A GOLDEN BELL. AND A pomegranate.  
A Sermon Preached, at the Visitation in Canterbury. 7. of April. 1624.  
By Mr. ALEXANDER VDNY, Bachelor in Divinity, Chaplain to his Majesty in Ordinary, and Minister of Hanking in Kent.  Labour till I come. LUKE 19.13. GREGO. lib. 2. Epist. 39 Quod pr●fecto negotium, tunc vere ●●s agi●●●●, si vivendo & loquendo proxi●●●um 〈…〉. 
LONDON, Printed by A. M. and I. N. for▪ Anthony Vphill, and are to be sold at the sign of the white Lion, in Paul's Churchyard. 1625.   

REVERENDISSIMO PATRI ET DOMINO, SVO VNICE, COLENDO GEORGIO CANTVariensi Archiepiscopo totius Angli● Primati.  

QVas animi Dono faetus (Amplissime Praesul)  
Pignora perpetui Debita amoris erunt.   

Tu modo quae voveo, facili cape munera Dextra,  
Nil meruere ultra, in meliora forent.   
Celsitudini vestrae Humillime addictus. ALEXANDER VDNEYUS.   

A GOLDEN BELL, AND A pomegranate.  COL. 4.17. And say to Archippus, the Ministry which thou hast received of the Lord, see that thou fulfil it. 
GReat is the Mystery of godliness, which is, God is manifest in the flesh 
a 1. Tim. 3.16. , Great, because the Mystery hid since the beginning of the World, and from all Ages; but now is made manifest unto his Saints 
b Col. 1.26. Luke 24. ●●. : This manifestation was and is by the Spirit in the Word; then opened he their understanding, that they might understand the Scriptures, which is a Lantern unto our feet, & a light unto our paths 
c Psal. 119.105. ; without this light, we dwell in the land of the shadow of death, 
d Mat. 4.16.  both in sin and ignorance; therefore Paul saith, awake thou that sleepest, and stand up from the dead, and Christ shall give thee light 
e Ephes. 5.14. ; This light doth shine to him, whose name is in the white stone, which no man knoweth, saving he that receiveth it 
f Reu. 2 17. ; This knowledge is given to him, that can take the little book out of the Angel's hand, and eat it up, hereby able to Prophesy among the people, and Nations, and Tongues, and to many Kings 
g Reu. 10.11. ; For this cause it is, that David prayeth, open mine eyes, 
h Psal. 119.18.  that I may see the wonders of thy Law.  
Therefore it is the Commandment of the chief Apostle of our profession, and Bishop of our souls the Lord jesus (beloved in him) 
i 1. Pet. 2. 2●.  that we should search the Scriptures for his Testimony, and our own salvation 
k john 39.5. Non repostores aut serrivi colosos vel superstit●sos murmurateres, sed ●ram hum●lem & vni●●r cognoscendae & ample ●ande veritatis cupidaeus. Mui●● lus in 5. joh. : we should not then negligently, or superstitiously search the Scriptures to cavil thereby, but with a holy, and humble desire, to know and embrace the simple truth  
And now being my course to Preach at this time, before this solemn assembly, and public Convocation of the Ministry, I have sought, and red in the Book of the Lord, where I might find a Text, short, sententious, and sitting, principally for the Ministry, exhorting all in a word, and every one as it were by his own name, to holy, and full knowledge, faith, and diligence in his vocation, and I have found these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord 
l Exod 2●. ●●. Kodeth la Iehouah ●agias●era ●urion. , which was graved on the high Priests Mitre, as signets are graved▪ for in the man of God, what is required but Holiness in spirit, in soul, in speech, in action, in all things, Holiness to the Lord, and upon the bridles of the horses, holiness to the Lord, yea, the very pots in jerusalem and judah, shall be holiness unto the Lord of hosts, 
m Zach. 14. ●. ●1.  holiness is Christ's mark, like the sign Thou, upon the foreheads of them that mourn, for the abominations, that he done in the midst of the City 
n ●ach. 8.4. .  
And I have found a line, and a golden reed, wherewith I intent to meet the Temple of God, and to measure the City withal 
o Revel. 11. A 1. 15. The●● l●nes were ●●lled ●hacte ●idda suu● mensores. . In the Epistle to the Collossians these words, (And say to Archippus) for as the first Scripture comprehended all the work of the Ministry in one word, Holiness; so this Text, comprehends the same in one word, of power, and authority, commanding every one, in one, fulfil this dispensation of God, which is given me unto you ward, to fulfil the word of God 
p Col. 1. ●5. .  
For what is it, to be a good Minister of the Lord, but to fulfil, and end perfectly, the work of ministration, and dispensation of the Gospel of his graces, that we may be 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 judgement, and of strength, to declare unto jacob his transgression, and to the house of Israel their sin; 
q Act. 23. ●.  And with Paul, I have lived in all good conscience before God, until this day, that we may all say so, I say, O generation, see ye the word of the Lord 
r jere. 2.31. .  
The holy and perfect work of the Ministry, 
Holiness.  and manner thereof, are by these two Scriptures comprehended in two words, Holiness, and Fullness, or Holy Fullness, or Full Holiness; would y● than desire a better Scripture for this time, which may be called the Minister's Text, than one of those two, or both in one, making so sweet an harmony, like two parts of Music set together, to praise the Lord, in whom dwelleth all fullness, whereupon I shall descant God willing, according to the commandment of Scripture, without any discord; and that it may found also well in your ears, as it did to the Collossians, and their Ministers, let me crave of you, as he of them, that ye would pray for me, that God would open unto me the door of utterance, that I may speak the Mystery of Christ fully.  
The Apostle having laid down the foundation of Christian religion, by Christ in his person and office, 
Cohesion.  
Colo. 1.14. Colo. 2.1.  whereby we are reconsciled, than he doth dissuade from Eronious Doctrine, he doth exhort unto Christian conversation, 
Colo. 3.1.2.  that we set our affections on things which are above, and having added salutations to his friends in love, in the end doth exhort the Collossians, that they should admonish Archippus to be faithful in the work of the Lord.  
The argument of this Text, is this; in a short sum, 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 use of the Gospel against all corruption, to the Ministry indirectly, and to all under the name of one, that the Collossians earnestly, and yet gently in these words, admonish Archippus to hold his eye, and his hand, upon the Ministration of the Gospel faithfully towards them, which he hath received of the Lord, a worthy thing, in credit whereof he must give an account as Minister, by whom they must grow from faith, to faith, who hath called him, and given him an eye to see, and a hand to feel, and who will reward him according to his service, Damnation, or Salvation.  

Two parts of this T●●t  The order and method of this Text, is in too principal parts.  
First an admonition.  
Secondly, the reason of the same.  

1. Admonition.  The admonition that Archippus, and in him other Ministers of the City, be wise, and faithful in doing their office, in testifying the Gospel of God's grace fully.  

2. Reason.  The reason, because the Lord jesus hath made him a Minister and disposer of the same, to whom he must give an account of his Ministration, and be rewarded accordingly.  

In the admonition there is si●e particularss  In the admonition, we have six grounds to consider: First, who giveth it, Paul, and Timothy by writing, Epaphras being privy to the same, whom they commend as faithful: Chap. 4.13. and the Collossians by the word, at their commandment.  
Secondly, who is the person admonished, Archippus, one of the ordinary Ministers, resident among them.  
Thirdly, what is the manner of the admonition, not severe, albeit severe, but gentle, short, and public.  
Fourthly, what time this admonishion was given, when false teachers entered in amongst them, and therefore had need.  
Fiftly, what things are principally required, wisdom, and strength, with use and practise, of both Seeing, and feeling.  
Sixtly, who are Messengers, and what is their credit, Tichicus, and Onessimus, their credit is to declare Paul's estate, and to know theirs, and to comfort their Ministers, and people in the Lord. Chap. 4.7, 8, 9  
In the reason, every word contains a most strong and mighty argument, arguing the faithful execution of the Ministry in the right manner, all worthy by themselves to be remembered; in general is this;  
If Archippus be allowed, to have committed unto him in credit, the ministration of the Gospel of God's grace unto his Church; upon condition, that beholding, and fulfilling the same, to receive an everlasting crown of glory, if not, to have no part with him; then he must See, and fulfil his ministration.  
But he is allowed of the Lord, 
The sum of the reason.  to have committed unto him, the ministration of God's grace to his Church; upon condition, that seeing, and fulfilling his Ministry, to receive an everlasting Crown of Glory, if not, to have no part with him; therefore Archippus must See, and fulfil his ministration fully.  
The particular arguments are these. 
The particulars are six,   
First, the consideration of Archippus, his insufficiency, in him the receiver.  
Secondly, the authority of the Lord, the deliverer.  
Thirdly, the incomprehensible worthiness, of the glorious Gospel, the thing received, whereof he is a Minister.  
Fourthly, the word of office, ministration, or dispensation.  
Fiftly, the consideration of the Church, bought with the blood of jesus, to the which he must Minister, and dispose the secrets of the Gospel.  
Sixtly, the reward of his ministration, at the Lords hand, Salvation, or Perdition, according as he doth Minister, Well, or Ill: This is the sum & order of this Text, short, but full of matter; ye see the interpretation, and use doth follow these things, in this manner parted, & gathered together orderly, and shortly must be laid open again, before our eyes, in the light of the Sun of righteousness, which otherways cannot be seen, nor handled, that we may s●e, and handle the same, take for nought, and without money.  
The Lord open our eyes to See, and strengthen our hands to feel the dispensation of the Gospel of Christ, whereof we are Ministers.  

