnderſtood wiſedome, and knowledge; by the arme, might, ſtrength, and power; in the ſame ſenſe it is taken. Zach. 11.17. O i • oll ſhepheard that leaueth the flocke,Zach. 11.17. the ſword ſhall bee vpon his arme, and vpon his right eye; his arme ſhall bee dried, and his right eye ſhall be vtterly darkened; Archippus th • n is admoniſhed by Paul, Timothie and his flocke, that he be faithfull in his calling, with the power of godly wiſdome, which he hath now receiued of the Lord.

To ſee, it is taken foure wayes.By ſeeing, is vnderſtood foure things.

Firſt, we ſee by our fleſhly eyes. 2 Cor. 4.18.

Secondly, to ſee, is to vnderſtand, for Chriſt ſaw the thoughts of his enemies, and Paul ſaith, behold the goodneſſe and ſ • ueritie of God. Rom. 11.22.

Thirdly, to ſee, is taken for exſperience. Pſal. 77. The waters ſaw thee. Mal. 3.

Fourthly, to ſee, is to be watching & carefull. Mar. 13.36.

The reaſon why Paul vſeth theſe words, of the eye, arme, and hand, ſeeing, and fulfilling,The reaſon why the Apoſtle vſeth theſe figuratiue words. when they would haue any thing well done: Is, becauſe we remember better the things we ſee, then the things we heare, and becauſe the ſight is more diuine, and likeſt to the vnderſtanding, and when both our eye, and hand, are vpon our worke together, it proſpers and proceedes well.

But that wee may ſee,The ſenſe of ſeeing excelleth all the reſt in ſixe degree. by this borrowed ſpeech which is worthy to bee conſidered, what excellent practiſe, and vſe of wiſedome, and ſtrength is required in a Miniſter of the Goſpel; and that this admonition may bee the better imprinted in our mindes, which for our mindes ſake is written; let vs conſider, that the ſenſe of ſeeing, is the moſt noble of all our wits, and ſenſes, which outwardly perceiue, and how? euen by the true triall of our owne exſperience, and vſe of our outward ſenſes; and therefore the Lord deſired Thomas who was hard of beliefe, to ſee, and handle his wounds, and print of the miles; conſider thou that the ſight excelleth all our other ſenſes, in ſixe ſeuerall cauſes, or degrees. Muſculi in oculi, Galen. ſunt ſex ſecundum vtrunque oculorum habentes, ſubſtractam pinguedinem quibus, actus commotionis ſpiritus commiſſus eſt, perficientis motus etus, per ipſos facti ſunt autem, vt facile circumducantur oculi, quando volumus hue mouere.

Firſt, that our ſight perceiueth things farre off.

Secondly, and more of them.

Thirdly, and more exquiſitely.

Fourthly, and more ſwiftly.

Fiftly, and vnder no difference.

Sixtly, and more diuinely.

1. Farther off, becauſe we ſee the ſtarres of heauen.

2. Many things, becauſe there is nothing almoſt, that wants light, & colour; which are the firſt obiects of the eie.

3. More exquiſitely, becauſe there is no ſenſe, that perceiues to little, and ſo ſmall differences of things.

4. Swift, or ſooner, becauſe we ſee onely incontinent; wee hezie not, before the ſound come to our eares; and ſmell not, but by blowing out and in our breath.

5. Manifeſt differences, as all kinde of colours, and a • • he fiue common ſenſible things, Magnitudo, immerus, motus, quies, forma, which it attaines vnto perfectly, for the hand or feeling, attaines not vnto them ſo perfectly; for the hand diſcenres them onely in darkeneſſe, when we may not ſee them with our eyes; but when wee may ſee them, the hand or feeling, is content with it owne obiects, as calidum, frigidum, humidum, ſiccum, graue, leue, molle, durum, lentum fragile, leue, asperum; when the eye and the hand worke together, it deceiues all the common ſenſible things, either onely, or chiefely.

6. More diuinely, becauſe it feeles no paine, nor labour in ſeeing, and onely is like the vnderſtanding of the minde; what ſubtill and deceitfull things are theſe? But yet as Saint Auguſtine, Confeſsionem lib. 11. cap. 22. diſputing of the ſpaces of time, and greatly prizing, and prayſing God, ſaith, Vſitata & abdita, vſuall, and yet hid things, therefore we ſhould all pray with him, Per Chriſtum obſecro Noli claudere, wee vſe them continually, but know not how, the greater part; but if wee knew, we would remember this admonition the better, and praiſe the Lord the more; the eye of the minde is knowledge, and the hand practiſe.

1. The eyes.The eye of the mortall body ſeeth farre off, and ſhall the eye of the immortall ſoule bee purblinde, that it cannot ſee farre off?

2. The minde.The eye of the mortall body, ſeeth all things almoſt, becauſe God hath giuen all things almoſt, light, and colour to bee ſeene; and ſhall the eye of the immortall ſoule ſee nothing, or few things of many, all viſible by light, without change of darkeneſſe, and colour without blot of ſtaining?

The eye of the mortall body, ſeeth exquiſitely, there is not ſo ſmall, or ſo little a thing, but the eye ſeeth it; and ſhall the eye of the immortall ſoule ſee but with a glimering, as in a glaſſe, the great and exquiſite things of God?

The eye of the mortall body, diſcernes all things, and markes their differences, and diuerſitie knowne; and ſhall the eye of the immortall ſoule bee confounded, and not diſcerne things that differ one from another? Phil. 1.10.

The eye of the mortall body is not pained, nor pining in ſeeing, and ſhall the eye of the immortall ſoule thinke it a paine and labour to ſee, till there bono more time to ſee in? the eye of the immortall body hath many things to ſee, that it helpes the hand whē it may not feele, albeit the ſenſe of ſeeing be moſt excellent, yet there is ſome defect to bee noted of in our ſight; for when the thing wee ſee is oppoſed to our ſight directly, then the qualitie of that commeth vpon the lynes falling into the Center of our eyes,Note. the which lynes all directly from euery part, maketh vp one Pyramides, Cuius conus eſt in pupills, & baſis in re viſa ex quo pates, quod talis Pyramis ex parteres in ſo habet latitudinem, ex parte vero occuli artitudinem: euen ſo when wee doe contemplate on heauenly things, wee cannot comprehend them, by reaſon of weakeneſſe. Therefore God ſaid vnto Moſes, thou ſhalt ſee my back parts, but my face thou canſt not ſee and liue: in the ſight of the face, Noticia eſt perfecta, but in ſeeing the backe parts, our knowledge is but modica & confuſa, our knowledge is but in part & confuſed; therefore a diſtance muſt bee from our ſight, Secundum aliquam proportionem intra quam non ſubqualiter, ſed magis et minus videtur ſecundum modum diſtantiae: vnto the Saints heauenly things are occuli propinqui, to the wicked remoti, as the Glutton ſaw Lazarus a farre off.

