AARON'S BELLS A-SOUNDING. In A SERMON, tending cheiftly to admonish the ministry, of their charge, & duty. Preached by M. SAMVEL HIERON at a general visitation near Bristol. And now published by them to whom his copy was entrusted after his death. Mal. 2.1. And now o Priests this Commandment is for you. PRINTED. 1623. THE EPISTLE TO THE READER. IT was said of old, jer. 23.15. that from the Prophets of jerusalem, was wickedness gone forth, into the whole land: And, it may be said, as truly this day. that, the Sins of the ministers, have infected, the whole Estate. Now indeed, by the rule of the Gospel, it must needs be so: If the light (saith our Saviour) which is in thee, mat 6.23. be darkness, how great is that darkness? If the calling, which should give direction to others, be itself corrupted how great must that corruption be? If the fountain be poisoned, all, that drink thereof, must needs be in danger. I am, by the mercy, of him that hath called me, a Christian: therefore, cannot but even honour, the feet of God's messengers: I am a minister, Rom. 10.15. and also am bound, to maintain the credit, of the calling: but let my tongue, cleave to the roof of my mouth, rather than I shoule use it, to the licking over those sores, which, except they be lanced to the quick, and searched to the bottom, can never be cured. And wretched is that kindness, which goeth about, to heal the hurt of the church, with sweet words: saying, all is as it should be, when the garden of the Lord, lieth, like the field of the Sluggard, and his vineyard, like the vineyard of him that is idle: and Zion, even now, Jer. 4.31. as in time past, sigheth, and stretcheth out her hands, and cryeth, woe is me, my soul fainteth, because of the murderers! What man can see, the desolation of the Lords house, by dumb Idols, encroaching Simoniacs, drowsy Demasses, job. 32.18 ubiq vitarie Nonresidents; but his spirit with in him, (if he have but a dram of zeal) will even compel him, to lift up his voice, and cry a loud, against those, Esay. 58 1 who have no remorse, over their souls, for whom Christ died? The earnest desire, to further by all good means, the speedy reformation, of these gross corruptions, stirred up, the worthy Author, of this fruitful Sermon, being called to preach at a general visitation) to employ part, of that precious gift, where with the Lord, in a large measure, had endowed him, to that most necessary, important purpose. As the text was excellent, for the thing intended: so hath he handled it: I speak my opinion, and doubt not, but thou wilt join with me, when thou shalt peruse it: except, thou art forestalled, either against the man, or against the matter: his handling of it, as may be seen, was such, as neither wrung in aught, that might be thought impertinent; nor omitted any observation, which the words, kindly, and voluntarily, might not afford. The sense, is delivered sound: the division made artificially, the doctrines raised naturally, proved substantially, 2. tim 2.15. and applied powerfully; here is art: the words cut a-right, here is learning, the declaration of the truth, here is eloquence in the plain evidence of the spirit, 1. Cor. 2 4 here is zeal allayed with mildness of the spirit, and sharpness of reproof, tempered with sweetness of exhortation. Such, as thou seest his Sermon to be, were his weekly exercises: such was his doctrine, such was his life, for gravity, admired: for amiableness, for readiness, either to admonish, or exhort, according to occasion, for bowels of compassion, to the poor, even a continual Sermon. Few such Elthues, so full of matter: such Timothes, so nourished up, in the words of faith, job, 32.18. 1. tim. 4.6 Esay. 57.2 and of good doctrine, which he continually followed. And as he walked, before God, in his life time: so now he resteth from his labours, in him: and is joined to the company of innumerable Angels, Rev. 14. Heb. 12.22.23. mat. 9.28. phillip ●. 23.24. Esay. 57.1 & to the spirits of just and perfect men. It was to the churches great loss, that in this scarcity, of faithful labourers, he abode no longer in the flesh: but, as for him, it was a benefit, to be so soon dissolved, being thereby taken from the evil to come: and gone to Christ which is best of all. But, I will hold thee no longer, from perusing this, his after-worke, which by God's providence, coming to my hands, I thought myself bound in conscience, to impart unto thee. I pray God the reading it, may so work with thee, that, if thou be a minister, it may either reform thee; or encourage thee; according as, thou art either liable to the reproof, or, capable of the comfort herein contained: or, if thou be a private Christian, it may both beget, & increase in thee, a reverence, to the ministers of God: & such a deep detestation, of these enormous corruptions, here taxed: that thou mayst become a daily suttour, at the throne of grace, that the Lord, for his own name sake, and for his poor church's sake, would vouchsafe, speedity to reform them, Amen! * ⁎ * A postscript to the Reader. Courteous Reader, we must renew the common, and ordinary request, at thy hands: namely, to conceive the better, of such, as had the perusing, and printing this Sermon: when thou shalt meet with some few places therein (for they are not many) more difficult, then can be well understood: & other, petty, small faults, of the press. For the one, know, the Copy came to us miserably written, which therefore craved a necessity of retranscribing, wherein were some places hard to be read: yet being loath, to leave out any sentence, or piece of a sentence, which we could make English of, we put some words down, at a venture. For the other, know, that it was printed, where, our language is a stranger: and by such, as could neither understand nor speak the same: and therefore, it could not be, but that more than ordinary slips, and solaecismes, in our tongue, must be committed: but stick not thou, at these trifling errors; make use of the solid, and substantial matter, thou shalt find in the work: and give God the glory of his own truth, though in the light thereof, a little obscured, with the motes, of humour frailty, from shining, altogether so clearly to thee. Far well. A Fruitful Sermon preached by a faithful servant of God, & minister of the gospel at a general visitation. The text Col. 4. 17. And say to Archippus, take heed to the ministry, which thou hast received in the Lord, that thou fulfil it. AFter the Apostle Paul in the first part of the Epistle had set down the sum of the Christian doctrine, & therein shown what Christ was, both concerning his person, & his office, & how we are made partakers of the benefits of both; & in the second part thereof had disputed with the false Apostles, & confuted their false doctrine & corruptions: & in the third place had set down precepts concerning manners & exhortations to a Christian, adding in the end of all, friendly & brotherly salutations: he comes to admonish them of a duty which they were to performs to Archippus their minister, in these words. Say to Archippus take heed to the ministry etc. It appeareth by these words that Archippus was a minister of the church at Colossia; & because he was negligent in his duty, or at least not so diligent & faithful as both he should & might have been, he therefore willeth the Colossians to admonish him of his fault, & to stir him up to a careful dis-scharge of his ministry. Say to Archippus take heed to the ministry etc. As if he should have said: be vigilant & circumspect, be careful & watchful, diligently consider, & mark earnestly what thy calling is, & of what great account it is: it is the ministry, the preaching of the word, the instructing of the people, which thou hast received, not of man, but of the Lord: both, of the Lord who is the author of the ministry, & for the Lord who is the end of the ministry. Thou hast received it by his grace, thou hast received it for his glory; let not this grace be in vain in thee, let not this glory be neglected by thee but so walk in thy ministry that thou fulfil it: absolve & perfect, & finish, & discharge that charge, which is laid upon thee. The sum then of these words is a rousing of negligent ministers: wherein we may note two things: first, the persons commanded to do this duty. Secondly, the manner how, namely by exhortation, wherein observe two things further. First, whereunto they must exhort him