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A GOLDEN BELL, AND A POMGRANATE.
A GOLDEN BELL, AND A POMEGRANATE.
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COL. 4.17. And say to Archippus, the Ministerie which thou hast receiued of the Lord, see that thou fulfill it.COL. 4.17. And say to Archippus, the Ministry which thou hast received of the Lord, see that thou fulfil it.
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GReat is the Mysterie of godlinesse, which is, God is manifest in the flesh , Great, because the Mysterie hid since the beginning of the World, and from all Ages;
GReat is the Mystery of godliness, which is, God is manifest in the Flesh, Great, Because the Mystery hid since the beginning of the World, and from all Ages;
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but now is made manifest vnto his Saints : This manifestation was and is by the Spirit in the Word;
but now is made manifest unto his Saints: This manifestation was and is by the Spirit in the Word;
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then opened hee their vnderstanding, that they might vnderstand the Scriptures, which is a Lanthorne vnto our feet,
then opened he their understanding, that they might understand the Scriptures, which is a Lanthorn unto our feet,
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& a light vnto our pathes ;
& a Light unto our paths;
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without this light, we dwell in the land of the shadow of death, both in sinne and ignorance;
without this Light, we dwell in the land of the shadow of death, both in sin and ignorance;
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therefore Paul saith, awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light ;
Therefore Paul Says, awake thou that Sleepest, and stand up from the dead, and christ shall give thee Light;
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This light doeth shine to him, whose name is in the white stone, which no man knoweth, sauing hee that receiueth it ;
This Light doth shine to him, whose name is in the white stone, which no man Knoweth, Saving he that receiveth it;
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This knowledge is giuen to him, that can take the little booke out of the Angels hand,
This knowledge is given to him, that can take the little book out of the Angels hand,
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and eate it vp, hereby able to Prophesie among the people, and Nations, and Tongues, and to many Kings ;
and eat it up, hereby able to Prophesy among the people, and nations, and Tongues, and to many Kings;
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For this cause it is, that Dauid prayeth, open mine eies, that I may see the wonders of thy Law.
For this cause it is, that David Prayeth, open mine eyes, that I may see the wonders of thy Law.
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Therefore it is the Commandement of the chiefe Apostle of our profession, and Bishop of our soules the Lord Iesus (beloued in him) that wee should search the Scriptures for his Testimonie, and our owne saluation :
Therefore it is the Commandment of the chief Apostle of our profession, and Bishop of our Souls the Lord Iesus (Beloved in him) that we should search the Scriptures for his Testimony, and our own salvation:
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wee should not then negligently, or superstitiously search the Scriptures to cauell thereby, but with a holy,
we should not then negligently, or superstitiously search the Scriptures to Cavil thereby, but with a holy,
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and humble desire, to know and embrace the simple trueth
and humble desire, to know and embrace the simple truth
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And now being my course to Preach at this time, before this solemne assembly, and publike Conuocation of the Ministerie, I haue sought,
And now being my course to Preach At this time, before this solemn assembly, and public Convocation of the Ministry, I have sought,
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and red in the Booke of the Lord, where I might finde a Text, short, sententious,
and read in the Book of the Lord, where I might find a Text, short, sententious,
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and sitting, principally for the Ministeri•, exhorting all in a word, and euery one as it were by his owne name, to holy,
and sitting, principally for the Ministeri•, exhorting all in a word, and every one as it were by his own name, to holy,
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and full knowledge, faith, and diligence in his vocation, and I haue found these words, NONLATINALPHABET Holinesse to the Lord , which was grauen on the high Priests Miter,
and full knowledge, faith, and diligence in his vocation, and I have found these words, Holiness to the Lord, which was graven on the high Priests Miter,
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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,
as signets Are graven ▪ for in the man of God, what is required but Holiness in Spirit, in soul, in speech, in actium, in all things, Holiness to the Lord,
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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, holinesse is Christs marke,
and upon the bridles of the Horses, holiness to the Lord, yea, the very pots in Ierusalem and Iudah, shall be holiness unto the Lord of hosts, holiness is Christ mark,
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like the signe Thau, vpon the foreheads of them that mourne, for the abominations, that he done in the middest of the Citie .
like the Signen Thau, upon the foreheads of them that mourn, for the abominations, that he done in the midst of the city.
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And I haue found a line, and a golden reed, wherewith I intend to mete the Temple of God,
And I have found a line, and a golden reed, wherewith I intend to meet the Temple of God,
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and to measure the Citie withall .
and to measure the city withal.
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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;
In the Epistle to the Colossians these words, (And say to Archippus) for as the First Scripture comprehended all the work of the Ministry in one word, Holiness;
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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 God .
so this Text, comprehends the same in one word, of power, and Authority, commanding every one, in one, fulfil this Dispensation of God, which is given me unto you ward, to fulfil the word of God.
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For what is it, to bee a good Minister of the Lord, but to fulfill,
For what is it, to be a good Minister of the Lord, but to fulfil,
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and end perfectly, the worke of ministration, and dispensation of the Gospel of his graces, that wee may bee bold before God,
and end perfectly, the work of ministration, and Dispensation of the Gospel of his graces, that we may be bold before God,
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and man, Angels, and our conscience, with Micha to say, I am full of power by the Spirit of the Lord,
and man, Angels, and our conscience, with Micah to say, I am full of power by the Spirit of the Lord,
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and of iudgement, and of strength, to declare vnto Iacob his transgression, and to the house of Israel their sinne;
and of judgement, and of strength, to declare unto Iacob his Transgression, and to the house of Israel their sin;
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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 Lord . And with Paul, I have lived in all good conscience before God, until this day, that we may all say so, I say, Oh generation, see you the word of the Lord.
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The holy and perfect worke of the Ministerie, and maner thereof, are by these two Scriptures comprehended in two words, Holinesse,
The holy and perfect work of the Ministry, and manner thereof, Are by these two Scriptures comprehended in two words, Holiness,
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and Fulnesse, or Holy Fulnesse, or Full Holinesse;
and Fullness, or Holy Fullness, or Full Holiness;
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would y• then desire a better Scripture for this time, which may bee called the Ministers Text,
would y• then desire a better Scripture for this time, which may be called the Ministers Text,
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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;
then one of those two, or both in one, making so sweet an harmony, like two parts of Music Set together, to praise the Lord, in whom dwells all fullness, whereupon I shall descant God willing, according to the Commandment of Scripture, without any discord;
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and that it may found also well in your eares, as it did to the Collossians, and their Ministers, let mee craue of you,
and that it may found also well in your ears, as it did to the Colossians, and their Ministers, let me crave of you,
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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.
as he of them, that you would pray for me, that God would open unto me the door of utterance, that I may speak the Mystery of christ Fully.
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The Apostle hauing laide downe the foundation of Christian religion, by Christ in his person and office, whereby we are reconsciled,
The Apostle having laid down the Foundation of Christian Religion, by christ in his person and office, whereby we Are reconsciled,
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then hee doeth diswade from Eronious Doctrine, hee doeth exhort vnto Christian conuersation, that wee set our affections on things which are aboue,
then he doth dissuade from Erroneous Doctrine, he doth exhort unto Christian Conversation, that we Set our affections on things which Are above,
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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.
and having added salutations to his Friends in love, in the end doth exhort the Colossians, that they should admonish Archippus to be faithful in the work of the Lord.
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The argument of this Text, is this;
The argument of this Text, is this;
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in a short summe, 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,
in a short sum, Paul and Timothy, After Epaphras his declaration, what state and condition the Colossians and their Ministers were in, in respect of Christian Religion, writ their admonition,
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and exhortation from Rome, to them both, that they should stand fast, and grow still in the knowledge,
and exhortation from Room, to them both, that they should stand fast, and grow still in the knowledge,
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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 use of the Gospel against all corruption, to the Ministry indirectly, and to all under the name of one, that the Colossians earnestly,
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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 yet gently in these words, admonish Archippus to hold his eye, and his hand, upon the Ministration of the Gospel faithfully towards them, which he hath received of the Lord, a worthy thing, in credit whereof he must give an account as Minister, by whom they must grow from faith, to faith, who hath called him,
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and giuen him an eye to see, and a hand to feele, and who will reward him according to his seruice, Damnation, or Saluation.
and given him an eye to see, and a hand to feel, and who will reward him according to his service, Damnation, or Salvation.
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The order and method of this Text, is in too principall parts. First an admonition. Secondly, the reason of the same. The order and method of this Text, is in too principal parts. First an admonition. Secondly, the reason of the same.
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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. The admonition that Archippus, and in him other Ministers of the city, be wise, and faithful in doing their office, in testifying the Gospel of God's grace Fully.
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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. The reason, Because the Lord Iesus hath made him a Minister and disposer of the same, to whom he must give an account of his Ministration, and be rewarded accordingly.
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In the admonition, wee haue sixe grounds to consider: In the admonition, we have sixe grounds to Consider:
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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.
First, who gives it, Paul, and Timothy by writing, Epaphras being privy to the same, whom they commend as faithful: Chap. 4.13. and the Colossians by the word, At their Commandment.
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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.
Secondly, who is the person admonished, Archippus, one of the ordinary Ministers, resident among them. Thirdly, what is the manner of the admonition, not severe, albeit severe, but gentle, short, and public.
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Fourthly, what time this admonishion was giuen, when false teachers entered in amongst them, and therefore had neede.
Fourthly, what time this admonishion was given, when false Teachers entered in among them, and Therefore had need.
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Fiftly, what things are principally required, wisedome, and strength, with vse and practise, of both Seeing, and feeling.
Fifty, what things Are principally required, Wisdom, and strength, with use and practise, of both Seeing, and feeling.
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Sixtly, who are Messengers, and what is their credit, Tichicus, and Onessimus, their credit is to declare Pauls estate,
Sixty, who Are Messengers, and what is their credit, Tichicus, and Onessimus, their credit is to declare Paul's estate,
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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;
and to know theirs, and to Comfort their Ministers, and people in the Lord. Chap. 4.7, 8, 9. In the reason, every word contains a most strong and mighty argument, arguing the faithful execution of the Ministry in the right manner, all worthy by themselves to be remembered; in general is this;
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If Archippus be allowed, to haue committed vnto him in credit, the ministration of the Gospel of Gods grace vnto his Church;
If Archippus be allowed, to have committed unto him in credit, the ministration of the Gospel of God's grace unto his Church;
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vpon condition, that beholding, and fulfilling the same, to receiue an euerlasting crowne of glory, if not, to haue no part with him;
upon condition, that beholding, and fulfilling the same, to receive an everlasting crown of glory, if not, to have no part with him;
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then he must See, and fulfill his ministration.
then he must See, and fulfil his ministration.
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But hee is allowed of the Lord, to haue committed vnto him, the ministration of Gods grace to his Church;
But he is allowed of the Lord, to have committed unto him, the ministration of God's grace to his Church;
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vpon condition, that seeing, and fulfilling his Ministerie, to receiue an euerlasting Crowne of Glory, if not, to haue no part with him;
upon condition, that seeing, and fulfilling his Ministry, to receive an everlasting Crown of Glory, if not, to have no part with him;
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therefore Archippus must See, and fulfill his ministration fully. The particular arguments are these. First, the consideration of Archippus, his insufficiencie, in him the receiuer.
Therefore Archippus must See, and fulfil his ministration Fully. The particular Arguments Are these. First, the consideration of Archippus, his insufficiency, in him the receiver.
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Secondly, the authoritie of the Lord, the deliuerer.
Secondly, the Authority of the Lord, the deliverer.
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Thirdly, the incomprehensible worthinesse, of the glorious Gospel, the thing receiued, whereof he is a Minister.
Thirdly, the incomprehensible worthiness, of the glorious Gospel, the thing received, whereof he is a Minister.
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Fourthly, the word of office, ministration, or dispensation.
Fourthly, the word of office, ministration, or Dispensation.
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Fiftly, the consideration of the Church, bought with the blood of Iesus, to the which hee must Minister,
Fifty, the consideration of the Church, bought with the blood of Iesus, to the which he must Minister,
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and dispose the secrets of the Gospel.
and dispose the secrets of the Gospel.
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Sixtly, the reward of his ministration, at the Lords hand, Saluation, or Perdition, according as hee doeth Minister, Well, or Ill:
Sixty, the reward of his ministration, At the lords hand, Salvation, or Perdition, according as he doth Minister, Well, or Ill:
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This is the sum & order of this Text, short, but full of matter;
This is the sum & order of this Text, short, but full of matter;
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ye see the interpretation, and vse doeth follow these things, in this maner parted, & gathered together orderly,
you see the Interpretation, and use doth follow these things, in this manner parted, & gathered together orderly,
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and shortly must be laide open againe, before our eyes, in the light of the Sunne of righteousnesse, which otherwayes cannot bee seene,
and shortly must be laid open again, before our eyes, in the Light of the Sun of righteousness, which otherways cannot be seen,
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nor handled, that we may s•e, and handle the same, take for nought, and without money.
nor handled, that we may s•e, and handle the same, take for nought, and without money.
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The Lord open our eyes to See, and strengthen our hands to feele the dispensation of the Gospel of Christ, whereof we are Ministers.
The Lord open our eyes to See, and strengthen our hands to feel the Dispensation of the Gospel of christ, whereof we Are Ministers.
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Paul was at this time in Rome an old man, and in bands, which commendes his admonition the more, Paul was At this time in Room an old man, and in bans, which commends his admonition the more,
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and had not visited them of Collosse, and Laodicea; which makes him the more carefull of them. Chap. 2.1.
and had not visited them of Colossae, and Laodicea; which makes him the more careful of them. Chap. 2.1.
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And namely, praying for them continually:
And namely, praying for them continually:
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verse 3. and in writing to them, and their Ministers in doing their dutie towards God, and one another;
verse 3. and in writing to them, and their Ministers in doing their duty towards God, and one Another;
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It is profitable for vs to consider Pauls age, and that which is more, his bonds and captiuiti• Ch ists prisoner;
It is profitable for us to Consider Paul's age, and that which is more, his bonds and captiuiti• Changed ists prisoner;
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for in the next verse, he bids remember his bonds, and he requests Philemon to receiue Onossimus againe,
for in the next verse, he bids Remember his bonds, and he requests Philemon to receive Onossimus again,
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because it is old Paul, and Christs prisoner that exhorteth him. Hereby wee learne, what Ministers are most sitting to exhort and admonish others, to behold,
Because it is old Paul, and Christ prisoner that exhorteth him. Hereby we Learn, what Ministers Are most sitting to exhort and admonish Others, to behold,
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and fulfill their Ministerie, viz. they that are caref•ll, zealous, deuout, old, graue, constant vnto bonds, suffering as well the heate,
and fulfil their Ministry, viz. they that Are caref•ll, zealous, devout, old, graven, constant unto bonds, suffering as well the heat,
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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;
as the cold of the day, in the labour of the lords vineyard. Certainly, the Church is more bound to Paul's bonds, then to his liberty;
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not onely in respect of his writing, but also in respect of the example of his famous bonds,
not only in respect of his writing, but also in respect of the Exampl of his famous bonds,
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euen in Cesaeres Pallace, and all other places, which made many of brethr n in the Lord, to preach the Gospel boldly.
even in Cesaeres Palace, and all other places, which made many of brethr n in the Lord, to preach the Gospel boldly.
