with the hand how excellent is the Eye of the Soule well exercised together in the worke of the Ministery and of our owne saluation If naturall gifts bee so excellent What is required of the hand how excellent are the diuine gifts of Gods holy Spirit What shall all the outward senses profit vs If the windowes of the Soule be blind what shall the knowledge of God and of his Creatures profit the soule if there bee no practise but to be beaten with many stripes doth not the saluation of the body depend vpon the saluation of the soule doth not all the stedfast standing of eternitie depend vpon a moment of transitory time well spent in knowledge and doing the will of the Lord and namely to vs of the Ministery that must thereby saue our selues and others must our eye bee tyed to see and our hand to fill the ministration we haue receiued of the Lord what shall wee doe then to obey this admonition behold with our eies fill with our hands the ministery we haue receiued of the Lord ioyne practise and vse with knowledge and strength continually we must neuer turne our eie from our worke to behold vanitie with Lots wife but like Paul haue our eyes on the worke before and not on things behind we must not take our hand from our worke till it bee full and compleate like Bazaleel and Aholiab building the Tabernacle that did not take away eye Numb 3.24 hand or foote till the Tabernacle was ended the Leuits are compared to Souldiers seruing as in warfare in the Ministery Sam. 1.9 9. that they might see and fulfill the same the Prophets were named Seers from seeing and Gods from doing the worke of the Lord Isaiah was made a Watchman Isai 31.6 Isai 62 6. Isai 27.6.12.6 to tell the things that they should see concerning the destruction of Babylon and to stand continually vpon his watch Tower both day and night and did see but the figures of the armies whereby Cyrus and Darius ouercame Babylon how much more must we stand on our watch towre to see Babylon fall that Romish idoll enemie vnto Christ and the children of God gathered together in the holy Citie Exod. 31.1 Moses must behold the forme of the Tabernacle and to whom it is to be committed and like Zerubabel his beholding till the last stone bee laid in the second Temple In despite of enemies Zach. 4.9 Genes 41.41 shall Ioseph behold and see that blacke polluted Countrie of ignorance and fore-see as hee did what things were profitable and what were hurtfull and shall not wee behold and fulfill the Ministration of the Holy and lightsome Land of Iudah â—od dwelling in the middest thereof Zach. 2.11.12 The Lord speaking after the manner of men declares that his Church is euer before his eyes watching and looking vpon it and in this respect it is sweete vnto vs and in this place he commands that it should neuer bee out of our sight like Paul in spirit at Collosse in Phrigia beholding their ordour Chap. 2.3 Albeit in body in Italy at Rome in bonds Isai 21.21 O Lord I how sweete a sight should it be vnto vs sleeping and waking when we see the image and care of Gods holy Church before our eyes in her garments of beautie the glory of the Lord shining vpon her rather then in her mourning weed couered with the thicke cloud of his wrath O Lord God if we would see and fill our Ministerie how might the Church bee edified and her enemies destroyed like Moab dispairing of their men and gods Thus much for the admonition in generall the Lord open our eyes to see and our hands to fill the Ministration which wee haue receiued of the Lord The reason followeth in these words Which thou hast receiued of the Lord. The Lord Iesus the Authour of the glorious Gospel Sixe points in the reason hath opened thine eyes and silled thee with his holy Spirit and committed vnto thee a part of the worke of his Ministerie and grathering together of his Saints vpon condition that beholding and fulfilling the same thou mayest receiue an euerlasting Crowne of Glory if not to be banished from his presence for euer therefore see and fulfill thy Ministerie The generall reason is full of singular arguments all arguing and proouing necessarily our faithfulnesse in the worke of the Ministerie The arguments are sixe Argument 1 The first is the insufficiencie of Archippus himselfe to whom this worke is committed 1. Tim. 1.12 Thou 〈◊〉 but an carthen vessell vnable of thy selfe to thinke a good thought and yet allowed and put in credite and made powerfull by the grace of God in thee then stirre vp and neglect not the gift that is in thee but see and consider fulfill an lend thy Ministration Paul thankes the Lord that hee made him strong and put him in the Ministerie Amos 7 1â— 14 15 16 17. Amos considering that it was not himselfe nor of mans institution that hee Prophesied but of the Lord that had taken him from the sheepe Was bold to see and fulfill his Ministerie in despight of all his enemies at Bethel in the Kings Chappell Argument 2 Secondly the power and authoritie of the cheife Pastor and Authour of this Gospel and Ministration is the Lord Iesus who is Prince and Goâ—ernor of his Church in whom all the fulnesse of the God-head dwelleth fully The good shepheard that knoweth all things hath put thâ—e Archippus in the Ministerie albeit not immediatly but meâ—iatly by the ordination of the Church Paul vses this argument to mooue Timothie to bee faithfull as wee should all bee because the Lord Iesus is the Authour thereof therefore let vs see and fulfill our Ministration which wee haue receiued of the Lord. Argument 3 Thirdly the excellent worthinesse of that so precious a thing put in his hand to bee kept 2. Tim. 1.14 that is the glorious Gospel of the blessed God thou hasâ— receiued this great Mysterie of godlinesse and the Gospel of Gods grace to declare it perfectly and fully to the world But let vâ— see and consider the glory of the Gospel by Pauls owne comparison of a treasure and Dauids golden treasure Gold hath sixe properties wherefore the word of God is compared to it First gold of all other mettélles hath not onely a sweete smell but pleasant in taste and cordiall Gold compared to the Gospel in suâ—e properties euen so the word of God is sweeter then the hony or the hony combe Secondly gold taketh no soile neither doeth it foule any thing for it is fatnesse that defileth and â—s burnt 2. Cor. 4.7 Psal 19.72 1. Pet. 1.7 Pro. 8.10.15 as all that are mixed therewith so Gods word is purer then thâ— gold seuen times tried in the fire and makes our soulos cleane from the staine of sinne Thirdly gold is the heauiest of all mettalles so the word is of most weight yea all
