A CAVEAT FOR ARCHIPPUS.  
A Sermon preached at a Visitation at white-chapel Church in London, Septemb. 23. 1618.  
By IER. DYKE Minister of God's word at Epping in Essex.  1. TIM. 4. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aug. de Past.  
〈…〉 Christiani sumus, unde rationem reddemus 〈…〉 etiam Praepositi, unde rationem red 〈…〉.   cross or crucifix 
  
COL. 4. 17. And say to Archippus, Take heed to the ministery which thou hast received of the Lord, that thou fulfil it. 
I Will not stand to dispute what might be the occasion of this errand to be done, and this Caveat to be given to Archippus. The common conceit is, that it was Archippus his remissness, and coldness in his ministerial labours. Haply a more favourable and charitable construction may be this, that it was Paul's fear, and holy jealousy, as knowing that the best have their corruptions, and discouragements; and therefore stand in need of quickening, awakening, and heartening admonition. Which fear of Paul's might be the greater by reason of the greatness of the burden which lay upon Archippus his shoulders For that burden which ere-whiles was divided between him and Epaphras, and so the easier, was now become the heavier, by reason of Epaphras his absence, if not imprisonment with Paul at Rome. Lest therefore this doubled burden should discourage and dishearten, 
●hilem. 23.  and make him faint under the weight thereof, therefore would Paul have him be thus called upon. And so this advice might be occasioned rather by the Carefulness of Paul, than the Carelessness of Archippus. It being none other counsel then what before he gave to the Ephesian Elders, Acts 20. 18; which yet was not caused by their guiltiness, but by his fear. But I will not swim against the stream of Interpreters, I am content that the received conjecture should obtain.  
Well, whatsoever the occasion was, surely the words suit well with this present occasion: So many Archippusses being here assembled, that is, called together, it cannot be unseasonable to call for the heedful fulfilling of that Ministration which we have received from the Lord. Only, if I might have been mine own chooser, I could have wished the performance of this exercise to some one whose graver years, grayer hairs, and greater gifts might have so ushered and attended his good counsel, as that it might have had room and respect in your hearts, without all contradiction.  
Yet notwithstanding, I have where withal to hearten myself, not only from this, that I speak not in mine own name, or upon mine own head, but also from my present Scripture. For if so be the Colossians might say thus much to Archippus, then how much more may one Archippus be bold to say so much to another, one Minister to his fellow brethren in the same ministry? Well would Archippus have borne with this saying from Epaphras, or from Paul, that in all likelihood barewell with it from his Colossians.  
The words then briefly contain an Apostolical Injunction: In the which I consider three things.  

1. The persons that are enjoined to say this.  
2. The person to whom they are enjoined to say it.  
3. The matter of the Injunction, which is a Caveat, Take heed, etc.   
Which Caveat is,  

First, illustrated from the Object, what it is that he must take heed unto. It is his ministery, and the fulfilling of it.  
Secondly, Enforced by a reason, Which thou hast received from the Lord.   
For the first. The persons enjoined to say this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Say ye, ye men of Colossus, say ye this, do ye this errand to Archippus.  
But why must they say this? Had it not been fit for Paul himself to have said it? Why says not he, And I say unto thee Archippus? Doth not the inspection and correction of ministerial aberrations better suit with an Apostles office and authority, then with the Colossians? And would not an admonition from an Apostle be with far less provocation, and far more profit? Would not that take a deeper impression which came from a grave Apostle, then that which should be spoken by a company of Colossians? Hardly sometimes will a Colossian brook an admonition from Archippus, how then will Archippus from a Colossian? Well, but for all this, Say ye to Archippus.  
Hereby our Apostleteaching,  
1. People to warn their Pastor of his duty. Many an Archippus is sluggish, because the Colossians are silent. Therefore is it that Archippus says so little, because they say nothing. Nay many are so far from saying aught to Archippus if he be wanting, that they are readier to sooth him up in his negligence. At least their silence, and not saying to him, is construed as an approovement of, and a contentment with his idleness. Should Archippus but wrong his people in taking but a little more than his due in temporals, how soon would people not only be saying but be doing to Archippus? But let Archippus wrong, and wring them never so much, in the injurious detention of their spiritual dues, a little saying serves the turn. People (commonly) having Schoolboys consciences, they care not how little they have for their money.  
2. Ministers not to despise good counsel from their people. Good news are good news, though a Leper bring them to a King, 2. Kings 7. So is good counsel never the worse for the givers meanness. Much loy may a Minister have that he hath so enriched his flock, that he may be relieved out of their abundance.  