to a fulfilling of his ministry. Secondly, the reason whereby they stir him up to the same drawn from the authority of God who is the author of the ministry. Thou hast received it in the Lord. Say to Archippus:] who must say to Archippus thus, namely the Colossians to whom Paul writeth. Therefore it is the duty of the people to admonish the minister of his ministry, Doct. 1. & to put him in mind of the discharge of his duty if he be negligent therein. For otherwise Paul might have admonished Archippus himself by writing unto him some particular letter, but in that he biddeth the Colossians to do it, he showeth it a duty belonging to the people to iogg their minister in the ellbowe as it were, to put him in mind of his charge, & bid him remember his office & ministry & by exhortation to excite & stir him up to a faithful discharge of his duty. A strange & unreasonable doctrine may some men say; for what should the stones come tumbling out of the quarry, and say to the builder come cut me and square me, and hue me thus? or should the tree come dancing out of the wood and say to the Carpenter cut me and plain me, or frame me thus, or thus; that I may be fit for the building? what shall the sheep come to the shepherd and put him in mind of his duty? So, should the people come and admonish the minister, and tell him of his ministry? right even so; 1. Pet. 2.5. for they are no dead stones that lie in the quarry, but as Peter calleth them they are living stones which can turn themselves to the hammer, and trees of righteousness (as the Prophet calleth them) which offer themselves to the Carpenter: Esa. 61.3. they are reasonable sheep, Rom. 12. ● which can bring their cause to the Shepherd. Their souls are committed to the care of the minister to be taught and instructed, and comforted, and therefore as they regard their own souls and salvations, they must regard the ministers duty. As was the case of that ship which was covered with waves when Christ was a sleep, such is the case of a congregation when the minister is idle and negligent, as lulled a sleep in the cradle of security. The disciples feared lest through Christ's sleepeing, they should have been drownea: and that congregation may fear lest through their Pastors' negligence, it be damned. Therefore as then the disciples, in love of their lives went to Christ and a work him: so it behooveth the people for love of their souls to go to their Pastor, and awake him, and stir him up that he look about him. In other matters we are careful to put him in mind with whom we deal to deal faithfully with us, and shall we be less careful in this which is the main point? In the hand of the Miller we lose but our meal, of the Farrier but our horse, of the Tailor but our garment, of the Lawyer but our money, of the Physician but our bodies: but in the hands of an unfaithful minister a man looseth his soul and his everlasting portion in heaven. If then we say to the Miller, look to my meal: to the Farrier, have a care of my horse: to the Tailor, spoil not my garment: to the Lawyer, tender my case: to the Physician, regard my health: how much more should we say unto the minister (if he be unfaithful) look to oursoules & take heed to the ministry which thou hast received in the Lord. 2. Kings 4 3●. [When the Shunamites son was dead she went to the Prophet to tell him of it that he might come and restore her dead son to life again: the Prophet sent his servant Gehazi, with a staff but she would not be content with that but took hold of him and would not leave him, but he himself must come. As careful as the Shunamite was for her dead child: so careful ought the people to be for their dead souls: as she went to the Prophet to have her dead son raised: so must they to their minister to have their dead souls quickened. As she did not content herself with the Prophet's servant but took hold of the Prophet hinselfe so must the people not content themselves with ignorant substitutes of others, but take hold of the Pastor himself and he shall have enough to recover their dead souls to life, though he goeth himself, and putteth mouth to mouth. This being the duty of the people toward their minister to bid him take heed to his ministry what if I should expostulate with you that are to your minister, as these Colossians to Archippus? Use. Tell me you that complain of your minister that he is ignorant, or negligent, or unfaithful, did you ever say unto him take heed to thy ministry! did you ever stir him up, and incite him thereunto? alas no! your own consciences tell you that you have failed herein! & there hath been both in the minister toward you: & in you toward the minister, a carelessness by consent each with other: he, not regarding whither he did discharge his ministry or no: and you, not caring whither you did admonish him or no, and thus Archippus hath been long asleep because the Colossians did not awake him. Thus the ministers have neglected their duties because you have not said to them as here the Colossians must say to Archippus take heed to the ministry etc. Say to Archippus] The Colossians must admonish Archippus and Archippus must be content to be admonished of the Colossians. Therefore. The minister must not refuse to be admonished, Doct. 1. & put in mind of his duty by the people whom he should teach: but as it is his duty to teach others, so he must show himself teachable, and willing to be instructed of others: still remembering though honourable his calling be, excellent his authority, great his power, yet he is not exempted from laws, nor privileged from the admonition of his people, but both may and when occasion is offered must be admonished, even of them that are as inferior to him, as the Colossians were to Archippus. 2. Kings 5 As when Elisha commanded Naaman to wash himself seven times in jordan he turned about in a snuff, & went away in displeasure, but his servant came unto him and said: Father if the Prophet had commanded thee a greater matter, wouldst thou not have done it? how much more, when he saith unto thee wash and be clean. Then went he down & washed himself, 2. Kings 5.13.14. and was cleansed. Surely if this noble man had disdained the admonition of his servant, he would have continued a leper still, and had never been cleensed: so if the ministers in the pride of heart should scorn the admonition of their poor Parishioners, surely they should continue negligent still, and would never be reform. Therefore as he with a good heart endured the voice of his servants, and did as they counselled him: So shall it be good for you (men and brethren as many as are negligent in your duties) to hear the admonition of your people, and to obey them. Moses that man of God, though endued with the H. Ghost, though magnified with the gift of working wonders, though acquainted with policy, and managing matters of state, as may seem by his bringing up in Pharaohs court, yet disdained he not to be better instructed in the manner of good government by jethro, Exod. 18.17. inferior to himself. The eye cannot say to the foot I have no need of thee, nor the head to the hand I have no need of thee, nor the Pastor to the people in matter of admonition, I have no need of you. Away then with that proud, haughty and disdainful mind that is not ashamed to be negligent in his ministry and yet scorneth to be admonished of his people, and to be put in mind of his ministry? away then with these scornful speeches (the very signs & tokens of a proud heart) shall I be reproved by him? or shall a tailor or shoemaker come and tell me my duty? a hatter or mercer or such like, admonish me of my ministry? why, I doubt not but among these Colossians, there were both tailors and shoemakers, and of most occupations, and yet doth Paul will them to tell Archippus of his duty: & without doubt he would fain have Archippus contented there withal. Therefore let us of the ministry send home this pride to the Eldest son of pride, the beast of Rome, Use. that man of sin that child of perdition, who sitteth in his chair of mischief, moveth like an oracle, and both thinketh in his heart, and speaketh with his mouth, that no man may say to him: Domine quid it à facis! Sir, why do you thus? let us rather remember that Apollo's though an eloquent man & mighty in the scriptures, though fervent in spirit, and a diligent Preacher, yet he refused not to be taught more perfectly the way of the Lord by Aquila