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Paul ioyneth with him Timothie, a man greatly commended in the Scriptures, and not to bee despised for his youth;Paul Joineth with him Timothy, a man greatly commended in the Scriptures, and not to be despised for his youth;
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Epaphras was priuie to this admonition, being resident in the Citie, to the end it might be the more willingly obeyed, being by many,Epaphras was privy to this admonition, being resident in the city, to the end it might be the more willingly obeyed, being by many,
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and that so worthily, giuen first in writing, and then in words by his owne congregation.
and that so worthily, given First in writing, and then in words by his own congregation.
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Here we may learne •he more, and the more worthy they bee that admonish the greater is their admonition,
Here we may Learn •he more, and the more worthy they be that admonish the greater is their admonition,
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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.
and ought to be the more acceptable, such as is the admonition of a general Assembly, S•nod, Presb•terie, or as by this Visitation.
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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: Moreover, it is the Colossians, that must give this admonition to their Minister, that they may be faithful in the ministration of the Go•pel towards them:
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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.Colossae is a city of Phrygia, not Far from La•dicus, and Hierapolis, and Therefore, Epaphras might the more conveniently declare his love, for all three.
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In that the Collossians are required to admonish their owne Minister, to bee diligent in his calling, giueth thus to learne.
In that the Colossians Are required to admonish their own Minister, to be diligent in his calling, gives thus to Learn.
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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,
First, as there should be knowledge in the Priests lipes, and practise in his hands, so there should be zeal in the peoples hearts, to seek it At his Mouth,
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and if he be negligent, to desire him to be diligent in the worke of the Lord:
and if he be negligent, to desire him to be diligent in the work of the Lord:
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but alas, if wee haue an euill will to preach, they haue a worse will •o heare;
but alas, if we have an evil will to preach, they have a Worse will •o hear;
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for they thinke God is beholding to them, if they come to the Sermon in the forenoone,
for they think God is beholding to them, if they come to the Sermon in the forenoon,
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albeit they serue the deuill in the afternoone, and all the weeke following.
albeit they serve the Devil in the afternoon, and all the Week following.
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Secondly, the people must not contend with their Minister, for reproouing of them for their sinnes;
Secondly, the people must not contend with their Minister, for reproving of them for their Sins;
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like the people that reprooued, and contended with the Priest of God, therefore God said vnto Samuel, they haue not cast thee away, like the people that reproved, and contended with the Priest of God, Therefore God said unto Samuel, they have not cast thee away,
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but they haue cast me away: Therefore Moses saith, the Lord hath heard your murmurings which ye murmure against him;
but they have cast me away: Therefore Moses Says, the Lord hath herd your murmurings which you murmur against him;
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therefore Moses saith, Korah, 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,
Therefore Moses Says, Korah, thou and thy company Are gathered against the Lord, and in the end were swallowed up quick into hell: two Bears Come out of the Forest,
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and slew fourtie and two children that mocked Elisha; so was the Captaines with their fifties, destroyed with fire from the heauens:
and slew fourtie and two children that mocked Elisha; so was the Captains with their fifties, destroyed with fire from the heavens:
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and while King Vzziah was wroth with the Priests, the Lord strooke him with Leprosie:
and while King Uzziah was wroth with the Priests, the Lord struck him with Leprosy:
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This example of the Collossians admonishing their Ministers, makes against the flockes, that thinke it is not good manners to admonish their Pastors,
This Exampl of the Colossians admonishing their Ministers, makes against the flocks, that think it is not good manners to admonish their Pastors,
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and yet they are not scrupulus, to traduce him behind his backe to others. Thirdly, why Paul writ not directly to Archippus himselfe, to behold, and fulfill his Ministerie,
and yet they Are not Scrupulus, to traduce him behind his back to Others. Thirdly, why Paul writ not directly to Archippus himself, to behold, and fulfil his Ministry,
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as hee did at the same time to him and Philemon, about a matter of lesse moment;
as he did At the same time to him and Philemon, about a matter of less moment;
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namely, the receiuing againe of Onessimus, bearer hereof, because of their faith, loue, ord•r, and stedfastnesse in all good workes: as Chap. 1.4. and 2. chap. 5.
namely, the receiving again of Onessimus, bearer hereof, Because of their faith, love, ord•r, and steadfastness in all good works: as Chap. 1.4. and 2. chap. 5.
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Moreouer, the admonition of his owne Congregation would preuaile with him, and that Pastor, and flocke, might mutually admonish one another,
Moreover, the admonition of his own Congregation would prevail with him, and that Pastor, and flock, might mutually admonish one Another,
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as they must pray one for another, proceeding of loue.
as they must pray one for Another, proceeding of love.
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Fourthly, who should exhort the Minister to doe his ministration, not the confused multitude, but the most godly, and most learned.
Fourthly, who should exhort the Minister to do his ministration, not the confused multitude, but the most godly, and most learned.
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Fiftly, perseuerance in the Gospel, and vse thereof is required in Priest, and People, the Collossians had truely heard,
Fifty, perseverance in the Gospel, and use thereof is required in Priest, and People, the Colossians had truly herd,
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and learned the grace of God, yet Paul, and Timothie, and Epaphras, ceased not to pray for them,
and learned the grace of God, yet Paul, and Timothy, and Epaphras, ceased not to pray for them,
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and exhorted them, to require Archippus, to bee diligent in his Ministerie: other vertues without perseuerance, auaileth nothing.
and exhorted them, to require Archippus, to be diligent in his Ministry: other Virtues without perseverance, avails nothing.
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Sixtly, the greater perrill the people are in, being drawen away as a prey; like as the Collossians were at this time: Chap. 2.8. The more carefull the Minister must bee, Ad militandum militiam in Ministeri•, like the Leuites in the Ministerie of the Tabernacle;
Sixty, the greater peril the people Are in, being drawn away as a prey; like as the Colossians were At this time: Chap. 2.8. The more careful the Minister must be, Ad militandum militiam in Ministeri•, like the Levites in the Ministry of the Tabernacle;
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but wee are most carelesse in the greatest danger, who seeth not, but we see not.
but we Are most careless in the greatest danger, who sees not, but we see not.
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Seuenthly, the necessitie of the Ministerie, in all the fulnesse thereof;
Seuenthly, the necessity of the Ministry, in all the fullness thereof;
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the Collossians had the Scriptures of the old and new Testaments exstant, this Epistle, and that from Laodicea, which they are commanded to read,
the Colossians had the Scriptures of the old and new Testaments exstant, this Epistle, and that from Laodicea, which they Are commanded to read,
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and cause to be read vnto others; Yet they must say to Archippus, See and fulfill thy ministration:
and cause to be read unto Others; Yet they must say to Archippus, See and fulfil thy ministration:
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would to God, this admonition were taken to heart, in these dayes wherein we liue.
would to God, this admonition were taken to heart, in these days wherein we live.
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Now wee come to the second point, to wit, who is the Person admonished, that is Archippus, a Phrigian, Now we come to the second point, to wit, who is the Person admonished, that is Archippus, a Phrygian,
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an ordinary Minister among the Collossians, and Pauls fellow-labourer.
an ordinary Minister among the Colossians, and Paul's Fellow-laborer.
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Vpon this we worke first, that particular admonition of Ministers is needfull, that they that doe well, may better doe,
Upon this we work First, that particular admonition of Ministers is needful, that they that do well, may better do,
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and they that doe euill, may amend;
and they that do evil, may amend;
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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.
for the Harvest is great, and beside that, the labourers Are few, and among these few, there be few faithful, beholding, and fulfilling their Ministry.
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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;
Secondly, as there is nothing hid, that shall not be revealed, but more the neglect of duty in the Ministry, Paul was in Italy, At Room in prison, Archippus in Phrygia, At Colossae, so great a Molle of Sea and Land betwixt;
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yet Paul knew that Archippus had neede of this admonition, a Minister is like a Citie vpon a hill,
yet Paul knew that Archippus had need of this admonition, a Minister is like a city upon a hill,
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and like a candle in a candlesticke, and as Plato saith, Trueth, the daughter of God,
and like a candle in a candlestick, and as Plato Says, Truth, the daughter of God,
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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.
and of Time, hath sworn to detect all vice and sin, and specially in the Ministry, who Are negligent in the ministration, which they have received of the Lord.
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Now followeth the third point to be considered, and that is the forme, and manner of this admonition. First, short; secondly, gentle; thirdly, publike:
Now follows the third point to be considered, and that is the Form, and manner of this admonition. First, short; secondly, gentle; Thirdly, public:
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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,
Short, Because a word to a Wiseman is sufficient, few things Are be remembered, he refers the particular admonition, to the Epistle written from Laodicea, that is, the First to Timothy, which he commanded them to read,
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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;
and leaves the ample declaration thereof to the Colossians. Secondly, Gentle, Because he did well: for they that do not well, must be commanded with Authority;
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Paul be-sought Timothie, but Timothie, must command with power, and reprooue them that haue need of seueritie. Paul besought Timothy, but Timothy, must command with power, and reprove them that have need of severity.
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Thirdly, Publike, because it must be read in the Church of Collosse, and Laodicca, verse 16. Wee obserue,
Thirdly, Public, Because it must be read in the Church of Colossae, and Laodicea, verse 16. we observe,
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if Archippus, Timothie, and Titus, receiued publike admonition, and willingly learned:
if Archippus, Timothy, and Titus, received public admonition, and willingly learned:
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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.
it becomes us much more, who live in this last declining age of the World, where the power of the Gospel is almost turned to the liberty of sin.
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Fourthly, Paul sent this admonition with Tichicus, a faithfull Minister, and fellow seruant in the Lord,
Fourthly, Paul sent this admonition with Tichicus, a faithful Minister, and fellow servant in the Lord,
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and Onessimus a beloued brother to comfort their hearts, and to declare his estate, and to know theirs,
and Onessimus a Beloved brother to Comfort their hearts, and to declare his estate, and to know theirs,
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as in all his Epistles he chuseth godly, and honest messengers. First, obserue prayer, writing, and liuely voyce, is too little to strengthen vs in trouble.
as in all his Epistles he chooseth godly, and honest messengers. First, observe prayer, writing, and lively voice, is too little to strengthen us in trouble.
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Secondly, that wee giue not so much, as the bearing, or carrying of Holy things vnto dogs,
Secondly, that we give not so much, as the bearing, or carrying of Holy things unto Dogs,
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and swine, as woefull exsperience doeth let vs see this day, yet precious are they vnto God,
and Swine, as woeful exsperience doth let us see this day, yet precious Are they unto God,
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and must be in our eyes whose they are. F•tly, what time this admonition was giuen, when false teachers were entered in amongst them:
and must be in our eyes whose they Are. F•tly, what time this admonition was given, when false Teachers were entered in among them:
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as the 2. Chap. 8. verse. By this is a true Minister knowne, if hee be faithfull in the greatest danger,
as the 2. Chap. 8. verse. By this is a true Minister known, if he be faithful in the greatest danger,
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when Gods people are like to be carried into captiuitie, either of the body or mind.
when God's people Are like to be carried into captivity, either of the body or mind.
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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.
I pray God make us thus faithful, for I Fear the time is At hand, that a faithful Minister shall be known from an hireling.
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Now followeth the last thing in the admonition, in two words, behold, and fulfill, which are actions of the eye, Now follows the last thing in the admonition, in two words, behold, and fulfil, which Are actions of the eye,
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and hand, of the body properly two members, principally in Gods house:
and hand, of the body properly two members, principally in God's house:
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Ministers, and Pastors, Ciuill, and Ecclesiasticall, must bee whole, sound, and able, the eye, and the hand;
Ministers, and Pastors, Civil, and Ecclesiastical, must be Whole, found, and able, the eye, and the hand;
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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,
the eye to see, and foresee, what things Are profitable, and what Are hurtful for the flock, the arm to save and defend the same,
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for they that want them, or haue them vnable, or mutilate, are vnmeete for the office of ministration, defending, or gouerning of others;
for they that want them, or have them unable, or mutilate, Are unmeet for the office of ministration, defending, or governing of Others;
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but these are borrowed and translated wordes, from the body to the minde; by the eye is vnderstood wisedome, and knowledge;
but these Are borrowed and translated words, from the body to the mind; by the eye is understood Wisdom, and knowledge;
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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, the sword shall bee vpon his arme, and vpon his right eye;
by the arm, might, strength, and power; in the same sense it is taken. Zach 11.17. O i•oll shepherd that Leaveth the flock, the sword shall be upon his arm, and upon his right eye;
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his arme shall bee dried, and his right eye shall be vtterly darkened;
his arm shall be dried, and his right eye shall be utterly darkened;
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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.Archippus th•n is admonished by Paul, Timothy and his flock, that he be faithful in his calling, with the power of godly Wisdom, which he hath now received of the Lord.
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By seeing, is vnderstood foure things. First, we see by our fleshly eyes. 2 Cor. 4.18. By seeing, is understood foure things. First, we see by our fleshly eyes. 2 Cor. 4.18.
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Secondly, to see, is to vnderstand, for Christ saw the thoughts of his enemies, and Paul saith,
Secondly, to see, is to understand, for christ saw the thoughts of his enemies, and Paul Says,
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behold the goodnesse and s•ueritie of God. Rom. 11.22. Thirdly, to see, is taken for exsperience.
behold the Goodness and s•ueritie of God. Rom. 11.22. Thirdly, to see, is taken for exsperience.
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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, when they would haue any thing well done: Psalm 77. The waters saw thee. Malachi 3. Fourthly, to see, is to be watching & careful. Mar. 13.36. The reason why Paul uses these words, of the eye, arm, and hand, seeing, and fulfilling, when they would have any thing well done:
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Is, because we remember better the things we see, then the things we heare, and because the sight is more diuine,
Is, Because we Remember better the things we see, then the things we hear, and Because the sighed is more divine,
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and likest to the vnderstanding, and when both our eye, and hand, are vpon our worke together, it prospers and proceedes well.
and likest to the understanding, and when both our eye, and hand, Are upon our work together, it prospers and proceeds well.
