A GOLDEN BELL. AND A POMGRANATE A Sermon Preached at the Visitation in Canterbury 7. of Aprill 1624. By Mr. ALEXANDER VDNY Bachelor in Diuinitie Chaplaine to his Maiestie in Ordinary and Minister of Hanking in Kent Labour till I come LVKE 19.13 GREGO lib. 2. Epist 39. Quod prâ—fecto negotium tunc vere â—â—s agiâ—â—â—â— si viuendo loquendo proxiâ—â—â—um 〈…〉 LONDON Printed by A. M. and I. N. for Anthony Vphill and are to be sold at the signe of the white Lyon in Pauls Church-yard 1625. REVERENDISSIMO PATRI ET DOMINO SVO VNICE COLENDO GEORGIO CANTVariensi Archiepiscopo totius Angliâ— Primati QVas animi Dono faetus Amplissime Praesul Pignora perpetui Debita amoris erunt Tu modo quae voueo facili cape munera Dextra Nil meruere vltra in meliora forent Celsitudini vestrae Humillime addictus ALEXANDER VDNEYVS A GOLDEN BELL AND A POMGRANATE COL 4.17 And say to Archippus the Ministerie which thou hast receiued of the Lord see that thou fulfill it GReat is the Mysterie of godlinesse which is God is manifest in the flesh a 1. Tim. 3.16 Great because the Mysterie hid since the beginning of the World and from all Ages but now is made manifest vnto his Saints b Col. 1.26 Luke 24. â—â— This manifestation was and is by the Spirit in the Word then opened hee their vnderstanding that they might vnderstand the Scriptures which is a Lanthorne vnto our feet a light vnto our pathes c Psal 119.105 without this light we dwell in the land of the shadow of death d Mat. 4.16 both in sinne and ignorance therefore Paul saith awake thou that sleepest and stand vp from the dead and Christ shall giue thee light e Ephes 5.14 This light doeth shine to him whose name is in the white stone which no man knoweth sauing hee that receiueth it f Reu. 2 17. This knowledge is giuen to him that can take the little booke out of the Angels hand and eate it vp hereby able to Prophesie among the people and Nations and Tongues and to many Kings g Reu. 10.11 For this cause it is that Dauid prayeth open mine eies h Psal 119.18 that I may see the wonders of thy Law Therefore it is the Commandement of the chiefe Apostle of our profession and Bishop of our soules the Lord Iesus beloued in him i 1. Pet. 2 2â— that wee should search the Scriptures for his Testimonie and our owne saluation k Iohn 39.5 Non repostores aut serriui colosos vel superstitâ—sos murmurateres sed â—ram humâ—lem vniâ—â—r cognoscendae ample â—ande veritatis cupidaeus Muiâ—â— lus in 5. Ioh. wee should not then negligently or superstitiously search the Scriptures to cauell thereby but with a holy and humble desire to know and embrace the simple trueth And now being my course to Preach at this time before this solemne assembly and publike Conuocation of the Ministerie I haue sought and red in the Booke of the Lord where I might finde a Text short sententious and sitting principally for the Ministeriâ— exhorting all in a word and euery one as it were by his owne name to holy and full knowledge faith and diligence in his vocation and I haue found these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse to the Lord l Exod 2â— â—â— Kodeth la Iehouah â—agiasâ—era â—urion which was grauen on the high Priests Miter as signets are grauen for in the man of God what is required but Holinesse in spirit in soule in speach in action in all things Holinesse to the Lord and vpon the bridels of the horses holinesse to the Lord yea the very pots in Ierusalem and Iudah shall be holinesse vnto the Lord of hostes m Zach. 14. â— â—1 holinesse is Christs marke like the signe Thau vpon the foreheads of them that mourne for the abominations that he done in the middest of the Citie n â—ach 8.4 And I haue found a line and a golden reed wherewith I intend to mete the Temple of God and to measure the Citie withall o Reuel 11. â—â—1 15 Theâ—â— lâ—nes were â—â—lled â—hacte â—idda suuâ— mensores In the Epistle to the Collossians these words And say to Archippus for as the first Scripture comprehended all the worke of the Ministerie in one word Holinesse so this Text comprehends the same in one word of power and authoritie commanding euery one in one fulfill this dispensation of God which is giuen me vnto you ward to fulfill the word of God p Col. 1. â—5 For what is it to bee a good Minister of the Lord but to fulfill and end perfectly the worke of ministration and dispensation of the Gospel of his graces that wee may bee bold before God and man Angels and our conscience Micha 3.8 with Micha to say I am full of power by the Spirit of the Lord and of iudgement and of strength to declare vnto Iacob his transgression and to the house of Israel their sinne q Act. 23. â— 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 r Iere. 2.31 The holy and perfect worke of the Ministerie Holinesse and maner thereof are by these two Scriptures comprehended in two words Holinesse and Fulnesse or Holy Fulnesse or Full Holinesse would yâ— then desire a