indirectly and to all vnder the name of one that the Collossians earnestly and yet gentlely in these words admonish Archippus to hold his eye and his hand vpon the Ministration of the Gospel faithfully towards them which he hath receiued of the Lord a worthy thing in credit whereof he must giue an account as Minister by whom they must grow from faith to faith who hath called him and giuen him an eye to see and a hand to feele and who will reward him according to his seruice Damnation or Saluation Two parts of this Tâ—â—t The order and method of this Text is in too principall parts First an admonition Secondly the reason of the same 1. Admonition The admonition that Archippus and in him other Ministers of the Citie bee wise and faithfull in doing their office in testifying the Gospel of Gods grace fully 2. Reason The reason because the Lord Iesus hath made him a Minister and disposer of the same to whom hee must giue an account of his Ministration and bee rewarded accordingly In the admonâ—tion there is siâ—e partiâ—ulars In the admonition wee haue sixe grounds to consider First who giueth it Paul and Timothie by writing Epaphras being priuie to the same whom they commend as faithfull Chap. 4.13 and the Collossians by the word at their commandement Secondly who is the person admonished Archippus one of the ordinary Ministers resident among them Thirdly what is the manner of the admonition not seuere albeit seuere but gentle short and publike Fourthly what time this admonishion was giuen when false teachers entered in amongst them and therefore had neede Fiftly what things are principally required wisedome and strength with vse and practise of both Seeing and feeling Sixtly who are Messengers and what is their credit Tichicus and Onessimus their credit is to declare Pauls estate and to know theirs and to comfort their Ministers and people in the Lord. Chap. 4.7 8 9. In the reason euery word containes a most strong and mighty argument arguing the faithfull execution of the Ministerie in the right manner all worthy by themselues to be remembred in generall is this If Archippus be allowed to haue committed vnto him in credit the ministration of the Gospel of Gods grace vnto his Church vpon condition that beholding and fulfilling the same to receiue an euerlasting crowne of glory if not to haue no part with him then he must See and fulfill his ministration But hee is allowed of the Lord The summe of the reason to haue committed vnto him the ministration of Gods grace to his Church vpon condition that seeing and fulfilling his Ministerie to receiue an euerlasting Crowne of Glory if not to haue no part with him therefore Archippus must See and fulfill his ministration fully The particular arguments are these The particulars are sixe First the consideration of Archippus his insufficiencie in him the receiuer Secondly the authoritie of the Lord the deliuerer Thirdly the incomprehensible worthinesse of the glorious Gospel the thing receiued whereof he is a Minister Fourthly the word of office ministration or dispensation Fiftly the consideration of the Church bought with the blood of Iesus to the which hee must Minister and dispose the secrets of the Gospel Sixtly the reward of his ministration at the Lords hand Saluation or Perdition according as hee doeth Minister Well or Ill This is the sum order of this Text short but full of matter ye see the interpretation and vse doeth follow these things in this maner parted gathered together orderly and shortly must be laide open againe before our eyes in the light of the Sunne of righteousnesse which otherwayes cannot bee seene nor handled that we may sâ—e and handle the same take for nought and without money The Lord open our eyes to See and strengthen our hands to feele the dispensation of the Gospel of Christ whereof we are Ministers Tâ—se ence Paul was at this time in Rome an old man and in bands which commendes his admonition the more and had not visited them of Collosse and Laodicea which makes him the more carefull of them Chap. 2.1 And namely praying for them continually verse 3. and in writing to them and their Ministers in doing their dutie towards God and one another It is profitable for vs to consider Pauls age and that which is more his bonds and captiuitiâ— Ch ists prisoner for in the next verse he bids remember his bonds and he requests Philemon to receiue Onossimus againe because it is old Paul and Christs prisoner that exhorteth him Obseruation 1 Hereby wee learne what Ministers are most sitting to exhort and admonish others to behold and fulfill their Ministerie viz. they that are carefâ—ll zealous deuout old graue constant vnto bonds suffering as well the heate as the cold of the day in the labour of the Lords vineyarde Certainely the Church is more bound to Pauls bonds then to his libertie not onely in respect of his writing but also in respect of the example of his famous bonds euen in Cesaeres Pallace and all other places which made many of brethr n in the Lord Phil. 1 1â— to preach the Gospel boldly Obseruation 2 Paul ioyneth with him Timothie a man greatly commended in the Scriptures and not to bee despised for his youth Epaphras was priuie to this admonition being resident in the Citie to the end it might be the more willingly obeyed being by many and that so worthily giuen first in writing and then in words by his owne congregation Here we may learne â—he more and the more worthy they bee that admonish the greater is their admonition and ought to be the more acceptable such as is the admonition of a generall Assembly Sâ—nod Presbâ—terie or as by this Visitation Of Coâ—â—si Moreouer it is the Collossians that must giue this admonition to their Minister that they may bee faithfull in the ministration of the Goâ—pel towardes them Collosse is a Citie of Phrigia not farre from Laâ—dicus and Hierapolis and therefore Epaphras might the more conueniently declare his loue for all three In that the Collossians are required to admonish their Obseruation 3 owne Minister to bee diligent in his calling giueth thus to learne First as there should bee knowledge in the Priests lipes and practise in his hands so there should bee zeale in the peoples hearts to seeke it at his mouth and if he be negligent to desire him to be diligent in the worke of the Lord but alas if wee haue an euill will to preach Note they haue a worse will â—o heare for they thinke God is beholding to them if they come to the Sermon in the forenoone albeit they serue the deuill in the afternoone and all the weeke following Secondly Deut. 17 1â— the people must not contend with their Minister for reproouing of them for their sinnes Hosâ— 4.4 like the people that reprooued and contended with the Priest of God 1.