T●se ence.  Paul was at this time in Rome an old man, and in bands, which commends his admonition the more, and had not visited them of Colosse, and Laodicea; which makes him the more careful of them. Chap. 2.1. And namely, praying for them continually: verse 3. and in writing to them, and their Ministers in doing their duty towards God, and one another; It is profitable for us to consider Paul's age, and that which is more, his bonds and captivity Ch ists prisoner; for in the next verse, he bids remember his bonds, and he requests Philemon to receive Onossimus again, because it is old Paul, and Christ's prisoner that exhorteth him.  
Observation 1 Hereby we learn, what Ministers are most sitting to exhort and admonish others, to behold, and fulfil their Ministry, viz. they that are careful, zealous, devout, old, grave, constant unto bonds, suffering as well the heat, as the cold of the day, in the labour of the Lords vineyard.  
Certainly, the Church is more bound to Paul's bonds, then to his liberty; not only in respect of his writing, but also in respect of the example of his famous bonds, even in Cesaeres Palace, and all other places, which made many of brethr n in the Lord, 
Phil. 1. 1●.  to preach the Gospel boldly.  
Observation 2 Paul joineth with him Timothy, a man greatly commended in the Scriptures, and not to be despised for his youth; Epaphras was privy to this admonition, being resident in the City, to the end it might be the more willingly obeyed, being by many, and that so worthily, given first in writing, and then in words by his own congregation.  
Here we may learn ●he more, and the more worthy they be that admonish the greater is their admonition, and aught to be the more acceptable, such as is the admonition of a general Assembly, S●nod, Presb●terie, or as by this Visitation.  

Of Co●●si.  Moreover, it is the Collossians, that must give this admonition to their Minister, that they may be faithful in the ministration of the Go●pel towards them: Colosse is a City of Phrigia, not fare from La●dicus, and Hierapolis, and therefore, Epaphras might the more conveniently declare his love, for all three.  
In that the Collossians are required to admonish their Observation 3 own Minister, to be diligent in his calling, giveth thus to learn.  
First, as there should be knowledge in the Priest's lips, and practise in his hands, so there should be zeal in the people's hearts, to seek it at his mouth, and if he be negligent, to desire him to be diligent in the work of the Lord: but alas, if we have an evil will to preach, 
Note.  they have a worse will ●o hear; for they think God is beholding to them, if they come to the Sermon in the forenoon, albeit they serve the devil in the afternoon, and all the week following.  
Secondly, 
Deut. 17. 1●.  the people must not contend with their Minister, for reprooving of them for their sins; 
Hos●. 4.4.  like the people that reproved, and contended with the Priest of God, 
1. Sam. 8.7.  therefore God said unto Samuel, they have not cast thee away, but they have cast me away: Therefore Moses saith, 
Exod. 16. 1●.  the Lord hath heard your murmurings which ye murmur against him; therefore Moses saith, Korah, 
Num 16.11. verse 33. 2. King. 2.14. 2. Chro. 26.12  thou and thy company are gathered against the Lord, and in the end were swallowed up quick into hell: two Bears came out of the Forest, and slew forty and two children that mocked Elisha; so was the Captains with their fifties, destroyed with fire from the heavens: and while King Vzziah was wroth with the Priests, the Lord strooke him with Leprosy: This example of the Collossians admonishing their Ministers, makes against the flocks, that think it is not good manners to admonish their Pastors, and yet they are not scrupulus, to traduce him behind his back to others.  
Thirdly, Question. why Paul writ not directly to Archippus himself, to behold, and fulfil his Ministry, as he did at the same time to him and Philemon, about a matter of less moment; namely, the receiving again of Onessimus, 
The reason.  bearer hereof, because of their faith, love, order, and steadfastness in all good works: as Chap. 1.4. and 2. chap. 5.  
Moreover, Answer. the admonition of his own Congregation would prevail with him, and that Pastor, and flock, might mutually admonish one another, as they must pray one for another, proceeding of love.  
Observation 4 Fourthly, who should exhort the Minister to do his ministration, not the confused multitude, but the most godly, and most learned.  
Observation 5 Fiftly, perseverance in the Gospel, and use thereof is required in Priest, and People, the Collossians had truly heard, and learned the grace of God, yet Paul, and Timothy, and Epaphras, ceased not to pray for them, and exhorted them, to require Archippus, to be diligent in his Ministry: other virtues without perseverance, availeth nothing.  
Observation 6 Sixtly, the greater peril the people are in, being drawn away as a prey; like as the Collossians were at this time: 
Numb. 8.24.  Chap. 2.8. The more careful the Minister must be, Ad militandum militiam in Ministry, like the Levites in the Ministry of the Tabernacle; but we are most careless in the greatest danger, who seethe not, but we see not.  
Observation 7 Seventhly, the necessity of the Ministry, in all the fullness thereof; the Collossians had the Scriptures of the old and new Testaments exstant, this Epistle, and that from Laodicea, which they are commanded to read, and cause to be read unto others; Yet they must say to Archippus, See and fulfil thy ministration: would to God, this admonition were taken to heart, in these days wherein we live.  

●. The person admonished.  Now we come to the second point, to wit, who is the Person admonished, that is Archippus, a Phrygian, an ordinary Minister among the Collossians, and Paul's fellow-labourer.  
Upon this we work first, that particular admonition of Ministers is needful, that they that do well, may better do, and they that do evil, may amend; for the Harvest is great, and besides that, the labourers are few, and amongst these few, there be few faithful, beholding, and fulfilling their Ministry.  
Secondly, as there is nothing hid, that shall not be revealed, but more the neglect of duty in the Ministry, Paul was in Italy, at Rome in prison, Archippus in Phrigia, at Colosse, so great a space of Sea and Land betwixt; yet Paul knew that Archippus had need of this admonition, a Minister is like a City upon a hill, and like a candle in a candlestick, and as Plato saith, Truth, the daughter of God, and of Time, hath sworn to detect all vice and sin, and specially in the Ministry, who are negligent in the ministration, which they have received of the Lord.  
Now followeth the third point to be considered, 
The third point in the admonition. Wherein is three things.  and that is the form, and manner of this admonition.  
First, short; secondly, gentle; thirdly, public: Short, because a word to a wiseman is sufficient, few things are be remembered, he refers the particular admonition, to the Epistle written from Laodicca, that is, the first to Timothy, which he commanded them to read, and leaves the ample declaration thereof to the Collossians.  
Secondly, Gentle, because he did well: for they that do not well, must be commanded with authority; Paul be-sought Timothy, 
1. Tim. 1.3.  but Timothy, must command with power, and reprove them that have need of severity.  
Thirdly, Public, 
Tim's 2.3.15.  because it must be read in the Church of Colosse, and Laodicca, verse 16. We observe, if Archippus, Timothy, and Titus, received public admonition, and willingly learned: it becometh us much more, who live in this last declining age of the World, where the power of the Gospel is almost turned to the liberty of sin.  
Fourthly, Paul sent this admonition with Tichicus, 
The fourth point in the admonition.  a faithful Minister, and fellow servant in the Lord, and Onessimus a beloved brother to comfort their hearts, and to declare his estate, and to know theirs, as in all his Epistles he chooseth godly, and honest messengers.  
First, observe prayer, writing, and lively voice, is too Observation 1 little to strengthen us in trouble.  
Secondly, that we give not so much, as the bearing, or Observation. 2 carrying of Holy things unto dogs, and swine, as woeful exsperience doth let us see this day, yet precious are they unto God, and must be in our eyes whose they are.  

The fift admonition.  F●tly, what time this admonition was given, when false teachers were entered in amongst them: as the 2. Chap. 8. verse. By this is a true Minister known, if he be faithful in the greatest danger, when God's people are like to be carried into captivity, either of the body or mind. I pray God make us thus faithful, for I fear the time is at hand, that a faithful Minister shall be known from an hireling.  

The fift point in two parts.  Now followeth the last thing in the admonition, in two words, behold, and fulfil, which are actions of the eye, and hand, of the body properly two members, principally in God's house: Ministers, and Pastors, Civil, and Ecclesiastical, must be whole, sound, and able, the eye, and the hand; the eye to see, and foresee, what things are profitable, and what are hurtful for the flock, the arm to save and defend the same, for they that want them, or have them unable, or mutilate, are unmeet for the office of ministration, defending, or governing of others; but these are borrowed and translated words, from the body to the mind; by the eye is understood wisdom, and knowledge; by the arm, might, strength, and power; in the same sense it is taken. Zach. 11.17. O idol shepherd that leaveth the flock, 
Zach. 11.17.  the sword shall be upon his arm, and upon his right eye; his arm shall be dried, and his right eye shall be utterly darkened; Archippus th●n is admonished by Paul, Timothy and his flock, that he be faithful in his calling, with the power of godly wisdom, which he hath now received of the Lord.  