better Scripture for this time which may bee called the Ministers Text then one of those two or both in one making so sweete an harmonie like two parts of Musicke set together to praise the Lord in whom dwelleth all fulnesse whereupon I shall descant God willing according to the commandment of Scripture without any discord and that it may found also well in your eares as it did to the Collossians and their Ministers let mee craue of you as hee of them that ye would pray for mee that God would open vnto mee the doore of vtterance that I may speake the Mysterie of Christ fully The Apostle hauing laide downe the foundation of Christian religion by Christ in his person and office Cohesion Colo. 1.14 Colo. 2.1 whereby we are reconsciled then hee doeth diswade from Eronious Doctrine hee doeth exhort vnto Christian conuersation Colo. 3.1.2 that wee set our affections on things which are aboue and hauing added salutations to his friends in loue in the end doeth exhort the Collossians that they should admonish Archippus to be faithfull in the worke of the Lord. The argument of this Text is this in a short summe Argument Paul and Timothy after Epaphras his declaration what state and condition the Collossians and their Ministers were in in respect of Christian Religion writ their admonition and exhortation from Rome to them both that they should stand fast and grow still in the knowledge and vse of the Gospel against all corruption to the Ministerie
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
entred in doth cleere this point The reason is because our nature being corrupted Ratio 1 and thereby subiect to sinne the best being guilty of this hath neede of admonition Secondly the Authority of the Minister from God Ratio 2 is one ouer all and therefore all in one and one in all should admonish one another to bee faithfull in the worke of the Lord. The vse in a word is to exhort those whom God Vse 1 hath placed in his Ministery that ye would be carefull to remoue this ill in thinking your selues to be aboue your brethren yea albeit your gifts or place carrie you out in it boast not it may be God will take both from you to thy shame and sorrow Secondly I request you in the feare of God that Vse 2 your loue to Christ and his Church would appere not only to hold out and put out the ignorant but that yee would see and marke those that walke inordinately amongst vs Note and that yee would haue the courage of the Apostles of making election of Mathias in the place of Judas and that yee would thrust to the doore the prophane Sonnes of Eli that makes the sacrifice and seruice of God to be contemned and had in derision daily as wofull experience doth let vs see that wil see the Lord amend it The Apostle desires the Colossians to admonish Archippus that he take heede to the Ministerie that hee fulfill it and leaue no part thereof vnperformed Whereupon I gather this third ground of doctrine 3 Doctrine that it is not sufficient for a Minister to beginne and continue in doing some part of his Calling but hee must accomplish all things belonging to the same he must not only Reade but preach and Catechise yet liue without blame in this present world 2 Tim. 4. which Saint Gregory saith we performe if by our preaching and liuing we gaine the soules of men Ezech. 34.6 if wee rebuke and reproue such as are obstinate if we comfort the penitent Iohn 17.9 if we strengthen the weake heale the infirme bind vp the broken seeke what is lost and bring againe what was driuen away Ephes 3.14 by example of the good Sheapheard as we must be the mouth of God to speak to the people Rom. 1.9 so must we be the peoples mouth to pray vnto the Lord example we haue of this in Christ albeit Lord of all power and had power to make his Preaching profitable yet he prayes to his Father for himselfe and his people â— Tâ—m 1.3 thus did Paul bend his knees for the Ephesians for the Romans yea night and day did he pray for his Scholler Timothy First the reason is because the Lord will not haue a lame sacrifice for it is abomination vnto him Secondly there is a curse pronounced against him that doth the worke of the Lord negligently Vâ—â—â— The vse is to reproue those Ministers that are negligent in any part of their calling some doe preach and liue well some well and are not able to preach some liue absent for their pleasure when they haue sufficient meanes to liue by their Ministerie some place oâ—hers for them Vâ—de 〈…〉 but often it falls out as it did with the Iewes that when Moses was with the Lord Aaron suffered the people to commit Idolatrie ere he returned bâ—cke againe some so liue as not hauing respect to God nor man oâ— their Calling and yet can speake and prate aâ— if â—here were some goodnesse in them it may be said of them aâ— Plutarch tells a story of an old man amongst the Grecians at the Games of Olympus and finding no place â—or fauour amongst them went to the