If a Lay person coming with a Scripture be to be believed before a whole Council, (as Whitakers quotes it out of Panormitan) then surely are not private men to be neglected, much less despised, speaking nothing but reason and religion to their Ministers.  
3. Say ye to Archippus, that he may have nothing to say, of or against you. The common apology of many urged to fidelity in their places, is: Their people are wondrous well contented with their short demensum: or their people are awke, untoward, alike respecting pains and negligence; should they be never so painful, yet would it not by them one whit be respected, etc. And therefore they have no heart to greater diligence. And surely true it is, that nothing more discourageth ministerial fidelity than people's irrespective regardlessness to a man's pains. Therefore will Paul have the Colossians themselves say this to Archippus, that their desires of his pains, might put the more heart and life into Archippus to take pains. If David do but thirst after the waters of Bethlehem, how will it make his Worthies adventure their dearest blood and life? They will hazard all to quench his thirst But alas, what heart hath a man to adventure, and take pains for that water, which no man thirsts to drink? nay, for that water which it may be shall be spilled on the ground before his face?  
2. But how must they say this?  
1. To him, not behind him. Too many complain of their Ministers faults, but did they ever admonish him? Did they ever say aught to him, that say thus much against him? Complain to him that can and should amend it; other complaints are waste: Say to Archippus.  
2. But yet, with all reverence and respect to his office and person: Paul therefore leaveth it not to their discretion, but prescribes a reverent form of exhortation. He gives no allowance here for foul mouths to say what they list. They must say to, not rail upon Archippus. An Elder must be exhorted as a father, 1. Tim. 5. 1. A father is to be honoured by the commandment.  
The person to whom they are enjoined Point 2 to say this, To Archippus: Say to Archippus  
Archippus it seems then was affable, of a courteous sweet nature, of an ingenuous and Christian candour, free from a sour stern and stately carriage. How were the Colossians blessed that they were thus happily provided for? Many there are that indeed have better nurture, but yet but a little better nature than Nabal had (for pride and churlishness are alike enemies to society, and communion.) He was so churlish, many are so proud, that they may not be spoken to. Should a man in the meekest & moderatest manner but say thus to some, as they must here say to Archippus; should not that round and rough answer be returned them, Who made you a monitour? a teacher of your teacher? You teach me what I have to do? Had Archippus been of this spirit, Paul had done enough to set all Colossus on fire. Well far his heart yet, that the meanest of his poor Colossians may not only speak, but say to him. And as for this affected state and sternness, how ever it may gain a little cap and knee-seruice, yet it loses the inward respect of the heart, if at least it breed not a secret scorn and disdain both of person and doctrine. Learn of me (saith our Saviour) for I am meek and lowly. Si Deus benignus, ut 
chrysostom.  quid sacerdos eius austerus? Indeed it holds no good proportion: A lowly Master and a proud servant.  
The Matter of the Injunction; A Caveat that Point 3 must be given to Archippus, which is first illustrated from the Object: Take heed to thy ministery that thou fulfil it.  
A point indeed that deserves our greatest heodfulnesse and care. The ministery is God's work, he loves not to have his work done by halves: God loves no half Ministers, he would have all his full Ministers, that is, he would have them fulfil their ministery. Paul wishes Archippus to be none other, than what himself was, Coloss. 1. 25. jam a Minister of the Gospel, to fulfil the word of God. And Acts 20. 24, he prefers this one thing above his life: My life is not dear unto me, so I may fulfil my course with joy, and my ministration. Indeed it is not possible that he should fulfil his course with joy, that fulfils not his ministration. And therefore fitly joined together by the Apostle. How shall God brook that in us his servants, which we will not brook in our own? which of us can endure our work to be done by halves?  
But what is to be done then, and how may Quest. a man so demean himself in his ministery as that he may fulfil it?  
The calling of the Ministry is not of that Answ. narrow latitude, as that a full Treaty of the particulars therein should come within the narrow compass of one hours discourse. I will therefore point at some main particulars which are more specially requisite. The fulfilling of the ministery than consists: first, in fidelity of Dispensation secondly, in sincerity of Conversation: these two make a full and complete Minister. When a man is furnished, as was Aaron, in whose pectoral were the urim and Thummim, the skirt of whose Robe was hanged about with Bells and Pomegranates; when with the urim, the light of our doctrine, we join the Thummim, the perfection of our lives; when with the sound of doctrine, we join the Pomegranates and fruit of an holy life, we then may be said to fulfil our ministery. Of Ezra it is said, Ezra 7. 6. that he was a ready scribe. I may say o● him, that he was a perfect, a complete scribe; for verse 10. He set his heart to seek the law of the Lord, to do it, and ●o ●each judgements and Statutes in Israel. To speak of these in several, which yet never must be severed.  
