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
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
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
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