and Priscilla: Act. 18, 25.26. an handy craft man, a poor tentmaker, nay of Priscilla a woman, and wife of Aquila. And if he was contented to be taught, & instructed of them in his duty, let none of us disdain to be admonished, or stirred up in his duty by those that are committed to our charge. Thus much of the persons admonishing and such as are to be admonished; now of the admonition itself. Take heed to the ministry which thou hast received in ye Lord. This ministry which he must take heed unto, containeth all the duties of the ministers of God, which may be referred to these general heads. Mat. 28.19.20. First to the preaching of the word. Go pteach the Gospel, have a care and regard that all the commandments be kept teaching them to observe all things whatsoever I command you. Secondly to the administration of the Sacraments. Baptising them in the name of the Father, the Son, and the H. Ghost. Thirdly, to private inspection by reprooveing Sinners by admonishing, exhorting, by comforting the afflicted & those which are cast down, & all to this end, that the elect whom sin hath loosened, & disjointed from Christ their head, may be restored to their place again: joined both to Christ their head by the Spirit, and one to another by love, which is it Paul speaks of Ephes. 4.12. That also (saith he) the body of Christ may be edified and built up, and come unto a perfect man in Christ. Which shall then be, when all the elect shallbe gathered together by the ministry of the word: which the Apostle there calleth the work of the ministry, not an idleness, but a work, not a lordliness, but a ministry. This duty may further be seen by the titles which are given to the ministers in the Scriptures. Ephes. 4. ●●. They are Pastors and therefore their duty is to feed the people of God that dependeth upon them. 1. Cor. 3.9 They are Husbandmen and therefore in duty must till God's ground, and sow his seed. 〈◊〉 1.17. They are Watchmen and therefore must give the people warning of ensuing danger. ● Cor 4.1 They are dispensers of the mysteries of God to deliver that to the people which they have received of him. Called stewards of God's house, 〈◊〉 12. ● and therefore must give every man his portion of meat in due season. They are the light of the world, Mat. 5.14. and therefore their duty is to shine forth by heavenly doctrine to enlighten God's people. They are the Salt of the earth, Mat. 5.13. and therefore their duty is to season with wholesome doctrine, the weak souls that bend to corruption. They are builders, 1. Cor. 3.10 and therefore must edify the body of Christ, the house of God. They are Captains, Heb. 13.17. and therefore it is their part to fight God's battles: and as good leaders and cheifeteines to instruct God's people well in this spiritual warfare. They are called Ambassadors, Eph. 6. 2● and therefore their duty is to declare God's message to the people. And all this is but their ministry, now for the fullfilling and discharge of this ministry, two things are required. First Knowledge. Secondly faithfulness. First that he be able, and secondly that he be careful, and diligent to teach God's people. Concerning the first, the minister of God must not be only as a Spence or storehouse, wherein God hath laid up knowledge, as a good howse-holder doth Corn in a garner, signified by that in the Prophecy of Malachi, Mal. 2.7. that the Priests lips must preserve knowledge, and for want thereof God hath divorced him from the honour of the ministry, and hath pronounced him to be no Priest for him, because thou hast refused knowledge, Hos. 4.6. I will also refuse thee thou shalt be no Priest to me. But he must have the wisdom of a wise steward, Luc. 12.24. that knows how to give God's children, or household, their portion of meat in due season as Christ speaks: ministering milk to those that are but babes, and younglings in Christ, and strong meat to those of riper age. 2. Tim. 2.15. He must be one that can divide the word of truth aright, being as skilful in divideing the word of God, as the Levites were in cutting a broad the beast for sacrifice, whence that phrase of divideing the word seems to be borrowed. He must not only be learned himself, 1. Ti. 3.2. but which is more, apt and fit to teach others as Paul speaks. This skilfulness of the minister in teaching others was signified in the old Testament, not only by that urim & Thummim on the breastplate to signify his knowledge and holiness: Ex. 28.30. but also by the bells which did hang on the skirts of the Priests garments▪ Ver. 33. meaning as by the Pomegranates he should smell sweetly with the odours of a good life, so by the bells that he should sound unto others by preaching of true doctrine, by the sound of which bells he was to be heard when he went into the holy place, & when he came out upon pain of death. And what else in the N. Testament did the H. Ghost in the likeness of tongues signify? he descended upon the Apostles, not in the likeness of hands, Act. 2.3. whereby to overcome the world by worldly fear, nor of feet, whereby to flee from the rage of persecuting ennimies, nor of eyes and ears fit instruments to learn: but in the likeness of tongues, to teach the people their duty in being the tongues of God to them. And what else do all their names declare, being so many arguments to enforce this point? For how can they be called light, if being dark themselves they cannot send out the blaze of true th' to enlighten others? Or salt of the earth, if being unsavoury themselves they cannot season & preserve God's people from sin and corruption? Or Pastors if they cannot feed the flock of Christ with the food of life? Or Husbandmen and cannot plough God's ground, and sow his feed? Or Stewards if they cannot, or do not rule his household? Or Messengers and Ambassadors if they cannot speak in his name and declare his message, and ambassage unto his people? Or builders if they cannot build up Gods spiritual house? Or Captains if they know not how to fight God's battles. Neither let any man think that if a minister be able to read he hath sufficient knowledge, Mat. 9.36. and that bare readers are sufficient ministers, Christ grieved to see the multitude dispersed as sheep without Shepherds, and yet had they Moses read in their Synagogues even every Sabaoth day, and the Prophets, as may be gathered by Luke in the Acts. Act. 13. Implying that readers were no sufficient Pastors, for else the jews in their Synagogues (as we have in our churches) had not been without Pastors and so not so miserable, as he grieved they were, when he considered what was requisite in a minister, namely to bring back that which is gone a stray, and to preserve from danger, to heal the broken, to bind up the wounded, and the like. For which cause he sends his Apostles, by their preaching to perform that which they by their reading, could not do. And if to have the law and the Prophets read had been enough, than had the jews known Christ, for Moses wrote of him joh. 5.39.46. joh. 5.39, 46. And among the Prophets, Esay so plainly that Jerome sticks not to call him an Evangelic and yet the nobleman when he read Esay could not understand, Act. 8.30.31. but he was in need of Philip to come & preach unto him, and to instruct him. And if this instruction did not need, but that the ignorant by bare reading, might understand the meaning of the word (which yet is impossible) yet these of greatest knowledge may, and often be so overtaken, and surprised with passions & infirmities, that they have need of others (by applying of the word) to heal their diseases. Whither Moses were read in David's time we cannot certainly affirm, yet certain it is that David whose whole delight and study was in the law of God as appears Psal. 119. was well skilled therein: so that his knowledge would serve him to conclude, that he hath committed murder and adultery, and as sure as God lived, was the child of God and yet he had need of Nathan to apply this word unto him, and to tell him he was the man. 2. sam. 12. So that we see how necessary it is that a minister should have, not knowledge to read only (for that children, and women have) but to preach, and also to apply the word to the souls and consciences of the hearer. Use. The more lamentable is the state of the church in whomesoever the fault lieth, whither in them that should provide sufficient living, and will not, as it is in some Parishes, or in them that should make sufficient ministers, and do not as in some Bishops: or in them that should present able Pastors, and care not, as in some Patroness. But in whomsoever the fault is, lamentable is their state, that are yet as sheep without a shepherd, as an army of simple Soldiers without a conducteur. If the estate of Israel was in danger, when through the tyranny of the Philistines, even in the days of battle, there was neither spear, nor sword found in the hand of any of the people, but only in the hand of Saul, and jonathan: how, not dangerous, 2. sam. 13.22. but almost desperate, is the estate of any thousands of our people, who not only themselves are un-armed of the knowledge of God, but even Saul & jonathan toe, even the leaders and Commanders want the armour of God, and skill how to use it, even the ministers themselves want the knowledge of God's word, and skill how to preach it. Numb 4.2. What marvel then though the people perish? The Lord commanded that the Ark should be carried by none but Levites, for so he speaketh, and David repeats it, none (saith he) ought to carry the Ark of the Lord but the Levites. 