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But that wee may see, by this borrowed speech which is worthy to bee considered, what excellent practise,
But that we may see, by this borrowed speech which is worthy to be considered, what excellent practice,
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and vse of wisedome, and strength is required in a Minister of the Gospel;
and use of Wisdom, and strength is required in a Minister of the Gospel;
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and that this admonition may bee the better imprinted in our mindes, which for our mindes sake is written;
and that this admonition may be the better imprinted in our minds, which for our minds sake is written;
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let vs consider, that the sense of seeing, is the most noble of all our wits,
let us Consider, that the sense of seeing, is the most noble of all our wits,
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and senses, which outwardly perceiue, and how? euen by the true triall of our owne exsperience,
and Senses, which outwardly perceive, and how? even by the true trial of our own exsperience,
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and vse of our outward senses;
and use of our outward Senses;
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and therefore the Lord desired Thomas who was hard of beliefe, to see, and handle his wounds, and print of the miles;
and Therefore the Lord desired Thomas who was hard of belief, to see, and handle his wounds, and print of the miles;
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consider thou that the sight excelleth all our other senses, in sixe seuerall causes, or degrees.
Consider thou that the sighed excels all our other Senses, in sixe several Causes, or Degrees.
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Musculi in oculi, 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. Musculi in oculi, 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.
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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.
First, that our sighed perceives things Far off. Secondly, and more of them. Thirdly, and more exquisitely. Fourthly, and more swiftly. Fifty, and under no difference. Sixty, and more divinely.
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1. Farther off, because we see the starres of heauen. 2. Many things, because there is nothing almost, that wants light, & colour;
1. Farther off, Because we see the Stars of heaven. 2. Many things, Because there is nothing almost, that Wants Light, & colour;
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which are the first obiects of the eie.
which Are the First objects of the eye.
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3. More exquisitely, because there is no sense, that perceiues to little, and so small differences of things.
3. More exquisitely, Because there is no sense, that perceives to little, and so small differences of things.
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4. Swift, or sooner, because we see onely incontinent; wee hezie not, before the sound come to our eares;
4. Swift, or sooner, Because we see only incontinent; we hezie not, before the found come to our ears;
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and smell not, but by blowing out and in our breath.
and smell not, but by blowing out and in our breath.
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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,
5. Manifest differences, as all kind of colours, and a• •he fiue Common sensible things, Magnitudo, immerus, motus, quies, forma, which it attains unto perfectly,
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for the hand or feeling, attaines not vnto them so perfectly;
for the hand or feeling, attains not unto them so perfectly;
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for the hand discenres them onely in darkenesse, when we may not see them with our eyes;
for the hand discenres them only in darkness, when we may not see them with our eyes;
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but when wee may see them, the hand or feeling, is content with it owne obiects,
but when we may see them, the hand or feeling, is content with it own objects,
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as calidum, frigidum, humidum, siccum, graue, leue, molle, durum, lentum fragile, leue, asperum;
as Calidum, frigidum, humidum, siccum, graven, leave, molle, durum, lentum fragile, leave, Rough;
c-acp fw-la, fw-la, fw-la, fw-la, n1, vvi, fw-la, fw-la, fw-la j, vvi, fw-la;
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when the eye and the hand worke together, it deceiues all the common sensible things, either onely, or chiefely.
when the eye and the hand work together, it deceives all the Common sensible things, either only, or chiefly.
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6. More diuinely, because it feeles no paine, nor labour in seeing, and onely is like the vnderstanding of the minde;
6. More divinely, Because it feels no pain, nor labour in seeing, and only is like the understanding of the mind;
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what subtill and deceitfull things are these? But yet as Saint Augustine, disputing of the spaces of time,
what subtle and deceitful things Are these? But yet as Saint Augustine, disputing of the spaces of time,
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and greatly prizing, and praysing God, saith, Vsitata & abdita, vsuall, and yet hid things,
and greatly prizing, and praising God, Says, Vsitata & abdita, usual, and yet hid things,
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therefore we should all pray with him, Per Christum obsecro Noli claudere, wee vse them continually,
Therefore we should all pray with him, Per Christ Obsecro Noli claudere, we use them continually,
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but know not how, the greater part;
but know not how, the greater part;
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but if wee knew, we would remember this admonition the better, and praise the Lord the more;
but if we knew, we would Remember this admonition the better, and praise the Lord the more;
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the eye of the minde is knowledge, and the hand practise.
the eye of the mind is knowledge, and the hand practise.
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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? The eye of the Mortal body sees Far off, and shall the eye of the immortal soul be purblind, that it cannot see Far off?
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The eye of the mortall body, seeth all things almost, because God hath giuen all things almost, light, and colour to bee seene; The eye of the Mortal body, sees all things almost, Because God hath given all things almost, Light, and colour to be seen;
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and shall the eye of the immortall soule see nothing, or few things of many, all visible by light, without change of darkenesse,
and shall the eye of the immortal soul see nothing, or few things of many, all visible by Light, without change of darkness,
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and colour without blot of staining?
and colour without blot of staining?
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The eye of the mortall body, seeth exquisitely, there is not so small, or so little a thing, but the eye seeth it;
The eye of the Mortal body, sees exquisitely, there is not so small, or so little a thing, but the eye sees it;
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and shall the eye of the immortall soule see but with a glimering, as in a glasse, the great and exquisite things of God?
and shall the eye of the immortal soul see but with a glimmering, as in a glass, the great and exquisite things of God?
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The eye of the mortall body, discernes all things, and markes their differences, and diuersitie knowne;
The eye of the Mortal body, discerns all things, and marks their differences, and diversity known;
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and shall the eye of the immortall soule bee confounded, and not discerne things that differ one from another? Phil. 1.10.
and shall the eye of the immortal soul be confounded, and not discern things that differ one from Another? Philip 1.10.
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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,
The eye of the Mortal body is not pained, nor pining in seeing, and shall the eye of the immortal soul think it a pain and labour to see, till there Bono more time to see in? the eye of the immortal body hath many things to see, that it helps the hand when it may not feel,
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albeit the sense of seeing be most excellent, yet there is some defect to bee noted of in our sight;
albeit the sense of seeing be most excellent, yet there is Some defect to be noted of in our sighed;
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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, the which lynes all directly from euery part, maketh vp one Pyramides, Cuius conus est in pupills,
for when the thing we see is opposed to our sighed directly, then the quality of that comes upon the lines falling into the Centre of our eyes, the which lines all directly from every part, makes up one Pyramids, Cuius conus est in pupils,
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& basis in re visa ex quo pates, quod talis Pyramis ex parteres in so habet latitudinem, ex parte vero occuli artitudinem: & basis in re visa ex quo pates, quod Talis Pyramid ex parteres in so habet latitudinem, ex parte vero occuli artitudinem:
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euen so when wee doe contemplate on heauenly things, wee cannot comprehend them, by reason of weakenesse.
even so when we do contemplate on heavenly things, we cannot comprehend them, by reason of weakness.
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Therefore God said vnto Moses, thou shalt see my back parts, but my face thou canst not see and liue:
Therefore God said unto Moses, thou shalt see my back parts, but my face thou Canst not see and live:
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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;
in the sighed of the face, Noticia est perfecta, but in seeing the back parts, our knowledge is but Modica & confusa, our knowledge is but in part & confused;
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therefore a distance must bee from our sight, Secundum aliquam proportionem intra quam non subqualiter, sed magis et minus videtur secundum modum distantiae:
Therefore a distance must be from our sighed, Secundum aliquam proportionem intra quam non subqualiter, sed magis et minus videtur secundum modum distantiae:
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vnto the Saints heauenly things are occuli propinqui, to the wicked remoti, as the Glutton saw Lazarus a farre off.
unto the Saints heavenly things Are occuli propinqui, to the wicked remoti, as the Glutton saw Lazarus a Far off.
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Secondly, the Hand hath many things to handle, we heard that it helpes the Eye in darkenesse, when it may not see;
Secondly, the Hand hath many things to handle, we herd that it helps the Eye in darkness, when it may not see;
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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.
and shall the Eye and Hand of the immortal Soul, be against other, or not help one Another in need, in one thing only needful, the Common salvation of soul and body eternally.
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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,
Is not the Soul more worth then the Body? Is not the sighed of the Soul more worth then the sighed of the Body? Is not spiritual things more worth then bodily things? if the Eye of the Body be so excellent,
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and the more if it be ioyned with the hand, how excellent is the Eye of the Soule,
and the more if it be joined with the hand, how excellent is the Eye of the Soul,
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well exercised together in the worke of the Ministery, and of our owne saluation? If naturall gifts bee so excellent, 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,
well exercised together in the work of the Ministry, and of our own salvation? If natural Gifts be so excellent, how excellent Are the divine Gifts of God's holy Spirit? What shall all the outward Senses profit us? If the windows of the Soul be blind, what shall the knowledge of God and of his Creatures profit the soul if there be no practice,
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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;
but to be beaten with many stripes? does not the salvation of the body depend upon the salvation of the soul? does not all the steadfast standing of eternity, depend upon a moment of transitory;
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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;
time well spent, in knowledge, and doing the will of the Lord? and namely to us of the Ministry, that must thereby save our selves and Others;
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must our eye bee tyed to see, and our hand to fill the ministration we haue receiued of the Lord;
must our eye be tied to see, and our hand to fill the ministration we have received of the Lord;
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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;
what shall we do then to obey this admonition? behold with our eyes, fill with our hands, the Ministry we have received of the Lord;
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ioyne practise and vse, with knowledge and strength continually, we must neuer turne our eie from our worke to behold vanitie, with Lots wife;
join practice and use, with knowledge and strength continually, we must never turn our eye from our work to behold vanity, with Lots wife;
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but like Paul, haue our eyes on the worke before, and not on things behind;
but like Paul, have our eyes on the work before, and not on things behind;
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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, hand,
we must not take our hand from our work till it be full and complete like Bazaleel and Aholiab building the Tabernacle that did not take away eye, hand,
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or foote, till the Tabernacle was ended ▪ the Leuits are compared to Souldiers seruing as in warfare in the Ministery, that they might see, and fulfill the same;
or foot, till the Tabernacle was ended ▪ the Leuits Are compared to Soldiers serving as in warfare in the Ministry, that they might see, and fulfil the same;
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the Prophets were named Seers, from seeing, and Gods, from doing the worke of the Lord;
the prophets were nam Seers, from seeing, and God's, from doing the work of the Lord;
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Isaiah was made a Watchman, 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, Isaiah was made a Watchman, to tell the things that they should see, Concerning the destruction of Babylon, and to stand continually upon his watch Tower, both day and night,
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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;
and did see but the figures of the armies, whereby Cyrus, and Darius overcame Babylon, how much more, must we stand on our watch tower, to see Babylon fallen, that Romish idol;
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enemie vnto Christ, and the children of God, gathered together in the holy Citie.
enemy unto christ, and the children of God, gathered together in the holy city.
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Moses must behold the forme of the Tabernacle, and to whom it is to be committed; Moses must behold the Form of the Tabernacle, and to whom it is to be committed;
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and like Zerubabel, his beholding, till the last stone bee laid in the second Temple. In despite of enemies, shall Ioseph behold and see, that blacke polluted Countrie of ignorance,
and like Zerubbabel, his beholding, till the last stone be laid in the second Temple. In despite of enemies, shall Ioseph behold and see, that black polluted Country of ignorance,
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and fore-see, as hee did, what things were profitable, and what were hurtfull:
and foresee, as he did, what things were profitable, and what were hurtful:
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and shall not wee behold, and fulfill the Ministration of the Holy, and lightsome Land of Iudah, •od dwelling in the middest thereof.
and shall not we behold, and fulfil the Ministration of the Holy, and lightsome Land of Iudah, •od Dwelling in the midst thereof.
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The Lord speaking after the manner of men, declares that his Church is euer before his eyes, watching, The Lord speaking After the manner of men, declares that his Church is ever before his eyes, watching,
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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;
and looking upon it, and in this respect, it is sweet unto us, and in this place he commands, that it should never be out of our sighed;
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like Paul in spirit at Collosse, in Phrigia beholding their ordour: Chap. 2.3. Albeit, in body in Italy, at Rome in bonds;
like Paul in Spirit At Colossae, in Phrygia beholding their ordour: Chap. 2.3. Albeit, in body in Italy, At Room in bonds;
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O Lord I how sweete a sight should it be vnto vs, sleeping, and waking, Oh Lord I how sweet a sighed should it be unto us, sleeping, and waking,
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when we see the image, and care of Gods holy Church before our eyes, in her garments of beautie;
when we see the image, and care of God's holy Church before our eyes, in her garments of beauty;
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the glory of the Lord shining vpon her, rather then in her mourning weed, couered with the thicke cloud of his wrath:
the glory of the Lord shining upon her, rather then in her mourning weed, covered with the thick cloud of his wrath:
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O Lord God, if we would see, and fill our Ministerie, how might the Church bee edified,
Oh Lord God, if we would see, and fill our Ministry, how might the Church be edified,
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and her enemies destroyed? like Moab dispairing of their men and gods. Thus much for the admonition in generall:
and her enemies destroyed? like Moab despairing of their men and God's. Thus much for the admonition in general:
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the Lord open our eyes to see, and our hands to fill the Ministration, which wee haue receiued of the Lord
the Lord open our eyes to see, and our hands to fill the Ministration, which we have received of the Lord
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The reason followeth in these words: Which thou hast receiued of the Lord.
The reason follows in these words: Which thou hast received of the Lord.
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The Lord Iesus, the Authour of the glorious Gospel, hath opened thine eyes, and silled thee with his holy Spirit,
The Lord Iesus, the Author of the glorious Gospel, hath opened thine eyes, and silled thee with his holy Spirit,
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and committed vnto thee a part of the worke of his Ministerie, and grathering together of his Saints;
and committed unto thee a part of the work of his Ministry, and grathering together of his Saints;
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vpon condition, that beholding, and fulfilling the same, thou mayest receiue an euerlasting Crowne of Glory,
upon condition, that beholding, and fulfilling the same, thou Mayest receive an everlasting Crown of Glory,
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if not, to be banished from his presence for euer; therefore see, and fulfill thy Ministerie.
if not, to be banished from his presence for ever; Therefore see, and fulfil thy Ministry.
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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.
The general reason, is full of singular Arguments, all arguing, and proving necessarily our faithfulness, in the work of the Ministry. The Arguments Are sixe.