To see, it is taken four ways.  By seeing, is understood four things.  
First, we see by our fleshly eyes. 2 Cor. 4.18.  
Secondly, to see, is to understand, for Christ saw the thoughts of his enemies, and Paul saith, behold the goodness and severity of God. Rom. 11.22.  
Thirdly, to see, is taken for exsperience. Psal. 77. The waters saw thee. Mal. 3.  
Fourthly, to see, is to be watching & careful. Mar. 13.36.  
The reason why Paul useth these words, of the eye, arm, and hand, seeing, and fulfilling, 
The reason why the Apostle useth these figurative words.  when they would have any thing well done: Is, because we remember better the things we see, than the things we hear, and because the sight is more divine, and likest to the understanding, and when both our eye, and hand, are upon our work together, it prospers and proceeds well.  
But that we may see, 
The sense of seeing excelleth all the rest in six degree.  by this borrowed speech which is worthy to be considered, what excellent practice, and use of wisdom, and strength is required in a Minister of the Gospel; and that this admonition may be the better imprinted in our minds, which for our mind's sake is written; let us consider, that the sense of seeing, is the most noble of all our wits, and senses, which outwardly perceive, and how? even by the true trial of our own exsperience, and use of our outward senses; and therefore the Lord desired Thomas who was hard of belief, to see, and handle his wounds, and print of the miles; consider thou that the sight excelleth all our other senses, in six several causes, or degrees. Musculi in oculi, 
Galen.  sunt sex secundum utrunque oculorum habentes, substractam pinguedinem quibus, actus commotionis spiritus commissus est, perficientis motus etus, per ipsos facti sunt autem, ut facile circumducantur oculi, quando volumus hue movere.  
First, that our sight perceiveth things fare off.  
Secondly, and more of them.  
Thirdly, and more exquisitely.  
Fourthly, and more swiftly.  
Fiftly, and under no difference.  
Sixtly, and more divinely.  
1. Farther off, because we see the stars of heaven.  
2. Many things, because there is nothing almost, that wants light, & colour; which are the first objects of the eye.  
3. More exquisitely, because there is no sense, that perceives to little, and so small differences of things.  
4. Swift, or sooner, because we see only incontinent; we hezie not, before the sound come to our ears; and smell not, but by blowing out and in our breath.  
5. Manifest differences, as all kind of colours, and a●●he five common sensible things, Magnitudo, immerus, motus, quies, forma, which it attains unto perfectly, for the hand or feeling, attains not unto them so perfectly; for the hand discenres them only in darkness, when we may not see them with our eyes; but when we may see them, the hand or feeling, is content with it own objects, as calidum, frigidum, humidum, siccum, grave, leave, molle, durum, lentum fragile, leave, asperum; when the eye and the hand work together, it deceives all the common sensible things, either only, or chiefly.  
6. More divinely, because it feels no pain, nor labour in seeing, and only is like the understanding of the mind; what subtle and deceitful things are these? But yet as Saint Augustine, 
Confessionem lib. 11. cap. 22.  disputing of the spaces of time, and greatly prising, and praising God, saith, Vsitata & abdita, usual, and yet hid things, therefore we should all pray with him, Per Christum obsecro Noli claudere, we use them continually, but know not how, the greater part; but if we knew, we would remember this admonition the better, and praise the Lord the more; the eye of the mind is knowledge, and the hand practise.  

1. The eyes.  The eye of the mortal body seethe fare off, and shall the eye of the immortal soul be purblind, that it cannot see fare off?  

2. The mind.  The eye of the mortal body, seethe all things almost, because God hath given all things almost, light, and colour to be seen; and shall the eye of the immortal soul see nothing, or few things of many, all visible by light, without change of darkness, and colour without blot of staining?  
The eye of the mortal body, seethe exquisitely, there is not so small, or so little a thing, but the eye seethe it; and shall the eye of the immortal soul see but with a glimmering, as in a glass, the great and exquisite things of God?  
The eye of the mortal body, discerns all things, and marks their differences, and diversity known; and shall the eye of the immortal soul be confounded, and not discern things that differ one from another? Phil. 1.10.  
The eye of the mortal body is not pained, nor pining in seeing, and shall the eye of the immortal soul think it a pain and labour to see, till there bono more time to see in? the eye of the immortal body hath many things to see, that it helps the hand when it may not feel, albeit the sense of seeing be most excellent, yet there is some defect to be noted of in our sight; for when the thing we see is opposed to our sight directly, than the quality of that cometh upon the lines falling into the Centre of our eyes, 
Note.  the which lines all directly from every part, maketh up one Pyramids, Cuius conus est in pupils, & basis in re visa ex quo pates, quod talis Pyramis ex parteres in so habet latitudinem, ex parte vero occuli artitudinem: even so when we do contemplate on heavenly things, we cannot comprehend them, by reason of weakness. Therefore God said unto Moses, thou shalt see my back parts, but my face thou canst not see and live: in the sight of the face, Noticia est perfecta, but in seeing the back parts, our knowledge is but modica & confusa, our knowledge is but in part & confused; therefore a distance must be from our sight, Secundum aliquam proportionem intra quam non subqualiter, sed magis et minus videtur secundum modum distantiae: unto the Saints heavenly things are occuli propinqui, to the wicked remoti, as the Glutton saw Lazarus a fare off.  
Secondly, the Hand hath many things to handle, we heard that it helps the Eye in darkness, when it may not see; and shall the Eye and Hand of the immortal Soul, be against other, or not help one another in need, in one thing only needful, the common salvation of soul and body eternally. Is not the Soul more worth than the Body? Is not the sight of the Soul more worth than the sight of the Body? Is not spiritual things more worth than bodily things? if the Eye of the Body be so excellent, and the more if it be joined with the hand, how excellent is the Eye of the Soul, well exercised together in the work of the Ministry, and of our own salvation? If natural gifts be so excellent, 
What is required of the hand.  how excellent are the divine gifts of Gods holy Spirit? What shall all the outward senses profit us? If the windows of the Soul be blind, what shall the knowledge of God and of his Creatures profit the soul if there be no practice, but to be beaten with many stripes? doth not the salvation of the body depend upon the salvation of the soul? doth not all the steadfast standing of eternity, depend upon a moment of transitory; time well spent, in knowledge, and doing the will of the Lord? and namely to us of the Ministry, that must thereby save ourselves and others; must our eye be tied to see, and our hand to fill the ministration we have received of the Lord; what shall we do then to obey this admonition? behold with our eyes, fill with our hands, the ministry we have received of the Lord; join practice and use, with knowledge and strength continually, we must never turn our eye from our work to behold vanity, with Lot's wife; but like Paul, have our eyes on the work before, and not on things behind; we must not take our hand from our work till it be full and complete like Bazaleel and Aholiab building the Tabernacle that did not take away eye, 
Numb. 3.24.  hand, or foot, till the Tabernacle was ended▪ the Levits are compared to Soldiers serving as in warfare in the Ministry, 
Sam. 1.9 9  that they might see, and fulfil the same; the Prophets were named Seers, from seeing, and Gods, from doing the work 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 upon his watch Tower, both day and night, and did see but the figures of the armies, whereby Cyrus, and Darius overcame Babylon, how much more, must we stand on our watch tower, to see Babylon fall, that Romish idol; enemy unto Christ, and the children of God, gathered together in the holy City. 
Exod. 31.1.  Moses must behold the form of the Tabernacle, and to whom it is to be committed; and like Zerubabel, his beholding, till the last stone be laid in the second Temple. In despite of enemies, 
Zach. 4.9. Genes. 41.41.  shall joseph behold and see, that black polluted Country of ignorance, and foresee, as he did, what things were profitable, and what were hurtful: and shall not we behold, and fulfil the Ministration of the Holy, and lightsome Land of judah, ●od dwelling in the midst thereof. 
Zach. 2.11.12.  The Lord speaking after the manner of men, declares that his Church is ever before his eyes, watching, and looking upon it, and in this respect, it is sweet unto us, and in this place he commands, that it should never be out of our sight; like Paul in spirit at Colosse, in Phrigia beholding their order: Chap. 2.3. Albeit, in body in Italy, at Rome in bonds; 
Isai. 21.21.  O Lord I how sweet a sight should it be unto us, sleeping, and waking, when we see the image, and care of God's holy Church before our eyes, in her garments of beauty; the glory of the Lord shining upon her, rather than in her mourning weed, covered with the thick cloud of his wrath: O Lord God, if we would see, and fill our Ministry, how might the Church be edified, and her enemies destroyed? like Moab despairing of their men and gods. Thus much for the admonition in general: the Lord open our eyes to see, and our hands to fill the Ministration, which we have received of the Lord  
The reason followeth in these words: Which thou hast received of the Lord.  
The Lord jesus, the Author of the glorious Gospel, 
Six points in the reason.  hath opened thine eyes, and filled thee with his holy Spirit, and committed unto thee a part of the work of his Ministry, and grathering together of his Saints; upon condition, that beholding, and fulfilling the same, thou mayest receive an everlasting Crown of Glory, if not, to be banished from his presence for ever; therefore see, and fulfil thy Ministry.  
The general reason, is full of singular arguments, all arguing, and proving necessarily our faithfulness, in the work of the Ministry.  
The arguments are six.  
Argument. 1 The first, is the insufficiency of Archippus himself, to whom this work is committed; 
1. Tim. 1.12.  Thou 〈◊〉 but an carthen vessel, unable of thyself to think a good thought, and yet allowed, and put in credit, and made powerful by the grace of God in thee, then stir up, and neglect not the gift that is in thee; but see, and consider, fulfil, an lend thy Ministration: Paul thanks the Lord, that he made him strong, and put him in the Ministry; 
Amos 7. 1●, 14, 15, 16, 17.  Amos considering that it was not himself, nor of man's institution that he Prophesied, but of the Lord that had taken him from the sheep; Was bold to see, and fulfil his Ministry, in despite of all his enemies at Bethel, in the King's Chapel.  
Argument. 2 Secondly, the power and authority of the chief Pastor, and Author of this Gospel and Ministration, is the Lord jesus, who is Prince, and Governor of his Church, in whom all the fullness of the Godhead dwelleth fully: The good shepherd that knoweth all things, hath put th●e Archippus in the Ministry, albeit, not immediately, but mediately, by the ordination of the Church: Paul uses this argument to move Timothy to be faithful, as we should all be, because the Lord jesus is the Author thereof; therefore let us see, and fulfil our Ministration, which we have received of the Lord.  
Argument. 3 Thirdly, the excellent worthiness of that so precious a thing put in his hand to be kept, 
2. Tim. 1.14.  that is the glorious Gospel of the blessed God; thou has● received this great Mystery of godliness, and the Gospel of God's grace, to declare it perfectly, and fully to the world  
But let v● see, and consider the glory of the Gospel, by Paul's own comparison of a treasure; and David's golden treasure: Gold hath six properties, wherefore the word of God is compared to it.  
First, gold of all other mettélles, hath not only a sweet smell, but pleasant in taste, and cordial; 
Gold compared to the Gospel in su●e properties.  even so the word of God is sweeter than the honey, or the honey comb.  
Secondly, gold taketh no soil, neither doth it foul any thing, for it is fatness that defileth, and ●s burnt, 
2. Cor. 4.7. Psal. 19.72. 1. Pet. 1.7. Pro. 8.10.15.  as all that are mixed therewith: so God's word is purer than th● gold, seven times tried in the fire, and makes our souloes clean from the stain of sin.  
Thirdly, gold is the heaviest of all metals, so the word is of most weight, yea, all the world is lighter than vanity, in respect of this our glorious Gospel, whereof we are now Ministers  
Fourthly and fifthly gold, is i●tenisissimum; & tenacissimum, most thine, and most tough, 
Isai. 40.5.  and therefore is drawn in greatest length, and in greatest breadth; so God's Word, is as long, and as broad, as Eternity itself.  
Lastly, gold is not consumed by fire, yea, although it be melted with lead many days, because it hath no fatness to burne●; so God's word, is able to abide any fiery trial, and not to be consumed; but notwithstanding, all this excellency of gold, and although it were seventy s●ue● times tried in the furnace, yea, that it is less thou nothing in respect of God's words; for lay quicksilver upon gold, and it will break it all in pieces, but it is not so with God's word, no slippery sliding, earthly stinking wisdom, or precepts of men; shall have any strength against it, albeit they prove themselves from time to time, cunning, and crafty Alchimistes in this behalf, in melting brimstone with it, which in deed consumeth gold into dross; consider then, the inesteem●able worthiness of the Treasure, which is the Gospel of God's grace, and thou shalt never cease to see, and fill, the Ministration, and dispensation of this glad tidings of salvation. Paul knowing the greatness of this work, and the worth of it, did endeavour himself to fill the same, for he joins these thre● arguments together.  
1. It is allowed of God, that the Gospel should be committed unto us; so we speak not as they that please men, but God, which approveth our hearts, for exhortation was not by deceit. 
1. Thes. ●. 1. 4, 5, 6.   
2. Nor by uncleanness.  
3. No● by guile, but as we are allowed of God.  