1. chro. 15 2. For the Lord had chosen them to bear the Ark of the Lord, and to minister to him for ever, therefore when this ordinance of God was not observed, but the Ark was put upon the Cart, and drawn by Oxen, the Oxen did shake it, 2. sam. 6. and the Ark of God had almost fallen to the ground: right so hath God commanded that the care of the church should be upon the shoulders of preaching ministers only, and if this ordinance be not observed, but neglected, (as we see it is) and the ark be drawn by oxen, the care of the church be committed to ignorant men, void of sound knowledge, scandalous to the word, the dis-grace of the ministry, the bane of religion, and the shame of the church, what may we look for, but the danger of a great downfall, surely the oxen will shake it. Pharaoh so feared the hurt, and regarded the good of his Cattles, as that he thought none fit to be their ruler, but men known to be men of activity, Gen. 4.7. for so he speaketh, if thou knowest that there be men of activity, make them rulers over my cattles: speakeing to joseph concerning his brethren. And shall Pharaohs cattles have men of activity, and shall not God's people have men of knowledge? will Pharaoh have none to be his Cowherds but men skilful in that trade? and shall we think men of no learning fit to guide, and teach God's people, which is a trade of trades and an art of arts? If we be to travel we seek the chiefest men of skill to direct us, if to go by sea, we desire the best Pilot to conduct us, if we be sick we wish for the most excellent Physician to cure us: and shall we be so senseless, and infatuated, as to think any minister (be he never so ignorant) good enough to teach us? if you think so, then look and behold the misery that is upon the mountain of Samaria, behold the black countries of ignorance yet among us, void of the light of God's word! how many of our land are compassed with confusion of hellish darkness as a people vowed to destruction! how many be like dragons and serpents in the deep caves of the earth! how many sleep in ignorance like Molles and bat's in the holes! how many as the Assyrians in Samaria, who know not the manner of the God of our land, whose estate is black and a dismal day upon them, unless God send them Pastors after his own heart, which may feed them with knowledge, and understanding; the want whereof let the Popish idolatry and gross superstition, let the heathenish, profane, and palpable blindness of the common people, their unreverent, & irreligious behaviour in things concerning God, let their Sybaritical feasts and banquets consecrated to Flora, Crispin, Clement and Bacchus, and such bousing drunken Patroness, let the excess, and most loathsome vomit of whitson-ale, and Pentecost Lords; let the entrance of popery into England again, with a main stream, as of the Romans into jerusalem, speak and cry aloud in your hearts and ears: and move you to inward pity and compassion of God's church. And as for you which entered into this calling, and have not knowledge to discharge your calling, I say not as the Colossians to Archippus, take heed to your ministry, but take heed of the danger, which you incur by starveing Gods unspotted lambs, with golden fleeces. Remember, that you have not the charge of oxen, sheep, but of the most brittle, and dangerous things in the world, even the souls of men that are ready to be moved by every temptation: of though most choice and precious things in the world bought with the greatest price, even the blood of Christ, whose charge is so great that the Apostle well weighing the same, crieth out as a man under a heavy burden; and who is sufficient for these things? 2. Cor. 2.16. and if he being qualified from above, having excellent gifts of the spirit, did so highly esteem of the same, as to judge himself insufficient for all that: what base conceit had you of the ministry? how easy did you deem it to be, when you entered thereinto! no man will presume to teach an art before he have learned it himself. Consider how you dis-grace the ministry, and the profession of divine studies, by your ignorance. For as in times past the people having a Ghost in great admiration, thought that to be wanting in the religion, which was wanting in him; so the people which follow you to be instructed by you, seeing the lamentable looks of your ignorance, think that to be wanting in the minister, which is wanting in you. Consider the great danger both of yourselves, and the people whom by your ignorance you keep in continual ignorance, and therefore both may fear that fearful doom pronounced by Christ. mat. 15.14. If the blind lead the blind, both shall fall into the ditch. If Bezaleel and Aholiah when they were to work in the tabernacle, had not knowledge enough (though they were workmen before) but had need to be filled with the Spirit of God in wisdom, Exod. 31.2.3, 6. and understanding, in knowledge and workmanship: then much more think you in the secrets of your hearts, what knowledge is required of you who work not in an earthly Tabernacle, but in the building up a temple for God to dwell more specially in, even in the hearts of the people, in reareing up a chair of estate for Christ jesus to sit & rule in, even in the consciences of men, and in frameing a school for Christ to teach even in the souls of men? Sit down and consider that which Christ shown, before you entered into this calling, to be considered of, whither you be sufficiently armed to meet your enemies that come against you: if not, let not ten shekels and a suit of apparel, and meat and drink, which was the wages Micha gave to his wand'ring curate, Judg. 17.10. that went up and down to seek a service, nay let not a thousand times so much prevail with you to encourage you herein, as the fear of that fearful speech terrify you: when you admonish not a wicked man of his wickedness. Nay, that wicked man shall die in his sins, but his blood will I require at thy hands. Ezek. 3.18. So that if any perish through ignorance, your soul standeth for their souls, both shall go to hell together, therefore take heed to your ministry. The second thing which the ministry requireth at a ministers hand, is, not only that he be skilful, but also faithful & watchful, which, Luke 12.42. Act. 20.20. Tim. 4.2. as Christ commanded in a Steward that gives his howsehold meat in due season, so Paul practised as a faithful Steward, teaching openly, and in every house, laying it to the charge of Timothy, with witness, saying: I charge thee before God, and before the Lord jesus Christ, Who shall judge the quick, and the dead at the day of his appearing, and in his kingdom. Preach, that is his office, be instant in season and out of season, that is the time. In season to them that will, out of season to them that will not. How? reproove exhort, correct, with all long-suffring, and doctrine, that is the manner. And this duty Christ enjoined Peter unto, joh. 21.1. he saith not, be thou a Pastor, or a Bishop, or a Prelate, but feed thou because many Pastors in name, are but idols in deed, which either devour them, or fleece them, Mat. 9.3. but feed them not. Therefore saith Christ the harvest is great, and there are, what few few Prelates, few ministers, or few learned men? no, but there are few labourers, few