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The first, is the insufficiencie of Archippus himselfe, to whom this worke is committed;
The First, is the insufficiency of Archippus himself, to whom this work is committed;
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Thou 〈 ◊ 〉 but an carthen vessell, vnable of thy selfe to thinke a good thought, Thou 〈 ◊ 〉 but an carthen vessel, unable of thy self to think a good Thought,
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and yet allowed, and put in credite, and made powerfull by the grace of God in thee,
and yet allowed, and put in credit, and made powerful by the grace of God in thee,
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then stirre vp, and neglect not the gift that is in thee; but see, and consider, fulfill, an lend thy Ministration:
then stir up, and neglect not the gift that is in thee; but see, and Consider, fulfil, an lend thy Ministration:
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Paul thankes the Lord, that hee made him strong, and put him in the Ministerie;Paul thanks the Lord, that he made him strong, and put him in the Ministry;
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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; Amos considering that it was not himself, nor of men Institution that he Prophesied, but of the Lord that had taken him from the sheep;
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Was bold to see, and fulfill his Ministerie, in despight of all his enemies at Bethel, in the Kings Chappell.
Was bold to see, and fulfil his Ministry, in despite of all his enemies At Bethel, in the Kings Chapel.
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Secondly, the power and authoritie of the cheife Pastor, and Authour of this Gospel and Ministration, is the Lord Iesus, who is Prince,
Secondly, the power and Authority of the chief Pastor, and Author of this Gospel and Ministration, is the Lord Iesus, who is Prince,
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and Go•ernor of his Church, in whom all the fulnesse of the God-head dwelleth fully:
and Go•ernor of his Church, in whom all the fullness of the Godhead dwells Fully:
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The good shepheard that knoweth all things, hath put th•e Archippus in the Ministerie, albeit, not immediatly,
The good shepherd that Knoweth all things, hath put th•e Archippus in the Ministry, albeit, not immediately,
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but me•iatly, by the ordination of the Church: Paul vses this argument to mooue Timothie to bee faithfull, as wee should all bee,
but me•iatly, by the ordination of the Church: Paul uses this argument to move Timothy to be faithful, as we should all be,
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because the Lord Iesus is the Authour thereof; therefore let vs see, and fulfill our Ministration, which wee haue receiued of the Lord.
Because the Lord Iesus is the Author thereof; Therefore let us see, and fulfil our Ministration, which we have received of the Lord.
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Thirdly, the excellent worthinesse of that so precious a thing put in his hand to bee kept, that is the glorious Gospel of the blessed God;
Thirdly, the excellent worthiness of that so precious a thing put in his hand to be kept, that is the glorious Gospel of the blessed God;
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thou has• receiued this great Mysterie of godlinesse, and the Gospel of Gods grace, to declare it perfectly, and fully to the world
thou has• received this great Mystery of godliness, and the Gospel of God's grace, to declare it perfectly, and Fully to the world
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But let v• see, and consider the glory of the Gospel, by Pauls owne comparison of a treasure; and Dauids golden treasure:
But let v• see, and Consider the glory of the Gospel, by Paul's own comparison of a treasure; and David golden treasure:
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Gold hath sixe properties, wherefore the word of God is compared to it.
Gold hath sixe properties, Wherefore the word of God is compared to it.
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First, gold of all other mettélles, hath not onely a sweete smell, but pleasant in taste, and cordiall;
First, gold of all other mettélles, hath not only a sweet smell, but pleasant in taste, and cordial;
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euen so the word of God is sweeter then the hony, or the hony combe. even so the word of God is Sweeten then the honey, or the honey comb.
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Secondly, gold taketh no soile, neither doeth it foule any thing, for it is fatnesse that defileth,
Secondly, gold Takes no soil, neither doth it foul any thing, for it is fatness that Defileth,
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and •s burnt, as all that are mixed therewith:
and •s burned, as all that Are mixed therewith:
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so Gods word is purer then th• gold, seuen times tried in the fire, and makes our soulos cleane from the staine of sinne.
so God's word is Purer then th• gold, seuen times tried in the fire, and makes our soulos clean from the stain of sin.
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Thirdly, gold is the heauiest of all mettalles, so the word is of most weight,
Thirdly, gold is the Heaviest of all metals, so the word is of most weight,
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yea, all the world is lighter then vanitie, in respect of this our glorious Gospel, whereof we are now Ministers
yea, all the world is lighter then vanity, in respect of this our glorious Gospel, whereof we Are now Ministers
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Fourthly and fiftly gold, is i•tenisissimum; & tenacissimum, most thine, and most tough, and therefore is drawne in greatest length, and in greatest breadth;
Fourthly and Fifty gold, is i•tenisissimum; & tenacissimum, most thine, and most tough, and Therefore is drawn in greatest length, and in greatest breadth;
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so Gods Word, is as long, and as broad, as Eternitie it selfe.
so God's Word, is as long, and as broad, as Eternity it self.
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Lastly, gold is not consumed by fire, yea, although it be melted with lead many dayes,
Lastly, gold is not consumed by fire, yea, although it be melted with led many days,
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because it hath no fatnesse to burne•; so Gods word, is able to abide any fiery triall, and not to bee consumed;
Because it hath no fatness to burne•; so God's word, is able to abide any fiery trial, and not to be consumed;
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but notwithstanding, all this excellencie of gold, and although it were seuentie s•ue• times tried in the furnesse,
but notwithstanding, all this excellency of gold, and although it were seuentie s•ue• times tried in the furness,
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yea, that it is lesse thou nothing in respect of Gods words;
yea, that it is less thou nothing in respect of God's words;
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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;
for lay quicksilver upon gold, and it will break it all in Pieces, but it is not so with God's word, no slippery sliding, earthly stinking Wisdom, or Precepts of men;
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shall haue any strength against it, albeit they prooue themselues from time to time, cunning,
shall have any strength against it, albeit they prove themselves from time to time, cunning,
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and craftie Alchimistes in this behalfe, in melting brimstone with it, which in deede consumeth gold into drosse;
and crafty Alchimistes in this behalf, in melting brimstone with it, which in deed consumeth gold into dross;
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consider then, the inesteem•able worthinesse of the Treasure, which is the Gospel of Gods grace,
Consider then, the inesteem•able worthiness of the Treasure, which is the Gospel of God's grace,
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and thou shalt neuer cease to see, and fill, the Ministration, and dispensation of this glad tidings of saluation.
and thou shalt never cease to see, and fill, the Ministration, and Dispensation of this glad tidings of salvation.
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Paul knowing the greatnesse of this worke, and the worth of it, did endeuour himselfe to fill the same,Paul knowing the greatness of this work, and the worth of it, did endeavour himself to fill the same,
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for hee ioynes these thre• arguments together. 1. It is allowed of God, that the Gospel should bee committed vnto vs;
for he joins these thre• Arguments together. 1. It is allowed of God, that the Gospel should be committed unto us;
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so wee speake not as they that please men, but God, which approoueth our hearts, for exhortation was not by disceit. 2. Nor by vncleannesse.
so we speak not as they that please men, but God, which approveth our hearts, for exhortation was not by disceit. 2. Nor by uncleanness.
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3. No• by guile, but as we are allowed of God.
3. No• by guile, but as we Are allowed of God.
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The fourth argument in this reason, is the word Ministration, thus amplified in the 1. Cor. 9.16. The fourth argument in this reason, is the word Ministration, thus amplified in the 1. Cor. 9.16.
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to the 24. The vocation of Pastors, is a seruice, and a stewardship, wherein wisedome, and faithfulnesse is required;
to the 24. The vocation of Pastors, is a service, and a stewardship, wherein Wisdom, and faithfulness is required;
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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, although with eye seruice; Archippus is as Christ Servant tO, and steward of his Ministry, working with him in his Husbandry, with Fear and trembling, doing the will of the Lord, not with eye service, although with eye service;
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for God seeth perfectly, with the al-seeing eyes of his prouidence, but cheifely his holy Church, which is euer before his eyes;
for God sees perfectly, with the All-seeing eyes of his providence, but chiefly his holy Church, which is ever before his eyes;
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and therefore thou must doe in thy Ministerie, as alwayes in the presence of the Lord,
and Therefore thou must do in thy Ministry, as always in the presence of the Lord,
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and this dutie is taught vs by our name:
and this duty is taught us by our name:
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for wee read in a dialogue where it is demanded, who excelleth in feeding a stocke of sheepe? Answere is made, NONLATINALPHABET a shepheard,
for we read in a dialogue where it is demanded, who excels in feeding a stock of sheep? Answer is made, a shepherd,
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for the name is taken from the office, hee therefore that fulfilleth not the one, cannot challeng the other;
for the name is taken from the office, he Therefore that fulfilleth not the one, cannot challenge the other;
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and the necessitie of this consequent, was to Dauid an occation of great comfort, for calling him his shepheard, hee triumphes in it,
and the necessity of this consequent, was to David an occasion of great Comfort, for calling him his shepherd, he Triumphos in it,
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and giues a reason, why hee can lacke nothing•s God will seed him in greene pastures:
and gives a reason, why he can lack nothing•s God will seed him in green pastures:
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therefore Christ saith to Peter, feede my sheepe;
Therefore christ Says to Peter, feed my sheep;
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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,
whereupon Saint Bernard Says, Pasc• mente, Paske over, Paske Opere, feed with prayer, feed with preaching, feed with a good life, these do well together,
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but being a sunder profiteth little.
but being a sunder profiteth little.
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The fift argument, is the consideration of the Church of Christ, bought with his owne blood, whereof thou art made a Minister,
The fift argument, is the consideration of the Church of christ, bought with his own blood, whereof thou art made a Minister,
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for slocke, and ouerseer, Church, and Ministerie, are relatiues:
for slock, and overseer, Church, and Ministry, Are relatives:
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Archippus thou art Pastor ouer the slocke, and Minister of the Congregation, therefore see and fulfill thy Ministerie: Archippus thou art Pastor over the slock, and Minister of the Congregation, Therefore see and fulfil thy Ministry:
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Paul vseth the same reason in his admonition to the Ministers of Ephesus face to face, Paul uses the same reason in his admonition to the Ministers of Ephesus face to face,
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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,
and he puts all these Reasons together in his own person, saying, whereof I am a Minister, to wit, of the Church, according to the Dispensation of God, which is given to me, to you ward, to fulfil the Word of God,
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euen the Mysterie hid since the beginning of the world, yea, we must loose our liues for our slockes,
even the Mystery hid since the beginning of the world, yea, we must lose our lives for our slockes,
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if that the Lord bring vs to that Christian triall.
if that the Lord bring us to that Christian trial.
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The sixt and last particular argument, is the reward to them that haue receiued this Ministration, honour,
The sixt and last particular argument, is the reward to them that have received this Ministration, honour,
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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:
or dishonour, salvation, or perdition, according as we see, and not see, fulfil, or not fulfil the same in the right manner, which doing, the reward shall be the Crown of glory:
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This argument is not expressed, but vnderstood;
This argument is not expressed, but understood;
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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.
for Paul seems in this short admonition, to commend the Epistle written from La•dicea, & commnds the Colossians and Archippus, to read the verse before my Text, understanding namely, the First Epistle to Timothy, where in all the duties of Pastors Are laid open.
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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;
This argument made Paul say, woe unto me, if I preach not the Gospel: if glory be an argument to move Servants to be faithful;
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much more vs of the Ministerie; if it doe mooue all Christians to be faithfull, and to be where Christ is,
much more us of the Ministry; if it do move all Christians to be faithful, and to be where christ is,
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how much more, should it mooue the Ministerie to bee faithfull in their calling, for it shall bee nothing at the day of iudgement, albeit, some haue preached and cast out diuels in the name of Christ,
how much more, should it move the Ministry to be faithful in their calling, for it shall be nothing At the day of judgement, albeit, Some have preached and cast out Devils in the name of christ,
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except it be done in the right manner fully.
except it be done in the right manner Fully.
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In a word then, wouldst be a Minister of Christ, then thou must first see farre off,
In a word then, Wouldst be a Minister of christ, then thou must First see Far off,
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and see all things, see exquisitely, see incontinent, see and discerne all things: See diuine without paine;
and see all things, see exquisitely, see incontinent, see and discern all things: See divine without pain;
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and that which is more, the eye must see thy selfe and God that is inuisible, thy hand must handle all things,
and that which is more, the eye must see thy self and God that is invisible, thy hand must handle all things,
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and trie all things with the touchstone of trueth, and hold fast that which is good because the Lord holdeth the Saints, like the Startes in his right hand.
and try all things with the touchstone of truth, and hold fast that which is good Because the Lord holds the Saints, like the Starts in his right hand.
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Archippus must then see, and fulfill his Ministerie, because hee is made sufficient of the Lord,Archippus must then see, and fulfil his Ministry, Because he is made sufficient of the Lord,
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as a Minister to manifest the secrets of Go•s Kingdome, and that in great wisedome, and faithfulnesse;
as a Minister to manifest the secrets of Go•s Kingdom, and that in great Wisdom, and faithfulness;
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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:
and if he see, and fulfil his Ministry, the Lord will be with him, Here and hence forth he shall be with the Lord for ever:
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this is Pauls admonition to Archippus and all Ministers, let this admonition and reason thereof, bee as a stoneth betwixt our eyes,
this is Paul's admonition to Archippus and all Ministers, let this admonition and reason thereof, be as a stoneth betwixt our eyes,
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like the precepts of the Law, let it bee written in capitall letters, that a man that runneth by may read it;
like the Precepts of the Law, let it be written in capital letters, that a man that Runneth by may read it;
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like Abak••es vision, let it bee written as deepe as wickednesse was written, with the penne of Irone, and point of a Diamond vpon the tables of the Iewes hearts, and hornes of their Altars: like Abak••es vision, let it be written as deep as wickedness was written, with the pen of Iron, and point of a Diamond upon the tables of the Iewes hearts, and horns of their Altars:
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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,
Let us Consider what joy, or sorrow, shall be At the last day, and till that day come, God's mercy is upon good Ministers, seeing,
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and fulfilling their Ministerie, and Gods iudgements vpon idoll shepheards, theeues, and murtherers, robbers, and hi•elings,
and fulfilling their Ministry, and God's Judgments upon idol shepherds, thieves, and murderers, robbers, and hi•elings,
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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;
and negligent Ministers, with darkened eyes, and withered hands, without Ministration, and if they have it, it were better for them to be without it;
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if wee did consider these things sincerely, would we not behold & fill our ministerie better then we doe, albeit many doe well:
if we did Consider these things sincerely, would we not behold & fill our Ministry better then we do, albeit many do well:
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Would we faint or be broken with euils as the originall word signifieth, proceeding of the people, or of our selues;
Would we faint or be broken with evils as the original word signifies, proceeding of the people, or of our selves;
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the people are commanded to obey vs that watch ouer their souls, which were good for both;
the people Are commanded to obey us that watch over their Souls, which were good for both;
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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;
you Are commanded to give us double honour, but ye give us not single; ye Are commanded to Reverence our Persons for our workessake, but we Are contemned;
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and some are respected, not so much for their workes, as for their personage sake.
and Some Are respected, not so much for their works, as for their personage sake.