Secondly, the Hand hath many things to handle, we heard that it helpes the Eye in darkeneſſe, when it may not ſee; and ſhall the Eye and Hand of the immortall Soule, be againſt other, or not helpe one another in neede, in one thing only needfull, the common ſaluation of ſoule and body eternally. Is not the Soule more worth then the Body? Is not the ſight of the Soule more worth then the ſight of the Body? Is not ſpirituall things more worth then bodily things? if the Eye of the Body bee ſo excellent, and the more if it be ioyned with the hand, how excellent is the Eye of the Soule, well exerciſed together in the worke of the Miniſtery, and of our owne ſaluation? If naturall gifts bee ſo excellent,What is required of the hand. how excellent are the diuine gifts of Gods holy Spirit? What ſhall all the outward ſenſes profit vs? If the windowes of the Soule be blind, what ſhall the knowledge of God and of his Creatures profit the ſoule if there bee no practiſe, but to be beaten with many ſtripes? doth not the ſaluation of the body depend vpon the ſaluation of the ſoule? doth not all the ſtedfaſt ſtanding of eternitie, depend vpon a moment of tranſitory; time well ſpent, in knowledge, and doing the will of the Lord? and namely to vs of the Miniſtery, that muſt thereby ſaue our ſelues and others; muſt our eye bee tyed to ſee, and our hand to fill the miniſtration we haue receiued of the Lord; what ſhall wee doe then to obey this admonition? behold with our eies, fill with our hands, the miniſtery we haue receiued of the Lord; ioyne practiſe and vſe, with knowledge and ſtrength continually, we muſt neuer turne our eie from our worke to behold vanitie, with Lots wife; but like Paul, haue our eyes on the worke before, and not on things behind; we muſt not take our hand from our worke till it bee full and compleate like Bazaleel and Aholiab building the Tabernacle that did not take away eye,Numb. 3.24. hand, or foote, till the Tabernacle was ended▪ the Leuits are compared to Souldiers ſeruing as in warfare in the Miniſtery,Sam. 1.9 9. that they might ſee, and fulfill the ſame; the Prophets were named Seers, from ſeeing, and Gods, from doing the worke of the Lord; Iſaiah was made a Watchman,Iſai. 31.6. Iſai. 62 6. Iſai. 27.6.12.6 to tell the things that they ſhould ſee, concerning the deſtruction of Babylon, and to ſtand continually vpon his watch Tower, both day and night, and did ſee but the figures of the armies, whereby Cyrus, and Darius ouercame Babylon, how much more, muſt we ſtand on our watch towre, to ſee Babylon fall, that Romiſh idoll; enemie vnto Chriſt, and the children of God, gathered together in the holy Citie.Exod. 31.1. Moſes muſt behold the forme of the Tabernacle, and to whom it is to be committed; and like Zerubabel, his beholding, till the laſt ſtone bee laid in the ſecond Temple. In deſpite of enemies,Zach. 4.9. Geneſ. 41.41. ſhall Ioſeph behold and ſee, that blacke polluted Countrie of ignorance, and fore-ſee, as hee did, what things were profitable, and what were hurtfull: and ſhall not wee behold, and fulfill the Miniſtration of the Holy, and lightſome Land of Iudah, • od dwelling in the middeſt thereof.Zach. 2.11.12. The Lord ſpeaking after the manner of men, declares that his Church is euer before his eyes, watching, and looking vpon it, and in this reſpect, it is ſweete vnto vs, and in this place he commands, that it ſhould neuer bee out of our ſight; like Paul in ſpirit at Colloſſe, in Phrigia beholding their ordour: Chap. 2.3. Albeit, in body in Italy, at Rome in bonds;Iſai. 21.21. O Lord I how ſweete a ſight ſhould it be vnto vs, ſleeping, and waking, when we ſee the image, and care of Gods holy Church before our eyes, in her garments of beautie; the glory of the Lord ſhining vpon her, rather then in her mourning weed, couered with the thicke cloud of his wrath: O Lord God, if we would ſee, and fill our Miniſterie, how might the Church bee edified, and her enemies deſtroyed? like Moab diſpairing of their men and gods. Thus much for the admonition in generall: the Lord open our eyes to ſee, and our hands to fill the Miniſtration, which wee haue receiued of the Lord

The reaſon followeth in theſe words: Which thou haſt receiued of the Lord.

The Lord Ieſus, the Authour of the glorious Goſpel,Sixe points in the reaſon. hath opened thine eyes, and ſilled thee with his holy Spirit, and committed vnto thee a part of the worke of his Miniſterie, and grathering together of his Saints; vpon condition, that beholding, and fulfilling the ſame, thou mayeſt receiue an euerlaſting Crowne of Glory, if not, to be baniſhed from his preſence for euer; therefore ſee, and fulfill thy Miniſterie.

The generall reaſon, is full of ſingular arguments, all arguing, and proouing neceſſarily our faithfulneſſe, in the worke of the Miniſterie.

The arguments are ſixe.

Argument. 1 The firſt, is the inſufficiencie of Archippus himſelfe, to whom this worke is committed;1. Tim. 1.12. Thou 〈◊〉 but an carthen veſſell, vnable of thy ſelfe to thinke a good thought, and yet allowed, and put in credite, and made powerfull by the grace of God in thee, then ſtirre vp, and neglect not the gift that is in thee; but ſee, and conſider, fulfill, an lend thy Miniſtration: Paul thankes the Lord, that hee made him ſtrong, and put him in the Miniſterie;Amos 7.1 • , 14, 15, 16, 17. Amos conſidering that it was not himſelfe, nor of mans inſtitution that hee Propheſied, but of the Lord that had taken him from the ſheepe; Was bold to ſee, and fulfill his Miniſterie, in deſpight of all his enemies at Bethel, in the Kings Chappell.

Argument. 2 Secondly, the power and authoritie of the cheife Paſtor, and Authour of this Goſpel and Miniſtration, is the Lord Ieſus, who is Prince, and Go • ernor of his Church, in whom all the fulneſſe of the God-head dwelleth fully: The good ſhepheard that knoweth all things, hath put th • e Archippus in the Miniſterie, albeit, not immediatly, but me • iatly, by the ordination of the Church: Paul vſes this argument to mooue Timothie to bee faithfull, as wee ſhould all bee, becauſe the Lord Ieſus is the Authour thereof; therefore let vs ſee, and fulfill our Miniſtration, which wee haue receiued of the Lord.

Argument. 3 Thirdly, the excellent worthineſſe of that ſo precious a thing put in his hand to bee kept,2. Tim. 1.14. that is the glorious Goſpel of the bleſſed God; thou haſ • receiued this great Myſterie of godlineſſe, and the Goſpel of Gods grace, to declare it perfectly, and fully to the world

But let v • ſee, and conſider the glory of the Goſpel, by Pauls owne compariſon of a treaſure; and Dauids golden treaſure: Gold hath ſixe properties, wherefore the word of God is compared to it.

Firſt, gold of all other mettélles, hath not onely a ſweete ſmell, but pleaſant in taſte, and cordiall;Gold compared to the Goſpel in ſu • e properties. euen ſo the word of God is ſweeter then the hony, or the hony combe.

Secondly, gold taketh no ſoile, neither doeth it foule any thing, for it is fatneſſe that defileth, and • s burnt,2. Cor. 4.7. Pſal. 19.72. 1. Pet. 1.7. Pro. 8.10.15. as all that are mixed therewith: ſo Gods word is purer then th • gold, ſeuen times tried in the fire, and makes our ſoulos cleane from the ſtaine of ſinne.

Thirdly, gold is the heauieſt of all mettalles, ſo the word is of moſt weight, yea, all the world is lighter then vanitie, in reſpect of this our glorious Goſpel, whereof we are now Miniſters

Fourthly and fiftly gold, is i • teniſiſsimum; & tenaciſsimum, moſt thine, and moſt tough,Iſai. 40.5. and therefore is drawne in greateſt length, and in greateſt breadth; ſo Gods Word, is as long, and as broad, as Eternitie it ſelfe.

Laſtly, gold is not conſumed by fire, yea, although it be melted with lead many dayes, becauſe it hath no fatneſſe to burne • ; ſo Gods word, is able to abide any fiery triall, and not to bee conſumed; but notwithſtanding, all this excellencie of gold, and although it were ſeuentie ſ • ue • times tried in the furneſſe, yea, that it is leſſe thou nothing in reſpect of Gods words; for lay quicke-ſiluer vpon gold, and it will breake it all in peices, but it is not ſo with Gods word, no ſlippery ſliding, earthly ſtinking wiſedome, or preceptes of men; ſhall haue any ſtrength againſt it, albeit they prooue themſelues from time to time, cunning, and craftie Alchimiſtes in this behalfe, in melting brimſtone with it, which in deede conſumeth gold into droſſe; conſider then, the ineſteem • able worthineſſe of the Treaſure, which is the Goſpel of Gods grace, and thou ſhalt neuer ceaſe to ſee, and fill, the Miniſtration, and diſpenſation of this glad tidings of ſaluation. Paul knowing the greatneſſe of this worke, and the worth of it, did endeuour himſelfe to fill the ſame, for hee ioynes theſe thre • arguments together.

1. It is allowed of God, that the Goſpel ſhould bee committed vnto vs; ſo wee ſpeake not as they that pleaſe men, but God, which approoueth our hearts, for exhortation was not by diſceit.1. Theſ. • .1. 4, 5, 6.