workmen. Whereunto serveth that of the Apostle. If any man desireth the office of a Bishop, or a minister he desireth a good work a good duty, not a good dignity, not a good delight, not good riches, not good revenues, but a good work. And to this end were Aaron, and his sons anointed, not only to be Priests to the Lord and to stand as many do like ciphers in Augrum; but to execute the Preist-hood and as the phrase is often repeated, to serve in the Priests office before the Lord. So that, a minister must not only be skilful in his ministry, but faithful and diligent, and painful, in his ministry: and consider the faithfulness of jacob in keeping Laban's sheep I was (saith he) consumed with heat, and the frost by night, and my sleep departed from mine eyes. If he be so careful for Laban's sheep: how much more careful & watchful should we be for the sheep of God's fold and fear neither the pinching cold of adversity, nor the parching heat of persecuting Tyrants to procure their good. 1. Chr 18: 14.15.16. We may read in the book of Chronicles, that in David's house there were Officers appointed to every charge: particular Officers for his treasures, for his sheep, for his vines etc. that no man should be oppressed with too great charge, but that every man should be careful, and faithful in his place. So in God's house hath he appointed particular officers. And what are David's treasures to the Lords? God's treasure is David's heart, and David's treasure but dust: David himself one of God's sheep▪ and david's sheep simple beasts: David is a branch of God's vine, and David's vines but vanity. ●se. 2. Then this is just reproof to all such to whom the Lord hath given gifts fit to teach & yet are negligent, and idle, and slothful, and will not teach being like faithless Captains who receive continually the Lords pay, and yet never fight the Lords battles whose knowledge is wrapped up in an idle brain without practice as Go●●ahs sword in cloth without use. 2. sam. 12.5. Prov. 11.26, If the people curse him that withdraws his Corn from the market: how much more shall they be cursed, who by keeping the corn of God's word, from the congregation of his people, bring upon themselves so fearful a sin? Who when as they should by preaching the word, distil on the people, as the dew upon the grass, and as the rain upon the herbs, (like clouds which sweat themselves to death) vanish away in vanity, like breasts without milk, and clouds without water, who when they should in the womb of the church, beget many children of glory to God, deserved to be fined of our Gouvernours as the old and single men of Rome were by their Censors cast out because they brought no children to the commonwealth. And now hearken what the Lord saith to the idle of idol shepherd. Thus saith the Lord God unto the shepherds of Israel that do feed themselves: Ezek. 34.2. should not the shepherds feed the flocks? therefore saith the Lord I will come against the shepherd, and will require my sheep at their hands: and his blood that dieth without warning will I require at the watchman's hands. For what, should the Porter sleep when the thief seeks to enter? Or the Pilot be careless when the ship is in danger? Or the captain secure when the enemy is at hand? Or the minister be negligent, when his people be ignorant, and like to perish for want of vision? and the devil ready to destroy at all advantages? Far be it! for what were this, but even to betray God's people into the hands of Pirates, thiefs, and robbers? But what shall we say to them that have a cure of souls in one place, and live in another: like fugitive Captains forsake their Ensign and Company at Berwick & flee to Dover who being with jonah commanded for Niniveh, s●●e to Tar●hish: who being placed in the country, run to the university. Who leave their charge, as the Ostrrich doth her Eggs in the earth, Job 39.17. and sands: forgetting that either the soot might scatter them, or the wild beast break them showing herself cruel to her young ones, as if they were not hers: & is with fear, as if she travailled in vain: Or at the least, leaved her eggs, as the Cue●ow doth, to be hatched of a sparron, or some other bird. Do they not every hour fear lest God should meet them where they are, & hast unto them as Eliab did to David, 1. sam. 17.28. why camest thou down hither? & with whom hast thou left those few sheep in the wilderness? Or fear they not lest that befall them which befell David, who when he fought God's battles as the sworn captain of God, was secured from the ambushes of Satan and fortified against the corruption of his own nature, but when he gave up the administration to others, without just cause and sat himself down to rest in jerusalem, and was not resident in his Camp: then was the H. Ghost not resident in his heart but he fell into those gross sins of adultery and murder. Or lastly fear these not lost in their absence their unlearned and for the most part ungodly Vi-Curates should bring a great sin & consequently a great punishment as Aaron the first Vicar of the Synagogue as Parisiensis calleth him (though a Vicar of Gods own choosing) brought on Israel who when Moses had been absent from them but only forty days, and not as he doth add in the Court with a Prince, nor in the Palace with a Bishop, but in the mount with God: at his return he found the fools of Israel dancing a Morice-dance about a Caife. Consider then how ignorance irreligious popery and profaneness, creepeth into the charges of those men who are absent not forty days only as Moses was but forty weeks together: not with God in any calling of his, as the same Moses in the mount, but like enough either in the Court, or in the Palace as was spoken before out of Parisiensis: or else where regarding little their duty God's glory, or the people's gooe. And to these may be added those, who seeking their own, and not that which is jesus Christ's, are content to live, and wax rich with the spoil of the church, and the destruction of God's people. They who are Captains of two armies, Pilots of two ships, shepherds of two flocks, Pastors of two churches yea and more toe, when a Godly painful man, making conscience of his duty, groans under the burden of one but they travailing at one time with two children, Gen ●●▪ harder to bring forth then jacob and Esau were, cry not out in sense of any pain, as Rebekah did seeing it is so why am I thus? but think that their presence in one place excuseth their absence in the other, and the rather, because they supply that by their Vicars, or Curates; which in their own presence they cannot discharge. But consider I beseech you as many as be here faulty in this particular is your absence excused because by others your places are supplied? what then is the election of ministers but a scorn, and mockery (as Dominicus Soto speaketh writing hereof at large. Lab. 10. ) If a man may take a benefice and discharge it by an other man? and seeing Christ sendeth you as Labourers, Teachers, not ordeiners of Labourers and Teachers in your places, De vit●… Cap. 22. what is it as Parisiensis speaketh writing much to to this purpose, but as if a man should marry a woman under hope to obtain issue of her, but by another man? what is it but a cross practice to that of the Samaritan, and of Christ: Luke 10.35. joh. 21.15 Joh. 19.26 of whom, the former did not commit the care of the wounded man, to the Innkeeper, till he was to departed himself. The Lord did not commit his sheep to Peter, nor his mother to john, till he was now ready to commit his soul to God, and his body to the ground: as Alphonsus de Castro discoursing hereof at large, speaketh: unto whom it you be not yet resolved hereof, you may add Buffus and Dumeus de sacris Ecclesiasticis ministerijs: but especially Dominicus Soto, who prooveth this NON-RE sidencie to be unlawful by the law of nature, by the law of man, by the law of God: by Counsels by Fathers whom he reckons up. And, if I did want matter, many more things might here be spoken from him: but I only repeat that sentence of Damascene (which he he hath) in an Epistle of his, which he calleth a golden Epistle: where (I take it) he compareth those that leave their charge to others, to cruel harlots, that set forth their children to nurse, the sooner, to fulfil their inordinate lusts: So do they set forth their charges to others, that they may go whither they will the more freely: and entangle