I Will not stand to dispute what might be the occasion of this errand to be done, and this Caueat to be giuen to Archippus. The common conceit is, that it was Archippus his remissenesse, and coldnesse in his ministeriall labours. Happly a more fauourable and charitable construction may be this, that it was Paules feare, and holy ielousie, as knowing that the best haue their corruptions, and discouragements; and therefore stand in neede of quickening, awakening, and heartening admonition. VVhich feare of Pauls might be the greater by reason of the greatnesse of the burden [Page 2] which lay vpon Archippus his shoulders For that burden which ere-whiles was diuided betweene him and Epaphras, and so the easier, was now become the heauier, by reason of Epaphras his absence, if not imprisonment with Paul at Rome. Lest therefore this doubled burden should discourage and dishearten, [...]hilem. 23. and make him faint vnder the weight thereof, therefore would Paul haue him be thus called vpon. And so this aduice might be occasioned rather by the Carefulnesse of Paul, then the Carelesnesse of Archippus. It being none other counsell then what before he gaue to the Ephesian Elders, Acts 20. 18; which yet was not caused by their guiltinesse, but by his feare. But I wil not swimme against the streame of Interpreters, I am content that the receiued coniecture should obtaine.
VVell, whatsoeuer the occasion was, surely the words suite well with this present occasion: So many Archippusses being heere assembled, that is, called together, it cannot be vnseasonable to call for the heedfull fulfilling of that Ministration which wee haue [Page 3] receiued from the Lord. Onely, if I might haue bene mine owne chooser, I could haue wished the performance of this exercise to som one whose grauer yeres, grayer haires, and greater gifts might haue so vshered and attended his good counsell, as that it might haue had roome and respect in your hearts, without all contradiction.
Yet notwithstanding, I haue where withall to hearten my selfe, not onely from this, that I speake not in mine owne name, or vpon mine owne head, but also from my present Scripture. For if so be the Colossians might say thus much to Archippus, then how much more may one Archippus be bold to say so much to another, one Minister to his fellow brethren in the same ministery? Well would Archippus haue borne with this saying from Epaphras, or from Paul, that in all likelihood barewell with it from his Colossians.
The words then briefly containe an Apostolicall Iniunction: In the which I consider three things.
- 1. The persons that are enioyned to say this.
- [Page 4]2. The person to whom they are enioyned to say it.
- 3. The matter of the Iniunction, which is a Caueat, Take heede, &c.
VVhich Caueat is,
- First, illustrated from the Obiect, what it is that he must take heede vnto. It is his Ministerie, and the fulfilling of it.
- Secondly, Inforced by a reason, Which thou hast receiued from the Lord.
For the first. The persons enioyned to say this; [...]: Say ye, ye men of Colossus, say ye this, do ye this errand to Archippus.
But why must they say this? Had it not beene fitter for Paul himselfe to haue said it? Why sayes not he, And I say vnto thee Archippus? Doth not the inspection and correction of ministeriall aberrations better suite with an Apostles office and authoritie, then with the Colossians? And would not an admonition from an Apostle be with farre lesse prouocation, and farre more profit? Would not that take a deeper impression which came from a graue Apostle, then that which should be spoken by a company of Colossians? [Page 5] Hardly sometimes will a Colossian brook an admonition from Archippus, how then will Archippus from a Colossian? Well, but for all this, Say ye to Archippus.
Hereby our Apostleteaching,
1. People to warne their Pastor of his duty. Many an Archippus is sluggish, because the Colossians are silent. Therfore is it that Archippus sayes so litle, because they say nothing. Nay many are so farre from saying ought to Archippus if he be wanting, that they are readier to soothe him vp in his negligence. At least their silence, and not saying to him, is construed as an approouement of, and a contentment with his idlenesse. Should Archippus but wrong his people in taking but a little more then his due in temporals, how soone would people not onely be saying but be doing to Archippus? But let Archippus wrong, and wring them neuer so much, in the iniurious detention of their spirituall dues, a little saying serues the turne. People (commonly) hauing Schoole-boyes consciences, they care not how little they haue for their money.
[Page 6] 2. Ministers not to despise good counsell from their people. Good newes are good newes, though a Leper bring them to a King, 2. Kings 7. So is good counsell neuer the worse for the giuers meannesse. Much loy may a Minister haue that he hath so inriched his flocke, that hee may be releeued out of their abundance.
If a Lay person coming with a Scripture be to be beleeued before a whole Councel, (as Whitakers quotes it out of Panormitan) thē surely are not priuate men to be neglected, much lesse despised, speaking nothing but reason and religion to their Ministers.
3. Say ye to Archippus, that he may haue nothing to say, of or against you. The common apology of many vrged to fidelitie in their places, is: Their people are wondrous well contented with their short demensum: or their people are awke, vntoward, alike respecting paines and negligence; should they be neuer so painefull, yet would it not by them one whit be respected, &c. And therefore they haue no heart to greater diligence. And surely true it is, that nothing more discourageth [Page 7] ministeriall fidelitie then peoples irrespectiue regardlesnesse to a mans pains. Therefore will Paul haue the Colossians themselues say this to Archippus, that their desires of his paines, might put the more heart and life into Archippus to take paines. If Dauid doe but thirst after the waters of Bethlehem, how will it make his Worthies aduenture their dearest bloud and life? They wil hazard all to quench his thirst But alas, what heart hath a man to aduenture, and take paines for that water, which no man thirsts to drink? nay, for that water which it may be shall be spilt on the ground before his face?