Sam. 8.7 therefore God said vnto Samuel they haue not cast thee away but they haue cast me away Therefore Moses saith Exod. 16 1â— the Lord hath heard your murmurings which ye murmure against him therefore Moses saith Korah Num 16.11 verse 33. 2. King 2.14 2. Chro. 26.12 thou and thy company are gathered against the Lord and in the end were swallowed vp quicke into hell two Beares came out of the Forrest and slew fourtie and two children that mocked Elisha so was the Captaines with their fifties destroyed with fire from the heauens and while King Vzziah was wroth with the Priests the Lord strooke him with Leprosie This example of the Collossians admonishing their Ministers makes against the flockes that thinke it is not good manners to admonish their Pastors and yet they are not scrupulus to traduce him behind his backe to others Thirdly Question why Paul writ not directly to Archippus himselfe to behold and fulfill his Ministerie as hee did at the same time to him and Philemon about a matter of lesse moment namely the receiuing againe of Onessimus The reason bearer hereof because of their faith loue ordâ—r and stedfastnesse in all good workes as Chap. 1.4 and 2. chap. 5. Moreouer Answere the admonition of his owne Congregation would preuaile with him and that Pastor and flocke might mutually admonish one another as they must pray one for another proceeding of loue Obseruation 4 Fourthly who should exhort the Minister to doe his ministration not the confused multitude but the most godly and most learned Obseruation 5 Fiftly perseuerance in the Gospel and vse thereof is required in Priest and People the Collossians had truely heard and learned the grace of God yet Paul and Timothie and Epaphras ceased not to pray for them and exhorted them to require Archippus to bee diligent in his Ministerie other vertues without perseuerance auaileth nothing Obseruation 6 Sixtly the greater perrill the people are in being drawen away as a prey like as the Collossians were at this time Numb 8.24 Chap. 2.8 The more carefull the Minister must bee Ad militandum militiam in Ministeriâ— like the Leuites in the Ministerie of the Tabernacle but wee are most carelesse in the greatest danger who seeth not but we see not Obseruation 7 Seuenthly the necessitie of the Ministerie in all the fulnesse thereof the Collossians had the Scriptures of the old and new Testaments exstant this Epistle and that from Laodicea which they are commanded to read and cause to be read vnto others Yet they must say to Archippus See and fulfill thy ministration would to God this admonition were taken to heart in these dayes wherein we liue â— The person admonished Now wee come to the second point to wit who is the Person admonished that is Archippus a Phrigian an ordinary Minister among the Collossians and Pauls fellow-labourer Vpon this we worke first that particular admonition of Ministers is needfull that they that doe well may better doe and they that doe euill may amend for the Haruest is great and besides that the labourers are few and amongst these few there bee few faithfull beholding and fulfilling their Ministerie Secondly as there is nothing hid that shall not bee reuealed but more the neglect of dutie in the Ministerie Paul was in Italy at Rome in prison Archippus in Phrigia at Collosse so great a space of Sea and Land betwixt yet Paul knew that Archippus had neede of this admonition a Minister is like a Citie vpon a hill and like a candle in a candlesticke and as Plato saith Trueth the daughter of God and of Time hath sworne to detect all vice and sinne and specially in the Ministerie who are negligent in the ministration which they haue receiued of the Lord. Now followeth the third point to be considered The third point in the admonition Wherein is three things and that is the forme and manner of this admonition First short secondly gentle thirdly publike Short because a word to a wiseman is sufficient few things are be remembred hee referres the particular admonition to the Epistle written from Laodicca that is the first to Timothie which he commanded them to read and leaues the ample declaration thereof to the Collossians Secondly Gentle because hee did well for they that doe not well must bee commanded with authoritie Paul be-sought Timothie 1. Tim. 1.3 but Timothie must command with power and reprooue them that haue need of seueritie Thirdly Publike Tims 2.3.15 because it must be read in the Church of Collosse and Laodicca verse 16. Wee obserue if Archippus Timothie and Titus receiued publike admonition and willingly learned it becommeth vs much more who liue in this last declining age of the World where the power of the Gospel is almost turned to the libertie of sinne Fourthly Paul sent this admonition with Tichicus The fourth point in the admonition a faithfull Minister and fellow seruant in the Lord and Onessimus a beloued brother to comfort their hearts and to declare his estate and to know theirs as in all his Epistles he chuseth godly and honest messengers First obserue prayer writing and liuely voyce is too Obseruation 1 little to strengthen vs in trouble Secondly that wee giue not so much as the bearing or Obseruation 2 carrying of Holy things vnto dogs and swine as woefull exsperience doeth let vs see this day yet precious are they vnto God and must be in our eyes whose they are The fift admonition Fâ—tly what time this admonition was giuen when false teachers were entered in amongst them as the 2. Chap. 8. verse By this is a true Minister knowne if hee be faithfull in the greatest danger when Gods people are like to be carried into captiuitie either of the body or mind I pray God make vs thus faithfull for I feare the time is at hand that a faithfull Minister shall be knowne from an hireling The fift point in two parts Now followeth the last thing in the admonition in two words behold and fulfill which are actions of the eye and hand of the body properly two members principally in Gods house Ministers and Pastors Ciuill and Ecclesiasticall must bee whole sound and able the eye and the hand the eye to see and foresee what things are profitable and what are hurtfull for the flocke the arme to saue and defend the same for they that want them or haue them vnable or mutilate are vnmeete for the office of ministration defending or gouerning of others but these are borrowed and translated wordes from the body to the minde by the eye is vnderstood wisedome and knowledge by the arme might strength and power in the same sense it is taken Zach. 11.17 O iâ—oll shepheard that leaueth the flocke Zach. 11.17 the sword shall bee vpon his arme and vpon his right eye his arme shall bee dried and his right eye shall be vtterly darkened Archippus thâ—n is admonished by Paul