2. Nor by vncleanneſſe.

3. No • by guile, but as we are allowed of God.

4. Ar •• ment. Math. 24 50.The fourth argument in this reaſon, is the word Miniſtration, thus amplified in the 1. Cor. 9.16. to the 24. The vocation of Paſtors, is a ſeruice, and a ſtewardſhip, wherein wiſedome, and faithfulneſſe is required; Archippus is as Chriſts ſerua t, and ſteward of his Miniſterie, working with him in his husbandry, with feare and trembling, doing the will of the Lord, not with eye ſeruice,Zach. 3.9. although with eye ſeruice; for God ſeeth perfectly, with the al-ſeeing eyes of his prouidence, but cheifely his holy Church, which is euer before his eyes; and therefore thou muſt doe in thy Miniſterie, as alwayes in the preſence of the Lord, and this dutie is taught vs by our name: for wee read in a dialogue where it is demanded, who excelleth in feeding a ſtocke of ſheepe? Anſwere is made,Plato in Miniſt. Note Pſal. 21.1, 2. 〈 in non-Latin alphabet 〉 a ſhepheard, for the name is taken from the office, hee therefore that fulfilleth not the one, cannot challeng the other; and the neceſſitie of this conſequent, was to Dauid an occation of great comfort, for calling him his ſhepheard, hee triumphes in it, and giues a reaſon, why hee can lacke nothing • s God will ſeed him in greene paſtures: therefore Chriſt ſaith to Peter, feede my ſheepe; whereupon Saint Bernard ſaith, Paſc • mente, paſce ore, paſce opere, feede with prayer, feede with preaching, feede with a good life, theſe doe well together, but being a ſunder profiteth little.

The fift argument,S. Argument. is the conſideration of the Church of Chriſt, bought with his owne blood, whereof thou art made a Miniſter, for ſlocke, and ouerſeer, Church, and Miniſterie, are relatiues:Act. 20.28. Archippus thou art Paſtor ouer the ſlocke, and Miniſter of the Congregation, therefore ſee and fulfill thy Miniſterie:Coloſ. 1.25. Paul vſeth the ſame reaſon in his admonition to the Miniſters of Epheſus face to face, and he puts all theſe reaſons together in his owne perſon, ſaying, whereof I am a Miniſter, to wit, of the Church, according to the diſpenſation of God, which is giuen to mee, to you ward, to fulfill the Word of God, euen the Myſterie hid ſince the beginning of the world, yea,1. Theſ. 2.8. we muſt looſe our liues for our ſlockes, if that the Lord bring vs to that Chriſtian triall.

The ſixt and laſt particular argument,6. Argument is the reward to them that haue receiued this Miniſtration, honour, or diſhonour, ſaluation, or perdition, according as we ſee, and not ſee, fulfill, or not fulfill the ſame in the right manner, which doing, the reward ſhall bee the Crowne of glory: This argument is not expreſſed, but vnderſtood; for Paul ſeemes in this ſhort admonition, to cōmend the Epiſtle written from La • dicea, & commnds the Colloſsians and Archippus, to read the verſe before my Text, vnderſtāding namely, the firſt Epiſtle to Timothie, where in all the duties of Paſtors are laid opē. This argument made Paul ſay, woe vnto mee, if I preach not the Goſpel: if glory bee an argument to mooue ſeruants to bee faithfull; much more vs of the Miniſterie; if it doe mooue all Chriſtians to be faithfull, and to be where Chriſt is, how much more, ſhould it mooue the Miniſterie to bee faithfull in their calling, for it ſhall bee nothing at the day of iudgement,Colloſ. 3.25. Iohn 12.26. albeit, ſome haue preached and caſt out diuels in the name of Chriſt, except it be done in the right manner fully.

In a word then, wouldſt be a Miniſter of Chriſt, then thou muſt firſt ſee farre off, and ſee all things, ſee exquiſitely, ſee incontinent, ſee and diſcerne all things: See diuine without paine; and that which is more, the eye muſt ſee thy ſelfe and God that is inuiſible, thy hand muſt handle all things, and trie all things with the touchſtone of trueth, and hold faſt that which is good becauſe the Lord holdeth the Saints,Reuel. • .1. like the Startes in his right hand.

Archippus muſt then ſee, and fulfill his Miniſterie, becauſe hee is made ſufficient of the Lord, as a Miniſter to manifeſt the ſecrets of Go • s Kingdome, and that in great wiſedome, and faithfulneſſe; and if he ſee, and fulfill his Miniſterie, the Lord will bee with him, here and hence foorth hee ſhall be with the Lord for euer: this is Pauls admonition to Archippus and all Miniſters, let this admonition and reaſon thereof, bee as a ſtoneth betwixt our eyes, like the precepts of the Law, let it bee written in capitall letters, that a man that runneth by may read it;A ••• . 2.2. like Abak •• es viſion, let it bee written as deepe as wickedneſſe was written, with the penne of Irone,Iſa. 5 • , 10, 11. and point of a Diamond vpon the tables of the Iewes hearts, and hornes of their Altars: Let vs conſider what ioy, or ſorrow, ſhall be at the laſt day, and till that day come, Gods mercie is vpon good Miniſters, ſeeing, and fulfilling their Miniſterie, and Gods iudgements vpon idoll ſhepheards,Hebr. 11.17. theeues, and murtherers, robbers, and hi • elings, and negligent Miniſters, with darkened eyes, and withered hands, without Miniſtration, and if they haue it, it were better for them to bee without it; if wee did conſider theſe things ſincerely, would we not behold & fill our miniſterie better then we doe, albeit many doe well: Would we faint or be broken with euils as the originall word ſignifieth, proceeding of the people, or of our ſelues; the people are commanded to obey vs that watch ouer their ſouls,1 Theſſ. 5.13. which were good for both; ye are commanded to giue vs double honour, but yee giue vs not ſingle; yee are commanded to reuerence our perſons for our workesſake, but wee are contemned; and ſome are reſpected, not ſo much for their workes, as for their perſonage ſake. The people ſhould haue order and diſcipline,Coloſſ. 2.5. like the Collosſians, for the which Paul reioyceth to behold their order, and ſtedfaſt faith in Chriſt;Note. but ſome haue no order, but doe refuſe wholeſome doctrine: Yet we muſt not faint, Tu, ne cede malis, ſed contra audentior ito, what, ſhall wee giue ouer, for the euels that proceede of our ſelues, againſt our ſelues? albeit wee are caſt downe, yet wee periſh not: In all theſe a afflictions, wee muſt be more then conquerours, for eueriewhere wee muſt beare about, the dying of our Lord Ieſus Chriſt, that the life alſo of Ieſus, may be made manifeſt in our mortall bodies, as the Poet ſaith,

Sepe Jouis telo quercus aduſta viret.

Would the Prieſts of Bethel, Ovid. Triſ • . lib. 4. Eleg. 9. in the Kings Chappell and houſe of the Kingdome, labour to bring Amos in diſgrace, would wicked Shemaiah call Ieremie a rauer,Ierem. 29. or one out of his wits; ſhall wee by euill example, cauſe the people to contemne the ſeruice of God; like the ſonnes of hell?1 Sam. 2.17.24. ſhall wee let the falſe Apoſtles excell vs, for Labour, Learning, Zeale, Free-preaching, Grace of ſpeech, Diligence in ſeaſon and out of ſeaſon? Wherefore ſhould the Miniſterie, which is greater then greatneſſe it ſelfe, appeare vnto vs, as little as Zoar vnto Lot, and yet his great place of refuge? Who would make account of honour,Note. or diſhonour, honour, life, or death, pouertie, or riches, ſo that wee may ſee, and fill, our Miniſtrie with ioy.

Thus beloued, I haue run ouer the interpretation of this text bri • fely, with the language of Canan, with ſome intermixed obſeruations: And fearing, my former interpretation ſhould ſeeme ſomewhat obſcure, I will now drawe to a populer exhortation, which is moſt conu • nient for theſe times wherein we line; where there is mo • e knowledge then ſanctification.

According to my ordinary forme, I ſhall firſt gather a generall obſeruation.

Secondly, I ſhall ſ • t downe three poſitiue groundes of Diuinitie, a • ſing from my text, for information of your vnderſtanding.