2. But how must they say this?
1. To him, not behinde him. Too many complaine of their Ministers faults, but did they euer admonish him? Did they euer say ought to him, that say thus much against him? Complaine to him that can and should amend it; other complaints are waste: Say to Archippus.
2. But yet, with all reuerence and respect to his office and person: Paul therefore leaueth it not to their discretion, but prescribes [Page 8] a reuerent forme of exhortation. He giues no allowance here for foule mouthes to say what they list. They must say to, not raile vppon Archippus. An Elder must be exhorted as a father, 1. Tim. 5. 1. A father is to be honored by the commandement.
The person to whom they are enioyned Point 2 to say this, To Archippus: Say to Archippus
Archippus it seemes then was affable, of a courteous sweete nature, of an ingenuous and Christian candour, free from a sowre sterne and stately carriage. How were the Colossians blest that they were thus happily prouided for? Many there are that indeed haue better nurture, but yet but alitle better nature then Nabal had (for pride and churlishnesse are alike enemies to societie, and communion.) He was so churlish, many are so proud, that they may not be spoken to. Should a man in the meekest & moderatest manner but say thus to some, as they must here say to Archippus; should not that round and rough answer be returned them, Who made you a monitour? a teacher of your teacher? You teach me what I haue to do? [Page 9] Had Archippus beene of this spirit, Paul had done enough to set all Colossus on fire. Well fare his heart yet, that the meanest of his poore Colossians may not onelie speake, but say to him. And as for this affected state and sternnesse, how euer it may gaine alitle cap and knee-seruice, yet it loses the inward respect of the heart, if at least it breed not a secret scorne and disdaine both of person and doctrine. Learne of me (saith our Sauiour) for I am meeke and lowely. Si Deus benignus, vt Chrysostome. quid sacerdos eius austerus? Indeed it holdes no good proportion: A lowely Maister and a proud seruant.
The Matter of the Iniunction; A Caueat that Point 3 must be giuen to Archippus, which is first illustrated from the Obiect: Take heed to thy Ministerie that thou fulfill it.
A point indeed that deserues our greatest heodfulnesse and care. The Ministerie is Gods worke, he loues not to haue his worke done by halfes: God loues no halfe Ministers, hee would haue all his full Ministers, that is, hee would haue them fulfill their Ministerie. Paul wishes Archippus to be none [Page 10] other, then what himselfe was, Coloss. 1. 25. Iam a Minister of the Gospell, to fulfill the word of God. And Acts 20. 24, he preferres this one thing aboue his life: My life is not deare vnto me, so I may fulfill my course with ioy, and my ministration. Indeed it is not possible that hee should fulfill his course with ioy, that fulfills not his ministration. And therefore fitly ioyned together by the Apostle. How shall God brooke that in vs his seruants, which we will not brooke in our owne? which of vs can endure our worke to be done by halfes?
But what is to be done then, and how may Quest. a man so demeane himselfe in his Ministerie as that he may fulfill it?
The calling of the Ministery is not of that Answ. narrow latitude, as that a full Treatie of the particulars therein should come within the narrow compasse of one houres discourse. I will therefore point at some maine particulars which are more specially requisite. The fulfilling of the Ministerie then consists: first, in fidelitie of Dispensation secondly, in sincerity of Conuersation: these two make a full and compleate Minister. VVhen a man is furnished, [Page 11] as was Aaron, in whose Pectorall were the Vrim and Thummim, the skirt of whose Roabe was hanged about with Bells and Pomegranates; when with the Vrim, the light of our doctrine, we ioyne the Thummim, the perfection of our liues; when with the sound of doctrine, wee ioyne the Pomegranates and fruit of an holie life, we then may be said to fulfill our Ministerie. Of Ezra it is said, Ezra 7. 6. that hee was a ready scribe. I may say o [...] him, that he was a perfect, a compleate scribe; for verse 10. He set his heart to seeke the law of the Lord, to do it, and [...]o [...]each Iudgements and Statutes in Israel. To speake of these in seuerall, which yet neuer must be seuered.
1. For fidelitie in dispensation of doctrine it is not possible without this to fulfill the Ministerie.
Acts 20. 2 [...]. That I may fulfill my ministration; but how? To testifie the Gospel of the grace of God. Hee that will fulfill his Ministerie, must labour to do that which Paul praied for in the behalfe of the Colossians, Coloss. 1. 9. that their People may be fulfilled with knowledge, when [Page 12] doctrine droppes not as the raine, nor speech stilles not as the dew? Deut. 32. 2. Christ indeed was dumbe as a sheep before the shearer, Esay 53, but neuer as a shepheard among his sheepe; for it was his custome euerie Sabbath to preach the word in the Synagogues, Luke 4. 16.
But yet a man may preach, and dispense the word, and yet in that part not fulfill his Ministerie. How then may a man so preach and take heed therein, as that hee may fulfill his Ministerie?
A Minister in dispensation of doctrine fulfills his Ministerie, when hee dispenseth the Truth
- 1 Onely and wholly.
- 2 Painfully and diligently.
- 3 Plainly.
- 4 Profitably.
- 5 Constantly.
When the word is thus dispensed, there is the Ministerie fulfilled in dispensation.