4. Ar●●ment. Math. 24 50.  The fourth argument in this reason, is the word Ministration, thus amplified in the 1. Cor. 9.16. to the 24. The vocation of Pastors, is a service, and a stewardship, wherein wisdom, and faithfulness is required; Archippus is as Christ's serua t, and steward of his Ministry, working with him in his husbandry, with fear and trembling, doing the will of the Lord, not with eye service, 
Zach. 3.9.  although with eye service; for God seethe perfectly, with the all-seeing eyes of his providence, but chiefly his holy Church, which is ever before his eyes; and therefore thou must do in thy Ministry, as always in the presence of the Lord, and this duty is taught us by our name: for we read in a dialogue where it is demanded, who excelleth in feeding a stock of sheep? Answer is made, 
Plato in Minist. Note Psal. 21.1, 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shepherd, for the name is taken from the office, he therefore that fulfilleth not the one, cannot challenge the other; and the necessity of this consequent, was to David an occasion of great comfort, for calling him his shepherd, he triumphs in it, and gives a reason, why he can lack nothing's God will seed him in green pastures: therefore Christ saith to Peter, feed my sheep; whereupon Saint Bernard saith, Pasc● ment, pasce ore, pasce opere, feed with prayer, feed with preaching, feed with a good life, these do well together, but being a sunder profiteth little.  
The fift argument, 
S. Argument.  is the consideration of the Church of Christ, bought with his own blood, whereof thou art made a Minister, for flocke, and overseer, Church, and Ministry, are relatives: 
Act. 20.28.  Archippus thou art Pastor over the flocke, and Minister of the Congregation, therefore see and fulfil thy Ministry: 
Colos. 1.25.  Paul useth the same reason in his admonition to the Ministers of Ephesus face to face, and he puts all these reasons together in his own person, saying, whereof I am a Minister, to wit, of the Church, according to the dispensation of God, which is given to me, to you ward, to fulfil the Word of God, even the Mystery hid since the beginning of the world, yea, 
1. Thes. 2.8.  we must lose our lives for our slockes, if that the Lord bring us to that Christian trial.  
The sixth and last particular argument, 
6. Argument  is the reward to them that have received this Ministration, honour, or dishonour, salvation, or perdition, according as we see, and not see, fulfil, or not fulfil the same in the right manner, which doing, the reward shall be the Crown of glory: This argument is not expressed, but understood; for Paul seems in this short admonition, to commend the Epistle written from La●dicea, & commnds the Collossians and Archippus, to read the verse before my Text, understanding namely, the first Epistle to Timothy, where in all the duties of Pastors are laid open. This argument made Paul say, woe unto me, if I preach not the Gospel: if glory be an argument to move servants to be faithful; much more us of the Ministry; if it do move all Christians to be faithful, and to be where Christ is, how much more, should it move the Ministry to be faithful in their calling, for it shall be nothing at the day of judgement, 
Collos. 3.25. john 12.26.  albeit, some have preached and cast out devils in the name of Christ, except it be done in the right manner fully.  
In a word then, wouldst be a Minister of Christ, than thou must first see fare off, and see all things, see exquisitely, see incontinent, see and discern all things: See divine without pain; and that which is more, the eye must see thyself and God that is invisible, thy hand must handle all things, and try all things with the touchstone of truth, and hold fast that which is good because the Lord holdeth the Saints, 
Revel. ●. 1.  like the Starts in his right hand.  
Archippus must then see, and fulfil his Ministry, because he is made sufficient of the Lord, as a Minister to manifest the secrets of Go●s Kingdom, and that in great wisdom, and faithfulness; and if he see, and fulfil his Ministry, the Lord will be with him, here and hence forth he shall be with the Lord for ever: this is Paul's admonition to Archippus and all Ministers, let this admonition and reason thereof, be as a stoneth betwixt our eyes, like the precepts of the Law, let it be written in capital letters, that a man that runneth by may read it; 
A●●●. 2.2.  like Abak●●es vision, let it be written as deep as wickedness was written, with the pen of Irone, 
Isa. 5●, 10, 11.  and point of a Diamond upon the tables of the jews hearts, and horns of their Altars: Let us consider what joy, or sorrow, shall be at the last day, and till that day come, God's mercy is upon good Ministers, seeing, and fulfilling their Ministry, and Gods judgements upon idol shepherds, 
Hebr. 11.17.  thiefs, and murderers, robbers, and hirelings, and negligent Ministers, with darkened eyes, and withered hands, without Ministration, and if they have it, it were better for them to be without it; if we did consider these things sincerely, would we not behold & fill our ministry better than we do, albeit many do well: Would we faint or be broken with evils as the original word signifieth, proceeding of the people, or of ourselves; the people are commanded to obey us that watch over their souls, 
1 Thess. 5.13.  which were good for both; ye are commanded to give us double honour, but ye give us not single; ye are commanded to reverence our persons for our workessake, but we are contemned; and some are respected, not so much for their works, as for their personage sake. The people should have order and discipline, 
Coloss. 2.5.  like the Collossians, for the which Paul rejoiceth to behold their order, and steadfast faith in Christ; 
Note.  but some have no order, but do refuse wholesome doctrine: Yet we must not faint, Tu, ne cede malis, sed contra audentior ito, what, shall we give over, for the evils that proceed of ourselves, against ourselves? albeit we are cast down, yet we perish not: In all these a afflictions, we must be more than conquerors, for everywhere we must bear about, the dying of our Lord jesus Christ, that the life also of jesus, may be made manifest in our mortal bodies, as the Poet saith,  Sepe Jovis telo quercus adusta viret. 
Would the Priests of Bethel, 
Ovid. Tris●. lib. 4. Eleg. 9  in the King's Chapel and house of the Kingdom, labour to bring Amos in disgrace, would wicked Shemaiah call jeremy a raver, 
jerem. 29.  or one out of his wits; shall we by evil example, cause the people to contemn the service of God; like the sons of hell? 
1 Sam. 2.17.24.  shall we let the false Apostles excel us, for Labour, Learning, Zeal, Free-preaching, Grace of speech, Diligence in season and out of season? Wherefore should the Ministry, which is greater than greatness itself, appear unto us, as little as Zoar unto Lot, and yet his great place of refuge? Who would make account of honour, 
Note.  or dishonour, honour, life, or death, poverty, or riches, so that we may see, and fill, our Ministry with joy.  
Thus beloved, I have run over the interpretation of this text briefly, with the language of Canan, with some intermixed observations: And fearing, my former interpretation should seem somewhat obscure, I will now draw to a popular exhortation, which is most conu●nient for these times wherein we line; where there is mo●e knowledge than sanctification.  
According to my ordinary form, I shall first gather a general observation.  
Secondly, I shall s●t down three positive grounds of Divinity, a●sing from my text, for information of your understanding.  
Thirdly, I shall come to the doctrine, which shall be done in form of proposition only.  
The Ministry that Paul requireth Archippus to see, and fill, 
Acts 20.24.  is even the same he speaks of, where he takes this admonition unto himself; But I pass not at all, neither is my life dear unto me, so that I may fulfil my course with joy, and the Ministration I have received of the Lord jesus, to testify the Gospel of the Grace of God.  