Thirdly, I ſhall come to the doctrine, which ſhall be done in forme of propoſition only.

The Miniſtrie that Paul requireth Archippus to ſee, and fill,Actes 20.24. is euen the ſame he ſpeakes of, where he takes this admonition vnto himſelfe; But I paſſe not at all, neither is my life deare vnto me, ſo that I may fulfill my courſe with ioy, and the Miniſtration I haue receiued of the Lord Ieſus, to teſtifie the Goſpell of the Grace of God.

Generall Obſeruations.Two things then, according to Pauls owne example this admonition requires in Archippus, and all Miniſters in their Miniſtrie, the worke do • e, and the right manner of doing; the worke, to teſtifie the Goſpell of Gods grace:1 Cor. 2.13. The right manner is in two poynts, firſt, the ſpeech, next, the affection of the minde; whence • e proce • ds,1. Cor. 4.19, 20 ſpeech, not in the words of mans wiſdome, but in the wiſdome of the holy Ghoſt, comparing ſpirituall things,1 Theſ 2.5. with ſpirituall things; not in ſwallowing ſpeeches,2 Tim 1.3. but in ſpirituall power, to ſpeake not as they that pleaſe men,2 Pet. 1.1 • . but God that trieth the hearts, not in ſoſ • tie • ll fables, but in wholſome words; for this cauſe, Paul deſires the Collosſians to pray for him, that God wold open vnto him the doore of ſpeech and vtterance.

• Cor. 2.2.The generall diſpoſition of the mind, is, that we lay aſide all deſire and ſhew, of humane wiſdome and purpoſe, only to reioyce in the knowledge of Chriſt crucified.

The particular affections of the minde, are commanded, 1. Pet. 5.2, 3. Care of the flocke, willingneſſe, and readineſſe of mind, deſire by example to edifie, boldneſſe of heart, confidence in God, loue of Chriſt and his Sheepe: to giue freely without reſpect of ſilthy lucre; with loſſe of life to perſeuere vnto the end, to approoue our Miniſtery vnto Chriſt to our conſcience, and vnto the conſcience of the flocke. The Prophets and Apoſtles put theſe Precepts in vſe and practiſe: for Paul and his fellowes in affection and good will towards them, they preach to vs not onely to deliuer vnto them the Goſpell of God, but their owne liues alſo.1 Cor. 9.16. This patterne for ſpeach and affection Paul committed to Timothie. The Leuites in their Miniſtery,2 Cor. 4.1. which were to ſerue the Prieſt in the Tabernacle,2 Tim. 1.1 • and to beare the ſame from place to place, which laſted but for a while, had Ouerſeers and Watchmen, Numb. 8.26. that they might ſee and fill their Miniſtery: the Leuites had fiue yeares Apprentiſhip, when they came firſt to ſerue; but when they came to fiue and twentie yeares of age, they were numbred with the reſt, and were bound but to ſoru • till thirtie yeares onely. Then they muſt begin to execute their Office fully,2 Sam. 3.1, 3. that they might ſee and fill their Miniſterie. The Prieſtes and Prophets had their celles neere vnto the Tabernacle, that they might ſee and fill their Miniſtery: but yet the Leuites muſt not looke vpon the holy things, before the Prieſt had conſecrated them, vnder the paine of death: but Archippus muſt vncouer and behold the holy things of God,Tremel. in Numb. 5.20. and cauſe others • o behold them alſo, vnder paine of death. Muſt his eye bee ſatisfied with ſeeing, and his hand with filling his Miniſtery. I thinke not. Muſt we forget Saint Cyprians admonition, Sit Lectio aſsidua vel oratio, be euer reading or praying? Muſt not hee haue his eye, looking vpon Pauls paterne to Timothy, Of wholeſome wordes with faith and loue in Ieſus Chriſt. The Prophets that were called Seers, from ſeeing, had not the light and ſight to ſee and handle as we: for Jſaiah propheſied that the Sunne ſhould bee made ſeuen times brighter; which is now in the Chriſtian Church fulfilled, which Sunne ſhall neuer goe downe: how muſt we ſee, how muſt wee fill the miniſtration of things ſo excellent and viſible, that euen the difficulties and magnificence are publike? praiſed be the name of our God for the ſame continually.

Three groūds of diuinitie.Now I come to the poſitiue grounds of Diuinitie, and then to the Doctrine briefly.

Cui.We haue heere three things to marke: firſt, Cui, to whom is this Miniſtery giuen and concredite, to diſpoſe oft fully.

In qua.Secondly, in qua, wherein this Miniſtery doth conſiſt, and the limits of it.

A quo.Thirdly, a quo, from whom is this our Miniſtery. Je is, ſaith the Text from the Lord.

Fyhe • 4. • .This Miniſtery was giuen to man: for when God aſcended vpon hye, hee led captiuitie captiue, and gaue gifts vnto man, and that to foure ſorts of men: Firſt, Prophets. 2. Euangeliſts. 3. Apoſtles. 4. Paſtors and Miniſters now vnder the Goſpell, which ſhall continue vnto the end. I thought to haue ſtood vpon this laſt Order. I p • ſſe them ouer.

The ſecond thing is, to ſee wherein this Miniſtery conſiſts; you heard it was in ſeeing and filling, that is, knowledge and practiſe.

Firſt, th • u muſt know God, Creator of all things. 2 Chriſt • s R • deemer. 3. The Holy ghoſt as S • n • tifier, both in eſſence,1 •• antae. • face, and • ttr • butes; Quantae maieſtati • vt timea • , quamae dignitates vt adores, quanta be •• satis vt in ſe ſperes.

Secondly,Know thy ſelfe in three things. thou muſt know thy ſelfe to bee a good Chriſtian, and firſt quantae fragilitatis, Secondly, quanta vilitatis. Thirdly, quantae Iniquitatis: Thou muſt alſo be learned, which learning muſt haue theſe vertues. Firſt, Sapientia coniunctiua: Secondly,Sixe things. Iuſtitia diſtributius: Thirdly, Patientia charitatiua: Fourthly, Penitentia ſanetiua: Fiftly, Temperantia regulatiua: Sixtly, Perſeuerantia perfectiua: Thou muſt alſo be a good Miniſter, for if thou bee not a good Chriſtian firſt,Math. 6.8. Act. 15.9. thou ſhalt neuer be a good Miniſter of the Goſpell, which is thy miniſtration; to be a good Paſtor thou muſt bee able to ſtand before God; now there is no ſtanding before God, but in purity of heart; marke then that the heart is onely purified by faith;To ſtand before God. therefore thou muſt labour by ſenſe & feeling to know the courſe of Gods dealing with thy ſelf, for if thou canſt not preach by experience, thou ſhalt neuer preach with power, fo • the conuerſion of Gods people.

The ſecond thing thou muſt doe,Nam ſecunda capacitatem, audientiū, decenda ſunt alia, & pro • und & ſubti • lia, & 〈◊〉 p • ana, & ſimpli •• . is to preſent thy worke before God: Firſt, thou muſt know the nature of people, if they bee in the Family of Faith or not: Secondly, if they be ignorant with knowledge, as Hereticks, thy dut • is told then in the third to Titus: If they bee Apoſt •• es, thy duty is to • d thee in the perſon of Himineus and Philetus, to theſe extreamities: Fourthly, if they bee ſimple and ignorant, then thou muſt be, firſt meeke, ſecondly gentle, thirdly patient; ſo thou muſt bee all to all men,Gregor p • lo •• 〈◊〉〈…〉 . 9. that thou mayeſt win ſome to Chriſt: therefroe Gregory ſalth, alliter monendi ſunt proterui, at qu • alliter puſillanimus, the one in ſeuerity, the other in iudgement.

The third things is this, that wee m • ſt know our Miniſterie to be •• worke, for when we know the diſpoſition of n • n th • u we muſt work • and labou • • • our Miniſtery according • y: That this oat Miniſtery is a worke, Paal ſaith,1 The • • . W • beſeech you brethren to know them 〈1 page duplicate〉〈1 page duplicate〉 which labour among you, and are ouer you in the Lord.