1. Onely and wholly.
False prophets fulfill none of Gods work, he sets none on worke to tell, and teach lies. [Page 13] Aarons Bells must be golden Bells, not copper ones, nor any other brasen mettall, but pure gold; Gods pure truth must be dispensed. And as the truth, so the whole truth. Paul testifies his desire to fulfill his Ministery, Acts 20. 14. and therefore in verse 27. he tells them, that he Kept backe nothing, but had shewed them all the counsell of God. And so he fulfilled his Ministerie by making his Ministerie fully knowne, as he speaks to Timothy, 2. Tim. 4. 5. Then doth a man make his Ministerie fully knowne, when in the course of his Ministerie he makes the whole truth of God fully knowne.
2. Painfully and diligently.
The Ministerie is the worke of the Lord, and Cursed is euery one that doth the worke of the Lord negligently. Ierem. 48. 10. A necessitie is laid vpon me, and woe vnto me if I preach not the Gospell, 1. Cor. 9. 16. Be diligent therefore to know the estate of thy flocke, and take heed to the heards, Pro. 27. 23. Take heed to the heards, that is, take heed to the fulfilling of thy Ministerie. But how may that be done? Be diligent to know the estate of thy flockes, and [Page 14] to let thy flocke know the state of the truth.
This is that which euidences our loue both to the shepheard, and the sheep. To the shepheard. Therefore doth our Sauiour so vrge that vpon Peter, Iohn 21. Peter, louest thou me? feede my sheepe: Louest thou me, &c. Not onely that his threefold confession, might be equiualent to his threefold deniall, but that his threefold loue might appeare by his threefold diligence in his Ministery, and to require diligence in feeding, as the most sure euidence of louing. Who professes not with Peter, Lord I loue thee? Make we good then our loue by our labour, Hebr. 6. the labour of your loue. Euerie mans loue is as his labour, litle and no labour argues the same measure of loue. Therefore Loue and Diligence are of one roote in Latin, because loue is diligent.
Surely me thinks we haue cause to blush, and to hang downe our heads for shame in the conscience of our negligence, when we shall consider, not onely Paules prayer, and teares night and day, Acts 20, but when we shall consider Iaakobs diligence and pains in [Page 15] the attendance of Labans flockes: Genesis 31. 40. In the day time I was consumed with heate, in the night with frost, and my sleepe departed from mine mine eies. Alas, what comparison betweene Christ and Laban? betweene a churlish maister and a mercifull redeemer? What comparison betweene the sheepe of Christ and Laban? Ah vile shame then that Laban should be better serued then Christ, and his sheep better attended then Christs. Is Iaakob thus painefull and carefull in looking to Labans sheepe? How can wee then excuse our [...]; Chrysost ad Roman. 15. hom. 29 supine negligence and grosse sluggishnesse, to whom the care and cure of reasonable soules is committed? If what Iaakob hath done for Labans sheepe moue vs not, please we turne our eies vpon the Great shepheard himselfe Christ Iesus, and see what he hath done for his sheep? Behold him not onely in the Temple daily, and in the Synagogues teaching euery Sabbath; but behold him in the Garden, sweating droppes of bloud, and on the Crosse shedding his heart bloud for these sheepe. Ah insufferable sloath, and ingratitude both, that we should make so [Page 16] dainty to shed alittle sweate in loue to him, who in loue to vs shed not sweat, but sweat groanes of bloud. Had he beene so dainty of his bloud, as a number are of their sweat, poore sheepe, poore flockes, what had become of them?
As to the Shepheard, so it no lesse euidenceth our loue to the Sheep. They may plead, Peter, louest thou vs? feede vs thy sheepe. But vnto many a Pastour may the flocke speake as Dalilah to Sampson; How canst thou say thou louest me, when thy heart is not with me? How is thy heart with me, when neither thy paines nor thy person is with me, but yee your selues set others to take the charge of my Sanctuarie, Ezek. 44. 8. May not that be spoken innocently to many which Eliab spake churlishly to Dauid? 1. Sam. 17. 28. With whom hast thou left these few sheepe in the wildernesse? I know thy pride, and the naughtinesse of thine heart, that thou art come downe to seethe battaile. So to many Ministers, Where be those Sheepe? &c. It may be they are wandering, if not staruing in the wildernesse, while the Shepheard in the naughtinesse of his heart is gone vp to see, [Page 17] and to liue in the City, and vnder the colour of a City Lecture, neglects his countrey pastorall charge. A righteous man is mercifull to his beast. I will not say, what a beast then, but what an vnrighteous man is hee that is not mercifull to his poore flocke, to those poor soules committed to his charge? Mee thinkes it was an heauy case, and well worth the lamenting which we find, Lament. 4. 4. The little ones asked bread, and no man brake it to them: Indeede it is not lawfull to cast the childrens bread vnto dogges: but what do they better, who though they giue it not to dogges, yet giue it not to the children, are they better then dogges in the maunger?
Were those compassionate bowells in vs, and that loue to our flocks, which should make vs, with the Apostle, to deale our owne soules to them, would we then hunch at a litle bodily paines? What dreame we of ease, pleasure, delicacie? Are these the things we propound to our selues in this holie seruice? Thou that art thus sparing of thy sweat, what wouldst thou do if Christ should call for thy bloud for his flocks sake? for so hath Augusline [Page 18] well noted, that immediatly vpon the Tractat. in Ioha [...] 10. threefold iniunction of feeding, our Sauiour tells him of his martyrdome; thereby teaching Peter, that he must feede his people, not onelie by preaching of the Gospell, but by the shedding of his bloud. Now wee that dreame of ease and delicacie, &c. what if Christ should call vs to fulfill our testimonie by the sheding of our bloud? surely, ill would he shedde his bloud for him, that is so loath to shedde alittle sweat for him. How would he go cheerfully to a stake for him, that goes so like a Beare to the stake when he goes to the Pulpit for him? He would ill abide frying, that so ill abides sweating. He would ill abide the pains of burning, that so ill abides the paines of preaching.
