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
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.
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
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
was a Figure of the Messias King of the Church but they shall serue the Lord Ier. 30 9. Ezec. 34.23.24 and Dauid their King Dauids Kingdome was a Figure of Christs Kingdome which was reuealed by his Law from heauen and not by men much more then is there a full reuelation of Christs gouernment Hose â— 4. Note Hose 9.7 for as none had power to giue Lawes to Dauid much lesse hath any man power to giue Lawes to Christ to rule his Kingdome Who shall learne him wisedome Col. 1.16 it is to pull from his Throne by the imperfection of his Lawes he is King ouer all by Creation Psal 27.5 but King of Dauids Throne by donation to make this plaine the Kingdome of God is taken for the vniuersall gouernment ouer all his Creatures Mat. 18.17 the Kingdome of God in particular Act 14.16 is that manner of gouernement which the Father vseth by the Son in the flesh towards his Church in gathering together of his Saints fully by his blood and spirit 1 Tim. 4 14. defendeth his Church and subdueth all his enemies this Kingdome is distinguished in two sorts of gouernement the one is in the Kingdome of grace the other in the Kingdom of glory In the first it is by his word and spirit in the other we shall haue immediate glory in the Kingdome of grace wee shall haue our coniunction with the Father through the Sonne by faith wrought by the spirit in the Word and Sacraments as the instruments thereof Ephes 1 1â— 1 Iohn 3.2 Heb. 20.23 Col 3.3 and discipline which is the band and hedge about the Vineyeard giuen by the King to his Church in the Kingdome of Glory we shall haue communion with God by the essentiall word This matter I thought to haue stood vpon by reason it hath not bin handled by many which wold take me many Sermons to vnforld This matter shall be handled elsewhere therefore seeing the time hath ouertaken me I le leaue this matter to your further consideration And now to the Doctrine The Apostle in the former voise inioyneth the reading of this Epistle that it should bee read in the Church of Colosse and Laodicea yet here he addes that Archippus must bee put in mind of his duty that hee should seq and fulfill his Ministery by his diligence in practise and preaching the word of the Lord. Whereupon I gather this first ground of doctrine 2 Doctr. to wit that howsoeuer the Scriptures of God â—e to be read by thy selfe or others yet the reading of them is â—ot sufficient to cast downe the proud â—â—inded or to informe the ignorant â—rea hing was the practise of all the â—â—st 〈◊〉 of the â—ataâ—is or to comfort the troubled conscience but if wee would profit by thâ— Word it must bee taught preached and expounded by liuely voice in the publike Ministery Therefore let no m n thinke that Reading is sufficient in this great worke for Christ was offended to see the people without a Shepheard Aug de Doct. Christ and yet wee cannot say but they had the Law and the Prophets read amongst them and if it haâ— been sufficient to haue the Law of God read Math. 9 â—6 Acts 13. why did not the Iewes know and beleeue in Christ whom they had crucified Not. for Moses and the Scriptures did testifie that Christ was to come 〈◊〉 â— 39 which Christ confirmeth This was the forme of old for the Law was not onely read but expounded to the p ople Nehem. â— â— Aug Câ—ntess lib. â— cap. 13. This wee may see cleare in Saint Augustine who comming to heare Saint Ambrose preach not for the trueth sake yet by Saint Ambrose preaching hee was conuerted to the trueth as hee doth confesse Ad eum autem ducebar abs te nesciens vt per cum ad te sciens duceret The reason of the Doctrine is Ratio Rom. 10.14 because the Lord hath appointed the preaching of the Gosp ll to be the meanes of our saluation Marke then as wee must haue faith which commeth by preaching so must our faith bee grounded on the true sense and meaning of the same Philip said to the Eunuch Actes 8.3 2.35 Vnderstandest thou what thou readest And how can I except some man should guide mee Then Philâ—p opened his mouth and beganne at the same Scripture and preached vnto him Jesus The Word must bee applyed with power Hebr. 4.12 for it is quicke and powerfull and sharper then any two edged sword and doth discerne of the thoughts and intentions of the heart Deut. 17.11 Therefore Moses sayeth According to the Sentence of the Law which they shall teach thee thou shalt doe The vse of this Doctrine is to reprooue those that thinke reading of Scripture to bee sufficient If reading bee suffcâ—ent then why did Christ close the book and make application at Nazareth Luke 4. â—0 28. 1 Cor. 14.13 If this opinion bee in a Minister it is a token thou neuer didst see nor fill thy Ministery but is stone blinde If this opinion bee in you that are the people it is a token you are yet in the way of Reprobation because you cannot abide your sinnes ripped vp and your consciences awakened from the sleepe of sinne Therefore Paul sayeth If thou pray with the Spirit thou must pray with vnderstanding also Let vs marke one thing albeit thou haue neuer so great learning yet thou mayest bee ouertaken with passions and infirmities and then of thy selfe thou shalt not bee able to see the danger without it bee tolde thee by others Did not Dauid know hee had committed murther and yet the child of God yet hee did not rise from his securitie vntill Nathan did apply the Sword of the Word to his sleeping conscience Note saying Thou art the man By this wee may see how needfull it is to haue Ministers not onely to reade but to apply the Word with power to the consciences of men and women and especially at this time and in this dead age wherein we liue I told you in the opening vp of this Text by way of obseruation that the people should admonish the Pastor of his duetie but now Paul giueth the admonition himselfe Doctr. 1 Whereupon I gather this second ground of Doctrine Wee see then albeit Ministers haue power and authoritie in the Church of God notwithstanding if they be negligent they must be put in mind and admonished of their duty for their places doth not exempt them from other mens ouersight and charitable admonition 1 Tim 〈…〉 which most bee done in louâ— Therefore Paul saith rebuke not an Elder but reproue him as a Father assure thy selfe whatsoeuer be thy dignity in the Church I say to thee in the name of Christ Note that no place of dignity or honour worldly should hinâ—er thee in the worke of the ministerie all antiquitie before corruption