themselves in secular affairs. To conclude, what is it but to send Gehazi with a staff, that can never recover a dead soul to life? You, yourselves must put mouth to mouth, and preach the word unto them; you must put eyes to eyes, and enlighten their minds; you must put hand to hand, and show them all good examples, in your own persons; which if you will not do, but still think your Curates presence can excuse your absence, Ezek. 44.1. then go to the Prophet Ezekiel and put your finger in the print of the Prophet's speech that you may not still be unfaithful, but believe: that it fully concerneth you: You have not kept the ordinances of my holy things saith God but you have set others to take the charge of my Sanctuary. As if he should have said: you have received the oblation of my holy things: but you have not kept the ordinances of my holy things, and as if you were the Lords of my heritage, you have put others under you, to take the charge of my Sanctuary, which yourselves should have dis-charged. Thus doth the Lord plainly reproove you, for substituting others under you: and therefore may you justly fear that which Claudius Espencaus, a Papist, is bold to write, which I am even afraid to speak: that God shall serve you hereafter, as you serve him now: you shall be saved by your vicar's, but damned in your own persons. And now further, men and brethren, if that blind buzzards only which know not the price of souls, were guilty of this sin, I would not have marveiled: or if the purple Cardinal of Rome only, with that accursed rabble of that Romish Court, were guilty of this sin, I would have held my peace: but that learned men, men of judgement and understanding, which read and profess to know the Scriptures, and these words pronounced against them, no milder than gall and wormwood; should be so sore blinded, by that love of the world as to seek their own ease, their own profit, their own pleasure: but not that which is jesus Christ's, not his glory, nor the salvation of his people. ò ye heavens be ashamed at this! & thou ò earth conceal not this iniquity! Cry out thou hunger-starved-soule, as the Souls of the slain, under the altar: let not your tongues cleave to the roof of your mouth, until the Lord, holy and true, avenge your blood, on them that slay you, as beasts in the midst of the street! and thou blood of the soul al-ready dead: dead in respect of any spiritual vegetation, and dead in everlasting malediction, never be dried up, but cry louder, than the blood of Abel against Kaine for vengeance, against this sin! and you that are the Lords faithful ministers on earth, regard the souls, and salvations of God's people, and let them be as dear to you, as they were to him that bought them, with no less dear a price, than the price of his own blood. And you Fathers, and brethren, who in the ministry live in this city, and have now long nailed your ears, to the doore-posts thereof; I say not as Bishop Latymer sometime said, to his fellow-Bishops, let the example of the Devil move you, who is ever diligent, and never Non-re sident in his great Parish, but I humbly beseech you, if there be any place for beseechig left, let the commandment of God's word move you, who willeth you to look to your calling, and abide in that; let the example of Christ, and regard to his glory, move you, who himself came to seek the lost sheep, and finding it, put it upon his shoulders, and himself brought it home: let the example of the Levites, and all good overseers incite you, oh let the ignorance of the people, and dread to murder their souls which Christ hath purchased with his blood, provoke you: yea, let the care of your own quiet, and the peace of your own consciences, which shall hereafter greivously rue it, enjoin you: and let the assured persuasion of God's goodness, who hath promised to maintain you, and will perform it, constrain you to redress all unfaithfulnrs: and think on those temptations which hold you therein; are they not gross, and such as the shame of the world might shift of? how much more should God's spirit prevail hereunto! think on the gain you get by spiritual promotions, joined with spiritual ●●structions, are they not more shameful, and infa●●●s, than the gains of the usurer and promoter? let 〈◊〉 be enough that there be those in hell al-ready, who ●urse the day that ever you were borne, through whose cruelty they are fallen into these unspeakable torments: and from hence forth take heed to your ministry and to the faithful discharge of your duty. Let it never be said that you loved the Lord, as Laban loved jacob, only to get riches by him, or as Saul loved David, to get honour by him, and not for any love to the person of jacob, or David; but let your love be seen by your pains in the ministry of Christ jesus. Let it never be said, that a good benefice is as a white mark in a green meadow, seen a far of, and fair to shoot at, but let it be said, that the souls and salvations of God's people, is the thing you aim at. Remember this admonition, take heed to the ministry, forget not that of Paul in his Visitation Sermon at Ephesus; Act. 20.28.29. Take heed to yourselves and to all the flock whereof the H. Ghost hath made you overseers to feed the church of God which he hath purchased with his own blood. Take heed to the ministry thou hast received in the Lord. Archippus did receive his ministry in the Lord: that is, of the Lord. Therefore he did not thrust himself into the ministry, but had his calling of God, and his example is to be marked of all the ministers of the word: Doct. That they have not only a calling from man but a calling from God: as all the Prophets of God had: all the Apostles of Christ had: whose commission unto them, was a brazen wall, to secure them: and as a fortress, and rock to stand upon. If they have a calling from God, they shall see a seal of their ministry i● the conversion of some souls at least; but if t●… have received their ministry from man, & not front the Lord, Ezek. 13.6. they receive a curse in stead of a blessing, a woe is denounced against them: and their people continue without profit: as God showeth in the Prophecy of jeremiah: saying I will come against them that Prophecy false dreams & I sent them not, jer. 23.32. nor commanded them therefore they bring no profit to this people, saith the Lord, therefore the people are not bettered, their souls are not converted, their lives are not amended, God is not glorified, because they came, and God sent them not, they had a ministry, but not of the Lord: but saith God in the same chapter, verse 22. if they had stood in my counsel, and had declared my word, to my people: then, they should have turned them from their evil way, and from the wickedness of their inventions. Behold a blessing that should have followed their labours, if God had sent them. Read, 1. Kings. 22. 2 King 3. jer. 6.14. Amos 7. Psam. 12. Mat 14 and consider, what made Micajah so confident with Ahab? what made Elisha, a worm of the earth, so bold with Jehoram? what made jeremy, so plain with Priest and Prophet? what made Amos so stout against Amaziah? what made Nathan so free with David? what made john Baptist so zealous, to reproove Herod? what did open the mouths of the Apostles, and made them speak the word with all boldness of speech, but this warrant of their calling. They had their minifierie not of man but of God. These are the faithful ministers of God, whom God hath called, and armed from above, to this service. These are they, to whom he hath given Crowns of authority, and links of iron to bind the Princes, and nobles of the earth: the rest have no courage, no power, no zeal at all, whom the Devil feareth not, but espying the wants of their commission, Act. 19.15. use. saith to them, as he once did, to the Sons of Sceva: jesus I acknowledge, and Paul I know, but who are ye? let every minister that heareth me this day, enter into his own heart, and examine his inmost affection, and try whither he hath received his ministry of the Lord, or no: which he hath not, unless he hath gifts, in some tolerable measure, to discharge that ministry: for God sendeth no blind guides, unless it be in judgement to punish the people. We read in the book of Esiber, that none might come into the presence of the King, unless the King did hold out his golden Sceptre unto him: how shall they then be punished of the Lord, that come, not into God's presence, but