How are the Fathers magnified among vs, and iustly, and yet in the meane time this their practise of frequent, and diligent preaching vilified by vs? Had they held their people to a monthly stint, & the poore pittance of a quarterly allowance, neuer had their works growne to so faire volumes, nor their names to so great renowne. Chrysostomes Yesterday. [...]. [Page 19] and Bernards [...] Cras, which they haue in so many of their Sermons, argue, if not a daily, yet a diligent, & a frequent preaching; Why should not this worke of the Fathers be in equall grace with the rest of their workes with vs? How is it that we grace them, and disgrace their practise? It is true, it is laborious and painfull thus to attend the Ministerie: But, the labour of your loue, saith the Apostle, Hebr. 6. VVhere there is this labour of loue, it will make vs loue the labour: loue will make the burden light. Nullo enim modo onerosi August. de [...]on [...] vid [...]it. sunt labores amantium, sed etiam ipsi delectant, sicut venantium, piscantium, &c. Nam in eo quod amatur, aut non laboratur, aut & labor amatur; & vide quàm pudendum & dolendum sit, fi delectat labor vt fera capiatur; I will make bold a little to alter his words: Et non delectat labor vt anima capiatur.
Doth not the Scripture make the Ministerie a calling of that paines, weight, and importance, as that Saint Pauls [...] would make a man dread the entrance? Now if so slighty & easie a performance will discharge it, as many put it off withall, who then may [Page 20] not easily be sufficient for these things: who may not soone be sufficient to reade prayers, and the Church-seruice, and once in a Moone to bestow a mornings blessing vpon his people? If this be all, how easily may the Ministerie be fulfilled? what need such a solemne charge to be giuen to Archippus?
If then we would fulfill our Ministerie, we should labour to haue that fulfilled of our Sabbaths which Origen speakes of the Sabbaths of his times: In nostro die dominico semper pluit Deus Manna de coelo. Indeed the lewes Manna neuer fell on their Sabbath. What Manna soeuer fall on the weeke day, neuer should the Sabbath passe without these Manna-shoures; euery Sabbath should haue the first and the latter raine. Giue a portion of this Manna to seuen and to eight. And in the morning sowe thy seed, and in the euening, let not thy hand rest, Eccl. 11. 6.
Why stand ye heere idle all the day long? Matth. 20. 6. Heere, and all the day long. Heere, where? In the market place, where they could pleade, Nemo nos conduxit. Is it blame-worthie to be idle in the market place, were none [Page 21] had hired them? VVhat is it then to be idle in the Vineyard, where both hired, and paied wages? If a sin to be idle in the market place all the day long, how much more to be idle all the day long, all the Sabbath day long in the Vineyard?
Farre be it from vs aboue all others, to eate the bread of Idlenesse; Vpon none more then Ministers must that be verified, In the sweate of thy browes shalt thou eate thy bread. In the sweate of their browes, and their braines too must they eate their bread. But certainely many do so idlely and negligently liue in the ministery, that they may very wel do as that priest did of whom the Waldenses make mention Ex Vssier. de Chr. eccles. stat. in an Apologie of theirs, Qui ex sacerdote factus est agricola; and his reason was, because he found it written, In the sweate of thy browes shalt thou eate thy bread. Had he so diligently discharged his calling as he ought, hee neuer should haue needed to haue turned husbandman, to haue found sweat, and sawce to his bread. But as happely he, so a number there are, that liue with such drie browes in the Ministery, that drie bread in [Page 22] another calling would yeelde them more comfort and content, then all their fulnesse in the Ministerie, because they make no conscience to fulfill their Ministery.
3. Plainely.
As the word must be dispensed frequently and diligently with respect vnto Peoples Necessities, so also Plainely with respect vnto peoples Capacities; so as our plaine people may be able to vnderstand vs for matter, and maner of deliuerie. Thus did our Sauiour teach the people, not as he was able to speake, but as they were able to heare, Marke 4. 33. and Iohn 16. 12. as they could heare. So the Pastours after Gods owne heart should feede with knowledge and vnderstanding, Ier. 3. How with knowledge vnlesse with vnderstanding? & how with vnderstanding vnles they could be vnderstood? Heere commonly a double errour is committed.
1. Some affect such craggie scholasticall disquisitions, as are fitter for the Chaire then for the Pulpit, as not coming within the short and shallow reach of a popular capacitie.
2. Others, though their matter be lowe [Page 23] enough, yet affect such a soaring sublimitie of phrase, & such a Roman-English, as plaine English men cannot vnderstand. Except yee vtter words which haue signification, how shall it be vnderstood what is spoken? for ye shall speake in the ayre, 1. Cor. 14. 9. And 19, I had rather in the Church to speake fiue words with mine vnderstanding, that I might also instruct others, then tenne thousand words in a strange tongue. Our language is now growne so learned, that a man may Clerum in English, and may so speake his owne language, that he may be a barbarian to the men of his own language. It were good therefore that Ministers would all follow that good counsel that Austin took from some learned men in his time, who hauing read ouer his Bookes against the Manichees, Beneuolentissime me monuerunt, vt communem loquendi sermonem non des [...] [...]e [...]. H [...]nc enim sermon [...]m vsitatum & simplicē etiam d [...] in [...]e [...] ligunt, illum autem ind [...]cti non in [...]lligunt. De G [...]n [...]. Manich. and perceiuing them to be written in so learned a phrase, as the common people could not vnderstand; They kindly (saith he) admonished me, that I would not forsake the common and ordinarie kinde of speech. And he giues a reason why he likes their counsel well. For the common and vsuall phrase of speech learned men vnderstand, but the other vnlearned men [Page 24] vnderstand not. And yet a man may take farre more libertie in writing then in preaching.