General Observations.  Two things then, according to Paul's own example this admonition requires in Archippus, and all Ministers in their Ministry, the work do●e, and the right manner of doing; the work, to testify the Gospel of God's grace: 
1 Cor. 2.13.  The right manner is in two points, first, the speech, next, the affection of the mind; whence ●e proce●ds, 
1. Cor. 4.19, 20  speech, not in the words of man's wisdom, but in the wisdom of the holy Ghost, comparing spiritual things, 
1 Thes 2.5.  with spiritual things; not in swallowing speeches, 
2 Tim 1.3.  but in spiritual power, to speak not as they that please men, 
2 Pet. 1. 1●.  but God that trieth the hearts, not in sos●tie ●ll fables, but in wholesome words; for this cause, Paul desires the Collossians to pray for him, that God would open unto him the door of speech and utterance.  

● Cor. 2.2.  The general disposition of the mind, is, that we lay aside all desire and show, of humane wisdom and purpose, only to rejoice in the knowledge of Christ crucified.  
The particular affections of the mind, are commanded, 1. Pet. 5.2, 3. Care of the flock, willingness, and readiness of mind, desire by example to edify, boldness of heart, confidence in God, love of Christ and his Sheep: to give freely without respect of silthy lucre; with loss of life to persevere unto the end, to approve our Ministry unto Christ to our conscience, and unto the conscience of the flock. The Prophets and Apostles put these Precepts in use and practise: for Paul and his fellows in affection and good will towards them, they preach to us not only to deliver unto them the Gospel of God, but their own lives also. 
1 Cor. 9.16.  This pattern for speech and affection Paul committed to Timothy. The Levites in their Ministry, 
2 Cor. 4.1.  which were to serve the Priest in the Tabernacle, 
2 Tim. 1. 1●  and to bear the same from place to place, which lasted but for a while, had Overseers and Watchmen, Numb. 8.26. that they might see and fill their Ministry: the Levites had five year's Apprenticeship, when they came first to serve; but when they came to five and twenty years of age, they were numbered with the rest, and were bound but to soru● till thirty years only. Then they must begin to execute their Office fully, 
2 Sam. 3.1, 3.  that they might see and fill their Ministry. The Priests and Prophets had their celles near unto the Tabernacle, that they might see and fill their Ministry: but yet the Levites must not look upon the holy things, before the Priest had consecrated them, under the pain of death: but Archippus must uncover and behold the holy things of God, 
Tremel. in Numb. 5.20.  and cause others ●o behold them also, under pain of death. Must his eye be satisfied with seeing, and his hand with filling his Ministry. I think not. Must we forget Saint Cyprians admonition, Sit Lectio assidua vel oratio, be ever reading or praying? Must not he have his eye, looking upon Paul's pattern to Timothy, Of wholesome words with faith and love in jesus Christ. The Prophets that were called Seers, from seeing, had not the light and sight to see and handle as we: for Jsaiah prophesied that the Sun should be made seven times brighter; which is now in the Christian Church fulfilled, which Sun shall never go down: how must we see, how must we fill the ministration of things so excellent and visible, that even the difficulties and magnificence are public? praised be the name of our God for the same continually.  

Three grounds of divinity.  Now I come to the positive grounds of Divinity, and then to the Doctrine briefly.  

Cui.  We have here three things to mark: first, Cui, to whom is this Ministry given and concredite, to dispose oft fully.  

In qua.  Secondly, in qua, wherein this Ministry doth consist, and the limits of it.  

A quo.  Thirdly, a quo, from whom is this our Ministry. Je is, saith the Text from the Lord.  

Fyhe● 4. ●.  This Ministry was given to man: for when God ascended upon hie, he led captivity captive, and gave gifts unto man, and that to four sorts of men: First, Prophets. 2. Evangelists. 3. Apostles. 4. Pastors and Ministers now under the Gospel, which shall continue unto the end. I thought to have stood upon this last Order. I p●sse them over.  
The second thing is, to see wherein this Ministry consists; you heard it was in seeing and filling, that is, knowledge and practice.  
First, th●u must know God, Creator of all things. 2 Christ ●s Redeemer. 3. The Holy ghost as Sanctifier, both in essence, 
1 ●●antae.  aface, and ●ttr●butes; Quantae maiestati● ut timea●, quamae dignitates ut adores, quanta be●● satis ut in se spears.  
Secondly, 
Know thyself in three things.  thou must know thyself to be a good Christian, and first quantae fragilitatis, Secondly, quanta vilitatis. Thirdly, quantae Iniquitatis: Thou must also be learned, which learning must have these virtues. First, Sapientia coniunctiva: Secondly, 
Six things.  justitia distributius: Thirdly, Patientia charitativa: Fourthly, Penitentia sanetiva: Fiftly, Temperantia regulativa: Sixtly, Perseverantia perfectiva: Thou must also be a good Minister, for if thou be not a good Christian first, 
Math. 6.8. Act. 15.9.  thou shalt never be a good Minister of the Gospel, which is thy ministration; to be a good Pastor thou must be able to stand before God; now there is no standing before God, but in purity of heart; mark then that the heart is only purified by faith; 
To stand before God.  therefore thou must labour by sense & feeling to know the course of Gods dealing with thyself, for if thou canst not preach by experience, thou shalt never preach with power, fo● the conversion of God's people.  
The second thing thou must do, 
Nam secunda capacitatem, audientium, decenda sunt alia, & profund & subti●lia, & 〈◊〉 p●ana, & simpli●●.  is to present thy work before God: First, thou must know the nature of people, if they be in the Family of Faith or not: Secondly, if they be ignorant with knowledge, as Heretics, thy dut● is told then in the third to Titus: If they be Apostates, thy duty is to●d thee in the person of Himineus and Philetus, to these extremities: Fourthly, if they be simple and ignorant, than thou must be, first meek, secondly gentle, thirdly patient; so thou must be all to all men, 
Gregor p●lo●● 〈◊〉 〈…〉. 9  that thou mayest win some to Christ: therefroe Gregory salth, alliter monendi sunt proterui, at qu● alliter pusillanimus, the one in severity, the other in judgement.  
The third things is this, that we m●st know our Ministry to be●● work, for when we know the disposition of n●n th●u we must work● and labou●●●our Ministry accordingly: That this oat Ministry is a work, Paal saith, 
1 The●●.  W● beseech you brethren to know them which labour among you, and are over you in the Lord.  