Timothie and his flocke that he be faithfull in his calling with the power of godly wisdome which he hath now receiued of the Lord. To see it is taken foure wayes By seeing is vnderstood foure things First we see by our fleshly eyes 2 Cor. 4.18 Secondly to see is to vnderstand for Christ saw the thoughts of his enemies and Paul saith behold the goodnesse and sâ—ueritie of God Rom. 11.22 Thirdly to see is taken for exsperience Psal 77. The waters saw thee Mal. 3. Fourthly to see is to be watching carefull Mar. 13.36 The reason why Paul vseth these words of the eye arme and hand seeing and fulfilling The reason why the Apostle vseth these figuratiue words when they would haue any thing well done Is because we remember better the things we see then the things we heare and because the sight is more diuine and likest to the vnderstanding and when both our eye and hand are vpon our worke together it prospers and proceedes well But that wee may see The sense of seeing excelleth all the rest in sixe degree by this borrowed speech which is worthy to bee considered what excellent practise and vse of wisedome and strength is required in a Minister of the Gospel and that this admonition may bee the better imprinted in our mindes which for our mindes sake is written let vs consider that the sense of seeing is the most noble of all our wits and senses which outwardly perceiue and how euen by the true triall of our owne exsperience and vse of our outward senses and therefore the Lord desired Thomas who was hard of beliefe to see and handle his wounds and print of the miles consider thou that the sight excelleth all our other senses in sixe seuerall causes or degrees Musculi in oculi Galen sunt sex secundum vtrunque oculorum habentes substractam pinguedinem quibus actus commotionis spiritus commissus est perficientis motus etus per ipsos facti sunt autem vt facile circumducantur oculi quando volumus hue mouere First that our sight perceiueth things farre off Secondly and more of them Thirdly and more exquisitely Fourthly and more swiftly Fiftly and vnder no difference Sixtly and more diuinely 1. Farther off because we see the starres of heauen 2. Many things because there is nothing almost that wants light colour which are the first obiects of the eie 3. More exquisitely because there is no sense that perceiues to little and so small differences of things 4. Swift or sooner because we see onely incontinent wee hezie not before the sound come to our eares and smell not but by blowing out and in our breath 5. Manifest differences as all kinde of colours and aâ—â—he fiue common sensible things Magnitudo immerus motus quies forma which it attaines vnto perfectly for the hand or feeling attaines not vnto them so perfectly for the hand discenres them onely in darkenesse when we may not see them with our eyes but when wee may see them the hand or feeling is content with it owne obiects as calidum frigidum humidum siccum graue leue molle durum lentum fragile leue asperum when the eye and the hand worke together it deceiues all the common sensible things either onely or chiefely 6. More diuinely because it feeles no paine nor labour in seeing and onely is like the vnderstanding of the minde what subtill and deceitfull things are these But yet as Saint Augustine Confessionem lib. 11. cap. 22. disputing of the spaces of time and greatly prizing and praysing God saith Vsitata abdita vsuall and yet hid things therefore we should all pray with him Per Christum obsecro Noli claudere wee vse them continually but know not how the greater part but if wee knew we would remember this admonition the better and praise the Lord the more the eye of the minde is knowledge and the hand practise 1. The eyes The eye of the mortall body seeth farre off and shall the eye of the immortall soule bee purblinde that it cannot see farre off 2. The minde The eye of the mortall body seeth all things almost because God hath giuen all things almost light and colour to bee seene and shall the eye of the immortall soule see nothing or few things of many all visible by light without change of darkenesse and colour without blot of staining The eye of the mortall body seeth exquisitely there is not so small or so little a thing but the eye seeth it and shall the eye of the immortall soule see but with a glimering as in a glasse the great and exquisite things of God The eye of the mortall body discernes all things and markes their differences and diuersitie knowne and shall the eye of the immortall soule bee confounded and not discerne things that differ one from another Phil. 1.10 The eye of the mortall body is not pained nor pining in seeing and shall the eye of the immortall soule thinke it a paine and labour to see till there bono more time to see in the eye of the immortall body hath many things to see that it helpes the hand wheÌ„ it may not feele albeit the sense of seeing be most excellent yet there is some defect to bee noted of in our sight for when the thing wee see is opposed to our sight directly then the qualitie of that commeth vpon the lynes falling into the Center of our eyes Note the which lynes all directly from euery part maketh vp one Pyramides Cuius conus est in pupills basis in re visa ex quo pates quod talis Pyramis ex parteres in so habet latitudinem ex parte vero occuli artitudinem euen so when wee doe contemplate on heauenly things wee cannot comprehend them by reason of weakenesse Therefore God said vnto Moses thou shalt see my back parts but my face thou canst not see and liue in the sight of the face Noticia est perfecta but in seeing the backe parts our knowledge is but modica confusa our knowledge is but in part confused therefore a distance must bee from our sight Secundum aliquam proportionem intra quam non subqualiter sed magis et minus videtur secundum modum distantiae vnto the Saints heauenly things are occuli propinqui to the wicked remoti as the Glutton saw Lazarus a farre off Secondly the Hand hath many things to handle we heard that it helpes the Eye in darkenesse when it may not see and shall the Eye and Hand of the immortall Soule be against other or not helpe one another in neede in one thing only needfull the common saluation of soule and body eternally Is not the Soule more worth then the Body Is not the sight of the Soule more worth then the sight of the Body Is not spirituall things more worth then bodily things if the Eye of the Body bee so excellent and the more if it be ioyned