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The people should haue order and discipline, like the Collossians, for the which Paul reioyceth to behold their order, and stedfast faith in Christ;
The people should have order and discipline, like the Colossians, for the which Paul rejoices to behold their order, and steadfast faith in christ;
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but some haue no order, but doe refuse wholesome doctrine: but Some have no order, but do refuse wholesome Doctrine:
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Yet we must not faint, Tu, ne cede malis, sed contra audentior ito, what, shall wee giue ouer,
Yet we must not faint, Tu, ne cede malis, sed contra audentior Ito, what, shall we give over,
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for the euels that proceede of our selues, against our selues? albeit wee are cast downe, yet wee perish not:
for the evils that proceed of our selves, against our selves? albeit we Are cast down, yet we perish not:
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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,
In all these a afflictions, we must be more then conquerors, for eueriewhere we must bear about, the dying of our Lord Iesus christ, that the life also of Iesus, may be made manifest in our Mortal bodies,
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as the Poet saith, Sepe Jouis telo quercus adusta viret.
as the Poet Says, Sep Jouis telo quercus adusta Viret.
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Would the Priests of Bethel, in the Kings Chappell and house of the Kingdome, labour to bring Amos in disgrace, would wicked Shemaiah call Ieremie a rauer, or one out of his wits;
Would the Priests of Bethel, in the Kings Chapel and house of the Kingdom, labour to bring Amos in disgrace, would wicked Shemaiah call Ieremie a raver, or one out of his wits;
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shall wee by euill example, cause the people to contemne the seruice of God;
shall we by evil Exampl, cause the people to contemn the service of God;
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like the sonnes of hell? 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,
like the Sons of hell? shall we let the false Apostles excel us, for Labour, Learning, Zeal, Free-preaching, Grace of speech, Diligence in season and out of season? Wherefore should the Ministry, which is greater then greatness it self, appear unto us,
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as little as Zoar vnto Lot, and yet his great place of refuge? Who would make account of honour, or dishonour, honour, life,
as little as Zoar unto Lot, and yet his great place of refuge? Who would make account of honour, or dishonour, honour, life,
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or death, pouertie, or riches, so that wee may see, and fill, our Ministrie with ioy.
or death, poverty, or riches, so that we may see, and fill, our Ministry with joy.
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Thus beloued, I haue run ouer the interpretation of this text bri•fely, with the language of Canan, with some intermixed obseruations:
Thus Beloved, I have run over the Interpretation of this text bri•fely, with the language of Canaan, with Some intermixed observations:
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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;
And fearing, my former Interpretation should seem somewhat Obscure, I will now draw to a popular exhortation, which is most conu•nient for these times wherein we line;
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where there is mo•e knowledge then sanctification. According to my ordinary forme, I shall first gather a generall obseruation.
where there is mo•e knowledge then sanctification. According to my ordinary Form, I shall First gather a general observation.
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Secondly, I shall s•t downe three positiue groundes of Diuinitie, a•sing from my text, for information of your vnderstanding.
Secondly, I shall s•t down three positive grounds of Divinity, a•sing from my text, for information of your understanding.
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Thirdly, I shall come to the doctrine, which shall be done in forme of proposition only.
Thirdly, I shall come to the Doctrine, which shall be done in Form of proposition only.
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The Ministrie that Paul requireth Archippus to see, and fill, is euen the same he speakes of, where he takes this admonition vnto himselfe;
The Ministry that Paul requires Archippus to see, and fill, is even the same he speaks of, where he Takes this admonition unto himself;
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But I passe not at all, neither is my life deare vnto me, so that I may fulfill my course with ioy, But I pass not At all, neither is my life deer unto me, so that I may fulfil my course with joy,
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and the Ministration I haue receiued of the Lord Iesus, to testifie the Gospell of the Grace of God. and the Ministration I have received of the Lord Iesus, to testify the Gospel of the Grace of God.
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Two things then, according to Pauls owne example this admonition requires in Archippus, and all Ministers in their Ministrie, the worke do•e, Two things then, according to Paul's own Exampl this admonition requires in Archippus, and all Ministers in their Ministry, the work do•e,
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and the right manner of doing; the worke, to testifie the Gospell of Gods grace:
and the right manner of doing; the work, to testify the Gospel of God's grace:
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The right manner is in two poynts, first, the speech, next, the affection of the minde; The right manner is in two points, First, the speech, next, the affection of the mind;
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whence •e proce•ds, speech, not in the words of mans wisdome, but in the wisdome of the holy Ghost, comparing spirituall things, with spirituall things;
whence •e proce•ds, speech, not in the words of men Wisdom, but in the Wisdom of the holy Ghost, comparing spiritual things, with spiritual things;
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not in swallowing speeches, but in spirituall power, to speake not as they that please men, but God that trieth the hearts, not in sos•tie •ll fables, but in wholsome words;
not in swallowing Speeches, but in spiritual power, to speak not as they that please men, but God that trieth the hearts, not in sos•tie •ll fables, but in wholesome words;
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for this cause, Paul desires the Collossians to pray for him, that God wold open vnto him the doore of speech and vtterance.
for this cause, Paul Desires the Colossians to pray for him, that God would open unto him the door of speech and utterance.
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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 general disposition of the mind, is, that we lay aside all desire and show, of humane Wisdom and purpose, only to rejoice in the knowledge of christ Crucified.
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The particular affections of the minde, are commanded, 1. Pet. 5.2, 3. Care of the flocke, willingnesse,
The particular affections of the mind, Are commanded, 1. Pet. 5.2, 3. Care of the flock, willingness,
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and readinesse of mind, desire by example to edifie, boldnesse of heart, confidence in God, loue of Christ and his Sheepe:
and readiness of mind, desire by Exampl to edify, boldness of heart, confidence in God, love of christ and his Sheep:
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to giue freely without respect of silthy lucre;
to give freely without respect of silthy lucre;
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with losse of life to perseuere vnto the end, to approoue our Ministery vnto Christ to our conscience,
with loss of life to persevere unto the end, to approve our Ministry unto christ to our conscience,
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and vnto the conscience of the flocke. The Prophets and Apostles put these Precepts in vse and practise:
and unto the conscience of the flock. The prophets and Apostles put these Precepts in use and practise:
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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.
for Paul and his Fellows in affection and good will towards them, they preach to us not only to deliver unto them the Gospel of God, but their own lives also.
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This patterne for speach and affection Paul committed to Timothie. The Leuites in their Ministery, which were to serue the Priest in the Tabernacle, 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: This pattern for speech and affection Paul committed to Timothy. The Levites in their Ministry, which were to serve the Priest in the Tabernacle, and to bear the same from place to place, which lasted but for a while, had Overseers and Watchmen, Numb. 8.26. that they might see and fill their Ministry:
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the Leuites had fiue yeares Apprentiship, when they came first to serue;
the Levites had fiue Years Apprenticeship, when they Come First to serve;
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but when they came to fiue and twentie yeares of age, they were numbred with the rest,
but when they Come to fiue and twentie Years of age, they were numbered with the rest,
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and were bound but to soru• till thirtie yeares onely.
and were bound but to soru• till thirtie Years only.
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Then they must begin to execute their Office fully, that they might see and fill their Ministerie.
Then they must begin to execute their Office Fully, that they might see and fill their Ministry.
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The Priestes and Prophets had their celles neere vnto the Tabernacle, that they might see and fill their Ministery:
The Priests and prophets had their celles near unto the Tabernacle, that they might see and fill their Ministry:
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but yet the Leuites must not looke vpon the holy things, before the Priest had consecrated them, vnder the paine of death:
but yet the Levites must not look upon the holy things, before the Priest had consecrated them, under the pain of death:
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but Archippus must vncouer and behold the holy things of God, and cause others •o behold them also, vnder paine of death.
but Archippus must uncover and behold the holy things of God, and cause Others •o behold them also, under pain of death.
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Must his eye bee satisfied with seeing, and his hand with filling his Ministery. I thinke not.
Must his eye be satisfied with seeing, and his hand with filling his Ministry. I think not.
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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.
Must we forget Saint Cyprians admonition, Fit Lectio assidua vel oratio, be ever reading or praying? Must not he have his eye, looking upon Paul's pattern to Timothy, Of wholesome words with faith and love in Iesus christ.
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The Prophets that were called Seers, from seeing, had not the light and sight to see and handle as we:
The prophets that were called Seers, from seeing, had not the Light and sighed to see and handle as we:
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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:
for Isaiah prophesied that the Sun should be made seuen times Brighter; which is now in the Christian Church fulfilled, which Sun shall never go down:
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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.
how must we see, how must we fill the ministration of things so excellent and visible, that even the difficulties and magnificence Are public? praised be the name of our God for the same continually.
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Now I come to the positiue grounds of Diuinitie, and then to the Doctrine briefly. We haue heere three things to marke: Now I come to the positive grounds of Divinity, and then to the Doctrine briefly. We have Here three things to mark:
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first, Cui, to whom is this Ministery giuen and concredite, to dispose oft fully. Secondly, in qua, wherein this Ministery doth consist, and the limits of it.
First, Cui, to whom is this Ministry given and concredite, to dispose oft Fully. Secondly, in qua, wherein this Ministry does consist, and the Limits of it.
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Thirdly, a quo, from whom is this our Ministery. Je is, saith the Text from the Lord. Thirdly, a quo, from whom is this our Ministry. Yes is, Says the Text from the Lord.
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This Ministery was giuen to man: for when God ascended vpon hye, hee led captiuitie captiue, and gaue gifts vnto man, This Ministry was given to man: for when God ascended upon high, he led captivity captive, and gave Gifts unto man,
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and that to foure sorts of men:
and that to foure sorts of men:
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First, Prophets. 2. Euangelists. 3. Apostles. 4. Pastors and Ministers now vnder the Gospell, which shall continue vnto the end.
First, prophets. 2. Evangelists. 3. Apostles. 4. Pastors and Ministers now under the Gospel, which shall continue unto the end.
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I thought to haue stood vpon this last Order. I p•sse them ouer. The second thing is, to see wherein this Ministery consists;
I Thought to have stood upon this last Order. I p•sse them over. The second thing is, to see wherein this Ministry consists;
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you heard it was in seeing and filling, that is, knowledge and practise.
you herd it was in seeing and filling, that is, knowledge and practice.
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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, •face, and •ttr•butes;
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, •face, and •ttr•butes;
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Quantae maiestati• vt timea•, quamae dignitates vt adores, quanta be•• satis vt in se speres. How large maiestati• vt timea•, quamae Dignitates vt adores, quanta be•• satis vt in se spears.
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Secondly, 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.
Secondly, thou must know thy self to be a good Christian, and First How Large fragilitatis, Secondly, quanta vilitatis. Thirdly, How Large Iniquitatis: Thou must also be learned, which learning must have these Virtues.
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First, Sapientia coniunctiua: Secondly, Iustitia distributius: Thirdly, Patientia charitatiua: Fourthly, Penitentia sanetiua: Fiftly, Temperantia regulatiua: Sixtly, Perseuerantia perfectiua: Thou must also be a good Minister,
First, Sapientia coniunctiua: Secondly, Iustitia distributius: Thirdly, Patientia charitatiua: Fourthly, Penitentia sanetiua: Fifty, Temperantia regulatiua: Sixty, Perseuerantia perfectiua: Thou must also be a good Minister,
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for if thou bee not a good Christian first, thou shalt neuer be a good Minister of the Gospell, which is thy ministration;
for if thou be not a good Christian First, thou shalt never be a good Minister of the Gospel, which is thy ministration;
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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;
to be a good Pastor thou must be able to stand before God; now there is no standing before God, but in purity of heart;
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marke then that the heart is onely purified by faith;
mark then that the heart is only purified by faith;
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therefore thou must labour by sense & feeling to know the course of Gods dealing with thy self, Therefore thou must labour by sense & feeling to know the course of God's dealing with thy self,
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for if thou canst not preach by experience, thou shalt neuer preach with power, fo• the conuersion of Gods people.
for if thou Canst not preach by experience, thou shalt never preach with power, fo• the conversion of God's people.
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The second thing thou must doe, is to present thy worke before God:
The second thing thou must do, is to present thy work before God:
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First, thou must know the nature of people, if they bee in the Family of Faith or not:
First, thou must know the nature of people, if they be in the Family of Faith or not:
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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:
Secondly, if they be ignorant with knowledge, as Heretics, thy dut• is told then in the third to Titus: If they be Apost••es, thy duty is to•d thee in the person of Hymenaeus and Philetus, to these extremities:
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Fourthly, if they bee simple and ignorant, then thou must be, first meeke, secondly gentle, thirdly patient;
Fourthly, if they be simple and ignorant, then thou must be, First meek, secondly gentle, Thirdly patient;
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so thou must bee all to all men, that thou mayest win some to Christ:
so thou must be all to all men, that thou Mayest win Some to christ:
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therefroe Gregory salth, alliter monendi sunt proterui, at qu• alliter pusillanimus, the one in seuerity, the other in iudgement.
therefroe Gregory salth, alliter monendi sunt proterui, At qu• alliter pusillanimus, the one in severity, the other in judgement.
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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:
The third things is this, that we m•st know our Ministry to be•• work, for when we know the disposition of n•n th•u we must work• and labou• • •our Ministry according•y:
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That this oat Ministery is a worke, Paal saith, W• beseech you brethren to know them which labour among you,
That this oat Ministry is a work, Paal Says, W• beseech you brothers to know them which labour among you,
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and are ouer you in the Lord. This worke is in two things, First doctrine; and Are over you in the Lord. This work is in two things, First Doctrine;
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Seondly gouernement, Let the Elders that rule well bee counted worthy of double honour, especially they who labour in the Word and doctrine:
Secondly government, Let the Elders that Rule well be counted worthy of double honour, especially they who labour in the Word and Doctrine:
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So, to be a good workman, is to rule, & to labour well in the Word,
So, to be a good workman, is to Rule, & to labour well in the Word,
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and not to preach our selues, but Christ Iesus the Lord. To rule in the Lord thou must doe three things;
and not to preach our selves, but christ Iesus the Lord. To Rule in the Lord thou must do three things;
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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.
First thou must deliver nothing but that thou hast received of the Lord, for christ Says, my Doctrine is not mine, but his that sent me.
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Secondly, thou must deliuer his whole message, with-holding n•thing;
Secondly, thou must deliver his Whole message, withholding n•thing;
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therefore God saith to Jeremie, Speake vnto them, all that I command thee, be not dismaied at their faces,
Therefore God Says to Jeremiah, Speak unto them, all that I command thee, be not dismayed At their faces,
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least I confound thee before them. lest I confound thee before them.