1. For fidelity in dispensation of doctrine it is not possible without this to fulfil the ministery.  
Acts 20. 2●. That I may fulfil my ministration; but how? To testify the Gospel of the grace of God. He that will fulfil his ministery, must labour to do that which Paul prayed for in the behalf of the Colossians, Coloss. 1. 9 that their People may be fulfilled with knowledge, when doctrine drops not as the rain, nor speech stills not as the dew? Deut. 32. 2. Christ indeed was dumb as a sheep before the shearer, Esay 53, but never as a shepherd among his sheep; for it was his custom every Sabbath to preach the word in the Synagogues, Luke 4. 16.  
But yet a man may preach, and dispense the word, and yet in that part not fulfil his ministery. How then may a man so preach and take heed therein, as that he may fulfil his ministery?  
A Minister in dispensation of doctrine fulfils his ministery, when he dispenseth the Truth 

1 Only and wholly.  
2 Painfully and diligently.  
3 Plainly.  
4 Profitably.  
5 Constantly.    
When the word is thus dispensed, there is the ministery fulfilled in dispensation.  

1. Only and wholly.  
False prophets fulfil none of God's work, he sets none on work to tell, and teach lies. Aaron's Bells must be golden Bells, not copper ones, nor any other brazen metal, but pure gold; Gods pure truth must be dispensed. And as the truth, so the whole truth. Paul testifies his desire to fulfil his Ministry, Acts 20. 14. and therefore in verse 27. he tells them, that he Kept back nothing, but had showed them all the counsel of God. And so he fulfilled his ministery by making his ministery fully known, as he speaks to Timothy, 2. Tim. 4. 5. Then doth a man make his ministery fully known, when in the course of his ministery he makes the whole truth of God fully known.   

2. Painfully and diligently.  
The ministery is the work of the Lord, and Cursed is every one that doth the work of the Lord negligently. jerem. 48. 10. A necessity is laid upon me, and woe unto me if I preach not the Gospel, 1. Cor. 9 16. Be diligent therefore to know the estate of thy flock, and take heed to the herds, Pro. 27. 23. Take heed to the herds, that is, take heed to the fulfilling of thy ministery. But how may that be done? Be diligent to know the estate of thy flocks, and to let thy flock know the state of the truth.  
This is that which evidences our love both to the shepherd, and the sheep. To the shepherd. Therefore doth our Saviour so urge that upon Peter, john 21. Peter, lovest thou me? feed my sheep: Lovest thou me, etc. Not only that his threefold confession, might be equivalent to his threefold denial, but that his threefold love might appear by his threefold diligence in his Ministry, and to require diligence in feeding, as the most sure evidence of loving. Who professes not with Peter, Lord I love thee? Make we good than our love by our labour, Hebr. 6. the labour of your love. Every man's love is as his labour, little and no labour argues the same measure of love. Therefore Love and Diligence are of one root in Latin, because love is diligent.  
Surely me thinks we have cause to blush, and to hang down our heads for shame in the conscience of our negligence, when we shall consider, not only Paul's prayer, and tears night and day, Acts 20, but when we shall consider jacob's diligence and pains in the attendance of Laban's flocks: Genesis 31. 40. In the day time I was consumed with heat, in the night with frost, and my sleep departed from mine mine eyes. Alas, what comparison between Christ and Laban? between a churlish master and a merciful redeemer? What comparison between the sheep of Christ and Laban? Ah vile shame then that Laban should be better served than Christ, and his sheep better attended than Christ's. Is jaakob thus painful and careful in looking to Laban's sheep? How can we then excuse our 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost add Roman. 15. hom. 29  supine negligence and gross sluggishness, to whom the care and cure of reasonable souls is committed? If what jaakob hath done for Laban's sheep move us not, please we turn our eyes upon the Great shepherd himself Christ jesus, and see what he hath done for his sheep? Behold him not only in the Temple daily, and in the Synagogues teaching every Sabbath; but behold him in the Garden, sweeting drops of blood, and on the Cross shedding his heart blood for these sheep. Ah insufferable sloth, and ingratitude both, that we should make so dainty to shed a little sweat in love to him, who in love to us shed not sweat, but sweat groans of blood. Had he been so dainty of his blood, as a number are of their sweat, poor sheep, poor flocks, what had become of them?  