into God's place, where God himself is; even the Father, full of Majesty, the Son of God, replenished with glory, and the H. Ghost great in power: and presume, to take the place upon them, without any warrant from the Lord? They are the vipers of the church, which stay not the appointed time of nature, but break out of their mother's bellies, before their time, though their mother pay for it. They will not stay, till God openeth them a door, but will run in another way. what will you give me? what shall I give you And judas with his quid vos dabitis mihi? on the one side: and Simon Magus with his quid ego tihi dabo? on the other side: make wicked bargains together; and without any calling from God, enter into the charge of God's people. But let them look, that they who set them a-work, pay them their wages. As many as have their ministry of the Lord, can say as Paul did, when the Gospel was committed unto him, you know of the grace which was given unto me: but for the rest, we see the ministry in them, but we know no grace in them, neither in their word, nor work. Which thou hast received of the Lord, or in the Lord. Hence we learn again. That the Lord is the author of the ministry. Doct. 4. It was he that sent forth Prophets, and Apostles, and Evangelists, Ephes. 4.11.12.13. as extraordinary, and for a time: and it is he which sends forth still both Pastors, and teachers, which be ordinary, and forever, as Paul showeth. 1. cor. 4.1. 2. cor. 5.20 And therefore are they called servants, and ministers of Christ, and Ambassadors for Christ: to whom, not man, but God, did commit the ministry of reconciliation. use. 1 Hear then is excellent matter for minister and people. For minister, he hath received his ministry of the Lord: and therefore he must give account of his ministry, to the Lord. Take heed (saith Paul to the Elders of Ephesus) to yourselves, and to the flock whereof the H. Ghost hath made you Overseers: not man, but the H. Ghost to whom you shall be accounteable for all the flock and therefore take heed to the charge. This should be as a thousand Spurs to our sides to move us to the performance of our duties, when we consider the Majesty of him, who hath committed the ministry unto us: when we consider, the price of souls, that depend upon us: when we think on that account. which we, one day must make: when Peter shall come before God, with his converted jews: and Paul with his Gentills; Andrew with Achaja; John with A●iaz Thomas with India. Whom shall we bring with us? what souls shall we present to God as our Crown, and our glory? where shall we find the seal of our ministry? or, if we have none, by reason of our negligence and ignorance; how shall we dare, to appear before the Lord, the fearful judge, of quick and dead; when he shall say; come give an account of thy steward-ship. Secondly; the ministry should hence learn, this use. 2 lesson of instruction: that because the Lord is the author of this ministry; therefore they must in their ministry, seek the Lords honour; and not their own: they must seek to enlarge God's church, and not their own live; to win glory to God, and not gain to themselves: for, they have received their ministry in the Lord; by his grace, and for his glory. A just reproof, to those, who in the ministry aim not at this end; nay, whose consciences tell them, they thought not thereupon; but on their own ease, such, and such a benefice, such a prebend-ship, such a common, such a Bishopric, such credit, & countenance in the world: & intent this end in their ministry, & not the other. A just reproof of those, who preach themselves, & not the Lord: speaking to the ear, & not to the conscience: seeking, rather by a painted eloquence, to set forth themselves, & to get the name of Scholars, and learned men; then to set forth the knowledge of the truth: being like to adulterers, (as Gregory compareth them) who delight in the company of women, not so much to get children, as to satisfy their own beastly lusts: So do these, delight to preach, now and then; once a month once a- quarter, or so: but not so much to get children to God, as to satisfy, their own vainglorious humour: as he, that cometh into the field, to fight with a posy of flowers, in stead of a sword: & a plame of feathers in stead of a buckler: cometh more like a Carpet-knight, than a man of arms: so may we rightly judge him, that cometh into God's place, with curious phrases, and invented words, of man's wisdom, thereby to get applause of the simple: rather like a wanton man-pleaser than a faithful Preacher. use. 3 Thirdly; let all faithful ministers, comfort themselves herein; though men be against them, yet, they have their calling, from the Lord: he will backe them, and bear them out: he will give power unto them. They are stars in Gods right hand; God will defend them. Fear not therefore, the faces of men; seek not to please men, Gal. 1.10. for, if you do, (as Paul speaks) you cannot be the servants of God. You have your ministry from the Lord, seek therefore, to approve yourselves, not to the wicked, but to the Lord, who will defend, Revel. 11.3.4.5.6.7 and give power unto you, as he promiseth, to his two witnesses, in the Revelation. Now, for the people: here is also a lesson for them to learn: the Lord is the author of the ministry, therefore, honourable is their calling, & they are to be had, in singular account, for their works sake: not, for their live sake, nor degrees sake, nor, their persons sake, nor, their friends sake: but, for their works sake. The work of their calling, their honourable calling. For this cause, 2. Tim. 3. 1●. the minister is called, the man of God, as if he should say, God's Ambassador and legate, and lieutenant, on earth. If then, it be an honourable thing, to be a Prince's Ambassador; how much more, to be God's Ambassador, Revel. 3. revel. 12.4 King of heaven, and earth? Therefore, called Angels, and Stars, to show, the excellency of their calling: which Paul considering, he cries out in a wonder: how beautiful are the feet, that is, the coming of them, rom. 10.15 which bring glad tidings of peace? As if, he should have said, I cannot express, how beautifuil, and excellent, how lovely, and amiable, their coming is. See what account, Elizeus made of, Elias; who being taken up, Elizeus looketh after him, and cryeth out: Oh the Chariots of Israel & the horsemen thereof! signifying, that Elias being gone, 2 King. 2.12. the very beauty, and strength of Israel, was gone. If this were well regarded, than the ministry of God, would be more regarded, less despised, less dis-gra-ced, more honoured, more reverenced, more esteemed than it is: but for want of this consideration, the ministers of God are accounted now a days, as the Apostles were before them; 1 cor 4.13 the very filth and off-skouring of the world: the very offalls, and refuse, of mankind. And, if by our dishonouring God, in our places, and our unfaithful walking, in our calling, God hath justly dishonoured us, and made us base, and vile; abject, and contemptible, in the sight of the people; let us blame ourselves: but if any, do esteem thus, of God's ministry, and account, the calling of his ministers, dishonourable; they dishonour, not us, but God, whose messengers, and Ambassadors, we are: as God said to Moses: Num. 14 17. 