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Thirdly, in deliuering his m•ssage as Gods Word, therefore Peter saith, If any man speaks let him speake as the Orracles of God:
Thirdly, in delivering his m•ssage as God's Word, Therefore Peter Says, If any man speaks let him speak as the Oracles of God:
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to doe this, is first required grauitie, as Titus 2.17. Secondly, Authority. Tit. 2.25. Thirdly, Sinceritie:
to do this, is First required gravity, as Titus 2.17. Secondly, authority. Tit. 2.25. Thirdly, Sincerity:
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therefore Saint Paul saith, for we are not as many, which corrupt the word of God,
Therefore Saint Paul Says, for we Are not as many, which corrupt the word of God,
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but as of sincerity, but as of God, in the sight of God, speake we in Christ. but as of sincerity, but as of God, in the sighed of God, speak we in christ.
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The third generall point is, to know from whom we haue this ministration, my Text saith, it is from the Lord: The third general point is, to know from whom we have this ministration, my Text Says, it is from the Lord:
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Let vs first consider if this power bee from the Father only, or the Sonne only,
Let us First Consider if this power be from the Father only, or the Son only,
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or from the Holy Ghost, or from all conioynctiue;
or from the Holy Ghost, or from all conioynctiue;
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that this Ministery is not from the Father as Creator, neither from the Son as ab aterno cum Patre, or the Holy Ghost;
that this Ministry is not from the Father as Creator, neither from the Son as ab aterno cum Patre, or the Holy Ghost;
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but this our Ministery vnder the Gospell is only from Christ, as redeemer of the World, God and Man, manifest in the fl•sh:
but this our Ministry under the Gospel is only from christ, as redeemer of the World, God and Man, manifest in the fl•sh:
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for this Isaiah saith of the increase of his gouernment and peace there shall be no end;
for this Isaiah Says of the increase of his government and peace there shall be no end;
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more particularly see Luke, who saith and he shall raigne ouer thee house of Iacob for euer, more particularly see Lycia, who Says and he shall Reign over thee house of Iacob for ever,
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and of his kingdome shall be no end: and of his Kingdom shall be no end:
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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. Therefore he Says, my Kingdom is not in this world, thereby signifying unto us the spiritual government that is in christ and his members the Church, to the end of the world.
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In this Monarchie of Christ, consider these things; First, his Throane; Secondly, his Kingdome, wherein yee shall see the King in his Kingdome;
In this Monarchy of christ, Consider these things; First, his Throne; Secondly, his Kingdom, wherein ye shall see the King in his Kingdom;
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Thirdly, yee shall see his enemies; Fourthly, his Subiects; Fiftly, his Lawes; Sixtly, his Authoritie; Seuenthly, the place of his Kingdome;
Thirdly, ye shall see his enemies; Fourthly, his Subjects; Fifty, his Laws; Sixty, his authority; Seuenthly, the place of his Kingdom;
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Eightly, the difference betwixt his Kingdome, and the Kingdoms of this world, the last point is of the continuance of Christs Kingdome.
Eighth, the difference betwixt his Kingdom, and the Kingdoms of this world, the last point is of the Continuance of Christ Kingdom.
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First then wee haue to consider these two generall grounds: First, temporall gouernours haue the custody of externall conctiue iurisdiction, and matters belonging thereto.
First then we have to Consider these two general grounds: First, temporal Governors have the custody of external conctiue jurisdiction, and matters belonging thereto.
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The second is, that the power of the Church is immediately from Christ the Mediatour, giuen vnto all, by ordination;
The second is, that the power of the Church is immediately from christ the Mediator, given unto all, by ordination;
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this is confessed not only by some of vs, but by the Fathers and Popish writers also.
this is confessed not only by Some of us, but by the Father's and Popish writers also.
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Bonauenture in 4. sent. d. 17.9.1. August Triumphus lib. de potest Eccles. Ioh. Gerson lib. de potest. Bonaventure in 4. sent. worser. 17.9.1. August Triumphus lib. de potest Eccles. John Gerson lib. de potest.
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Eccles. Consid. 1. Cardinall Cusanus l b. de Cathol. 2 Cap 13. Cardinall Cantarenus tract de Eccles. potest. pontificis Be•. lib. Eccles. Consider 1. Cardinal Cusanus l b. de Cathol. 2 Cap 13. Cardinal Cantarenus tract de Eccles. potest. Pontiff Be•. lib.
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4. de Rom. pont. Cap. 22. First then we haue to consider, what this Throne is; Secondly who hath it;
4. de Rom. pont. Cap. 22. First then we have to Consider, what this Throne is; Secondly who hath it;
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Thirdly, who giues it to Christ the Lord.
Thirdly, who gives it to christ the Lord.
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First, this Throne is the Throne of Dauid, not that materiall Throne, wherein Dauid fate in Iudgement, but a Typicall Throne;
First, this Throne is the Throne of David, not that material Throne, wherein David fate in Judgement, but a Typical Throne;
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for Dauid himselfe was a Figure of the Messias, King of the Church, but they shall serue the Lord, and Dauid their King: Dauids Kingdome was a Figure of Christs Kingdome, which was reuealed by his Law from heauen, and not by men;
for David himself was a Figure of the Messias, King of the Church, but they shall serve the Lord, and David their King: David Kingdom was a Figure of Christ Kingdom, which was revealed by his Law from heaven, and not by men;
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much more then is there a full reuelation of Christs gouernment;
much more then is there a full Revelation of Christ government;
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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: for as none had power to give Laws to David, much less hath any man power to give Laws to christ, to Rule his Kingdom:
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Who shall learne him wisedome? it is to pull from his Throne, by the imperfection of his Lawes;
Who shall Learn him Wisdom? it is to pull from his Throne, by the imperfection of his Laws;
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he is King ouer all by Creation, but King of Dauids Throne by donation:
he is King over all by Creation, but King of David Throne by donation:
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to make this plaine, the Kingdome of God is taken for the vniuersall gouernment ouer all his Creatures;
to make this plain, the Kingdom of God is taken for the universal government over all his Creatures;
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the Kingdome of God in particular ▪ 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, defendeth his Church, and subdueth all his enemies: the Kingdom of God in particular ▪ is that manner of government which the Father uses by the Son in the Flesh, towards his Church, in gathering together of his Saints, Fully by his blood and Spirit, defendeth his Church, and subdueth all his enemies:
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this Kingdome is distinguished in two sorts of gouernement, the one is in the Kingdome of grace, the other in the Kingdom of glory;
this Kingdom is distinguished in two sorts of government, the one is in the Kingdom of grace, the other in the Kingdom of glory;
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In the first, it is by his word and spirit; in the other we shall haue immediate glory:
In the First, it is by his word and Spirit; in the other we shall have immediate glory:
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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,
in the Kingdom of grace we shall have our conjunction with the Father through the Son, by faith wrought by the Spirit in the Word,
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and Sacraments, as the instruments thereof, 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.
and Sacraments, as the Instruments thereof, and discipline, which is the band and hedge about the Vineyard, given by the King to his Church, in the Kingdom of Glory we shall have communion with God, by the essential word.
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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 I Thought to have stood upon, by reason it hath not been handled by many, which would take me many Sermons to vnforld;
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therefore seeing the time hath ouertaken me, Ile leaue this matter to your further consideration: And now to the Doctrine. Therefore seeing the time hath overtaken me, I'll leave this matter to your further consideration: And now to the Doctrine.
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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,
The Apostle in the former voise, enjoin the reading of this Epistle, that it should be read in the Church of Colosse and Laodicea, yet Here he adds, that Archippus must be put in mind of his duty, that he should seq,
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and fulfill his Ministery, by his diligence in practise and preaching the word of the Lord.
and fulfil his Ministry, by his diligence in practice and preaching the word of the Lord.
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Whereupon I gather this first ground of doctrine; to wit, that howsoeuer the Scriptures of God •e to be read by thy selfe, or others;
Whereupon I gather this First ground of Doctrine; to wit, that howsoever the Scriptures of God •e to be read by thy self, or Others;
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yet the reading of them is •ot sufficient to cast downe the proud ••inded, or to informe the ignorant, or to comfort the troubled conscience:
yet the reading of them is •ot sufficient to cast down the proud ••inded, or to inform the ignorant, or to Comfort the troubled conscience:
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but if wee would profit by th• Word, it must bee taught, preached, and expounded by liuely voice in the publike Ministery.
but if we would profit by th• Word, it must be taught, preached, and expounded by lively voice in the public Ministry.
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Therefore let no m n thinke that Reading is sufficient in this great worke;
Therefore let no m n think that Reading is sufficient in this great work;
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for Christ was offended to see the people without a Shepheard, and yet wee cannot say but they had the Law and the Prophets read amongst them:
for christ was offended to see the people without a Shepherd, and yet we cannot say but they had the Law and the prophets read among them:
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and if it ha• been sufficient to haue the Law of God read, why did not the Iewes know and beleeue in Christ, whom they had crucified:
and if it ha• been sufficient to have the Law of God read, why did not the Iewes know and believe in christ, whom they had Crucified:
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for Moses and the Scriptures did testifie, that Christ was to come, which Christ confirmeth. This was the forme of old: for Moses and the Scriptures did testify, that christ was to come, which christ confirmeth. This was the Form of old:
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for the Law was not onely read but expounded to the p ople.
for the Law was not only read but expounded to the p ople.
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This wee may see cleare in Saint Augustine, who comming to heare Saint Ambrose preach, not for the trueth sake, This we may see clear in Saint Augustine, who coming to hear Saint Ambrose preach, not for the truth sake,
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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.
yet by Saint Ambrose preaching he was converted to the truth, as he does confess, Ad Eum autem ducebar abs te nesciens, vt per cum ad te sciens duceret.
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The reason of the Doctrine is, because the Lord hath appointed the preaching of the Gosp ll, to be the meanes of our saluation.
The reason of the Doctrine is, Because the Lord hath appointed the preaching of the Gospel ll, to be the means of our salvation.
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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.
Mark then, as we must have faith, which comes by preaching: so must our faith be grounded on the true sense and meaning of the same.
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Philip said to the Eunuch, 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. Philip said to the Eunuch, Understandest thou what thou Readest? And how can I except Some man should guide me? Then Phil•p opened his Mouth, and began At the same Scripture, and preached unto him jesus.
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The Word must bee applyed with power, for it is quicke and powerfull, and sharper then any two edged sword,
The Word must be applied with power, for it is quick and powerful, and sharper then any two edged sword,
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and doth discerne of the thoughts and intentions of the heart.
and does discern of the thoughts and intentions of the heart.
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Therefore Moses sayeth, According to the Sentence of the Law which they shall teach thee, thou shalt doe. Therefore Moses Saith, According to the Sentence of the Law which they shall teach thee, thou shalt do.
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The vse of this Doctrine, is to reprooue those that thinke reading of Scripture to bee sufficient.
The use of this Doctrine, is to reprove those that think reading of Scripture to be sufficient.
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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 be in a Minister, it is a token, thou never didst see nor fill thy Ministry, but is stone blind.
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If this opinion bee in you that are the people, it is a token you are yet in the way of Reprobation,
If this opinion be in you that Are the people, it is a token you Are yet in the Way of Reprobation,
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because you cannot abide your sinnes ripped vp, and your consciences awakened from the sleepe of sinne.
Because you cannot abide your Sins ripped up, and your Consciences awakened from the sleep of sin.
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Therefore Paul sayeth, If thou pray with the Spirit, thou must pray with vnderstanding also.
Therefore Paul Saith, If thou pray with the Spirit, thou must pray with understanding also.
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Let vs marke one thing, albeit thou haue neuer so great learning, yet thou mayest bee ouertaken with passions and infirmities,
Let us mark one thing, albeit thou have never so great learning, yet thou Mayest be overtaken with passion and infirmities,
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and then of thy selfe thou shalt not bee able to see the danger, without it bee tolde thee by others.
and then of thy self thou shalt not be able to see the danger, without it be told thee by Others.
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Did not Dauid know hee had committed murther, and yet the child of God, yet hee did not rise from his securitie,
Did not David know he had committed murder, and yet the child of God, yet he did not rise from his security,
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vntill Nathan did apply the Sword of the Word to his sleeping conscience, saying, Thou art the man.
until Nathan did apply the Sword of the Word to his sleeping conscience, saying, Thou art the man.
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By this wee may see how needfull it is to haue Ministers, not onely to reade,
By this we may see how needful it is to have Ministers, not only to read,
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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.
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 live.
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I told you in the opening vp of this Text by way of obseruation, that the people should admonish the Pastor of his duetie;
I told you in the opening up of this Text by Way of observation, that the people should admonish the Pastor of his duty;
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but now Paul giueth the admonition himselfe. Whereupon I gather this second ground of Doctrine: Wee see then, albeit Ministers haue power and authoritie in the Church of God;
but now Paul gives the admonition himself. Whereupon I gather this second ground of Doctrine: we see then, albeit Ministers have power and Authority in the Church of God;
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notwithstanding if they be negligent, they must be put in mind and admonished of their duty,
notwithstanding if they be negligent, they must be put in mind and admonished of their duty,
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for their places doth not exempt them from other mens ouersight, and charitable admonition, which most bee done in lou• ▪ Therefore Paul saith, rebuke not an Elder but reproue him as a Father:
for their places does not exempt them from other men's oversight, and charitable admonition, which most be done in lou• ▪ Therefore Paul Says, rebuke not an Elder but reprove him as a Father:
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assure thy selfe ▪ whatsoeuer be thy dignity in the Church, I say to thee in the name of Christ, that no place of dignity or honour, worldly, should hin•er thee in the worke of the ministerie;
assure thy self ▪ whatsoever be thy dignity in the Church, I say to thee in the name of christ, that no place of dignity or honour, worldly, should hin•er thee in the work of the Ministry;
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all antiquitie before corruption entred in, doth cleere this point.
all antiquity before corruption entered in, does clear this point.
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The reason is, because our nature being corrupted, and thereby subiect to sinne, the best being guilty of this hath neede of admonition.
The reason is, Because our nature being corrupted, and thereby Subject to sin, the best being guilty of this hath need of admonition.
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Secondly, the Authority of the Minister from God, is one ouer all, and therefore all in one,
Secondly, the authority of the Minister from God, is one over all, and Therefore all in one,
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and one in all should admonish one another, to bee faithfull in the worke of the Lord.
and one in all should admonish one Another, to be faithful in the work of the Lord.