As to the Shepherd, so it no less evidenceth our love to the Sheep. They may plead, Peter, lovest thou us? feed us thy sheep. But unto many a Pastor may the flock speak as Dalilah to Samson; How canst thou say thou lovest me, when thy heart is not with me? How is thy heart with me, when neither thy pains nor thy person is with me, but ye yourselves set others to take the charge of my Sanctuary, Ezek. 44. 8. May not that be spoken innocently to many which Eliab spoke churlishly to David? 1. Sam. 17. 28. With whom hast thou left these few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart, that thou art come down to seeth battle. So to many Ministers, Where be those Sheep? etc. It may be they are wandering, if not starving in the wilderness, while the Shepherd in the naughtiness of his heart is gone up to see, and to live in the City, and under the colour of a City Lecture, neglects his country pastoral charge. A righteous man is merciful to his beast. I will not say, what a beast then, but what an unrighteous man is he that is not merciful to his poor flock, to those poor souls committed to his charge? Me thinks it was an heavy case, and well worth the lamenting which we find, Lament. 4. 4. The little ones asked bread, and no man broke it to them: Indeed it is not lawful to cast the children's bread unto dogs: but what do they better, who though they give it not to dogs, yet give it not to the children, are they better than dogs in the manger?  
Were those compassionate bowels in us, and that love to our flocks, which should make us, with the Apostle, to deal our own souls to them, would we then hunch at a little bodily pains? What dream we of ease, pleasure, delicacy? Are these the things we propound to ourselves in this holy service? Thou that art thus sparing of thy sweat, what wouldst thou do if Christ should call for thy blood for his flocks sake? for so hath Augusline well noted, that immediately upon the 
Tractat. in Ioha● 10.  threefold injunction of feeding, our Saviour tells him of his martyrdom; thereby teaching Peter, that he must feed his people, not only by preaching of the Gospel, but by the shedding of his blood. Now we that dream of ease and delicacy, etc. what if Christ should call us to fulfil our testimony by the shedding of our blood? surely, ill would he shed his blood for him, that is so loath to shed a little sweat for him. How would he go cheerfully to a stake for him, that goes so like a Bear to the stake when he goes to the Pulpit for him? He would ill abide frying, that so ill abides sweeting. He would ill abide the pains of burning, that so ill abides the pains of preaching.  
How are the Fathers magnified among us, and justly, and yet in the mean time this their practice of frequent, and diligent preaching vilified by us? Had they held their people to a monthly stint, & the poor pittance of a quarterly allowance, never had their works grown to so fair volumes, nor their names to so great renown. Chrysostom's 
* Yesterday.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and Bernard's 
* 〈…〉  Cras, which they have in so many of their Sermons, argue, if not a daily, yet a diligent, & a frequent preaching; Why should not this work of the Fathers be in equal grace with the rest of their works with us? How is it that we grace them, and disgrace their practice? It is true, it is laborious and painful thus to attend the ministery: But, the labour of your love, saith the Apostle, Hebr. 6. Where there is this labour of love, it will make us love the labour: love will make the burden light. Nullo enim modo onerosi 
August. de ●on● vid●it.  sunt labores amantium, sed etiam ipsi delectant, sicut venantium, piscantium, etc. Name in eo quod amatur, aut non laboratur, aut & labour amatur; & vide quàm pudendum & dolendum sit, fi delectat labor ut fera capiatur; I will make bold a little to alter his words: Et non delectat labor ut anima capiatur.  
Doth not the Scripture make the ministery a calling of that pains, weight, and importance, as that Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would make a man dread the entrance? Now if so slighty & easy a performance will discharge it, as many put it off withal, who then may not easily be sufficient for these things: who may not soon be sufficient to read prayers, and the church-service, and once in a Moon to bestow a morning's blessing upon his people? If this be all, how easily may the ministery be fulfilled? what need such a solemn charge to be given to Archippus?  
If then we would fulfil our ministery, we should labour to have that fulfilled of our Sabbaths which Origen speaks of the Sabbaths of his times: In nostro die dominico semper pluit Deus Manna de coelo. Indeed the Jews Manna never fell on their Sabbath. What Manna soever fall on the week day, never should the Sabbath pass without these Manna-shoures; every Sabbath should have the first and the latter rain. Give a portion of this Manna to seven and to eight. And in the morning sow thy seed, and in the evening, let not thy hand rest, Eccl. 11. 6.  