1. sam. 8.7 they have not murmured against thee, but me: and, so he said to Samuel: they have not rejected thee, but they have cast me away, from being King over them. Let them remember, that fearful speech; he that despiseth you, despiseth me. Christ, shall take that dishonour, done to his minister, as done to himself. And therefore, if David would not put up that dis-grace which was offered to his messengers by Hanun: certainly, Christ will not put up that dis-grace, which is offered, to his messengers, and ministers. Wherefore, I here dare, all Papists, Atheists, Libertines, Newters, machiavels, and, all profane Epicures whosoever, to contemn the ministers of God: if thou darest dishonour them, dis-grace them, mock them, and laugh at them: Call them, pestilent fellows, as Tertullus did: and troublers of the state, as Ahab did Elias, a troubler of Israel: Call them mad-fellowes, as Erastus did, Act. in his mad mood: Call them, railing preachers, seditous preachers: assure they self, who ever thou art, that; thus thinkest in thy heart: or, speakest with thy mouth: the Lord, of whom, we have received our ministry, shall not forget this contempt: but, though base be our persons, poor be our live, dishonourable be our estimation: he shall remember, and he shall revenge it. And therefore, fear to vilify, any of those, who have their ministry from the Lord. Men we are, as you are: and that is for your good, for you could not hear the voice, of God himself, and live: or, of any of those blessed; and glorious Angels of his. Sinful we are, as ye are: and that is, because we are men. Mortal we are, as you are: and that is, because we are sinful. Yet still, though men, sinful, and mortal, we are the messengers of God, and Ambassadors of Christ. If you love us not, in regard of our persons, yet love us, in regard of our office: we are indeed, but earthen vessels; but we have precious treasures in us: if, you esteem us not, because we are vessels, and of earth, yet honour us, for the treasures sake. Our ministry is not ours, but the Lords, we, and thrice we be to him, that scorueth it. The last thing, comes to be considered, Doct. 5. in this verse. That thou fulfil it. It is here required of the minister, that, he think it not enough, to discharge his duty, coldly, and perfunctorily, and for fashion (as it were) but, he must set himself to it, earnestly, zealously, and fervently, that he may even fulfil it: that he may, as Paul speaketh, make his ministry fully known: 1. Tim. 4. and, approve himself, the true minister of Christ: and make it appear, by all means, that it is his hearts desire, to fulfil his ministry: So did Apollo's, preaching fervently, & teaching diligently, the things of the Lord. First, he spoke fervently, and then taught: noting thereby, that many speak, who do not teach, because they speak not fervently, as Apollo's. Thus did Paul, burn in Spirit, and then, he testified to the jews, that jesus was the Lord. Thus did Christ preach: ●oh. 7. of whom, the Pharises messengers, gave this testimony, and ingenuously confessed; never man spoke like this man: because, he spoke zealously, and with authority, and, mat. 7. not coldly, and faintly as did the Scribes. Tho a man, had all knowledge, of all Fathers, tongues and arts, yet unless he have zeal, Act. 2. he can never fulfil, the ministry of Christ. Therefore, did the H. Ghost descend, in the likeness of cloven tongues, like fire; to signify a zealous, a hit, preaching ministry. john was a burning, as well as a shining light: ioh. So must we burn with zeal, if we will fulfil the ministry. If this be so, what shall we say, of these cold, comfortless use. 1 discourses, and morrall-philosophy-lectures, (rather than Sermons) without zeal, of formall-preaching ministers, which shame the heat, by which men should be quickened; being as Bernard speaks luciferi, but, not igniferi, having, some light of knowledge, in their heads, but, no fire of zeal, in their hearts, who, speaking the word of God, do weaken the power thereof, by dulness, and f●a●nes of Spirit; bringing forth their doctrines, as many women do their children; stillborn, without sense, without feeling, without motion; using doctrine, without application; application, without zeal, like men without souls, or Images without lives. Such were, the intolerable cold, collations, of the Scribes, and Pharises, whereby, they did lose their Auditors, and, made their Synagogues, desolate: and such are the Sermons, of those ministers, whose minds are drowned, in worldly matters, whose spirits are frozen, and pitifully benumbed, with woldlines, and sensuality. And, so dull are their own hearts, by want of holy meditation, that, they have no life, in their ministry, nor power in their preaching, more, than when, a little boy, 2. tim. 1.6. saith grace. Wherefore, as Paul bids Timothy, to stir up, anadsopurem. the graces of God in him; to blow them, as it were with bellowes, as, the Greek word, imports: so must we, and endeavour, to Godly vehemency; in our preaching, that, we may enforce our doctrine, to the hearts of the hearers, and, may make our ministry, known to God's people. And lastly; that our ministry, may be fulfilled; let us be, 1. Tim. 4.12. to them that believe, as Ensamples, in word, in conversation, in love, in spirit, & in pureness, as Paul speaketh to Timothy: let us labour, to be unreprovable, and without blame, that, we set an edge, on our Sermons, 〈◊〉 may, by our own life, authorize our doctrine; let us first, be confirmed, as Peter was, and strengthen others; let us first, observe the commandments of God, & then teach them others to observe; let us first, labour to be the servants of God, as Paul was, and then, the Apostles of jesus Christ; let us have in our breastplate, both urim, and Thummim, both knowledge, and holiness, and, in the outmost borders, of our garments, let there be, both, bells, and pomegranates toe, both, soundness of doctrine, and sweetness of conversation. Take away the reproach of the people, that hath, a great while taken up, rom. 2. that speech; Thou that teachest another, teachest thou not thyself? You are in the face of the people, a fault in you, is, as a stain in the face, and a blow in the eye: as most perspicuous, so most dangerous, in the hand, the glove may cover it: in the feet, the shoes may cover it: in the body, the clothes may cover it: in a child, his age: in a woman, her sex: in a private man, his ignorance may excuse it: in you, that must be Ensamples to others, in all kind of conversation, nothing can excuse it. Therefore, if there be here, any lizards, that, do wipe out with their tail, the print of their feet, made in the dust: any preacher, who, by the unclean tail, of a lose life, wipes out the print, of true doctrine; if any have jacobs' voice, and Esaws hands, if any, that carry the bellowes of preaching in the one hand, to kindle, and the water of ungodliness, in the other, to quench it: let them not deceive themselves, by their preaching, their ministry, is not fulfilled, and therefore, they shall have their portion, with that servant, that knows his master's will, and doth it not. And now to Conclude all, I say unto all take heed to your ministry: for the devil your adversary, [there is his dread] as a lion, [there is his power] as a rouring lion [there is his desire to hurt] goeth about, [there is his industry] and seeketh [there is more than ordinary diligence, not what, but, whom, he may devour: Even the souls of men, that is his prey. His force, very great, his wiles, and advantages, not unowne, his malice experienced, his cruelty, such as as hell can afford; therefore, take heed to your ministry. The wicked, your enemies, are Eagle-eyld, to look into you, and spy you, as narrowly, as the Romans did Cato, or the Pharises, Christ; to find a fault, and having found, either your ignorance, or, your negligence, or, the pride of your ambition, or, your covetousness, they have enough, to talk of, with joy on every alebench. Others see your faults, and weep, in secret, for your sins, that God's glorious gospel, that sweet ointment, should be carried in such filthy boxes, as some of you are. Take heed to your ministry you have received in the Lord: you have received of the Lord: to him, you must give account, you have received it for the Lord, to him you must perform your duty, shame not him, that hath called you, walk worthy of the Lord, approve yourselves, as workmen, that need not, to be ashamed, in fulfilling this your ministry: for, if you have been faithful, there is laid up for you, a Crown of glory, which, God, the righteous judge, shall give you at that day: if unfaithful, go many fathoms, deeper into hell, than other men, because you have been, the Soule-murderers of them, whom you should have saved. Thus, as the Colossians must say to Archippus, so I to you, every one, take heed to your ministry, which you have received in the Lord that you fulfil it. Even so good Lord, grant unto the ministry, of thy chosen once all gifts, fit for their calling, give unto them, increase of knowledge, give them faithfulness give them zeal, that they may teach thy people, in thy truth! And reform, all them; that either, for ignorance cannot: or, for negligence, will not; or, for fearfulness, dare not; or, for wickedness, and ungodliness, ought not, to preach thy word: that true Pastors, being placed in, among thy people, which may feed them, with knowledge, and understanding, thy church may grow up, in perfect beauty, to the glory of thy name! Amen! FINIS.