Our work in two things. 1 Tim 3.17. The description of a good minister. john. 7.16. 1 Cor 11.23. jer. 14.1. To rule well● three things. jer. 1.17. 1 King. 22.14.  This work is in two things, First doctrine; Seondly government, Let the Elders that rule well be counted worthy of double honour, especially they who labour in the Word and doctrine: So, to be a good workman, is to rule, & to labour well in the Word, and not to preach ourselves, but Christ jesus the Lord.  
To rule in the Lord thou must do three things; first thou must deliver nothing but that thou hast received of the Lord, for Christ saith, my doctrine is not mine, but his that sent me.  
Secondly, thou must deliver his whole message, withholding n●thing; therefore God saith to Jeremy, Speak unto them, all that I command thee, be not dismayed at their faces, lest I confound thee before them.  
Thirdly, in delivering his m●ssage as God's Word, therefore Peter saith, 
2 Pet. 4 21.  If any man speaks let him speak as the Orracles of God: to do this, is first required gravity, as Titus 2.17.  
Secondly, Authority. Tit. 2.25.  
Thirdly, Sincerity: therefore Saint Paul saith, for we are not as many, 
2 Cor. 2.17.  which corrupt the word of God, but as of sincerity, but as of God, in the sight of God, speak we in Christ.  

A quo.  The third general point is, to know from whom we have this ministration, my Text saith, it is from the Lord: Let us first consider if this power be from the Father only, or the Son only, or from the Holy Ghost, 
Christ Lord of his Church.  or from all conjoinctive; that this Ministry is not from the Father as Creator, neither from the Son as ab aterno cum Patre, or the Holy Ghost; but this our Ministry under the Gospel is only from Christ, 
Isa. 9.6.7.  as redeemer of the World, God and Man, manifest in the fl●sh: for this Isaiah saith of the increase of his government and peace there shall be no end; 
L●k. 1.11.32.1.  more particularly see Luke, who saith and he shall reign over thee house of jacob for ever, and of his kingdom shall be no end: 
joh. 18.  therefore he saith, my Kingdom is not in this world, thereby signifying unto us the spiritual government that is in Christ and his members the Church, to the end of the world.  
In this Monarchy of Christ, consider these things; 
9 Points to be considered in Christ's monarchial government.  First, his Throne; Secondly, his Kingdom, wherein ye shall see the King in his Kingdom; Thirdly, ye shall see his enemies; Fourthly, his Subjects; Fiftly, his Laws; Sixtly, his Authority; Seventhly, the place of his Kingdom; Eightly, the difference betwixt his Kingdom, and the Kingdoms of this world, the last point is of the continuance of Christ's Kingdom.  
First then we have to consider these two general grounds: First, temporal governors have the custody of external conctive jurisdiction, and matters belonging thereto.  
The second is, that the power of the Church is immediately from Christ the Mediator, given unto all, Quest. 1 Ar. 1 by ordination; this is confessed not only by some of us, but by the Fathers and Popish writers also. Bonaventure in 4. sent. d. 17.9.1. August Triumphus lib. de potest Eccles. joh. Gerson lib. de potest. Eccles. Consid. 1. Cardinal Cusanus l b. de Cathol. 2 Cap 13. Cardinal Cantarenus tract de Eccles. potest. pontificis Be●. lib. 4. de Rom. pont. Cap. 22.  
First then we have to consider, 
The nature of Christ's Kingdom.  what this Throne is; Secondly who hath it; Thirdly, who gives it to Christ the Lord. First, this Throne is the Throne of David, not that material Throne, wherein David fate in judgement, but a Typical Throne; for David himself was a Figure of the Messiah, King of the Church, but they shall serve the Lord, 
jer. 30 9 Ezec. 34.23.24  and David their King: David's Kingdom was a Figure of Christ's Kingdom, which was revealed by his Law from heaven, and not by men; much more than is there a full revelation of Christ's government; 
Hose ● 4. Note. Hose. 9.7.  for as none had power to give Laws to David, much less hath any man power to give Laws to Christ, to rule his Kingdom: Who shall learn him wisdom? 
Col. 1.16.  it is to pull from his Throne, by the imperfection of his Laws; he is King over all by Creation, 
Psal. 27.5.  but King of David's Throne by donation: to make this plain, the Kingdom of God is taken for the universal government over all his Creatures; 
Mat. 18.17.  the Kingdom of God in particular▪ 
Act 14.16.  is that manner of government which the Father useth 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 Kingdom is distinguished in two sorts of government, the one is in the Kingdom of grace, the other in the Kingdom of glory; In the first, it is by his word and spirit; in the other we shall have immediate glory: in the Kingdom of grace we shall have our conjunction with the Father through the Son, by faith wrought by the spirit in the Word, and Sacraments, as the instruments thereof, 
Ephes 1. 1●. 1 john 3.2. Heb. 20.23. Col 3.3.  and discipline, which is the band and hedge about the Vineyard, given by the King to his Church, in the Kingdom of Glory we shall have communion with God, by the essential word.  
This matter I thought to have stood upon, by reason it hath not been handled by many, which would take me many Sermons to unforld; 
This matter shall be handled elsewhere.  therefore seeing the time hath overtaken me, I'll leave this matter to your further consideration: And now to the Doctrine.  
The Apostle in the former voice, inioyneth the reading of this Epistle, that it should be read in the Church of Colosse and Laodicea, yet here he adds, that Archippus must be put in mind of his duty, that he should seq, and fulfil his Ministry, by his diligence in practice and preaching the word of the Lord.  
Whereupon I gather this first ground of doctrine; 
2 Doctr.  to wit, that howsoever the Scriptures of God ●e to be read by thyself, or others; yet the reading of them is ●ot sufficient to cast down the proud ●●inded, or to inform the ignorant, 
●rea hang was the practice of all the ●●st 〈◊〉 of the tataris.  or to comfort the troubled conscience: but if we would profit by th● Word, it must be taught, preached, and expounded by lively voice in the public Ministry. Therefore let no m n think that Reading is sufficient in this great work; for Christ was offended to see the people without a Shepherd, 
Aug de Doct. Christ.  and yet we cannot say but they had the Law and the Prophets read amongst them: and if it ha● been sufficient to have the Law of God read, 
Math. 9 ●6. Acts 13.  why did not the jews know and believe in Christ, whom they had crucified: 
Not.  for Moses and the Scriptures did testify, that Christ was to come, 
〈◊〉 ●. 39.  which Christ confirmeth. This was the form of old: for the Law was not only read but expounded to the p ople. 
Nehem. ●. ●. Aug C●ntess. lib. ●. cap. 13.  This we may see clear in Saint Augustine, who coming to hear Saint Ambrose preach, not for the truth sake, yet by Saint Ambrose preaching he was converted to the truth, as he doth confess, Ad eum autem ducebar abs te nesciens, ut 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 means of our salvation. Mark then, as we must have faith, which cometh by preaching: so must our faith be grounded on the true sense and meaning of the same. Philip said to the Eunuch, 
Acts 8.3 2.35.  Understandest thou what thou readest? And how can I except some man should guide me? Then Phil●p opened his mouth, and began at the same Scripture, and preached unto him Jesus. The Word must be applied with power, 
Hebr. 4.12.  for it is quick and powerful, and sharper than any two edged sword, and doth discern 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 do.  
The use of this Doctrine, is to reprove those that think reading of Scripture to be sufficient. 
If reading be suffc●ent, then why did Christ close the book and make application at Nazareth? Luke 4. ●0, 28. 1 Cor. 14.13.  If this opinion be in a Minister, it is a token, thou never didst see nor fill thy Ministry, but is stone blind. If this opinion be in you that are the people, it is a token you are yet in the way of Reprobation, because you cannot abide your sins ripped up, and your consciences awakened from the sleep of sin. Therefore Paul sayeth, If thou pray with the Spirit, thou must pray with understanding also. Let us mark one thing, albeit thou have never so great learning, yet thou mayest be overtaken with passions and infirmities, and then of thyself thou shalt not be able to see the danger, without it be told thee by others. Did not David know he had committed murder, and yet the child of God, yet he did not rise from his security, until Nathan did apply the Sword of the Word to his sleeping conscience, 
Note  saying, Thou art the man. By this we may see how needful it is to have Ministers, not only to read, 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 live.  
I told you in the opening up of this Text by way of observation, that the people should admonish the Pastor of his duty; but now Paul giveth the admonition himself.  
Doctr. 1 Whereupon I gather this second ground of Doctrine: We see then, albeit Ministers have power and authority 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 men's oversight, and charitable admonition, 
1 Tim 〈…〉  which most be done in lou●▪ Therefore Paul saith, rebuke not an Elder but reprove him as a Father: assure thyself▪ whatsoever 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 hin●er thee in the work of the ministry; all antiquity before corruption entered in, doth clear this point.  
The reason is, because our nature being corrupted, Ratio. 1 and thereby subject to sin, the best being guilty of this hath need of admonition.  
Secondly, the Authority of the Minister from God, Ratio. 2 is one over all, and therefore all in one, and one in all should admonish one another, to be faithful in the work of the Lord.  
The use in a word, is to exhort those whom God Use. 1 hath placed in his Ministry, that ye would be careful to remove this ill, in thinking yourselves to be above your brethren, yea albeit your gifts or place carry you out in it; boast not, it may be God will take both from you, to thy shame and sorrow.  
Secondly, I request you in the fear of God, that Use. 2 your love to Christ and his Church would appear, not only to hold out, and put out the ignorant; but that ye would see and mark those that walk inordinately amongst us; 
Note  and that ye would have the courage of the Apostles, of making election of Mathias in the place of Judas; and that ye would thrust to the door the profane Sons of Eli, that makes the sacrifice and service of God to be contemned, and had in derision daily, as woeful experience doth let us see, that will see, the Lord amend it.  
The Apostle desires the Colossians to admonish Archippus, that he take heed to the Ministry that he fulfil it, and leave no part thereof unperformed.  
Whereupon I gather this third ground of doctrine, 
3 Doctrine  that it is not sufficient for a Minister to begin, and continue in doing some part of his Calling; but he must accomplish all things belonging to the same: he must not only Read but preach, and Catechise, yet live without blame in this present world, 
2 Tim. 4.  which Saint Gregory saith, we perform, if by our preaching and living we gain the souls of men; 
Ezech. 34.6.  if we rebuke and reprove, such as are obstinate; if we comfort the penitent; 
john. 17.9.  if we strengthen the weak; heal the infirm; bind up the broken; seek what is lost; and bring again what was driven away; 
Ephes. 3.14.  by example of the good Shepherd: as we must be the mouth of God to speak to the people, 
Rom. 1.9.  so must we be the people's mouth to pray unto the Lord; example we have of this in Christ, albeit Lord of all power, and had power to make his Preaching profitable; yet he prays to his Father for himself and his people; 
● T●m. 1.3.  thus did Paul bend his knees for the Ephesians, for the Romans, yea night and day did he pray for his Scholar Timothy.  
First, the reason is, because the Lord will not have a lame sacrifice, for it is abomination unto him.  
Secondly, there is a curse pronounced against him that doth the work of the Lord negligently.  