Why stand ye here idle all the day long? Matth. 20. 6. Hear, and all the day long. Hear, where? In the market place, where they could plead, Nemo nos conduxit. Is it blameworthy to be idle in the market place, were none had hired them? What is it then to be idle in the Vineyard, where both hired, and paid wages? If a sin to be idle in the market place all the day long, how much more to be idle all the day long, all the Sabbath day long in the Vineyard?  
far be it from us above all others, to eat the bread of Idleness; Upon none more than Ministers must that be verified, In the sweat of thy brows shalt thou eat thy bread. In the sweat of their brows, and their brains too must they eat their bread. But certainly many do so idly and negligently live in the ministry, that they may very well do as that priest did of whom the Waldenses make mention 
Ex Vssier. de Chr. eccles. stat.  in an Apology of theirs, Qui ex sacerdote factus est agricola; and his reason was, because he found it written, In the sweat of thy brows shalt thou eat thy bread. Had he so diligently discharged his calling as he ought, he never should have needed to have turned husbandman, to have found sweat, and sauce to his bread. But as happily he, so a number there are, that live with such dry brows in the Ministry, that dry bread in another calling would yield them more comfort and content, than all their fullness in the ministery, because they make no conscience to fulfil their Ministry.   

3. Plainly.  
As the word must be dispensed frequently and diligently with respect unto People's Necessities, so also Plainly with respect unto people's Capacities; so as our plain people may be able to understand us for matter, and manner of delivery. Thus did our Saviour teach the people, not as he was able to speak, but as they were able to hear, Mark 4. 33. and john 16. 12. as they could hear. So the Pastors after Gods own heart should feed with knowledge and understanding, jer. 3. How with knowledge unless with understanding? & how with understanding unless they could be understood? Hear commonly a double error is committed.  
1. Some affect such craggy scholastical disquisitions, as are fit for the Chair then for the Pulpit, as not coming within the short and shallow reach of a popular capacity.  
2. Others, though their matter be low enough, yet affect such a soaring sublimity of phrase, & such a Roman-English, as plain English men cannot understand. Except ye utter words which have signification, how shall it be understood what is spoken? for ye shall speak in the air, 1. Cor. 14. 9 And 19, I had rather in the Church to speak five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue. Our language is now grown so learned, that a man may Clerum in English, and may so speak his own language, that he may be a barbarian to the men of his own language. It were good therefore that Ministers would all follow that good counsel that Austin took from some learned men in his time, who having read over his Books against the Manichees, 
Benevolentissime me monuerunt, ut communem loquendi sermonem non des●●●●e●. H●nc enim sermon●m usitatum & simplicem etiam d 〈…〉 in●e●ligunt, illum autem ind●cti non in●●lligunt. De G●n 〈◊〉. Manich.  and perceiving them to be written in so learned a phrase, as the common people could not understand; They kindly (saith he) admonished me, that I would not forsake the common and ordinary kind of speech. And he gives a reason why he likes their counsel well. For the common and usual phrase of speech learned men understand, but the other unlearned men understand not. And yet a man may take far more liberty in writing then in preaching.  
Therefore it was that elsewhere he chose rather to speak barbarously then finely, and to use the barbarous word ossum, rather than 
Habeo in abscondito quo ●●●m oss●m. Sic ●ni●. p●t●us loquantur. Mel●us est vt●re p●●●●●dant nos G●●mma●ici, 〈…〉 i●tel●●●ant populi. in p●●l 138. 〈…〉. Sect. 12.  the word Os, because he desired his people's profit above his own credit. He allows Os in the Text, and so reads it; but in his Exposition useth ossum, as the more intelligible word. His intention was not Rhemish, and jesuitical to darken the Text with absolute barbarisms, but to help their understandings with a familiar and plain, though not so grammatical a word.  
Ministers must be Nurses, 1. Thess. 2. nurses are not ashamed, nay they delight in it, to condescend to the balbutient infancy of their nurcelings. Even in this fence should we become all unto all, Barbarians unto Barbarians. Indeed when a man is not to speak to Barbarians, but to learned and intelligent Auditors, I would not then debar him the liberty of his liberal education. But certainly, when the jews shall hear Paul, Acts 22. 2, to speak in the Hebrew tongue, they will both keep the more silence, and give the better audience. It was in judgement that Christ taught the Pharisees in Parables. What difference between a dark conveyance, and a dark phrase? So then preach as that we may rather make our people scholars, then show ourselves scholars to our people.   

4. Profitably.  
Paul, in the same place where he testifies his desire to fulfil his ministery, instanceth at the first in this particular, Acts 20. 20. I have kept back nothing that was profitable. Therefore the Pastors after Gods own heart, feed not only with understanding, but with knowledge. 
jerem 3 15.  Many may be understood, but what knowledge or profit can be gathered from them? To feed with understanding only, without knowledge, is to feed with an empty spoon. So Luke 4. 22. They wondered at the gracious words that proceeded out of Christ's mouth; not at his eloquent, witty, conceited, picked & affected acquaint terms, but at his gracious, sanctified, savoury, substantial solidity. As for that other froth, neither did our Saviour affect it, neither would it have so affected the people as to have made them astonished.  