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The vse in a word, is to exhort those whom God hath placed in his Ministery, that ye would be carefull to remoue this ill, in thinking your selues to be aboue your brethren,
The use in a word, is to exhort those whom God hath placed in his Ministry, that you would be careful to remove this ill, in thinking your selves to be above your brothers,
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yea albeit your gifts or place carrie you out in it;
yea albeit your Gifts or place carry you out in it;
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boast not, it may be God will take both from you, to thy shame and sorrow.
boast not, it may be God will take both from you, to thy shame and sorrow.
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Secondly, I request you in the feare of God, that your loue to Christ and his Church would appere, not only to hold out, and put out the ignorant;
Secondly, I request you in the Fear of God, that your love to christ and his Church would appear, not only to hold out, and put out the ignorant;
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but that yee would see and marke those that walke inordinately amongst vs;
but that ye would see and mark those that walk inordinately among us;
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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 that ye would have the courage of the Apostles, of making election of Mathias in the place of Judas; and that ye would thrust to the door the profane Sons of Eli, that makes the sacrifice and service of God to be contemned,
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and had in derision daily, as wofull experience doth let vs see, that wil see, the Lord amend it.
and had in derision daily, as woeful experience does let us see, that will see, the Lord amend it.
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The Apostle desires the Colossians to admonish Archippus, that he take heede to the Ministerie that hee fulfill it,
The Apostle Desires the colossians to admonish Archippus, that he take heed to the Ministry that he fulfil it,
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and leaue no part thereof vnperformed.
and leave no part thereof unperformed.
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Whereupon I gather this third ground of doctrine, that it is not sufficient for a Minister to beginne,
Whereupon I gather this third ground of Doctrine, that it is not sufficient for a Minister to begin,
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and continue in doing some part of his Calling; but hee must accomplish all things belonging to the same:
and continue in doing Some part of his Calling; but he must accomplish all things belonging to the same:
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he must not only Reade but preach, and Catechise, yet liue without blame in this present world, which Saint Gregory saith, we performe,
he must not only Read but preach, and Catechise, yet live without blame in this present world, which Saint Gregory Says, we perform,
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if by our preaching and liuing we gaine the soules of men; if wee rebuke and reproue, such as are obstinate; if we comfort the penitent; if we strengthen the weake; heale the infirme; bind vp the broken; seeke what is lost;
if by our preaching and living we gain the Souls of men; if we rebuke and reprove, such as Are obstinate; if we Comfort the penitent; if we strengthen the weak; heal the infirm; bind up the broken; seek what is lost;
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and bring againe what was driuen away; by example of the good Sheapheard:
and bring again what was driven away; by Exampl of the good Shepherd:
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as we must be the mouth of God to speak to the people, so must we be the peoples mouth to pray vnto the Lord;
as we must be the Mouth of God to speak to the people, so must we be the peoples Mouth to pray unto the Lord;
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example we haue of this in Christ, albeit Lord of all power, and had power to make his Preaching profitable;
Exampl we have of this in christ, albeit Lord of all power, and had power to make his Preaching profitable;
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yet he prayes to his Father for himselfe and his people;
yet he prays to his Father for himself and his people;
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thus did Paul bend his knees for the Ephesians, for the Romans, yea night and day did he pray for his Scholler Timothy. thus did Paul bend his knees for the Ephesians, for the Roman, yea night and day did he pray for his Scholar Timothy.
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First, the reason is, because the Lord will not haue a lame sacrifice, for it is abomination vnto him.
First, the reason is, Because the Lord will not have a lame sacrifice, for it is abomination unto him.
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Secondly, there is a curse pronounced against him that doth the worke of the Lord negligently.
Secondly, there is a curse pronounced against him that does the work of the Lord negligently.
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The vse is, to reproue those Ministers that are negligent in any part of their calling; The use is, to reprove those Ministers that Are negligent in any part of their calling;
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some doe preach and liue well; some well, and are not able to preach;
Some do preach and live well; Some well, and Are not able to preach;
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some liue absent for their pleasure, when they haue sufficient meanes to liue by their Ministerie;
Some live absent for their pleasure, when they have sufficient means to live by their Ministry;
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some place o•hers for them, 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 place o•hers for them, but often it falls out as it did with the Iewes, that when Moses was with the Lord, Aaron suffered the people to commit Idolatry, ere he returned b•cke again;
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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:
Some so live, as not having respect to God nor man, o• their Calling, and yet can speak and prate, a• if •here were Some Goodness in them:
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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;
it may be said of them, a• Plutarch tells a story of an old man among the Greeks At the Games of Olympus, and finding no place •or favour among them, went to the La••demonians, where he found things to his mind;
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the old man cries out, all the Grecians doe know what is honest, but the Lacedemonians only practise:
the old man cries out, all the Greeks do know what is honest, but the Lacedaemonians only practise:
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we sometimes proue Grecians, and the people practise: for God saith, they that should minister the Law know not;
we sometime prove Greeks, and the people practice: for God Says, they that should minister the Law know not;
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we are the Salt of the Earth, yet not sauorie; the light of the World, yet darkenesse:
we Are the Salt of the Earth, yet not savoury; the Light of the World, yet darkness:
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Seneca saith, make choice of such a Teacher as thou mayst admire, more hauing seene him, Senecca Says, make choice of such a Teacher as thou Mayest admire, more having seen him,
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then when thou hast heard him; for as a Godly life doth perswade the people vnto good;
then when thou hast herd him; for as a Godly life does persuade the people unto good;
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so an euill life perswadeth the people to euill: so an evil life Persuadeth the people to evil:
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therefore Gregory saith, there is no man more dangerous in the Church, then he th•t liues lewdly and carries a name of sanctity;
Therefore Gregory Says, there is no man more dangerous in the Church, then he th•t lives lewdly and carries a name of sanctity;
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therefore Augustine saith, Omnis qui m•l• viuit in conspectam corum quibus propositus est, quantum in ipso est occidit. Therefore Augustine Says, Omnis qui m•l• viuit in conspectam corum quibus propositus est, quantum in ipso est occidit.
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Amongst all the dangers of the world, what is in more danger then the soule,
among all the dangers of the world, what is in more danger then the soul,
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yea what is more precious then the same? yea all the world is nothing to the soules h•alth:
yea what is more precious then the same? yea all the world is nothing to the Souls h•alth:
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this should moue vs to faithfulnesse in our Calling, which if we doe, God shall giue vs an incorruptible Crowne of glory.
this should move us to faithfulness in our Calling, which if we do, God shall give us an incorruptible Crown of glory.
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Now the argument the Apostle would haue to bee vsed to perswade Archippus to fulfill his Ministery, is,
Now the argument the Apostle would have to be used to persuade Archippus to fulfil his Ministry, is,
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because hee hath receiued from the Lord: hence I gather this fourth ground of Doctrine.
Because he hath received from the Lord: hence I gather this fourth ground of Doctrine.
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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;
It should be a powerful and very effectual argument, to move a Minister to be faithful in his Calling, in that we have it from God, and not from man;
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therefore Paul saith, I thanke him that hath made me strong, that is, Christ Iesus, for he counted me faithfull, and put me in his seruice.
Therefore Paul Says, I thank him that hath made me strong, that is, christ Iesus, for he counted me faithful, and put me in his service.
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The reason of this Doctrine is, that wee hauing receiued this Ministery from the Lord,
The reason of this Doctrine is, that we having received this Ministry from the Lord,
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therefore the Lord wil vphold vs in all temptations that may befall vs, in body or soule:
Therefore the Lord will uphold us in all temptations that may befall us, in body or soul:
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What made Michaiah so confident with Ahab, Ieremy so plaine with Amos; So powerfull Iohn the Baptist, and all true Ministers, • bold onely, What made Michaiah so confident with Ahab, Ieremy so plain with Amos; So powerful John the Baptist, and all true Ministers, • bold only,
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because wee haue this our Ministerie from the Lord.
Because we have this our Ministry from the Lord.
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But it may be demaunded, How shall we know, that we haue receiued this o•• Ministery from the Lord.
But it may be demanded, How shall we know, that we have received this o•• Ministry from the Lord.
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Fi•st, if the Lord hath giuen the• competent measure of gifts fi• for th• work• of the Ministery.
Fi•st, if the Lord hath given the• competent measure of Gifts fi• for th• work• of the Ministry.
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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.
Secondly, upon trial and examination, if thou be foun• •i• for that Office, be appointed thereto by the Church, to serve in the work of the Lord.
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Thirdly, 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. Thirdly, upon the faithful discharge of thy duty, according to the Dispensation bestowed upon thee, the Lo•d g••e a blessing upon thy labour, having withal a testimony in thy conscience that God hath sent thee, assure thy self thou art the Messenger of God.
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The vse is to teach vs, that no man should vndertake the Office of a Minister, The use is to teach us, that no man should undertake the Office of a Minister,
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except it bee giuen him from the Lord:
except it be given him from the Lord:
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therefore euery one of you trie your selues in your giftes and conuersation, then iudge of thy selfe accordingly;
Therefore every one of you try your selves in your Gifts and Conversation, then judge of thy self accordingly;
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if thou be sent to preach boldly the Word of truth, or if thou preach to the world for thy selfe, thou art a hyreling, and not sent of God.
if thou be sent to preach boldly the Word of truth, or if thou preach to the world for thy self, thou art a hireling, and not sent of God.
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Secondly, the Ministery is Gods, and not mans:
Secondly, the Ministry is God's, and not men:
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if thou hast not this assurance of God, thou hast no warrant that God will blesse thee in thy Ministery,
if thou hast not this assurance of God, thou hast no warrant that God will bless thee in thy Ministry,
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but thou must looke for double torment in hell. The Text sayth, that we haue this our Ministery from the Lord;
but thou must look for double torment in hell. The Text say, that we have this our Ministry from the Lord;
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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, except it bee giuen them of the Lord.
then let us Learn this last ground of Doctrine, that Ministers have no •bilitie or strength of themselves to perform the work of the Lord in their Ministerial Function, except it be given them of the Lord.
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Therefore Paul saith, that of our selues we are not sufficient to thinke any thing of our selues,
Therefore Paul Says, that of our selves we Are not sufficient to think any thing of our selves,
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as of our selues, but our sufficiency is of God, who hath made vs able Ministers.
as of our selves, but our sufficiency is of God, who hath made us able Ministers.
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Whereupon Chrysostome saith, Quid est NONLATINALPHABET fecit vs nos prestare possimus ciqua munere gerendo ess•ciremur accommods. Therefore Christ saith, Without mee yee can doe nothing. Whereupon Chrysostom Says, Quid est fecit us nos prestare possimus ciqua munere gerendo ess•ciremur accommods. Therefore christ Says, Without me ye can do nothing.
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Paul tooke more paines then others in executing his Ministerie, and yet hee saith, It is not I, Paul took more pains then Others in executing his Ministry, and yet he Says, It is not I,
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but the grace of God that is in mee.
but the grace of God that is in me.
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For this cause hee speakes more indefinitely of all Ministers, That it is neither hee that planteth,
For this cause he speaks more indefinitely of all Ministers, That it is neither he that plants,
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nor hee that watereth, but God that giueth the increase.
nor he that Waters, but God that gives the increase.
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The reason is, in that the worke of the Ministery is a diuine worke, and Ministers are but men;
The reason is, in that the work of the Ministry is a divine work, and Ministers Are but men;
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and therefore ▪ Paul sayth, who are sufficient for these things.
and Therefore ▪ Paul say, who Are sufficient for these things.
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This difficultie is in respect of the worke, and secondly, of the persons who are deputed to that worke.
This difficulty is in respect of the work, and secondly, of the Persons who Are deputed to that work.
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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;
The Function of a Minister is to quicken such as Are dead in sin, to raise up such as Are fallen, to Comfort those that Are troubled in conscience, to strengthen the weak, to encourage the fainthearted, to confound the obstinate;
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all which are aboue humane strength, yea, more then flesh and blood can doe, and yet subiect to the like common passions as other men are:
all which Are above humane strength, yea, more then Flesh and blood can do, and yet Subject to the like Common passion as other men Are:
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In consideration whereof many haue sought to giue ouer their Ministery, because Ministers are opposed by Sathan, and this profane world.
In consideration whereof many have sought to give over their Ministry, Because Ministers Are opposed by Sathan, and this profane world.
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The vse of the former Doctrine is diuers, and first to mooue and incite all people to pray for the Ministery:
The use of the former Doctrine is diverse, and First to move and incite all people to pray for the Ministry:
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for without Gods blessing they are able to doe nothing, but mightie through God, to the pulling downe of strong holds, casting downe imaginations,
for without God's blessing they Are able to do nothing, but mighty through God, to the pulling down of strong holds, casting down Imaginations,
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and euery high thing, that exalteth it selfe against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ.
and every high thing, that Exalteth it self against the knowledge of God, and bringing into captivity every Thought to the Obedience of christ.
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Secondly, 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:
Secondly, to pray that the Lord would send out faithful Labourers into this his Harvest, for the ingathering of his Saints, unto the great day of the Lord:
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and therefore the Lord saith, The haruest truely is plenteous, but the Labourers are few, at least, few faithfull:
and Therefore the Lord Says, The harvest truly is plenteous, but the Labourers Are few, At least, few faithful:
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pray ye therefore the Lord of the haruest that he would send forth Labourers into his haruest. pray you Therefore the Lord of the harvest that he would send forth Labourers into his harvest.
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The second vse is, to teach you who haue giftes or abilitie, not to bee insolent to presume aboue your brethren;
The second use is, to teach you who have Gifts or ability, not to be insolent to presume above your brothers;
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for thou hast nothing whi h thou hast not receiued of the Lord. for thou hast nothing whi h thou hast not received of the Lord.
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Now it thou did•est receiue it, why doest thou glory, as thou did'est not receiue i•.
Now it thou did•est receive it, why dost thou glory, as thou did'est not receive i•.
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Brethren, doe not follow the example of Diotrephes, who lo•eth to haue pr•heminence amongst the brethren and doth not receiue them,
Brothers, do not follow the Exampl of Diotrephes, who lo•eth to have pr•heminence among the brothers and does not receive them,
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and forbiddeth them that would, and casteth them out of the Church.
and forbiddeth them that would, and Cast them out of the Church.
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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,
Then we see that this excellent work is not committed to Ministers for th•• own take only, not for their honour, their wealth to exalt them,
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but that wee bee diligent in the worke of the Lord.
but that we be diligent in the work of the Lord.
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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: The third use is, to teach you that Are the people, to Learn you to respect the Ministers of God; for we Are Christ ambassadors:
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for wee exhort you in Christes stead, ••end your iudgement, them that are worldly minded people:
for we exhort you in Christ's stead, ••end your judgement, them that Are worldly minded people:
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let not your respect bee to the Ministery for any earthly prerogatiue, as honour, wealth, dignity, friendship,
let not your respect be to the Ministry for any earthly prerogative, as honour, wealth, dignity, friendship,
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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.
but respect us for our Master the Lord Iesus, and our works sake; for it is the power of God to salvation to all them that believe.