V●●●  The use is, to reprove those Ministers that are negligent in any part of their calling; some do preach and live well; some well, and are not able to preach; some live absent for their pleasure, when they have sufficient means to live by their Ministry; some place o●hers for them, 
V●de 〈…〉.  but often it falls out as it did with the jews, that when Moses was with the Lord, Aaron suffered the people to commit Idolatry, ere he returned b●cke again; some so live, as not having respect to God nor man, o● their Calling, and yet can speak and prate, a● if ●here were some goodness in them: it may be said of them, a● Plutarch tells a story of an old man amongst the Grecians at the Games of Olympus, and finding no place ●or favour amongst them, went to the Lacedæmonians, where he found things to his mind; the old man cries out, all the Grecians do know what is honest, but the Lacedæmonians only practise: we sometimes prove Grecians, 
jer. 2.8.  and the people practise: for God saith, they that should minister the Law know not; we are the Salt of the Earth, yet not savoury; the light of the World, yet darkness: Seneca saith, 
Epist. 37  make choice of such a Teacher as thou mayst admire, more having seen him, then when thou hast heard him; for as a Godly life doth persuade the people unto good; 
Lib. past. Greg.  so an evil life persuadeth the people to evil: therefore Gregory saith, there is no man more dangerous in the Church, than he th●t lives lewdly and carries a name of sanctity; 
Agustine.  therefore Augustine saith, Omnis qui m●l● vivit in conspectam corum quibus propositus est, quantum in ipso est occidit. Amongst all the dangers of the world, what is in more danger than the soul, yea what is more precious than the same? yea all the world is nothing to the soul's health: this should move us to faithfulness in our Calling, which if we do, 
1 Pet 3.4.  God shall give us an incorruptible Crown of glory.  
Now the argument the Apostle would have to be used to persuade Archippus to fulfil his Ministry, is, because he hath received from the Lord: 
4 Doctrine.  hence I gather this fourth ground of Doctrine. It should be a powerful and very effectual argument, to move a Minister to be faithful in his Calling, in that we have it from God, and not from man; therefore Paul saith, 
1 Timo. 1.2 1.  I thank him that hath made me strong, that is, Christ jesus, for he counted me faithful, and put me in his service.  
The reason of this Doctrine is, 
Ratio.  that we having received this Ministry from the Lord, therefore the Lord will uphold us in all temptations that may befall us, in body or soul: 
I●●. 1.19.  What made Michaiah so confident with Ahab, jeremy so plain with Amos; So powerful john the Baptist, and all true Ministers, ● bold only, because we have this our Ministry from the Lord.  
Quest. But it may be demanded, How shall we know, that we have received this o●● Ministry from the Lord.  
Answ. Fi●st, if the Lord hath given the● competent measure of gifts fi● for th● work● of the Ministry.  
Secondly, upon trial and examination, if thou be fountain for that Office, be apppointed thereto by the Church, to serve in the work of the Lord.  

Three things are ●●●●ired in a Minister  Thirdly, upon the faithful discharge of thy duty, according to the dispensation bestowed upon thee, the Lo●d g●●e a blessing upon thy labour, having withal a testimony in thy conscience that God hath sent thee, assure thyself thou art the Messenger of God.  

Vs●●.  The use is to teach us, that no man should undertake the Office of a Minister, except it be given him from the Lord: therefore every one of you try yourselves in your gifts and conversation, then judge of thyself accordingly; if thou be sent to preach boldly the Word of truth, 
Rom. 10.13.  or if thou preach to the world for thyself, thou art a hireling, and not sent of God.  
Secondly, the Ministry is Gods, and not man's: if thou hast not this assurance of God, thou hast no warrant that God will bless thee in thy Ministry, but thou must look for double torment in hell.  

5. D●cts.  The Text saith, that we have this our Ministry from the Lord; then let us learn this last ground of Doctrine, that Ministers have no ability or strength of themselves to perform the work of the Lord in their Ministerial Function, 
●● C●●. 3. ●.  except it be given them of the Lord. Therefore Paul saith, that of ourselves we are not sufficient to think any thing of ourselves, as of ourselves, but our sufficiency is of God, who hath made us able Ministers. 
●●●ys. Ho●. 6.  Whereupon Chrysostome saith, Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit vs nos prestare possimus ciqua munere gerendo ess●ciremur accommods. Therefore Christ saith, Without me ye can do nothing. 
john 15. ●.  Paul took more pains than others in executing his Ministry, and yet he saith, It is not I, but the grace of God that is in me. For this cause he speaks more indefinitely of all Ministers, That it is neither he that planteth, nor he that watereth, 
1 Cor. 15.10.  but God that giveth the increase.  
The reason is, in that the work of the Ministry is a divine work, and Ministers are but men; and therefore▪ Paul saith, who are sufficient for these things. This difficulty is in respect of the work, and secondly, of the persons who are deputed to that work. The Function of a Minister is to quicken such as are dead in sin, to raise up such as are fallen, to comfort those that are troubled in conscience, to strengthen the weak, to encourage the faint-hearted, to confound the obstinate; all which are above humane strength, yea, 
Acts 4.15. Exod. 3.4. jerem. 1.6. jonah 1.3. Math. 4.1. Zach. 3.1.  more than flesh and blood can do, and yet subject to the like common passions as other men are: In consideration whereof many have sought to give over their Ministry, because Ministers are opposed by Satan, and this profane world.  
The use of the former Doctrine is diverse, 
Vsus.  and first to move and incite all people to pray for the Ministry: for without God's blessing they are able to do nothing, but mighty through God, 
2 Cor. 10.4, 5.  to the pulling down of strong holds, casting down imaginations, and every high thing, that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
Secondly, 
Math. 9.37, 38  to pray that the Lord would send out faithful Labourers into this his Harvest, for the ingathering of his Saints, unto the great day of the Lord: and therefore the Lord saith, The harvest truly is plenteous, but the Labourers are few, at least, few faithful: 
Acts 12.5.  pray ye therefore the Lord of the harvest that he would send forth Labourers into his harvest.  
The second use is, to teach you who have gifts or ability, 
2. Vsus.  not to be insolent to presume above your brethren; 
1 Cor. 4.7.  for thou hast nothing which thou hast not received of the Lord. Now it thou didst receive it, why dost thou glory, as thou did'est not receive i●. Brethren, 
3. Epistle of john 9.10.  do not follow the example of Diotrephes, who lo●eth to have pre-eminence amongst the brethren and doth not receive them, and forbiddeth them that would, and casteth them out of the Church. Then we see that this excellent work is not committed to Ministers for th●● own take only, not for their honour, their wealth to exalt them, but that we be diligent in the work of the Lord.  

3. Vsu●. Eph●● 6.20. Luke 10.16 1 Cor 4 13. 1 Sam. ● 7.  The third use is, to teach you that are the people, to learn you to respect the Ministers of God; for we are Christ's Ambassadors: for we exhort you in Christ's stead, ●●end your judgement, them that are worldly minded people: let not your respect be to the Ministry for any earthly prerogative, as honour, wealth, dignity, friendship, but respect us for our Master the Lord jesus, and our works sake; for it is the power of God to salvation to all them that believe.  