The Conviction of the Conscience, the information of the Understanding, the resolution of the judgement, the gaining of the Affections, the redress of the Life; these should be our aims in dispensing of the Word. Now for these tricks and cranckes, this Grammatical and Rhetorical descant, these ends of gold and silver, what help they to this business? See what it is that a Minister should aim at, 1. Corint. 14. 24. 25. If all prophesy, and one comes in that believes not, the secrets of his heart are made manifest: He will fall down and say plainly, that God is in you indeed. At this should Ministers aim, to dispense the word in that power, and evidence of God's Spirit, that men's consciences may (at least) be convinced, that our Ministry is of God. But few aim at this. At this they aim rather, that it may be said; A fine wit is in them, an eloquent tongue is in them (things indeed not to be despised;) but in the mean time regard not that it may be said of them, God is in them; substance, and savoury solidity is in them, 1. Corint. 4. 19 I will come to you shortly, and will know, not the speech of them which are puffed up, but their power; For the Kingdom of God is not in word, (no nor in words) but in power. Now alas, what power have such Corinthian flashes? What power have such Corinthian flourishes? what power hath such paper-shot to beat down the strong holds of Satan? They were not Trumpets of gold or silver, but of plain Rams horns that laid flat the high walls of Hierico. Labour so to blow the trumpet of the ministery, that we may have the spirit blow with it. The spirit bloweth where it listeth. It seldom or not at all lists to blow in a painted pipe. far be from us that humour of Cooks, who seek more for credit in making of puff-paste, and kicke-shawes, then from dressing wholesome savoury food. When a man hath bestowed his best pains in that kind, that may be said of him, which Austin 
Confess. 1. 14.  saith of Homer, that he was dulcissime vanus. Though it be sweet and pleasing to the ear, yet it is but sweet vanity. What is the life or conscience ere the holier for these knacks? Give me leave to close this point with the two former, with that savoury counsel of that reverend father B. Babington in Leu. 7. Are you a Minister, called of God to leaven his people with good leaven? Look how ye do it, and be painful; faithfulness will be crowned, when slothfulness will be condemned, and will condemn you; And submit yourself to the profit of your people, not hunting after your own glory, that you are thus and thus, and so learned, eloquent, profound and so forth. If your people profit not, because you fly too high a pitch for them, and scorn to lay a foundation of the Catechism amongst them, you will be found an unprofitable servant at the Reckoning day; one that hath gained nothing to his Lord, but hath hid his talon in the fowl napkin of fruitless matter, and idle figures of affected speech. Spoken like a Bishop, spoken like a Father.   

5. Constantly.  
This crowns all the rest. He fulfilles not his race, who having an hundred miles to run, sits down at ninety nine: He fulfils not his ministery, that giveth it over before his days are fulfilled. Though all the former be done, yet if in this we fail, our ministery is unfulfilled. Therefore Paul joins the fulfilling of his ministery and his Course together, Acts 20. 24: and Reu. 11. 7. the two witnesses finished their lives and their testimonies together. Herein many fail and come short of fulfilling their ministery, being too too like that Hetrurian Idol, who whilst he was in the woods in a mean country fashion,  Crebra dedit quondam populo responsa petenti; 
But when once the people, out of their love and affection to their Idol, built him a marble Temple and placed him there,  Illico divitijs obmutuit ille repertis. 
Vrbanus servus servorum Dei. Monacho fernent●ssimo, Abbati calido, episcopo lepido, Archiepiscopo remisso. Wrote Pope Vitan to Baldwine sometime Archbishop of Canterbury. ex Vs●ie. de Christ. eccles.  
His preferments made him pursy, and he had now done giving Oracles. How many in their first beginnings are wondrous painful and industrious, and deserve well & worthily of the Church of God; but as years, and preferments come upon them, slack and abate their former diligence, and seem both to say as those, Zach. 11. 5. Blessed be God, for I am rich; as if therefore they may be idle, because they are rich; and that which is worse to do with them: And their own shepherds pity them not, and so cast a suspicion upon themselves, that they made the stairs into the Pulpit, to be but steps unto preferment.  