Our worke in two things. 1 Tim 3.17. The deſcription of a good miniſter. Iohn. 7.16. 1 Cor 11.23. Ier. 14.1. To rule well • three things. Ier. 1.17. 1 King. 22.14.This worke is in two things, Firſt doctrine; Seondly gouernement, Let the Elders that rule well bee counted worthy of double honour, eſpecially they who labour in the Word and doctrine: So, to be a good workman, is to rule, & to labour well in the Word, and not to preach our ſelues, but Chriſt Ieſus the Lord.

To rule in the Lord thou muſt doe three things; firſt thou muſt deliuer nothing but that thou haſt receiued of the Lord, for Chriſt ſaith, my doctrine is not mine, but his that ſent mee.

Secondly, thou muſt deliuer his whole meſſage, with-holding n • thing; therefore God ſaith to Jeremie, Speake vnto them, all that I command thee, be not diſmaied at their faces, leaſt I confound thee before them.

Thirdly, in deliuering his m • ſſage as Gods Word, therefore Peter ſaith,2 Pet. 4 21. If any man ſpeaks let him speake as the Orracles of God: to doe this, is firſt required grauitie, as Titus 2.17.

Secondly, Authority. Tit. 2.25.

Thirdly, Sinceritie: therefore Saint Paul ſaith, for we are not as many, 2 Cor. 2.17. which corrupt the word of God, but as of ſincerity, but as of God, in the ſight of God, ſpeake we in Chriſt.

A quo.The third generall point is, to know from whom we haue this miniſtration, my Text ſaith, it is from the Lord: Let vs firſt conſider if this power bee from the Father only, or the Sonne only, or from the Holy Ghoſt,Chriſt Lord of his Church. or from all conioynctiue; that this Miniſtery is not from the Father as Creator, neither from the Son as ab aterno cum Patre, or the Holy Ghoſt; but this our Miniſtery vnder the Goſpell is only from Chriſt,Iſa. 9.6.7. as redeemer of the World, God and Man, manifeſt in the fl • ſh: for this Iſaiah ſaith of the increaſe of his gouernment and peace there ſhall be no end;L • k. 1.11.32.1. more particularly ſee Luke, who ſaith and he ſhall raigne ouer thee houſe of Iacob for euer, and of his kingdome ſhall be no end: Ioh. 18. therefore hee ſaith, my Kingdome is not in this world, thereby ſignifying vnto vs the ſpirituall gouernement that is in Chriſt and his members the Church, to the end of the world.

In this Monarchie of Chriſt, conſider theſe things;9 Points to be conſidered in Chriſts Monarchiall gouernement. Firſt, his Throane; Secondly, his Kingdome, wherein yee ſhall ſee the King in his Kingdome; Thirdly, yee ſhall ſee his enemies; Fourthly, his Subiects; Fiftly, his Lawes; Sixtly, his Authoritie; Seuenthly, the place of his Kingdome; Eightly, the difference betwixt his Kingdome, and the Kingdoms of this world, the laſt point is of the continuance of Chriſts Kingdome.

Firſt then wee haue to conſider theſe two generall grounds: Firſt, temporall gouernours haue the cuſtody of externall conctiue iuriſdiction, and matters belonging thereto.

The ſecond is, that the power of the Church is immediately from Chriſt the Mediatour, giuen vnto all, Queſt. 1 Ar. 1 by ordination; this is confeſſed not only by ſome of vs, but by the Fathers and Popiſh writers alſo. Bonauenture in 4. ſent. d. 17.9.1. Auguſt Triumphus lib. de poteſt Eccleſ. Ioh. Gerſon lib. de poteſt. Eccleſ. Conſid. 1. Cardinall Cuſanus l b. de Cathol. 2 Cap 13. Cardinall Cantarenus tract de Eccleſ. poteſt. pontificis Be • . lib. 4. de Rom. pont. Cap. 22.

Firſt then we haue to conſider,The nature of Chriſts Kingdome. what this Throne is; Secondly who hath it; Thirdly, who giues it to Chriſt the Lord. Firſt, this Throne is the Throne of Dauid, not that materiall Throne, wherein Dauid fate in Iudgement, but a Typicall Throne; for Dauid himſelfe was a Figure of the Meſſias, King of the Church, but they ſhall ſerue the Lord, Ier. 30 9. Ezec. 34.23.24 and Dauid their King: Dauids Kingdome was a Figure of Chriſts Kingdome, which was reuealed by his Law from heauen, and not by men; much more then is there a full reuelation of Chriſts gouernment;Hoſe • 4. Note. Hoſe. 9.7. for as none had power to giue Lawes to Dauid, much leſſe hath any man power to giue Lawes to Chriſt, to rule his Kingdome: Who ſhall learne him wiſedome?Col. 1.16. it is to pull from his Throne, by the imperfection of his Lawes; he is King ouer all by Creation,Pſal. 27.5. but King of Dauids Throne by donation: to make this plaine, the Kingdome of God is taken for the vniuerſall gouernment ouer all his Creatures;Mat. 18.17. the Kingdome of God in particular▪ Act 14.16. is that manner of gouernement which the Father vſeth by the Son in the fleſh, towards his Church, in gathering together of his Saints, fully by his blood and ſpirit,1 Tim. 4 14. defendeth his Church, and ſubdueth all his enemies: this Kingdome is diſtinguiſhed in two ſorts of gouernement, the one is in the Kingdome of grace, the other in the Kingdom of glory; In the firſt, it is by his word and ſpirit; in the other we ſhall haue immediate glory: in the Kingdome of grace wee ſhall haue our coniunction with the Father through the Sonne, by faith wrought by the ſpirit in the Word, and Sacraments, as the inſtruments thereof,Epheſ 1.1 • . 1 Iohn 3.2. Heb. 20.23. Col 3.3. and diſcipline, which is the band and hedge about the Vineyeard, giuen by the King to his Church, in the Kingdome of Glory we ſhall haue communion with God, by the eſſentiall word.

This matter I thought to haue ſtood vpon, by reaſon it hath not bin handled by many, which wold take me many Sermons to vnforld;This matter ſhall be handled elſewhere. therefore ſeeing the time hath ouertaken me, Ile leaue this matter to your further conſideration: And now to the Doctrine.

The Apoſtle in the former voiſe, inioyneth the reading of this Epiſtle, that it ſhould bee read in the Church of Coloſſe and Laodicea, yet here he addes, that Archippus muſt bee put in mind of his duty, that hee ſhould ſeq, and fulfill his Miniſtery, by his diligence in practiſe and preaching the word of the Lord.

Whereupon I gather this firſt ground of doctrine;2 Doctr. to wit, that howſoeuer the Scriptures of God • e to be read by thy ſelfe, or others; yet the reading of them is • ot ſufficient to caſt downe the proud •• inded, or to informe the ignorant, • rea hing was the practiſe of all the •• ſt 〈◊〉 of the • ata • is. or to comfort the troubled conſcience: but if wee would profit by th • Word, it muſt bee taught, preached, and expounded by liuely voice in the publike Miniſtery. Therefore let no m n thinke that Reading is ſufficient in this great worke; for Chriſt was offended to ſee the people without a Shepheard,Aug de Doct. Chriſt. and yet wee cannot ſay but they had the Law and the Prophets read amongſt them: and if it ha • been ſufficient to haue the Law of God read,Math. 9 • 6. Acts 13. why did not the Iewes know and beleeue in Chriſt, whom they had crucified:Not. for Moſes and the Scriptures did teſtifie, that Chriſt was to come, 〈◊〉 • .39. which Chriſt confirmeth. This was the forme of old: for the Law was not onely read but expounded to the p ople. Nehem. • . • . Aug C • nteſſ. lib. • . cap. 13. This wee may ſee cleare in Saint Auguſtine, who comming to heare Saint Ambroſe preach, not for the trueth ſake, yet by Saint Ambroſe preaching hee was conuerted to the trueth, as hee doth confeſſe, Ad eum autem ducebar abs te neſciens, vt per cum ad te ſciens duceret.