Laâ—â—demonians where he found things to his minde the old man cries out all the Grecians doe know what is honest but the Lacedemonians only practise we sometimes proue Grecians Ier. 2.8 and the people practise for God saith they that should minister the Law know not we are the Salt of the Earth yet not sauorie the light of the World yet darkenesse Seneca saith Epist 37 make choice of such a Teacher as thou mayst admire more hauing seene him then when thou hast heard him for as a Godly life doth perswade the people vnto good Lib. past Greg. so an euill life perswadeth the people to euill therefore Gregory saith there is no man more dangerous in the Church then he thâ—t liues lewdly and carries a name of sanctity Agustine therefore Augustine saith Omnis qui mâ—lâ— viuit in conspectam corum quibus propositus est quantum in ipso est occidit Amongst all the dangers of the world what is in more danger then the soule yea what is more precious then the same yea all the world is nothing to the soules hâ—alth this should moue vs to faithfulnesse in our Calling which if we doe 1 Pet 3.4 God shall giue vs an incorruptible Crowne of glory Now the argument the Apostle would haue to bee vsed to perswade Archippus to fulfill his Ministery is because hee hath receiued from the Lord 4 Doctrine hence I gather this fourth ground of Doctrine It should be a powerfull and very effectuall argument to moue a Minister to be faithfull in his Calling in that we haue it from God and not from man therefore Paul saith 1 Timo. 1.2 1. I thanke him that hath made me strong that is Christ Iesus for he counted me faithfull and put me in his seruice The reason of this Doctrine is Ratio that wee hauing receiued this Ministery from the Lord therefore the Lord wil vphold vs in all temptations that may befall vs in body or soule Iâ—â— 1.19 What made Michaiah so confident with Ahab Ieremy so plaine with Amos So powerfull Iohn the Baptist and all true Ministers â— bold onely because wee haue this our Ministerie from the Lord. Quest But it may be demaunded How shall we know that we haue receiued this oâ—â— Ministery from the Lord. Answ Fiâ—st if the Lord hath giuen theâ— competent measure of gifts fiâ— for thâ— workâ— of the Ministery Secondly vpon triall and examination if thou bee founâ—â—iâ— for that Office bee appoynted thereto by the Church to serue in the worke of the Lord. Three things are â—â—â—â—ired in a Minister Thirdly vpon the faithfull discharge of thy dutie according to the dispensation bestowed vpon thee the Loâ—d gâ—â—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 Vsâ—â— The vse is to teach vs that no man should vndertake the Office of a Minister except it bee giuen him from the Lord therefore euery one of you trie your selues in your giftes and conuersation then iudge of thy selfe accordingly if thou be sent to preach boldly the Word of truth Rom. 10.13 or if thou preach to the world for thy selfe thou art a hyreling and not sent of God
Secondly the Ministery is Gods and not mans if thou hast not this assurance of God thou hast no warrant that God will blesse thee in thy Ministery but thou must looke for double torment in hell 5. 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
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.
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
qua Secondly in qua wherein this Ministery doth consist and the limits of it A quo Thirdly a quo from whom is this our Ministery Je is saith the Text from the Lord. Fyheâ— 4. â— This Ministery was giuen to man for when God ascended vpon hye hee led captiuitie captiue and gaue gifts vnto man and that to foure sorts of men First Prophets 2. Euangelists 3. Apostles 4. Pastors and Ministers now vnder the Gospell which shall continue vnto the end I thought to haue stood vpon this last Order I pâ—sse them ouer The second thing is to see wherein this Ministery consists you heard it was in seeing and filling that is knowledge and practise First thâ—u must know God Creator of all things 2 Christ â—s Râ—deemer 3. The Holy ghost as Sâ—nâ—tifier both in essence 1 â—â—antae â—face and â—ttrâ—butes Quantae maiestatiâ— vt timeaâ— quamae dignitates vt adores quanta beâ—â— satis vt in se speres Secondly Know thy selfe in three things thou must know thy selfe to bee a good Christian and first quantae fragilitatis Secondly quanta vilitatis Thirdly quantae Iniquitatis Thou must also be learned which learning must haue these vertues First Sapientia coniunctiua Secondly Sixe things Iustitia distributius Thirdly Patientia charitatiua Fourthly Penitentia sanetiua Fiftly Temperantia regulatiua Sixtly Perseuerantia perfectiua Thou must also be a good Minister for if thou bee not a good Christian first Math. 6.8 Act. 15.9 thou shalt neuer be a good Minister of the Gospell which is thy ministration to be a good Pastor thou must bee able to stand before God now there is no standing before