But what is the issue? Let Experience be witness. How many whom God hath filled with the gifts of knowledge and utterance are again emptied and deprived of them, because they have not made conscience in the use of them, to fulfil their ministery? Zach. 11. 17, we shall find a terrible threatening. His arm shall be clean dried up, and his right eye utterly darkened: Against whom may this threatening be? O Idol shepherd that leaveth his flock! whether it be in regard of presence, or pains. When men will be Idol shepherds, having gifts and mouths and speak not, God in his justice will make them further Idol like, they shall have eyes and see not: God will dim and darken their right eye, yea put it out, and deprive them of that excellent gift of Knowledge, which they have not cared to employ in the Church's service.  
Psal. 137. 5. 6. If I forget jerusalem, let my right band forget her cunning, yea let my tongue cleave to the roof of my mouth, if I prefer not thee to my chiefest joy. What may be the reason that many a man's right hand hath forgot her cunning? Because his arm is clean dried up: But why is his arm so dried up, as that his hand hath forgot her cunning? Surely the Idol shepherd hath forgotten jerusalem. Therefore it is that his tongue cleaves to the roof of his mouth, because his heart cleaveth to this world: and the bent of it is so pitched upon the prosecution of secular things, the preferments of the world, that jerusalem is not preferred to his chiefest delight. Therefore cleaveth his tongue to the roof of his mouth, not only in regard of negligence, but of insufficiency; God having a plague no less for the Idol shepherds tongue, than his arm and his eye.  
I know indeed there may be a dispensation where age and painfulness have disabled natural faculties: and I know that the aged Levite, whose hands begin now to tremble with the often and diligent lifting of the heavy Axe, hath a permission to discharge him the cleaving of the Sacrifices; yet in the strength and vigour of a man's best gifts and years to give out, this I know not how to excuse. I know some plead bodily indisposition and weakness, but the question is, whether the body or the plea be weakest. Timothy was surely weak, and but a sickly, truly man; yet Paul that prescribes him to drink a little wine, for his stomachs sake, and often infirmities, yet never prescribed him but a little preaching. Nay, though a weakly sickly man, yet he charges him before the judge of quick and dead, to preach in season and out of season: strange counsel one would think for a weak body.  
I deny not but God will have mercy and not sacrifice, yet take we heed of pretended disabilities, and of making ourselves weaker than God hath made us. What our bodies will bear without a manifest and dangerous injury to them, let them bear it in the name of God for the good of many souls. These bodies of ours must perish and be consumed at last, when we have made the most of them we can. In what more honourable service can we spend them then in the service of the Church? For a man to spend his body in the work of the ministery, I hold it the next degree of honour to the crown of Martyrdom. Yea even the aged Levite, though his shaking hands be discharged the service of he Axe, yet must not be idle, Num. 8. 26. Attamen seruito fratribus 
Sic junius.  suis; to wit, though he cleave not the sacrifices, yet let him counsel, advise, direct and instruct the junior Levites in the service of the Tabernacle, and so still minister to his brethren. And thus is the ministery fulfilled in the fidelity of dispensation.  
The second point and part follows:  
The fulfilling of the ministery in holy Conversation. A man's ministery standeth not all in preaching, the life of his ministery is his life. He is but half a Minister that preacheth as he should; He is complete, and fulfils his ministery, that preaches and lives as he should. Though a man should speak with the tongue of men and Angels, and yet in the mean time be an angel of darkness, he is but a tinkling Cymbal, and a Bell without a Pomegranate. The Scripture complains of Idol shepherds. What may an Idol shepherd be? He that is like to Idols. How they are described, see Psal. 115. 5 7. Mouths they have and speak not, feet they have and walk not. So than not only he that hath a mouth and speaks not, but he also that hath a foot and walks not, is an Idol shepherd: not only the dumb, but also the lame shepherd is Idoll-like. Therefore Theophylacts note is witty, Mat. 5. 2, Christ opened his mouth & taught the people. He makes a question, whether the first word be not superfluous, or no: for how could Christ teach, but he must open his mouth? He answers, that these words were not idle, because Christ did sometimes teach and opened not his mouth, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his life and miracles; but now he opened his mouth, and taught them by doctrine.  
This, this is that that gains credit and regard to our ministery and persons, even from our very enemies. For Mar. 6. 20. Herod feared john, knowing that be was an holy and a just man: Not because he was a great man, or learned, or a powerful preacher, though these also; but because an holy and a just man. Holiness casts a more dreadful dazzling and sparkling lustre then any other accomplishment whatsoever. Herod was greater, but john was holier; therefore Herod fears john.  