sincerely would we not behold fill our ministerie better then we doe albeit many doe well Would we faint or be broken with euils as the originall word signifieth proceeding of the people or of our selues the people are commanded to obey vs that watch ouer their souls 1 Thess 5.13 which were good for both ye are commanded to giue vs double honour but yee giue vs not single yee are commanded to reuerence our persons for our workessake but wee are contemned and some are respected not so much for their workes as for their personage sake The people should haue order and discipline Coloss 2.5 like the Collossians for the which Paul reioyceth to behold their order and stedfast faith in Christ Note but some haue no order but doe refuse wholesome doctrine Yet we must not faint Tu ne cede malis sed contra audentior ito what shall wee giue ouer for the euels that proceede of our selues against our selues albeit wee are cast downe yet wee perish not In all these a afflictions wee must be more then conquerours for euerie-where wee must beare about the dying of our Lord Iesus Christ that the life also of Iesus may be made manifest in our mortall bodies as the Poet saith Sepe Jouis telo quercus adusta viret Would the Priests of Bethel Ovid. Trisâ— lib. 4. Eleg. 9. in the Kings Chappell and house of the Kingdome labour to bring Amos in disgrace would wicked Shemaiah call Ieremie a rauer Ierem. 29. or one out of his wits shall wee by euill example cause the people to contemne the seruice of God like the sonnes of hell 1 Sam. 2.17.24 shall wee let the false Apostles excell vs for Labour Learning Zeale Free-preaching Grace of speech Diligence in season and out of season Wherefore should the Ministerie which is greater then greatnesse it selfe appeare vnto vs as little as Zoar vnto Lot and yet his great place of refuge Who would make account of honour Note or dishonour honour life or death pouertie or riches so that wee may see and fill our Ministrie with ioy Thus beloued I haue run ouer the interpretation of this text briâ—fely with the language of Canan with some intermixed obseruations And fearing my former interpretation should seeme somewhat obscure I will now drawe to a populer exhortation which is most conuâ—nient for these times wherein we line where there is moâ—e knowledge then sanctification According to my ordinary forme I shall first gather a generall obseruation Secondly I shall sâ—t downe three positiue groundes of Diuinitie aâ—sing from my text for information of your vnderstanding Thirdly I shall come to the doctrine which shall be done in forme of proposition only The Ministrie that Paul requireth Archippus to see and fill Actes 20.24 is euen the same he speakes of where he takes this admonition vnto himselfe But I passe not at all neither is my life deare vnto me so that I may fulfill my course with ioy and the Ministration I haue receiued of the Lord Iesus to testifie the Gospell of the Grace of God Generall Obseruations Two things then according to Pauls owne example this admonition requires in Archippus and all Ministers in their Ministrie the worke doâ—e and the right manner of doing the worke to testifie the Gospell of Gods grace 1 Cor. 2.13 The right manner is in two poynts first the speech next the affection of the minde whence â—e proceâ—ds 1. Cor. 4.19 20 speech not in the words of mans wisdome but in the wisdome of the holy Ghost comparing spirituall things 1 Thes 2.5 with spirituall things not in swallowing speeches 2 Tim 1.3 but in spirituall power to speake not as they that please men 2 Pet. 1 1â— but God that trieth the hearts not in sosâ—tie â—ll fables but in wholsome words for this cause Paul desires the Collossians to pray for him that God wold open vnto him the doore of speech and vtterance â— Cor. 2.2 The generall disposition of the mind is that we lay aside all desire and shew of humane wisdome and purpose only to reioyce in the knowledge of Christ crucified The particular affections of the minde are commanded 1. Pet. 5.2 3. Care of the flocke willingnesse and readinesse of mind desire by example to edifie boldnesse of heart confidence in God loue of Christ and his Sheepe to giue freely without respect of silthy lucre with losse of life to perseuere vnto the end to approoue our Ministery vnto Christ to our conscience and vnto the conscience of the flocke The Prophets and Apostles put these Precepts in vse and practise for Paul and his fellowes in affection and good will towards them they preach to vs not onely to deliuer vnto them the Gospell of God but their owne liues also 1 Cor. 9.16 This patterne for speach and affection Paul committed to Timothie The Leuites in their Ministery 2 Cor. 4.1 which were to serue the Priest in the Tabernacle 2 Tim. 1 1â— and to beare the same from place to place which lasted but for a while had Ouerseers and Watchmen Numb 8.26 that they might see and fill their Ministery the Leuites had fiue yeares Apprentiship when they came first to serue but when they came to fiue and twentie yeares of age they were numbred with the rest and were bound but to soruâ— till thirtie yeares onely Then they must begin to execute their Office fully 2 Sam. 3.1 3. that they might see and fill their Ministerie The Priestes and Prophets had their celles neere vnto the Tabernacle that they might see and fill their Ministery but yet the Leuites must not looke vpon the holy things before the Priest had consecrated them vnder the paine of death but Archippus must vncouer and behold the holy things of God Tremel in Numb 5.20 and cause others â—o behold them also vnder paine of death Must his eye bee satisfied with seeing and his hand with filling his Ministery I thinke not Must we forget Saint Cyprians admonition Sit Lectio assidua vel oratio be euer reading or praying Must not hee haue his eye looking vpon Pauls paterne to Timothy Of wholesome wordes with faith and loue in Iesus Christ The Prophets that were called Seers from seeing had not the light and sight to see and handle as we for Jsaiah prophesied that the Sunne should bee made seuen times brighter which is now in the Christian Church fulfilled which Sunne shall neuer goe downe how must we see how must wee fill the ministration of things so excellent and visible that euen the difficulties and magnificence are publike praised be the name of our God for the same continually Three grouÌ„ds of diuinitie Now I come to the positiue grounds of Diuinitie and then to the Doctrine briefly Cui We haue heere three things to marke first Cui to whom is this Ministery giuen and concredite to dispose oft fully In