The reaſon of the Doctrine is, Ratio. Rom. 10.14. becauſe the Lord hath appointed the preaching of the Goſp ll, to be the meanes of our ſaluation. Marke then, as wee muſt haue faith, which commeth by preaching: ſo muſt our faith bee grounded on the true ſenſe and meaning of the ſame. Philip ſaid to the Eunuch,Actes 8.3 2.35. Vnderſtandeſt thou what thou readeſt? And how can I except ſome man ſhould guide mee? Then Phil • p opened his mouth, and beganne at the ſame Scripture, and preached vnto him Jeſus. The Word muſt bee applyed with power,Hebr. 4.12. for it is quicke and powerfull, and ſharper then any two edged ſword, and doth diſcerne of the thoughts and intentions of the heart.Deut. 17.11. Therefore Moſes ſayeth, According to the Sentence of the Law which they ſhall teach thee, thou ſhalt doe.

The vſe of this Doctrine, is to reprooue thoſe that thinke reading of Scripture to bee ſufficient.If reading bee ſuffc • ent, then why did Chriſt cloſe the book and make application at Nazareth? Luke 4. • 0, 28. 1 Cor. 14.13. If this opinion bee in a Miniſter, it is a token, thou neuer didſt ſee nor fill thy Miniſtery, but is ſtone blinde. If this opinion bee in you that are the people, it is a token you are yet in the way of Reprobation, becauſe you cannot abide your ſinnes ripped vp, and your conſciences awakened from the ſleepe of ſinne. Therefore Paul ſayeth, If thou pray with the Spirit, thou muſt pray with vnderſtanding alſo. Let vs marke one thing, albeit thou haue neuer ſo great learning, yet thou mayeſt bee ouertaken with paſſions and infirmities, and then of thy ſelfe thou ſhalt not bee able to ſee the danger, without it bee tolde thee by others. Did not Dauid know hee had committed murther, and yet the child of God, yet hee did not riſe from his ſecuritie, vntill Nathan did apply the Sword of the Word to his ſleeping conſcience,Note ſaying, Thou art the man. By this wee may ſee how needfull it is to haue Miniſters, not onely to reade, but to apply the Word with power to the conſciences of men and women; and eſpecially at this time, and in this dead age wherein we liue.

I told you in the opening vp of this Text by way of obſeruation, that the people ſhould admoniſh the Paſtor of his duetie; but now Paul giueth the admonition himſelfe.

Doctr. 1 Whereupon I gather this ſecond ground of Doctrine: Wee ſee then, albeit Miniſters haue power and authoritie in the Church of God; notwithſtanding if they be negligent, they muſt be put in mind and admoniſhed of their duty, for their places doth not exempt them from other mens ouerſight, and charitable admonition,1 Tim 〈…〉 which moſt bee done in lou • ▪ Therefore Paul ſaith, rebuke not an Elder but reproue him as a Father: aſſure thy ſelfe▪ whatſoeuer be thy dignity in the Church, I ſay to thee in the name of Chriſt,Note. that no place of dignity or honour, worldly, ſhould hin • er thee in the worke of the miniſterie; all antiquitie before corruption entred in, doth cleere this point.

The reaſon is, becauſe our nature being corrupted, Ratio. 1 and thereby ſubiect to ſinne, the beſt being guilty of this hath neede of admonition.

Secondly, the Authority of the Miniſter from God, Ratio. 2 is one ouer all, and therefore all in one, and one in all ſhould admoniſh one another, to bee faithfull in the worke of the Lord.

The vſe in a word, is to exhort thoſe whom God Vſe. 1 hath placed in his Miniſtery, that ye would be carefull to remoue this ill, in thinking your ſelues to be aboue your brethren, yea albeit your gifts or place carrie you out in it; boaſt not, it may be God will take both from you, to thy ſhame and ſorrow.

Secondly, I requeſt you in the feare of God, that Vſe. 2 your loue to Chriſt and his Church would appere, not only to hold out, and put out the ignorant; but that yee would ſee and marke thoſe that walke inordinately amongſt vs;Note and that yee would haue the courage of the Apoſtles, of making election of Mathias in the place of Judas; and that yee would thruſt to the doore the prophane Sonnes of Eli, that makes the ſacrifice and ſeruice of God to be contemned, and had in deriſion daily, as wofull experience doth let vs ſee, that wil ſee, the Lord amend it.

The Apoſtle deſires the Coloſsians to admoniſh Archippus, that he take heede to the Miniſterie that hee fulfill it, and leaue no part thereof vnperformed.

Whereupon I gather this third ground of doctrine,3 Doctrine that it is not ſufficient for a Miniſter to beginne, and continue in doing ſome part of his Calling; but hee muſt accompliſh all things belonging to the ſame: he muſt not only Reade but preach, and Catechiſe, yet liue without blame in this preſent world,2 Tim. 4. which Saint Gregory ſaith, we performe, if by our preaching and liuing we gaine the ſoules of men;Ezech. 34.6. if wee rebuke and reproue, ſuch as are obſtinate; if we comfort the penitent;Iohn. 17.9. if we ſtrengthen the weake; heale the infirme; bind vp the broken; ſeeke what is loſt; and bring againe what was driuen away;Epheſ. 3.14. by example of the good Sheapheard: as we muſt be the mouth of God to ſpeak to the people,Rom. 1.9. ſo muſt we be the peoples mouth to pray vnto the Lord; example we haue of this in Chriſt, albeit Lord of all power, and had power to make his Preaching profitable; yet he prayes to his Father for himſelfe and his people; • T • m. 1.3. thus did Paul bend his knees for the Epheſians, for the Romans, yea night and day did he pray for his Scholler Timothy.

Firſt, the reaſon is, becauſe the Lord will not haue a lame ſacrifice, for it is abomination vnto him.

Secondly, there is a curſe pronounced againſt him that doth the worke of the Lord negligently.

V ••• The vſe is, to reproue thoſe Miniſters that are negligent in any part of their calling; ſome doe preach and liue well; ſome well, and are not able to preach; ſome liue abſent for their pleaſure, when they haue ſufficient meanes to liue by their Miniſterie; ſome place o • hers for them,V • de 〈…〉 . but often it falls out as it did with the Iewes, that when Moſes was with the Lord, Aaron ſuffered the people to commit Idolatrie, ere he returned b • cke againe; ſome ſo liue, as not hauing reſpect to God nor man, o • their Calling, and yet can ſpeake and prate, a • if • here were ſome goodneſſe in them: it may be ſaid of them, a • Plutarch tells a ſtory of an old man amongſt the Grecians at the Games of Olympus, and finding no place • or fauour amongſt them, went to the La •• demonians, where he found things to his minde; the old man cries out, all the Grecians doe know what is honeſt, but the Lacedemonians only practiſe: we ſometimes proue Grecians,Ier. 2.8. and the people practiſe: for God ſaith, they that ſhould miniſter the Law know not; we are the Salt of the Earth, yet not ſauorie; the light of the World, yet darkeneſſe: Seneca ſaith,Epiſt. 37 make choice of ſuch a Teacher as thou mayſt admire, more hauing ſeene him, then when thou haſt heard him; for as a Godly life doth perſwade the people vnto good;Lib. paſt. Greg. ſo an euill life perſwadeth the people to euill: therefore Gregory ſaith, there is no man more dangerous in the Church, then he th • t liues lewdly and carries a name of ſanctity;Aguſtine. therefore Auguſtine ſaith, Omnis qui m • l • viuit in conſpectam corum quibus propoſitus eſt, quantum in ipſo eſt occidit. Amongſt all the dangers of the world, what is in more danger then the ſoule, yea what is more precious then the ſame? yea all the world is nothing to the ſoules h • alth: this ſhould moue vs to faithfulneſſe in our Calling, which if we doe,1 Pet 3.4. God ſhall giue vs an incorruptible Crowne of glory.

Now the argument the Apoſtle would haue to bee vſed to perſwade Archippus to fulfill his Miniſtery, is, becauſe hee hath receiued from the Lord:4 Doctrine. hence I gather this fourth ground of Doctrine. It ſhould be a powerfull and very effectuall argument, to moue a Miniſter to be faithfull in his Calling, in that we haue it from God, and not from man; therefore Paul ſaith,1 Timo. 1.2 1. I thanke him that hath made me ſtrong, that is, Chriſt Ieſus, for he counted me faithfull, and put me in his ſeruice.