Therefore it was that else-where he chose rather to speake barbarously then finely, and to vse the barbarous word ossum, rather then Habeo in abscondito quo [...]m oss [...]m. Sic [...]ni [...]. p [...]t [...]us loquantur. Mel [...]us est vt [...]re p [...]dant nos G [...]mma [...]ici, [...] i [...]tel [...]ant populi. in p [...]l 138. [...]. Sect. 12. the word Os, because he desired his peoples profit aboue his owne credite. He allowes Os in the Text, and so reades it; but in his Exposition vseth ossum, as the more intelligible word. His intention was not Rhemish, and Iesuiticall to darken the Text with absolute barbarismes, but to helpe their vnderstandings with a familiar and plain, though not so grammaticall a word.
Ministers must be Nurces, 1. Thess. 2. Nurces are not ashamed, nay they delight in it, to condescend to the balbutient infancie of their nurcelings. Euen in this fence should we become all vnto all, Barbarians vnto Barbarians. Indeed when a man is not to speake to Barbarians, but to learned and intelligent Auditors, I would not then debarre him the libertie of his liberall education. But certainly, when the Iewes shall heare Paul, Acts 22. 2, to speake in the Hebrew tongue, they [Page 25] will both keepe the more silence, and giue the better audience. It was in iudgement that Christ taught the Pharises in Parables. What difference betweene a darke conueyance, and a darke phrase? So then preach as that wee may rather make our people schollers, then shew our selues schollers to our people.
4. Profitably.
Paul, in the same place where he testifies his desire to fulfill his Ministerie, instanceth at the first in this particular, Acts 20. 20. I haue kept backe nothing that was profitable. Therefore the Pastours after Gods owne heart, feede not onlie with vnderstanding, but with knowledge. Ierem 3 15. Many may be vnderstood, but what knowledge or profit can be gathered from them? To feed with vnderstanding onelie, without knowledge, is to feed with an emptie spoone. So Luke 4. 22. They wondered at the gracious words that proceeded out of Christs mouth; not at his cloquent, witty, conceited, picked & affected quaint termes, but at his gracious, sanctified, sauoury, substantiall soliditie. As for that other froath, [Page 26] neyther did our Sauiour affect it, neyther would it haue so affected the people as to haue made them astonied.
The Conuiction of the Conscience, the information of the Vnderstanding, the resolution of the Iudgement, the gaining of the Affections, the redresse of the Life; these should be our aymes in dispensing of the Word. Now for these trickes and cranckes, this Grammaticall and Rhetoricall descant, these ends of gold and siluer, what help they to this businesse? See what it is that a Minister should aime at, 1. Corint. 14. 24. 25. If all prophesie, and one comes in that beleeues not, the secrets of his heart are made manifest: Hee will fall downe and say plainly, that God is in you indeed. At this should Ministers aime, to dispense the word in that power, and euidence of Gods Spirit, that mens consciences may (at least) be conuinced, that our Ministery is of God. But few aime at this. At this they aime rather, that it may be said; A fine wit is in them, an eloquent tongue is in them (things indeed not to be dispised;) but in the meane time regard not that it may be said of them, [Page 27] God is in them; substance, and sauourie soliditie is in them, 1. Corint. 4. 19. I will come to you shortly, and will know, not the speech of them which are puffed vp, but their power; For the Kingdome of God is not in word, (no nor in words) but in power. Now alas, what power haue such Corinthian flashes? What power haue such Corinthian florishes? what power hath such paper-shot to beate downe the strong holdes of Sathan? They were not Trumpets of gold or siluer, but of plaine Rammes hornes that layd flat the high walls of Hierico. Labor so to blow the trumpet of the Ministerie, that we may haue the spirit blow with it. The spirit bloweth where it listeth. It seldom or not at all lists to blow in a painted pipe. Farre be from vs that humour of Cookes, who seeke more for credit in making of puffe-paste, and kicke-shawes, then from dressing wholsome sauourie food. When a man hath bestowed his best paines in that kinde, that may be said of him, which Austin Confess. 1. 14. saith of Homer, that he was dulcissime vanus. Though it be sweet and pleasing to the eare, yet it is but sweet vanitie. VVhat is the [Page 28] life or conscience ere the holier for these knackes? Giue me leaue to close this point with the two former, with that sauory counsel of that reuerēd father B. Babington in Leu. 7. Are you a Minister, called of God to leauen his people with good leauen? Looke how ye do it, and be painfull; faithfulnesse will be crowned, when slothfulnesse wil be condemned, and will condemne you; And submit your selfe to the profit of your people, not hunting after your owne glorie, that you are thus and thus, and so learned, eloquent, profound and so foorth. If your people profit not, because you flie too high a pitch for them, and scorne to lay a foundation of the Catechisme amongst them, you will be found an vnprofitable seruant at the Reckoning day; one that hath gained nothing to his Lord, but hath hid his talent in the fowle napkin of fruitlesse matter, and idle figures of affected speech. Spoken like a Bishop, spoken like a Father.