the world is lighter then vanitie in respect of this our glorious Gospel whereof we are now Ministers Fourthly and fiftly gold is iâ—tenisissimum tenacissimum most thine and most tough Isai 40.5 and therefore is drawne in greatest length and in greatest breadth so Gods Word is as long and as broad as Eternitie it selfe Lastly gold is not consumed by fire yea although it be melted with lead many dayes because it hath no fatnesse to burneâ— so Gods word is able to abide any fiery triall and not to bee consumed but notwithstanding all this excellencie of gold and although it were seuentie sâ—ueâ— times tried in the furnesse yea that it is lesse thou nothing in respect of Gods words for lay quicke-siluer vpon gold and it will breake it all in peices but it is not so with Gods word no slippery sliding earthly stinking wisedome or preceptes of men shall haue any strength against it albeit they prooue themselues from time to time cunning and craftie Alchimistes in this behalfe in melting brimstone with it which in deede consumeth gold into drosse consider then the inesteemâ—able worthinesse of the Treasure which is the Gospel of Gods grace and thou shalt neuer cease to see and fill the Ministration and dispensation of this glad tidings of saluation Paul knowing the greatnesse of this worke and the worth of it did endeuour himselfe to fill the same for hee ioynes these threâ— arguments together 1. It is allowed of God that the Gospel should bee committed vnto vs so wee speake not as they that please men but God which approoueth our hearts for exhortation was not by disceit 1. Thes â— 1 4 5 6. 2. Nor by vncleannesse 3. Noâ— by guile but as we are allowed of God 4. Arâ—â—ment Math. 24 50. The fourth argument in this reason is the word Ministration thus amplified in the 1. Cor. 9.16 to the 24. The vocation of Pastors is a seruice and a stewardship wherein wisedome and faithfulnesse is required Archippus is as Christs serua t and steward of his Ministerie working with him in his husbandry with feare and trembling doing the will of the Lord not with eye seruice Zach. 3.9 although with eye seruice for God seeth perfectly with the al-seeing eyes of his prouidence but cheifely his holy Church which is euer before his eyes and therefore thou must doe in thy Ministerie as alwayes in the presence of the Lord and this dutie is taught vs by our name for wee read in a dialogue where it is demanded who excelleth in feeding a stocke of sheepe Answere is made Plato in Minist Note Psal 21.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shepheard for the name is taken from the office hee therefore that fulfilleth not the one cannot challeng the other and the necessitie of this consequent was to Dauid an occation of great comfort for calling him his shepheard hee triumphes in it and giues a reason why hee can lacke nothingâ—s God will seed him in greene pastures therefore Christ saith to Peter feede my sheepe whereupon Saint Bernard saith Pascâ— mente pasce ore pasce opere feede with prayer feede with preaching feede with a good life these doe well together but being a sunder profiteth little The fift argument S. Argument is the consideration of the Church of Christ bought with his owne blood whereof thou art made a Minister for slocke and ouerseer Church and Ministerie are relatiues Act. 20.28 Archippus thou art Pastor ouer the slocke and Minister of the Congregation therefore see and fulfill thy Ministerie Colos 1.25 Paul vseth the same reason in his admonition to the Ministers of Ephesus face to face and he puts all these reasons together in his owne person saying whereof I am a Minister to wit of the Church according to the dispensation of God which is giuen to mee to you ward to fulfill the Word of God euen the Mysterie hid since the beginning of the world yea 1. Thes 2.8 we must loose our liues for our slockes if that the Lord bring vs to that Christian triall The sixt and last particular argument 6. Argument is the reward to them that haue receiued this Ministration honour or dishonour saluation or perdition according as we see and not see fulfill or not fulfill the same in the right manner which doing the reward shall bee the Crowne of glory This argument is not expressed but vnderstood for Paul seemes in this short admonition to coÌ„mend the Epistle written from Laâ—dicea commnds the Collossians and Archippus to read the verse before my Text vnderstaÌ„ding namely the first Epistle to Timothie where in all the duties of Pastors are laid opeÌ„ This argument made Paul say woe vnto mee if I preach not the Gospel if glory bee an argument to mooue seruants to bee faithfull much more vs of the Ministerie if it doe mooue all Christians to be faithfull and to be where Christ is how much more should it mooue the Ministerie to bee faithfull in their calling for it shall bee nothing at the day of iudgement Collos 3.25 Iohn 12.26 albeit some haue preached and cast out diuels in the name of Christ except it be done in the right manner fully In a word then wouldst be a Minister of Christ then thou must first see farre off and see all things see exquisitely see incontinent see and discerne all things See diuine without paine and that which is more the eye must see thy selfe and God that is inuisible thy hand must handle all things and trie all things with the touchstone of trueth and hold fast that which is good because the Lord holdeth the Saints Reuel â— 1 like the Startes in his right hand Archippus must then see and fulfill his Ministerie because hee is made sufficient of the Lord as a Minister to manifest the secrets of Goâ—s Kingdome and that in great wisedome and faithfulnesse and if he see and fulfill his Ministerie the Lord will bee with him here and hence foorth hee shall be with the Lord for euer this is Pauls admonition to Archippus and all Ministers let this admonition and reason thereof bee as a stoneth betwixt our eyes like the precepts of the Law let it bee written in capitall letters that a man that runneth by may read it Aâ—â—â— 2.2 like Abakâ—â—es vision let it bee written as deepe as wickednesse was written with the penne of Irone Isa 5â— 10 11. and point of a Diamond vpon the tables of the Iewes hearts and hornes of their Altars Let vs consider what ioy or sorrow shall be at the last day and till that day come Gods mercie is vpon good Ministers seeing and fulfilling their Ministerie and Gods iudgements vpon idoll shepheards Hebr. 11.17 theeues and murtherers robbers and hiâ—elings and negligent Ministers with darkened eyes and withered hands without Ministration and if they haue it it were better for them to bee without it if wee did consider these things