4. Vsu●.  The last use is to all in general; Let the world judge of us as it will, notwithstanding we must have our eyes fixed on ou● Master that sent us; let the excellency of the one, and the dignity of the other, swallow up all ignominy and injury the world can lay against us; and that we may be able so to do, let us always be diligent in praying for the assistance of God's Spirit, that we may fulfil our course with joy.  

Exhortation.  Now to draw to a conclusion, I exhort you all, but especially I direct my speech to you in the Ministry, that in the fear and love ye have to jesus your Lord, who sent you, ye would endeavour yourselves, that all your exhortations and preaching to others, be written down in the lines of your own life, that men seeing your good works, may glorify your heavenly Father; for we must have two sorts of garments a Breastplate and an Ephod; the one shows, 
Exod. 28.4.  tha● thou must have knowledge; the other, that thou must have Conscience to do: and in this Breastplate must not only be written Vrim, that is, Light; but also Thummim, 
Exod. ●8. 10.  which is perfection; n t only light of direction, but a pattern of good works; as the Snuffers were made of Gold, so we must not only shine ourselves, but purge others: we must not only have Bells, 
Exod. 25.38.  but Pom●graners: also, we must not only say w●ll, but do well; as the Pillars of the Taberna le, overlaid with Gold, but inward of Shittim wood: 
Exod. 39 ●●.  therefore Isaiah saith, we must lift up our voice like a Trumpet, for he winds it with his mouth, 
Is●. ●3. 1.  and holds it with his hand; we must not only Preach but practice, than we lift up our voice like a Trumpet, if we do not see this, and fulfil our Ministry: What shall we say when the Prophets, Apostles, Fathers, yea all the faithful Pastors, present their flocks before the Lord jesus, at the last judgement: who is to be blamed think you, that there is a negligent Minister? 
A good Pastor, hath the 〈◊〉 of edification. Act. 17. ●.  Is the fault in Laic Patrons, which Father Lattimer did see and reprove in his days? or is it Nabals in the congregation that will not help faithful Ministers to live, or is the fault in the Clergy, by giving ordination to the unworthy? 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, Son of man thou must cry, if they hear or hear not; 
Isa. 5.11. jer. 5 7. Ezech. 23.9.  reprove the Drunkard with Isaiah, the Adulterer with jeremiah, the Swearer with EZekiel, the Usurer with Moses the Hypocrite with Christ, 
Levi. 25.36.  the profane world with John, and with Peter, let all know there shall be a judgement, that the people may turn from their evil ways; this must not be done without sense, feeling, or motion; using Doctrine without application, Application without zeal, like a man without a soul; or as an Image on a wall: If thus we do, it is an evident token that some are ignorant, 
We must not fear as Ezech. 3.8.9.  and cannot powerfully preach; being ignorant, some are so negligent in their Ministry and will not; some are so fearful to offend their Benefactors, 
Note  and dare not; some are so wicked, and should not; alas, a guilty Conscience stays the power of our Ministry, and therefore the people are not converted: for this cause the Lord saith to wicked Ministers, 
Ie● 23.22.  If ye had stood in my counsel, than should ye have turned my people from their evil ways: therefore Brethren, we may blame ourselves, that neither our persons, nor our calling is regarded, 
Cu●us vita a●spicitur resta● ut ●● pr●edicatio contaminatur.  but abused and d sgraced; and thought to be the off scouring of the world, and refuse of mankind; and by our unfaithful walking in our Calling, God hath justly made us base, and vile, and contemptible in the sight of the people; for we are called the troublers of the State, as Ahab did Flias, a troubler of Israel; but on the other part, are we faithful in our Calling, th●t thought b●s● in our persons? poor be our liuings, and disposed in this world; yet the Lord from w●●●● we 〈◊〉 our Ministry, shall revenge our cause to is glory and our comfort, and their ●●cil●sting sorrow: therefore l t v● re●●u● all offence on our part that we preach not sa●uat on to oath rs, and damn ●o● to ●n● selves; for as a de●● P●lical●s the p●●pe to hear●, but h ate● nothing in self Siegretants accedat aegretus, si carboni extincto, adij●iator ●●rbo extinctas, vel si ●aeto praesictatur caecus, what shall they profit one another? Praetes mortem, civerem famum, foneam; therefore Gregory saith, complaining of himself, Vsurpaus mihi, cotis officium qui f●rrum reddit ac●ntum, cum sit in ●●●lis ad secundum, l'ule brum depinxe hominem, Pre●or ●●●s aliosque redigo ●ed perfectionis littus qui ad huc ver●●r in delictorum finelibus: who then is to be reproved? the Ignorant, Negligent, Timotus, Covetous, Profane Pastors; but especially those that appear to be stars, 
Reu. 13.3.4.  who are drawn from Heaven and cast unto the Earth, by that great red Dragon; this did appear to be a wonder in Heaven, 
Note.  but it is no wonder now upon Earth; I say then with Saint Bernard to ●ugenius, Mostrosa res est gradus sums, & animus ●ifimus, sedes prima, & vita Ima, 
Bernard lib 2. de considerate  lingua magni loqua & manus otrosa. Sermo multus, & fructus nullus, vult●● gravis, & actus levis, caput canum, & corvanum, faci●● rugosa, & lingua nugosa, ingens authoritas, & nutan● stabilitas. I cannot pass by you that are our flock, there is not only amongst you, Foxes, yea little ones, who maketh their profession of the Gospel, a shelter and cover to their hypocrisy; who serve the Gospel so fare as the Gospel may serve your turn, for the accomplishing of your worldly pleasures: there is also Wolves among you, in sheep's clothing, who kill their Shepherds, 
Quo hierophyphyco notatur hereticos sub ●iten solendit a principib●● quod si adolesi etur graetusuterit ●it fututum in emtui facilius Iesuitae suff●cabuntur. Isa. 50.14.15.  wounding them in their good name opprobriously, in their bodies dangerously, in their state, injuriously, renting both their persons, and their Parsonages from them; for now Religion is hated amongst many, true Godliness despised, zeal abhored, sincerity scoffed at, uprightness loathed, and almost all good men had in derision. And therefore we may say that judgement is turned away backward, and justice standeth afar, for Truth is fa●ne in the street, and Equity cannot enter; and he that departeth from evil maketh himself a prey; yet the Lord saw it, and was angry.  
Albeit ye will do no duty, neither for our Master nor message sake, yea, hardly for your own salvation, 
2 Cor. 3.11, 2.  yet we knowing the terror of the Lord, w● persuade men, and being Ambassador for Christ, as though Christ did beseech you by us, we pray you in Christ's stead, that ye be reconciled unto God. For this cause Saint Augustine saith, That the Word of God must be to the faithful, Tanquam pis●s hamus capit, quando capitur; ye must, vese topposcis, as Nineveh repent at jonas Sermon. Marry sat all the night at Christ's feet, 
Acts 17.  hearing the Word▪ Ye should say with the good Athenians, Let us hear thee of this matter again: And with the converted Christians, who being pricked in their hearts, said, 
Acts ●. ●7.  What shall we do men and brethren? I say unto you, as Peter unto them, I pray God it may work the like effect, Repent and be baptised, in the Name of jesus Christ, for the remission of sins, and ye shall receive the gifts of the Holy Ghost. This if you do, how beautiful upon the Mountains will the feet of them be that bringeth glad tidings unto you. And then at the last day of account, we shall say with our Master the Lord jesus, in great joy, Those that thou hast given me, I have kept them, and none of them is lost. Then we shall shine as the brightness of the Firmament; and they that turn many unto righteousness, 
john 17.12.  as the Stars for ever and ever. If thus we would shine, obey Paul's Exhortation, that seeing we have this our Ministry as we have received mercy, w●e faint not, but having cast from us the cloaks of shame, 
Dan 1●. ●.  not walking in craftiness, or h●n●ling the Word of God deceitfully, but in manifestation of the truth, commending ourselves to every man's conscience, 
2 Cor. 4 1, 2.  in the sight of God. Seeing then that both Pastor and people do look for the Kingdom of Heaven, where shall be one Fold, and one Shepherd. Let us all labour for the testimony of a good Conscience, and Christian resolution: In life, or death, and glory with Paul, saying, 
2 Tim. 4.6, 7, 8.  I have fought a good fight, and am now ready to be offered, and the time of my departure is at hand. I have finished my course. I have kept the faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the righteous judge shall give me at that day, and not to me only, 
1 Thess. 5.23.  but to them also that love's his appearance. And that both Pastor and people may be partaker of this joy unspeakable and glorious, I bid you farewell in the Lord: and I pray with Paul, that the very God of Peace sanctify you wholly; and I pray God, your whole Spirit, and Soul, and Body, be preserved blameless unto the coming of our Lord jesus Christ. To whom with the Father and the holy Ghost, be all honour, glory, and praise, both now, and for ever and ever.  
Amen.  
FINIS