5. Constantly.
This crownes all the rest. He fulfilles not his race, who hauing an hundred miles to runne, sits downe at ninety nine: He fulfills not his Ministerie, that giueth it ouer before [Page 29] his daies are fulfilled. Though all the former be done, yet if in this we faile, our Ministerie is vnfulfilled. Therefore Paul ioynes the fulfilling of his Ministerie and his Course together, Acts 20. 24: and Reu. 11. 7. the two witnesses finished their liues and their testimonies together. Herein many faile and come short of fulfilling their Ministerie, being too too like that Hetrurian Idoll, who whilest he was in the woods in a mean country fashion,
But when once the people, out of their loue and affection to their Idoll, built him a marble Temple and placed him there,
His preferments made him pursie, and he had now done giuing Oracles. How many in their first beginnings are wondrous painfull and industrious, and deserue wel & worthily of the Church of God; but as yeares, and preferments come vpon them, slacke and abate their former diligence, and seem both to say as those, Zach. 11. 5. Blessed be God, for I am rich; as if therefore they may be idle, because they are rich; and that which is [Page 30] worse to do with them: And their owne shepheards pitie them not, and so cast a suspicion vpon themselues, that they made the staires into the Pulpit, to be but steps vnto preferment.
But what is the issue? Let Experience be witnesse. How many whom God hath filled with the gifts of knowledge and vtterance are againe emptied and depriued of them, because they haue not made conscience in the vse of them, to fulfill their Ministerie? Zach. 11. 17, we shall finde a terrible threatning. His arme shall be cleane dryed vp, and his right eie vtterly darkned: Against whom may this threatning be? O Idoll shepheard that leaueth his flocke! whether it be in regard of presence, or paines. When men will be Idoll shepheards, hauing gifts and mouthes and speake not, God in his iustice will make them further Idoll like, they shall haue eyes and see not: God will dimme and darken their right eye, yea put it out, and depriue them of that excellent gift of Knowledge, which they haue not cared to imploy in the Churches seruice.
Psal. 137. 5. 6. If I forget Ierusalem, let my right band forget her cunning, yea let my tongue cleaue to the roofe of my mouth, if I preferre not thee to my chiefest ioy. What may be the reason that many a mans right hand hath forgot her cunning? Because his arme is cleane dried vp: But why is his arme so dried vp, as that his hand hath forgot her cunning? Surely the Idoll shepheard hath forgotten Ierusalem. Therefore it is that his tongue cleaues to the roofe of his mouth, because his heart cleaueth to this world: and the bent of it is so pitched vpon the prosecution of secular things, the preferments of the world, that Ierusalem is not preferred to his chiefest delight. Therefore cleaueth his tongue to the roofe of his mouth, not onely in regard of negligence, but of insufficiencie; God hauing a plague no lesse for the Idoll shepheards tongue, then his arme and his eye.
I know indeed there may be a dispensation where age and painfulnesse haue disabled naturall faculties: and I know that the aged Leuite, whose hands begin now to tremble with the often and diligent lifting of the [Page 32] heauie Axe, hath a permission to discharge him the cleauing of the Sacrifices; yet in the strength and vigour of a mans best gifts and yeares to giue out, this I know not how to excuse. I know some pleade bodily indisposition and weakenesse, but the question is, whether the body or the plea be weakest. Timothy was surely weake, and but a sickely, tuely man; yet Paul that prescribes him to drinke a little wine, for his stomacks sake, and often infirmities, yet neuer prescribed him but a little preaching. Nay, though a weakely sickely man, yet he charges him before the Iudge of quicke and dead, to preach in season and out of season: strange counsell one would thinke for a weake body.
I deny not but God will haue mercie and not sacrifice, yet take we heed of pretended disabilities, and of making our selues weaker then God hath made vs. What our bodies will beare without a manifest and dangerous iniurie to them, let them beare it in the name of God for the good of many soules. These bodies of ours must perish and be consumed at last, when we haue made [Page 33] the most of them we can. In what more honourable seruice can we spend them then in the seruice of the Church? For a man to spend his body in the worke of the Ministerie, I hold it the next degree of honour to the crowne of Martyrdome. Yea euen the aged Leuite, though his shaking hands be discharged the seruice of he Axe, yet must not be idle, Num. 8. 26. Attamen seruito fratribus Sic Iunius. suis; to wit, though he cleaue not the sacrifices, yet let him counsell, aduise, direct and instruct the iunior Leuites in the seruice of the Tabernacle, and so still minister to his brethren. And thus is the Ministerie fulfilled in the fidelitie of dispensation.
The second point and part followes:
The fulfilling of the Ministerie in holy Conuersation. A mans Ministerie standeth not all in preaching, the life of his Ministerie is his life. Hee is but halfe a Minister that preacheth as hee should; Hee is compleate, and fulfills his Ministerie, that preaches and liues as he should. Though a man should speake with the tongue of men and Angels, and yet in the meane time be an angel of [Page 32] [...] [Page 33] [...] [Page 34] darkenesse, he is but a tinckling Cimball, and a Bell without a Pomegranate. The Scripture complaines of Idoll shepheards. What may an Idoll shepheard be? He that is like to Idols. How they are described, see Psal. 115. 5 7. Mouthes they haue and speake not, feete they haue and walke not. So then not onely he that hath a mouth and speakes not, but he also that hath a foote and walkes not, is an Idoll shepheard: not onely the dumbe, but also the lame shepheard is Idoll-like. Therefore Theophylacts note is witty, Mat. 5. 2, Christ opened his mouth & taught the people. He makes a question, whether the first word be not superfluous, or no: for how could Christ teach, but he must open his mouth? He answers, that these words were not idle, because Christ did sometimes teach and opened not his mouth, viz. [...] by his life and miracles; but now he opened his mouth, and taught them by doctrine.