Secondly the Ministery is Gods and not mans if thou hast not this assurance of God thou hast no warrant that God will blesse thee in thy Ministery but thou must looke for double torment in hell 5. Dâ—cts The Text sayth that we haue this our Ministery from the Lord then let vs learne this last ground of Doctrine that Ministers haue no â—bilitie or strength of themselues to performe the worke of the Lord in their Ministeriall Function â—â— Câ—â— 3. â— except it bee giuen them of the Lord. Therefore Paul saith that of our selues we are not sufficient to thinke any thing of our selues as of our selues but our sufficiency is of God who hath made vs able Ministers â—â—â—ys Hoâ— 6. Whereupon Chrysostome saith Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit vs nos prestare possimus ciqua munere gerendo essâ—ciremur accommods Therefore Christ saith Without mee yee can doe nothing Iohn 15. â— Paul tooke more paines then others in executing his Ministerie and yet hee saith It is not I but the grace of God that is in mee For this cause hee speakes more indefinitely of all Ministers That it is neither hee that planteth nor hee that watereth 1 Cor. 15.10 but God that giueth the increase The reason is in that the worke of the Ministery is a diuine worke and Ministers are but men and therefore Paul sayth who are sufficient for these things This difficultie is in respect of the worke and secondly of the persons who are deputed to that worke The Function of a Minister is to quicken such as are dead in sinne to raise vp such as are fallen to comfort those that are troubled in conscience to strengthen the weake to encourage the faint-hearted to confound the obstinate all which are aboue humane strength yea Actes 4.15 Exod. 3.4 Ierem. 1.6 Ionah 1.3 Math. 4.1 Zach. 3.1 more then flesh and blood can doe and yet subiect to the like common passions as other men are In consideration whereof many haue sought to giue ouer their Ministery because Ministers are opposed by Sathan and this profane world The vse of the former Doctrine is diuers Vsus and first to mooue and incite all people to pray for the Ministery for without Gods blessing they are able to doe nothing but mightie through God 2 Cor. 10.4 5. to the pulling downe of strong holds casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ Secondly Math. 9.37 38 to pray that the Lord would send out faithfull Labourers into this his Haruest for the ingathering of his Saints vnto the great day of the Lord and therefore the Lord saith The haruest truely is plenteous but the Labourers are few at least few faithfull Actes 12.5 pray ye therefore the Lord of the haruest that he would send forth Labourers into his haruest The second vse is to teach you who haue giftes or abilitie 2. Vsus not to bee insolent to presume aboue your brethren 1 Cor. 4.7 for thou hast nothing whi h thou hast not receiued of the Lord. Now it thou didâ—est receiue it why doest thou glory as thou did'est not receiue iâ— Brethren 3. Epistle of Iohn 9.10 doe not follow the example of Diotrephes who loâ—eth to haue prâ—heminence amongst the brethren and doth not receiue them and forbiddeth them that would and casteth them out of the Church Then wee see that this excellent worke is not committed to Ministers for thâ—â— owne take onely not for their honour their wealth to exalt them but that wee bee diligent in the worke of the Lord. 3. Vsuâ— Ephâ—â— 6.20 Luke 10.16 1 Cor 4 13. 1 Sam. â— 7. The third vse is to teach you that are the people to learne you to respect the Ministers of God for we are Christs Ambassadors for wee exhort you in Christes stead â—â—end your iudgement them that are worldly minded people let not your respect bee to the Ministery for any earthly prerogatiue as honour wealth dignity friendship but respect vs for our Master the Lord Iesus and our works sake for it is the power of God to saluation to all them that beleeue 4. Vsuâ— The last vse is to all in generall Let the world iudge of vs as it will notwithstanding we must haue our eyes fixed on ouâ— Master that sent vs let the excellencie of the one and the dignitie of the other swallow vp all ignominy and iniury the world can lay against vs and that we may be able so to doe let vs alwayes be diligent in praying for the assistance of Gods Spirit that we may fulfill our course with ioy Exhortation Now to draw to a conclusion I exhort you all but especially I direct my speach to you in the Ministerie that in the feare and loue yee haue to Iesus your Lord who sent you yee would endeuour your selues that all your exhortations and preaching to others be written downe in the lynes of your owne life that men seeing your good workes may glorifie your heauenly Father for we must haue two sorts of garments a Breâ—st-plate and an Ephod the one shewes Exod. 28.4 thaâ— thou must haue knowledge the other that thou must haue Conscience to doe and in this Brest-plate must not only be written Vrim that is Light but also Thummim Exod. â—8 10 which is perfection n t only light of direction but a paterne of good workes as the Snuffers were made of Gold so we must not only shine our selues but purge others we must not only haue Belles Exod. 25.38 but Pomâ—graners also we must not onely say wâ—ll but do well as the Pillers of the Taberna le ouerlaid with Gold but inward of Shittim wood Exod. 39. â—â— therefore Isaiah saith we must lift vp our voice like a Trumpet for hee winds it with his mouth Isâ— â—3 1 and holds it with his hand we must not only Preach but practise then wee lift vp our voice like a Trumpet if wee doe not see this and fulfill our Ministery What shall wee say when the Prophets Apostles Fathers yea all the faithfull Pastors present their flocks before the Lord Iesus at the last iudgement who is to bee blamed thinke you that there is a negligent Minister A good Pastor hath the 〈◊〉 of edificatiâ—n Act. 17. â— Is the fault in Laick Patrons which Father Lattimer did see and reproue in his daies or is it Nabals in the congregation that will not helpe faithfull Ministers to liue or is the fault in the Cleargâ— by giuing ordination to the vnworthy or as Patrons for their friends as the verse saith Mos est Prelatis prebendas non dari gratis Sed bene nummatis vel eorum sanguine natis Or is the cause in the People that will not obey Sonne of man thou must cry if they heare or heare not Isa 5.11