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The last vse is to all in generall; The last use is to all in general;
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Let the world iudge of vs as it will, notwithstanding we must haue our eyes fixed on ou• Master that sent vs;
Let the world judge of us as it will, notwithstanding we must have our eyes fixed on ou• Master that sent us;
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let the excellencie of the one, and the dignitie of the other, swallow vp all ignominy and iniury the world can lay against vs;
let the excellency of the one, and the dignity of the other, swallow up all ignominy and injury the world can lay against us;
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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.
and that we may be able so to do, let us always be diligent in praying for the assistance of God's Spirit, that we may fulfil our course with joy.
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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; Now to draw to a conclusion, I exhort you all, but especially I Direct my speech to you in the Ministry, that in the Fear and love ye have to Iesus your Lord, who sent you, ye would endeavour your selves, that all your exhortations and preaching to Others, be written down in the lines of your own life, that men seeing your good works, may Glorify your heavenly Father;
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for we must haue two sorts of garments a Bre•st-plate and an Ephod; the one shewes, tha• thou must haue knowledge;
for we must have two sorts of garments a Bre•st-plate and an Ephod; the one shows, tha• thou must have knowledge;
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the other, that thou must haue Conscience to doe: and in this Brest-plate must not only be written Ʋrim, that is, Light;
the other, that thou must have Conscience to do: and in this Breastplate must not only be written Ʋrim, that is, Light;
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but also Thummim, which is perfection; n t only light of direction, but a paterne of good workes;
but also Thummim, which is perfection; n tO only Light of direction, but a pattern of good works;
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as the Snuffers were made of Gold, so we must not only shine our selues, but purge others:
as the Snuffers were made of Gold, so we must not only shine our selves, but purge Others:
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we must not only haue Belles, but Pom•graners: also, we must not onely say w•ll, but do well;
we must not only have Bells, but Pom•graners: also, we must not only say w•ll, but do well;
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as the Pillers of the Taberna le, ouerlaid with Gold, but inward of Shittim wood: therefore Isaiah saith, we must lift vp our voice like a Trumpet,
as the Pillars of the Taberna le, overlaid with Gold, but inward of Shittim wood: Therefore Isaiah Says, we must lift up our voice like a Trumpet,
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for hee winds it with his mouth, and holds it with his hand;
for he winds it with his Mouth, and holds it with his hand;
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we must not only Preach but practise, then wee lift vp our voice like a Trumpet,
we must not only Preach but practice, then we lift up our voice like a Trumpet,
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if wee doe not see this, and fulfill our Ministery:
if we do not see this, and fulfil our Ministry:
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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:
What shall we say when the prophets, Apostles, Father's, yea all the faithful Pastors, present their flocks before the Lord Iesus, At the last judgement:
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who is to bee blamed thinke you, that there is a negligent Minister? 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,
who is to be blamed think you, that there is a negligent Minister? Is the fault in Laic Patrons, which Father Latimer did see and reprove in his days? or is it Nabal's in the congregation that will not help faithful Ministers to live,
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or is the fault in the Clearg•, by giuing ordination to the vnworthy? or as Patrons for their friends, as the verse saith.
or is the fault in the Clearg•, by giving ordination to the unworthy? or as Patrons for their Friends, as the verse Says.
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Mos est Prelatis prebendas non dari gratis, Sed bene nummatis vel eorum sanguine natis.
Mos est Prelates prebendas non dari gratis, Said bene nummatis vel Their sanguine natis.
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Or is the cause in the People that will not obey, Sonne of man thou must cry,
Or is the cause in the People that will not obey, Son of man thou must cry,
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if they heare or heare not;
if they hear or hear not;
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reproue the Drunkard with Isaiah, the Adulterer with Ieremiah, the Swearer with EZekiel, the Vsurer with Moses the Hypocrite with Christ, 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; reprove the Drunkard with Isaiah, the Adulterer with Jeremiah, the Swearer with Ezekielem, the Usurer with Moses the Hypocrite with christ, the profane world with John, and with Peter, let all know there shall be a Judgement, that the people may turn from their evil ways;
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this must not be done without sense, feeling, or motion; vsing Doctrine without application, Application without zeale, like a man without a soule;
this must not be done without sense, feeling, or motion; using Doctrine without application, Application without zeal, like a man without a soul;
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or as an Image on a wall:
or as an Image on a wall:
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If thus wee doe, it is an euident token that some are ignorant, and cannot powerfully preach;
If thus we do, it is an evident token that Some Are ignorant, and cannot powerfully preach;
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being ignorant, some are so negligent in their Ministery and will not; some are so fearefull to offend their Benefactors, and dare not;
being ignorant, Some Are so negligent in their Ministry and will not; Some Are so fearful to offend their Benefactors, and Dare not;
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some are so wicked, and should not;
Some Are so wicked, and should not;
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alas, a guiltie Conscience staies the power of our Ministery, and therefore the people are not conuerted:
alas, a guilty Conscience stays the power of our Ministry, and Therefore the people Are not converted:
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for this cause the Lord saith to wicked Ministers, If yee had stood in my counsell,
for this cause the Lord Says to wicked Ministers, If ye had stood in my counsel,
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then should yee haue turned my people from their euill waies: then should ye have turned my people from their evil ways:
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therefore Brethren, wee may blame our selues, that neither our persons, nor our calling is regarded, but abused and d sgraced;
Therefore Brothers, we may blame our selves, that neither our Persons, nor our calling is regarded, but abused and worser sgraced;
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and thought to bee the off scouring of the world, and refuse of mankind;
and Thought to be the off scouring of the world, and refuse of mankind;
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and by our vnfaithfull walking in our Calling, God hath iustly made vs base, and vile,
and by our unfaithful walking in our Calling, God hath justly made us base, and vile,
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and contemptible in the sight of the people;
and contemptible in the sighed of the people;
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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;
for we Are called the troublers of the State, as Ahab did Flias, a troubler of Israel; but on the other part, Are we faithful in our Calling, th•t Thought b•s• in our Persons? poor be our livings, and disp•sed in this world;
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yet the Lord from w•••• we 〈 ◊ 〉 our M•nistery, shall reuenge our cause to is glory and our comfort, and their ••cil•sting sorrow:
yet the Lord from w•••• we 〈 ◊ 〉 our M•nistery, shall revenge our cause to is glory and our Comfort, and their ••cil•sting sorrow:
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therefore l t v• re••u• all offence on our part that we preach not sa•uat on to oth rs,
Therefore l tO v• re••u• all offence on our part that we preach not sa•uat on to oath rs,
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and damn •o• to •n• selues;
and damn •o• to •n• selves;
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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;
for as a de•• P•lical•s the p••pe to hear•, but h ate• nothing in self 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;
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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:
Therefore Gregory Says, complaining of himself, Vsurpaus mihi, cotis officium qui f•rrum Render ac•ntum, cum sit in •••lis ad secundum, l'ule brum depinxe hominem, Pre•or •••s aliosque redigo •ed perfectionis Shore qui ad huc ver••r in delictorum finelibus:
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who then is to be rep•oued? the Ignorant, Negligent, Timotus, Couetous, Prophane Pastors;
who then is to be rep•oued? the Ignorant, Negligent, Timotus, Covetous, Profane Pastors;
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but especially those that appeare to be •tarres, who are drawne from Heauen and cast vnto the Earth, by that great red Dragon;
but especially those that appear to be •tarres, who Are drawn from Heaven and cast unto the Earth, by that great read Dragon;
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this did appeare to be a wonder in Heauen, but it is no wonder now vpon Earth;
this did appear to be a wonder in Heaven, but it is no wonder now upon Earth;
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I say then with Saint Bernard to •ugenius, Mostrosa res est gradus summes, & animus •ifimus, sedes prima,
I say then with Saint Bernard to •ugenius, Mostrosa Rest est gradus sums, & animus •ifimus, sedes prima,
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& vita Ima, lingua magni loqua & manus otrosa.
& vita Ima, lingua magni loqua & manus otrosa.
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Sermo multus, & fructus nullus, vult•• grauis, & actus leuis, caput canum, & corvanum, faci•• rugosa,
Sermon Multus, & fructus nullus, vult•• grauis, & actus levis, caput Dogs, & corvanum, faci•• rugosa,
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& lingua nugosa, ingens authoritas, & nutan• stabilitas. & lingua nugosa, ingens Authoritas, & nutan• stabilitas.
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I cannot passe by you that are our flock, there is not only amongst you, Foxes,
I cannot pass by you that Are our flock, there is not only among you, Foxes,
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yea little ones, who maketh their profession of the Gospell, a shelter and couer to their hypocrisie;
yea little ones, who makes their profession of the Gospel, a shelter and cover to their hypocrisy;
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who serue the Gospell so farre as the Gospell may serue your turne, for the accomplishing of your worldly pleasures:
who serve the Gospel so Far as the Gospel may serve your turn, for the accomplishing of your worldly pleasures:
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there is also Wolues among you, in sheeps cloathing, who kill their Shepherds, wounding them in their good name opprobriously, in their bodies dangerously, in their state, iniuriously, renting both their persons, and their Parsonages from them;
there is also Wolves among you, in Sheep clothing, who kill their Shepherd's, wounding them in their good name opprobriously, in their bodies dangerously, in their state, injuriously, renting both their Persons, and their Parsonages from them;
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for now Religion is hated amongst many, true Godlines despised, zeale abhored, sincerity scoffed at, vprightnesse loathed,
for now Religion is hated among many, true Godliness despised, zeal abhorred, sincerity scoffed At, uprightness loathed,
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and almost all good men had in derision. And therefore we may say that Iudgement is turned away backeward, and Iustice standeth afarre,
and almost all good men had in derision. And Therefore we may say that Judgement is turned away backward, and justice Stands afar,
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for Truth is fa•ne in the streete, and Equitie cannot enter; and hee that departeth from euill maketh himselfe a prey;
for Truth is fa•ne in the street, and Equity cannot enter; and he that departeth from evil makes himself a prey;
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yet the Lord saw it, and was angry.
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, yet wee knowing the terrour of the Lord, w• p•rswade men,
Albeit ye will do no duty, neither for our Master nor message sake, yea, hardly for your own salvation, yet we knowing the terror of the Lord, w• p•rswade men,
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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.
and being Ambassador for christ, as though christ did beseech you by us, we pray you in Christ stead, that ye be reconciled unto God.
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For this cause Saint Augustine saith, That the Word of God must bee to the faithfull, Tanquam pis•s hamus capit, quando capitur;
For this cause Saint Augustine Says, That the Word of God must be to the faithful, Tanquam pis•s Hamus Capital, quando capitur;
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yee must, vese topposcis, as Nineueh repented at Ionas Sermon.
ye must, vese topposcis, as Nineveh repented At Ionas Sermon.
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Marie sate all the night at Christs feet, hearing the Word ▪ Yee should say with the good Athenians, Let vs heare thee of this matter againe: Marry sat all the night At Christ feet, hearing the Word ▪ Ye should say with the good Athenians, Let us hear thee of this matter again:
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And with the conuerted Christians, who being pricked in their hearts, sayd, What shall wee doe men and brethren? I say vnto you,
And with the converted Christians, who being pricked in their hearts, said, What shall we do men and brothers? I say unto you,
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as Peter vnto them, I pray God it may worke the like effect, Repent and bee baptized, in the Name of Iesus Christ,
as Peter unto them, I pray God it may work the like Effect, repent and be baptised, in the Name of Iesus christ,
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for the remission of sinnes, and yee shall receiue the gifts of the Holy Ghost.
for the remission of Sins, and ye shall receive the Gifts of the Holy Ghost.
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This if you doe, how beautifull vpon the Mountaines will the feete of them bee that bringeth glad tidings vnto you.
This if you do, how beautiful upon the Mountains will the feet of them be that brings glad tidings unto you.
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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 then At the last day of account, we shall say with our Master the Lord Iesus, in great joy, Those that thou hast given me, I have kept them,
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and none of them is lost. Then wee shall shine as the brightnesse of the Firmament;
and none of them is lost. Then we shall shine as the brightness of the Firmament;
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and they that turne many vnto righteousnesse, as the Starres for euer and euer.
and they that turn many unto righteousness, as the Stars for ever and ever.
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If thus wee would shine, obey Pauls Exhortation, that seeing wee haue this our Ministerie as wee haue receiued mercie, w•e faint not,
If thus we would shine, obey Paul's Exhortation, that seeing we have this our Ministry as we have received mercy, w•e faint not,
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but hauing cast from vs the cloakes of shame, not walking in craftinesse, or h•n•ling the Word of God deceitfully,
but having cast from us the cloaks of shame, not walking in craftiness, or h•n•ling the Word of God deceitfully,
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but in manifestation of the truth, commending our selues to euery mans conscience, in the sight of God.
but in manifestation of the truth, commending our selves to every men conscience, in the sighed of God.
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Seeing then that both Pastour and people doe looke for the Kingdome of Heauen, where shall bee one Fold, and one Sheepheard.
Seeing then that both Pastor and people do look for the Kingdom of Heaven, where shall be one Fold, and one Shepherd.
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Let vs all labour for the testimonie of a good Conscience, and Christian resolution: In life, or death, and glorie with Paul, saying, I haue fought a good fight,
Let us all labour for the testimony of a good Conscience, and Christian resolution: In life, or death, and glory with Paul, saying, I have fought a good fight,
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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.
and am now ready to be offered, and the time of my departure is At hand. I have finished my course. I have kept the faith.
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Henceforth there is layd vp for mee a Crowne of Righteousnesse, which the Lord, the righteous Iudge shall giue mee at that day,
Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous Judge shall give me At that day,
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and not to mee onely, but to them also that loues his appearance.
and not to me only, but to them also that loves his appearance.
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And that both Pastour and people may bee partaker of this ioy vnspeakable and glorious, I bid you farewell in the Lord:
And that both Pastor and people may be partaker of this joy unspeakable and glorious, I bid you farewell in the Lord:
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and I pray with Paul, that the very God of Peace sanctifie you wholly;
and I pray with Paul, that the very God of Peace sanctify you wholly;
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and I pray God, your whole Spirit, and Soule, and Body, bee preserued blamelesse vnto the comming of our Lord Iesus Christ.
and I pray God, your Whole Spirit, and Soul, and Body, be preserved blameless unto the coming of our Lord Iesus christ.
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To whom with the Father and the holy Ghost, be all honour, glorie, and praise, both now, and for euer and euer. Amen. FINIS
To whom with the Father and the holy Ghost, be all honour, glory, and praise, both now, and for ever and ever. Amen. FINIS
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