God but in purity of heart marke then that the heart is onely purified by faith To stand before God therefore thou must labour by sense feeling to know the course of Gods dealing with thy self for if thou canst not preach by experience thou shalt neuer preach with power foâ— the conuersion of Gods people The second thing thou must doe Nam secunda capacitatem audientiuÌ„ decenda sunt alia proâ—und subtiâ—lia 〈◊〉 pâ—ana simpliâ—â— is to present thy worke before God First thou must know the nature of people if they bee in the Family of Faith or not Secondly if they be ignorant with knowledge as Hereticks thy dutâ— is told then in the third to Titus If they bee Apostâ—â—es thy duty is toâ—d thee in the person of Himineus and Philetus to these extreamities Fourthly if they bee simple and ignorant then thou must be first meeke secondly gentle thirdly patient so thou must bee all to all men Gregor pâ—loâ—◠〈◊〉 〈…〉 9. that thou mayest win some to Christ therefroe Gregory salth alliter monendi sunt proterui at quâ— alliter pusillanimus the one in seuerity the other in iudgement The third things is this that wee mâ—st know our Ministerie to beâ—â— worke for when we know the disposition of nâ—n thâ—u we must workâ— and labouâ—â—â—our Ministery accordingâ—y That this oat Ministery is a worke Paal saith 1 Theâ—â— Wâ— beseech you brethren to know them which labour among you and are ouer you in the Lord. Our worke in two things 1 Tim 3.17 The description of a good minister Iohn 7.16 1 Cor 11.23 Ier. 14.1 To rule wellâ— three things Ier. 1.17 1 King 22.14 This worke is in two things First doctrine Seondly gouernement Let the Elders that rule well bee counted worthy of double honour especially they who labour in the Word and doctrine So to be a good workman is to rule to labour well in the Word and not to preach our selues but Christ Iesus the Lord. To rule in the Lord thou must doe three things first thou must deliuer nothing but that thou hast receiued of the Lord for Christ saith my doctrine is not mine but his that sent mee Secondly thou must deliuer his whole message with-holding nâ—thing therefore God saith to Jeremie Speake vnto them all that I command thee be not dismaied at their faces least I confound thee before them Thirdly in deliuering his mâ—ssage as Gods Word therefore Peter saith 2 Pet. 4 21. If any man speaks let him speake as the Orracles of God to doe this is first required grauitie as Titus 2.17 Secondly Authority Tit. 2.25 Thirdly Sinceritie therefore Saint Paul saith for we are not as many 2 Cor. 2.17 which corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ A quo The third generall point is to know from whom we haue this ministration my Text saith it is from the Lord Let vs first consider if this power bee from the Father only or the Sonne only or from the Holy Ghost Christ Lord of his Church or from all conioynctiue that this Ministery is not from the Father as Creator neither from the Son as ab aterno cum Patre or the Holy Ghost but this our Ministery vnder the Gospell is only from Christ Isa 9.6.7 as redeemer of the World God and Man manifest in the flâ—sh for this Isaiah saith of the increase of his gouernment and peace there shall be no end Lâ—k 1.11.32.1 more particularly see Luke who saith and he shall raigne ouer thee house of Iacob for euer and of his kingdome shall be no end Ioh. 18. therefore hee saith my Kingdome is not in this world thereby signifying vnto vs the spirituall gouernement that is in Christ and his members the Church to the end of the world In this Monarchie of Christ consider these things 9 Points to be considered in Christs Monarchiall gouernement First his Throane Secondly his Kingdome wherein yee shall see the King in his Kingdome Thirdly yee shall see his enemies Fourthly his Subiects Fiftly his Lawes Sixtly his Authoritie Seuenthly the place of his Kingdome Eightly the difference betwixt his Kingdome and the Kingdoms of this world the last point is of the continuance of Christs Kingdome First then wee haue to consider these two generall grounds First temporall gouernours haue the custody of externall conctiue iurisdiction and matters belonging thereto The second is that the power of the Church is immediately from Christ the Mediatour giuen vnto all Quest 1 Ar. 1 by ordination this is confessed not only by some of vs but by the Fathers and Popish writers also Bonauenture in 4. sent d. 17.9.1 August Triumphus lib. de potest Eccles Ioh. Gerson lib. de potest Eccles Consid 1. Cardinall Cusanus l b. de Cathol 2 Cap 13. Cardinall Cantarenus tract de Eccles potest pontificis Beâ— lib. 4. de Rom. pont Cap. 22. First then we haue to consider The nature of Christs Kingdome what this Throne is Secondly who hath it Thirdly who giues it to Christ the Lord. First this Throne is the Throne of Dauid not that materiall Throne wherein Dauid fate in Iudgement but a Typicall Throne for Dauid himselfe