Ier. 5 7. Ezech. 23.9 reproue the Drunkard with Isaiah the Adulterer with Ieremiah the Swearer with EZekiel the Vsurer with Moses the Hypocrite with Christ Leui. 25.36 the prophane world with John and with Peter let all know there shall be a Iudgement that the people may turne from their euill wayes this must not be done without sense feeling or motion vsing Doctrine without application Application without zeale like a man without a soule or as an Image on a wall If thus wee doe it is an euident token that some are ignorant We must not feare as Ezech. 3.8.9 and cannot powerfully preach being ignorant some are so negligent in their Ministery and will not some are so fearefull to offend their Benefactors Note and dare not some are so wicked and should not alas a guiltie Conscience staies the power of our Ministery and therefore the people are not conuerted for this cause the Lord saith to wicked Ministers Ieâ— 23.22 If yee had stood in my counsell then should yee haue turned my people from their euill waies therefore Brethren wee may blame our selues that neither our persons nor our calling is regarded Cuâ—us vita aâ—spicitur restaâ— vt â—â— prâ—edicatio contaminatur but abused and d sgraced and thought to bee the off scouring of the world and refuse of mankind and by our vnfaithfull walking in our Calling God hath iustly made vs base and vile and contemptible in the sight of the people for wee are called the troublers of the State as Ahab did Flias a troubler of Israel but on the other part are wee faithfull in our Calling thâ—t thought bâ—sâ— in our persons poore be our liuings and dispâ—sed in this world yet the Lord from wâ—â—â—â— we 〈◊〉 our Mâ—nistery shall reuenge our cause to is glory and our comfort and their â—â—cilâ—sting sorrow therefore l t vâ— reâ—â—uâ— all offence on our part that we preach not saâ—uat on to oth rs and damn â—oâ— to â—nâ— selues for as a deâ—â— Pâ—licalâ—s the pâ—â—pe to hearâ— but h ateâ— nothing in selfe Siegretants accedat aegretus si carboni extincto adijâ—iator â—â—rbo extinctas vel si â—aeto praesictatur caecus what shall they profit one another Praetes mortem ciuerem famum foneam therefore Gregory saith complaining of himselfe Vsurpaus mihi cotis officium qui fâ—rrum reddit acâ—ntum cum sit in â—â—â—lis ad secundum l'ule brum depinxe hominem Preâ—or â—â—â—s aliosque redigo â—ed perfectionis littus qui ad huc verâ—â—r in delictorum finelibus who then is to be repâ—oued the Ignorant Negligent Timotus Couetous Prophane Pastors but especially those that appeare to be â—tarres Reu. 13.3.4 who are drawne from Heauen and cast vnto the Earth by that great red Dragon this did appeare to be a wonder in Heauen Note but it is no wonder now vpon Earth I say then with Saint Bernard to â—ugenius Mostrosa res est gradus summes animus â—ifimus sedes prima vita Ima Bernard lib 2. de considerat lingua magni loqua manus otrosa Sermo multus fructus nullus vultâ—â— grauis actus leuis caput canum corvanum faciâ—â— rugosa lingua nugosa ingens authoritas nutanâ— stabilitas I cannot passe by you that are our flock there is not only amongst you Foxes yea little ones who maketh their profession of the Gospell a shelter and couer to their hypocrisie who serue the Gospell so farre as the Gospell may serue your turne for the accomplishing of your worldly pleasures there is also Wolues among you in sheeps cloathing who kill their Shepherds Quo hierophyphyco notatur hereticos sub â—iten solendit a principibâ—â— quod si adolesi etur graetusuterit â—it fututum in emtui facilius Iesuitae suffâ—cabuntur Isa 50.14.15 wounding them in their good name opprobriously in their bodies dangerously in their state iniuriously renting both their persons and their Parsonages from them for now Religion is hated amongst many true Godlines despised zeale abhored sincerity scoffed at vprightnesse loathed and almost all good men had in derision And therefore we may say that Iudgement is turned away backeward and Iustice standeth afarre for Truth is faâ—ne in the streete and Equitie cannot enter and hee that departeth from euill maketh himselfe a prey yet the Lord saw it and was angry Albeit yee will doe no duetie neither for our Master nor message sake yea hardly for your owne saluation 2 Cor. 3.11 2. yet wee knowing the terrour of the Lord wâ— pâ—rswade men and beeing Ambassadour for Christ as though Christ did beseech you by vs wee pray you in Christs stead that yee bee reconciled vnto God For this cause Saint Augustine saith That the Word of God must bee to the faithfull Tanquam pisâ—s hamus capit quando capitur yee must vese topposcis as Nineueh repented at Ionas Sermon Marie sate all the night at Christs feet Acts 17. hearing the Word Yee should say with the good Athenians Let vs heare thee of this matter againe And with the conuerted Christians who being pricked in their hearts sayd Actes â— â—7 What shall wee doe men and brethren I say vnto you as Peter vnto them I pray God it may worke the like effect Repent and bee baptized in the Name of Iesus Christ for the remission of sinnes and yee shall receiue the gifts of the Holy Ghost This if you doe how beautifull vpon the Mountaines will the feete of them bee that bringeth glad tidings vnto you And then at the last day of account wee shall say with our Master the Lord Iesus in great ioy Those that thou hast giuen mee I haue kept them and none of them is lost Then wee shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse Iohn 17.12 as the Starres for euer and euer If thus wee would shine obey Pauls Exhortation that seeing wee haue this our Ministerie as wee haue receiued mercie wâ—e faint not but hauing cast from vs the cloakes of shame Dan 1â— â— not walking in craftinesse or hâ—nâ—ling the Word of God deceitfully but in manifestation of the truth commending our selues to euery mans conscience 2 Cor. 4 1 2. in the sight of God Seeing then that both Pastour and people doe looke for the Kingdome of Heauen where shall bee one Fold and one Sheepheard Let vs all labour for the testimonie of a good Conscience and Christian resolution In life or death and glorie with Paul saying 2 Tim. 4.6 7 8. I haue fought a good fight and am now readie to bee offered and the time of my departure is at hand I haue finished my course I haue kept the faith Henceforth there is layd vp for mee a Crowne of Righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee onely 1 Thess 5.23 but to them also that loues his appearance And that both Pastour and people may bee partaker of this ioy vnspeakable and glorious I bid you farewell in the Lord and I pray with Paul that the very God of Peace sanctifie you wholly and I pray God your whole Spirit and Soule and Body bee preserued blamelesse vnto the comming of our Lord Iesus Christ To whom with the Father and the holy Ghost be all honour glorie and praise both now and for euer and euer Amen FINIS