The reaſon of this Doctrine is,Ratio. that wee hauing receiued this Miniſtery from the Lord, therefore the Lord wil vphold vs in all temptations that may befall vs, in body or ſoule:I •• . 1.19. What made Michaiah ſo confident with Ahab, Ieremy ſo plaine with Amos; So powerfull Iohn the Baptiſt, and all true Miniſters, • bold onely, becauſe wee haue this our Miniſterie from the Lord.

Queſt. But it may be demaunded, How ſhall we know, that we haue receiued this o •• Miniſtery from the Lord.

Anſw. Fi • ſt, if the Lord hath giuen the • competent meaſure of gifts fi • for th • work • of the Miniſtery.

Secondly, vpon triall and examination, if thou bee foun • • i • for that Office, bee appoynted thereto by the Church, to ſerue in the worke of the Lord.

Three things are •••• ired in a MiniſterThirdly, vpon the faithfull diſcharge of thy dutie, according to the diſpenſation beſtowed vpon thee, the Lo • d g •• e a bleſſing vpon thy labour, hauing withall a teſtimony in thy conſcience that God hath ſent thee, aſſure thy ſelfe thou art the Meſſenger of God.

Vſ •• .The vſe is to teach vs, that no man ſhould vndertake the Office of a Miniſter, except it bee giuen him from the Lord: therefore euery one of you trie your ſelues in your giftes and conuerſation, then iudge of thy ſelfe accordingly; if thou be ſent to preach boldly the Word of truth,Rom. 10.13. or if thou preach to the world for thy ſelfe, thou art a hyreling, and not ſent of God.

Secondly, the Miniſtery is Gods, and not mans: if thou haſt not this aſſurance of God, thou haſt no warrant that God will bleſſe thee in thy Miniſtery, but thou muſt looke for double torment in hell.

5. D • cts.The Text ſayth, that we haue this our Miniſtery from the Lord; then let vs learne this laſt ground of Doctrine, that Miniſters haue no • bilitie or ſtrength of themſelues to performe the worke of the Lord in their Miniſteriall Function, •• C •• . 3. • . except it bee giuen them of the Lord. Therefore Paul ſaith, that of our ſelues we are not ſufficient to thinke any thing of our ſelues, as of our ſelues, but our ſufficiency is of God, who hath made vs able Miniſters. ••• yſ. Ho • . 6. Whereupon Chryſoſtome ſaith, Quid eſt 〈 in non-Latin alphabet 〉 fecit vs nos preſtare poſsimus ciqua munere gerendo eſſ • ciremur accommods. Therefore Chriſt ſaith, Without mee yee can doe nothing.Iohn 15. • . Paul tooke more paines then others in executing his Miniſterie, and yet hee ſaith, It is not I, but the grace of God that is in mee. For this cauſe hee ſpeakes more indefinitely of all Miniſters, That it is neither hee that planteth, nor hee that watereth,1 Cor. 15.10. but God that giueth the increaſe.

The reaſon is, in that the worke of the Miniſtery is a diuine worke, and Miniſters are but men; and therefore▪ Paul ſayth, who are ſufficient for theſe things. This difficultie is in reſpect of the worke, and ſecondly, of the perſons who are deputed to that worke. The Function of a Miniſter is to quicken ſuch as are dead in ſinne, to raiſe vp ſuch as are fallen, to comfort thoſe that are troubled in conſcience, to ſtrengthen the weake, to encourage the faint-hearted, to confound the obſtinate; all which are aboue humane ſtrength, yea,Actes 4.15. Exod. 3.4. Ierem. 1.6. Ionah 1.3. Math. 4.1. Zach. 3.1. more then fleſh and blood can doe, and yet ſubiect to the like common paſsions as other men are: In conſideration whereof many haue ſought to giue ouer their Miniſtery, becauſe Miniſters are oppoſed by Sathan, and this profane world.

The vſe of the former Doctrine is diuers,Vſus. and firſt to mooue and incite all people to pray for the Miniſtery: for without Gods bleſsing they are able to doe nothing, but mightie through God,2 Cor. 10.4, 5. to the pulling downe of ſtrong holds, caſting downe imaginations, and euery high thing, that exalteth it ſelfe againſt the knowledge of God, and bringing into captiuitie euery thought to the obedience of Chriſt.

Secondly,Math. 9.37, 38 to pray that the Lord would ſend out faithfull Labourers into this his Harueſt, for the ingathering of his Saints, vnto the great day of the Lord: and therefore the Lord ſaith, The harueſt truely is plenteous, but the Labourers are few, at leaſt, few faithfull:Actes 12.5. pray ye therefore the Lord of the harueſt that he would ſend forth Labourers into his harueſt.

The ſecond vſe is, to teach you who haue giftes or abilitie,2. Vſus. not to bee inſolent to preſume aboue your brethren;1 Cor. 4.7. for thou haſt nothing whi h thou haſt not receiued of the Lord. Now it thou did • eſt receiue it, why doeſt thou glory, as thou did'eſt not receiue i • . Brethren,3. Epiſtle of Iohn 9.10. doe not follow the example of Diotrephes, who lo • eth to haue pr • heminence amongſt the brethren and doth not receiue them, and forbiddeth them that would, and caſteth them out of the Church. Then wee ſee that this excellent worke is not committed to Miniſters for th •• owne take onely, not for their honour, their wealth to exalt them, but that wee bee diligent in the worke of the Lord.

3. Vſu • . Eph •• 6.20. Luke 10.16 1 Cor 4 13. 1 Sam. • 7.The third vſe is, to teach you that are the people, to learne you to reſpect the Miniſters of God; for we are Chriſts Ambaſſadors: for wee exhort you in Chriſtes ſtead, •• end your iudgement, them that are worldly minded people: let not your reſpect bee to the Miniſtery for any earthly prerogatiue, as honour, wealth, dignity, friendſhip, but reſpect vs for our Maſter the Lord Ieſus, and our works ſake; for it is the power of God to ſaluation to all them that beleeue.

4. Vſu • . The laſt vſe is to all in generall; Let the world iudge of vs as it will, notwithſtanding we muſt haue our eyes fixed on ou • Maſter that ſent vs; let the excellencie of the one, and the dignitie of the other, ſwallow vp all ignominy and iniury the world can lay againſt vs; and that we may be able ſo to doe, let vs alwayes be diligent in praying for the aſſiſtance of Gods Spirit, that we may fulfill our courſe with ioy.

Exhortation.Now to draw to a concluſion, I exhort you all, but eſpecially I direct my ſpeach to you in the Miniſterie, that in the feare and loue yee haue to Ieſus your Lord, who ſent you, yee would endeuour your ſelues, that all your exhortations and preaching to others, be written downe in the lynes of your owne life, that men ſeeing your good workes, may glorifie your heauenly Father; for we muſt haue two ſorts of garments a Bre • ſt-plate and an Ephod; the one ſhewes,Exod. 28.4. tha • thou muſt haue knowledge; the other, that thou muſt haue Conſcience to doe: and in this Breſt-plate muſt not only be written Ʋrim, that is, Light; but alſo Thummim, Exod. • 8.10. which is perfection; n t only light of direction, but a paterne of good workes; as the Snuffers were made of Gold, ſo we muſt not only ſhine our ſelues, but purge others: we muſt not only haue Belles, Exod. 25.38. but Pom • graners: alſo, we muſt not onely ſay w • ll, but do well; as the Pillers of the Taberna le, ouerlaid with Gold, but inward of Shittim wood: Exod. 39. •• . therefore Iſaiah ſaith, we muſt lift vp our voice like a Trumpet, for hee winds it with his mouth,Iſ • . • 3.1. and holds it with his hand; we muſt not only Preach but practiſe, then wee lift vp our voice like a Trumpet, if wee doe not ſee this, and fulfill our Miniſtery: What ſhall wee ſay when the Prophets, Apoſtles, Fathers, yea all the faithfull Paſtors, preſent their flocks before the Lord Ieſus, at the laſt iudgement: who is to bee blamed thinke you, that there is a negligent Miniſter?A good Paſtor, hath the 〈◊〉 of edificati • n. Act. 17. • . Is the fault in Laick Patrons, which Father Lattimer did ſee and reproue in his daies? or is it Nabals in the congregation that will not helpe faithfull Miniſters to liue, or is the fault in the Clearg • , by giuing ordination to the vnworthy? or as Patrons for their friends, as the verſe ſaith.