This, this is that that gaines credit and regard to our Ministerie and persons, euen from our very enemies. For Mar. 6. 20. Herod feared Iohn, knowing that be was an holy and a [Page 35] iust man: Not because he was a great man, or learned, or a powerfull preacher, though these also; but because an holy and a iust man. Holinesse casts a more dreadfull dazling and sparkling lustre then any other accomplishment whatsoeuer. Herod was greater, but Iohn was holier; therefore Herod feares Iohn.
The common complaint is that the Ministery is contemptible, & basely accounted of; I would the complaint were not too true: but may a man be so bold as to inquire into the causes of it? Among many other, questionlesse, this is none of the least, the vnholy & scandalous liues of some in the Ministerie, frō whose personall scandalls the iniudicious multitude concludes the calling it selfe base. The Prophet Malachi points at this, Mal. 2. 8. 9. Therfore I haue made you base and contemptible before all the people. Wherefore▪ see verse 8. Ye are gone out of the way, yee haue caused many to fall by the Law, yee haue broken the couenant of Leut: which conenant see what it was, ve. 5. 6. for this cause God made them base and contemptible. Let no man despise thy youth, 1. Tim. 4. 12. He sayes not only to the Corinthians of Timotheus, [Page 36] Let no man therefore despise him, 1. Cor. 16 11. but to Timotheus himselfe, Let no man despise thee. Why? lies our credit in our owne keeping? is it in our power to keep our selues from contempt? From iust cōtempt it is, else should Paul haue said, Let none of the people despise Timothies youth, and not haue giuen this counsell to Timothie. But how must hee preserue him selfe from contempt, but be an example to all that beleeue, in word, in conuersation, in loue, in spirit, in faith, in purenesse? Because these holy endowments are wāting, hence is it that the Ministery is so contemptible. The more shame for such, and the greater iudgement will it be to such, who by their vnholy liues bring this contempt vpon this calling, and cause the dirt and filth of their vicious courses to be cast in the faces of all. May I not taxe, and take vp a number of dissolute ones in the Ministerie, as Apollonius girds vp the false prophet of the Montanists, Propheta, Euseb. 5. eccl. his. dic quaeso, ludit tesseris, ac tabulis? Propheta foeneratur? I may adde many such interrogatories, as, Propheta saltat? iurat? bibit? scortatur?
I should almost shame to english these things, but that these fellowes are not ashamed of their courses. What? Prophets, and gamesters? Prophets, and dicers, dauncers, drunkards, swearers &c. Are these our Propheticall endowments? Haue wee not the spawne of that cursed crue, Esay 56. 11. 12, yet liuing amongst vs, who in stead of saying, Come let vs fulfill our Ministery, they say, Come, I will bring wine, and we will fill our selues with strong drinke. If filling of pots, filling of cups and Tabacco pipes, if filling their bellies; if this were to fulfill the Ministerie, oh how iollily had these discharged their taskes? These be those bruits that come within compasse of Nehemiah his Memento, Nehem. 13. 29 Remember them (O Lord) which defile the priesthood: Yes, yes, God will remember them, though they forget him, yet he will not forget them. God of all things will not brooke the defilement of the priesthood. Num. 12. 1, we shall find Aaron and Miriam both in the same sin of murmuring against Moses, & yet in the processe of the story, verse 10, only Miriam [Page 38] is smitten with the leprosy. Both were in the same sin: what was the reason onely Miriam is in the punishment? Is God partiall? God forbid. What thē might be the reason? Surely me thinks Chrysostome giues a passing [...]. Hom. 3. ad Coloss. good one, That Aaron was not smitten with the leprosie for the dignity of the priesthood, lest the inflicting of such an vnclean disease on his person, should redound to the dishonor of his office, God did forbeare him. God had a respect to the holines & honor of the priesthood. God would not therefore haue his Priest infected with Leprosie. He that was to iudge of Leprosy in others, and to separate others for the Leprosie, he himselfe was not to be leprous; and therefore though I find leprous Kings, yet I finde not a leprous priest in all the Scripture.
Now then, hath the Lord our God such a tender regard of the credite and honour of the Priesthood, that for it hee will forbeare the execution of his iustice; and shall we be so regardlesse therof as to defile it with the filthier leprosie of a profane, vicious and [Page 39] scandalous life? If Ambrose would not admit one into the Ministery, eò quòd gestus eum dedeceret, because he had but an vncomely gesture of his body; I make no question, if these nasty Lepers had fallen into his hand, but he would haue put the discipline of the Leper vpon them in separating them from the Congregation. Lu. 14. 34. 3 [...]. Salt is good, but if salt hath lost his sauour, [...] if it be infatuated or growne foolish (a word that suits wel with Zacharies phrase, of a foolish shepheard, Zac. 11. 15:) but if it haue lost his sauor, wherewithall shall it be salted? It is neither meete for the land, nor yet for the dunghill, what then must become of it? Men cast it out, saith our Sauior. How happy were it for the Church, if that salt which hath lost his sauour, might also lose his place. Men cast it out, that is, foolish & vnsauory Ministers are to be deposed: So Hierome expounds it; and so was his exposition vrged in the councel of Basil against Pope Eugenius for his deposition from the Papacie.