Mos eſt Prelatis prebendas non dari gratis, Sed bene nummatis vel eorum ſanguine natis.

Or is the cauſe in the People that will not obey, Sonne of man thou muſt cry, if they heare or heare not;Iſa. 5.11. Ier. 5 7. Ezech. 23.9. reproue the Drunkard with Iſaiah, the Adulterer with Ieremiah, the Swearer with EZekiel, the Vſurer with Moſes the Hypocrite with Chriſt, Leui. 25.36. the prophane world with John, and with Peter, let all know there ſhall be a Iudgement, that the people may turne from their euill wayes; this muſt not be done without ſenſe, feeling, or motion; vſing Doctrine without application, Application without zeale, like a man without a ſoule; or as an Image on a wall: If thus wee doe, it is an euident token that ſome are ignorant,We muſt not feare as Ezech. 3.8.9. and cannot powerfully preach; being ignorant, ſome are ſo negligent in their Miniſtery and will not; ſome are ſo fearefull to offend their Benefactors,Note and dare not; ſome are ſo wicked, and ſhould not; alas, a guiltie Conſcience ſtaies the power of our Miniſtery, and therefore the people are not conuerted: for this cauſe the Lord ſaith to wicked Miniſters,Ie • 23.22. If yee had ſtood in my counſell, then ſhould yee haue turned my people from their euill waies: therefore Brethren, wee may blame our ſelues, that neither our perſons, nor our calling is regarded,Cu • us vita a • ſpicitur reſta • vt •• pr • edicatio contaminatur. but abuſed and d ſgraced; and thought to bee the off ſcouring of the world, and refuſe of mankind; and by our vnfaithfull walking in our Calling, God hath iuſtly made vs baſe, and vile, and contemptible in the ſight of the people; for wee are called the troublers of the State, as Ahab did Flias, a troubler of Iſrael; but on the other part, are wee faithfull in our Calling, th • t thought b • ſ • in our perſons? poore be our liuings, and diſp • ſed in this world; yet the Lord from w •••• we 〈◊〉 our M • niſtery, ſhall reuenge our cauſe to is glory and our comfort, and their •• cil • ſting ſorrow: therefore l t v • re •• u • all offence on our part that we preach not ſa • uat on to oth rs, and damn • o • to • n • ſelues; for as a de •• P • lical • s the p •• pe to hear • , but h ate • nothing in ſelfe Siegretants accedat aegretus, ſi carboni extincto, adij • iator •• rbo extinctas, vel ſi • aeto praeſictatur caecus, what ſhall they profit one another? Praetes mortem, ciuerem famum, foneam; therefore Gregory ſaith, complaining of himſelfe, Vſurpaus mihi, cotis officium qui f • rrum reddit ac • ntum, cum ſit in ••• lis ad ſecundum, l'ule brum depinxe hominem, Pre • or ••• s alioſque redigo • ed perfectionis littus qui ad huc ver •• r in delictorum finelibus: who then is to be rep • oued? the Ignorant, Negligent, Timotus, Couetous, Prophane Paſtors; but eſpecially thoſe that appeare to be • tarres,Reu. 13.3.4. who are drawne from Heauen and caſt vnto the Earth, by that great red Dragon; this did appeare to be a wonder in Heauen,Note. but it is no wonder now vpon Earth; I ſay then with Saint Bernard to • ugenius, Moſtroſa res eſt gradus ſummes, & animus • ifimus, ſedes prima, & vita Ima, Bernard lib 2. de conſiderat lingua magni loqua & manus otroſa. Sermo multus, & fructus nullus, vult •• grauis, & actus leuis, caput canum, & corvanum, faci •• rugoſa, & lingua nugoſa, ingens authoritas, & nutan • ſtabilitas. I cannot paſſe by you that are our flock, there is not only amongſt you, Foxes, yea little ones, who maketh their profeſſion of the Goſpell, a ſhelter and couer to their hypocriſie; who ſerue the Goſpell ſo farre as the Goſpell may ſerue your turne, for the accompliſhing of your worldly pleaſures: there is alſo Wolues among you, in ſheeps cloathing, who kill their Shepherds,Quo hierophyphyco notatur hereticos ſub • iten solendit a principib •• quod ſi adoleſi etur graetusuterit • it fututum in emtui facilius Ieſuitae ſuff • cabuntur. Iſa. 50.14.15. wounding them in their good name opprobriouſly, in their bodies dangerouſly, in their ſtate, iniuriouſly, renting both their perſons, and their Parſonages from them; for now Religion is hated amongſt many, true Godlines deſpiſed, zeale abhored, ſincerity ſcoffed at, vprightneſſe loathed, and almoſt all good men had in deriſion. And therefore we may ſay that Iudgement is turned away backeward, and Iuſtice ſtandeth afarre, for Truth is fa • ne in the ſtreete, and Equitie cannot enter; and hee that departeth from euill maketh himſelfe a prey; yet the Lord ſaw it, and was angry.

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Albeit yee will doe no duetie, neither for our Maſter nor meſſage ſake, yea, hardly for your owne ſaluation,2 Cor. 3.11, 2. yet wee knowing the terrour of the Lord, w • p • rſwade men, and beeing Ambaſſadour for Chriſt, as though Chriſt did beſeech you by vs, wee pray you in Chriſts ſtead, that yee bee reconciled vnto God. For this cauſe Saint Auguſtine ſaith, That the Word of God muſt bee to the faithfull, Tanquam piſ • s hamus capit, quando capitur; yee muſt, veſe toppoſcis, as Nineueh repented at Ionas Sermon. Marie ſate all the night at Chriſts feet,Acts 17. hearing the Word▪ Yee ſhould ſay with the good Athenians, Let vs heare thee of this matter againe: And with the conuerted Chriſtians, who being pricked in their hearts, ſayd,Actes • . • 7. What ſhall wee doe men and brethren? I ſay vnto you, as Peter vnto them, I pray God it may worke the like effect, Repent and bee baptized, in the Name of Ieſus Chriſt, for the remiſſion of ſinnes, and yee ſhall receiue the gifts of the Holy Ghoſt. This if you doe, how beautifull vpon the Mountaines will the feete of them bee that bringeth glad tidings vnto you. And then at the laſt day of account, wee ſhall ſay with our Maſter the Lord Ieſus, in great ioy, Thoſe that thou haſt giuen mee, I haue kept them, and none of them is loſt. Then wee ſhall ſhine as the brightneſſe of the Firmament; and they that turne many vnto righteouſneſſe,Iohn 17.12. as the Starres for euer and euer. If thus wee would ſhine, obey Pauls Exhortation, that ſeeing wee haue this our Miniſterie as wee haue receiued mercie, w • e faint not, but hauing caſt from vs the cloakes of ſhame,Dan 1 • . • . not walking in craftineſſe, or h • n • ling the Word of God deceitfully, but in manifeſtation of the truth, commending our ſelues to euery mans conſcience,2 Cor. 4 1, 2. in the ſight of God. Seeing then that both Paſtour and people doe looke for the Kingdome of Heauen, where ſhall bee one Fold, and one Sheepheard. Let vs all labour for the teſtimonie of a good Conſcience, and Chriſtian reſolution: In life, or death, and glorie with Paul, ſaying,2 Tim. 4.6, 7, 8. I haue fought a good fight, and am now readie to bee offered, and the time of my departure is at hand. I haue finiſhed my courſe. I haue kept the faith. Henceforth there is layd vp for mee a Crowne of Righteouſneſſe, which the Lord, the righteous Iudge ſhall giue mee at that day, and not to mee onely,1 Theſſ. 5.23. but to them alſo that loues his appearance. And that both Paſtour and people may bee partaker of this ioy vnſpeakable and glorious, I bid you farewell in the Lord: and I pray with Paul, that the very God of Peace ſanctifie you wholly; and I pray God, your whole Spirit, and Soule, and Body, bee preſerued blameleſſe vnto the comming of our Lord Ieſus Chriſt. To whom with the Father and the holy Ghoſt, be all honour, glorie, and praiſe, both now, and for euer and euer.

Amen. FINIS