It is neyther meete for the land, nor yet [Page 40] for the dunghill, what a sorrow then should it doe in the Church? Is the Church worse then a dunghill? Is that fit to be in the Church, which is not fit to be on the dunghill? This is to make the Church worse then a dunghill. Well, howeuer such vnsauourie ones shuffle out in the world, and scape the punishment of vnsauourie salt, yet God will be sure to meete with them one day. Hee hath gall and wormewood for those prophets of Ierusalem, from whom iniquitie is gone forth into all the land, Ierem. 23. 15. It is but iustice, fit that they should be fed with gall and wormewood of Gods vengeance, that haue fedde Gods people with gall and wormwood of their scandalous liues. Be ye holy therefore that do beare the vessels of the Lord. The Lord will be sanctified in all them that draw neare vnto him. In no calling draw men so neare to God as in the Ministery; let our liues haue proportion with our callings.
And thus we see how we must fulfill our Ministerie, and what we must ayme at therein. Not at the filling of our barnes, of our bellies, [Page 41] of our purses, but at the fulfilling the office of an Euangelist. For such then as walke after this rule, and are carefull to fulfill their Ministerie in the former particulars, go ye on in the name of God, and the blessing of God be vpon your heads; and howsoeuer ye may haue but little thanke and incouragement from an ingratefull people, yet let the Prophet Esaies comfort be yours, My worke is with my God, Esay 49. 4. To you be it spoken, 1. Pet. 5. 3. 5, Feed the flocke which depends vpon you. And when the chiefe shepheard shall come, ye shal receiue an incorruptible crowne of glory. What though ye haue many a frump and frowne for your fidelitie, and people be crosse; yet comfort your selfe against all with the view of this crowne of glory, which the righteous Iudge shall giue you at that day. Happy, yea thrice happy then shall that seruant be, that hath so discharged his pastorall taske, as that he may heare from Christ that comfortable Euge, Well done, good and faithfull seruant; though in the meane time, and till then, he, and his ouer-great officiousnesse, [Page 42] falsely so supposed, be disgraced with the worlds Apage.
And for such as make no conscience thus to fulfil their Ministery, to them I say, as once that good Father spake to the Councell of Rhemes, Fratres aliam vobis pronuncio synodum: So I to you, Fratres aliam vobis pronuncio visitationem; I giue you warning of another, and of another gates Visitation, which the great Archbishop of our soules shal hold at the dreadfull day of his appearance. At the which, as Et sireddenda est [...] de [...]is quae [...]que gessi [...] suo, [...]e [...] [...]uid fi [...]t de [...] quae q [...]sque gessit in corpore [...] quod est ecclesia! the same good man speaks, if we must giue an account of those things which we haue done, euery man in his owne body, how much more of those things which we haue done in the body of Christ, which is his Church! Rub vp therefore your secure and negligent consciences with Iobs meditation, Iob 31. 14. What then shall I doe when God riseth vp, and when he visites, what shall I answer him? God himselfe will one day come a visiting; Bethinke your selues what yee will then answer. Must not hee needes bee speechlesse there that hath beene dumbe heere? Alas, [Page 43] how wilt thou bee able to stand before his dreadfull Tribunall, that shalt be found to stand idle in his Vineyard? How wilt thou be able to appeare before that glorious and holie God, whose holie Priesthood thou hast defiled with thy vnholy life? In the feare of God therefore, and in the conscience of that account which must be made, Take heede to the Ministerie which ye haue receiued of the Lord, that ye fulfill it: fulfill it in conscionable Dispensation, in holy Conuersation.
2. The Caueat is vrged by a reason.
Which thou hast receiued of the Lord. Areason indeed which may worke vpon any but such as are without all reason. VVe receiue our Ministerie by man, but not of man▪ man admits, but God fits to the worke. It is Gods worke and not mans. And therefore as Iehoshaphat, 2. Chron. 19. 6, speakes to the Iudges, Take heede what ye do, for ye execute the iudgement, not of man, but of the Lord: So may it be said to Ministers, Take heede what ye do, Take heede to your Ministerie to fulfill [Page 44] it; for ye haue receiued it of God, and not of man. He of whom we haue receiued our Ministerie, will looke to receiue an account from vs for our Ministerie. Surely the Ministerie is an honorable calling, and so much this reason will imply: It is a calling receiued from God in a more peculiar manner then are others. But as there is a Dignitie, so there is a Duty in it, at which these words looke more then at the Dignitie. How many looke at the Dignitie, and forget the Duty, glorying that they haue receiued their Ministerie from God, but neglecting the fulfilling of it, and the returning of their glory to the glory of God? To which of the Angells Chrysost. hath God said at any time, I will giue vnto you the Keyes of the kingdome of heauen? This hee hath said vnto his Ministers, and with our Ministerie we receiue these Keyes from the Lord. Well then may Gods Ministers haue the name of Angells, that haue a prerogatiue aboue Angells. And shall we now that haue receiued such an honourable Ministerie from God, be idle, carelesse and [Page 45] negligent in the fulfilling thereof? God forbid. If we had receiued our Ministerie but of man, that should betrust vs with such a businesse of weight, would we not be carefull to make good his confidence he had in our fidelitie? God and not Man hath betrusted vs with this office, therefore for Gods sake be intreated to be faithful in the fulfilling of your Ministerie; euen for the Lords sake, of whom you haue receiued your honour, your gifts, your calling; take heed to your Ministery that ye fulfill it.