The common complaint is that the Ministry is contemptible, & basely accounted of; I would the complaint were not too true: but may a man be so bold as to inquire into the causes of it? Among many other, questionless, this is none of the least, the unholy & scandalous lives of some in the ministery, from whose personal scandals the iniudicious multitude concludes the calling itself base. The Prophet Malachi points at this, Mal. 2. 8. 9 Therefore I have made you base and contemptible before all the people. Wherefore▪ see verse 8. Ye are gone out of the way, ye have caused many to fall by the Law, ye have broken the covenant of Leut: which conenant see what it was, ve. 5. 6. for this cause God made them base and contemptible. Let no man despise thy youth, 1. Tim. 4. 12. He says not only to the Corinthians of Timotheus, Let no man therefore despise him, 1. Cor. 16 11. but to Timotheus himself, Let no man despise thee. Why? lies our credit in our own keeping? is it in our power to keep ourselves from contempt? From just contempt it is, else should Paul have said, Let none of the people despise Timothy's youth, and not have given this counsel to Timothy. But how must he preserve himself from contempt, but be an example to all that believe, in word, in conversation, in love, in spirit, in faith, in pureness? Because these holy endowments are wanting, hence is it that the Ministry is so contemptible. The more shame for such, and the greater judgement will it be to such, who by their unholy lives bring this contempt upon this calling, and cause the dirt and filth of their vicious courses to be cast in the faces of all. May I not tax, and take up a number of dissolute ones in the ministery, as Apollonius girds up the false prophet of the Montanists, Propheta, 
Euseb. 5. eccl. his.  dic quaeso, ludit tesseris, ac tabulis? Propheta foeneratur? I may add many such interrogatories, as, Propheta saltat? jurat? bibit? scortatur?  
I should almost shame to english these things, but that these fellows are not ashamed of their courses. What? Prophets, and gamesters? Prophets, and dicers, dancers, drunkards, swearers etc. Are these our Prophetical endowments? Have we not the spawn of that cursed crew, Esay 56. 11. 12, yet living amongst us, who in stead of saying, Come let us fulfil our Ministry, they say, Come, I will bring wine, and we will fill ourselves with strong drink. If filling of pots, filling of cups and Tobacco pipes, if filling their bellies; if this were to fulfil the ministery, oh how jollily had these discharged their tasks? These be those bruits that come within compass of Nehemiah his Memento, Nehem. 13. 29 Remember them (O Lord) which defile the priesthood: Yes, yes, God will remember them, though they forget him, yet he will not forget them. God of all things will not brook the defilement of the priesthood. Num. 12. 1, we shall find Aaron and Miriam both in the same sin of murmuring against Moses, & yet in the process of the story, verse 10, only Miriam is smitten with the leprosy. Both were in the same sin: what was the reason only Miriam is in the punishment? Is God partial? God forbidden. What then might be the reason? Surely me thinks chrysostom gives a passing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 3. ad Coloss.  good one, That Aaron was not smitten with the leprosy for the dignity of the priesthood, lest the inflicting of such an unclean disease on his person, should redound to the dishonour of his office, God did forbear him. God had a respect to the holiness & honour of the priesthood. God would not therefore have his Priest infected with Leprosy. He that was to judge of Leprosy in others, and to separate others for the Leprosy, he himself was not to be leprous; and therefore though I find leprous Kings, yet I find not a leprous priest in all the Scripture.  
Now then, hath the Lord our God such a tender regard of the credit and honour of the Priesthood, that for it he will forbear the execution of his justice; and shall we be so regardless thereof as to defile it with the filthier leprosy of a profane, vicious and scandalous life? If Ambrose would not admit one into the Ministry, eò quòd gestus eum dedeceret, because he had but an uncomely gesture of his body; I make no question, if these nasty Lepers had fallen into his hand, but he would have put the discipline of the Leper upon them in separating them from the Congregation. Lu. 14. 34. 3●. Salt is good, but if salt hath lost his savour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be infatuated or grown foolish (a word that suits well with Zacharies phrase, of a foolish shepherd, Zac. 11. 15:) but if it have lost his savour, wherewithal shall it be salted? It is neither meet for the land, nor yet for the dunghill, what then must become of it? Men cast it out, saith our Saviour. How happy were it for the Church, if that salt which hath lost his savour, might also lose his place. Men cast it out, that is, foolish & unsavoury Ministers are to be deposed: So Hierome expounds it; and so was his exposition urged in the council of Basil against Pope Eugenius for his deposition from the Papacy.  
It is neither meet for the land, nor yet for the dunghill, what a sorrow than should it do in the Church? Is the Church worse than a dunghill? Is that fit to be in the Church, which is not fit to be on the dunghill? This is to make the Church worse than a dunghill. Well, however such unsavoury ones shuffle out in the world, and scape the punishment of unsavoury salt, yet God will be sure to meet with them one day. He hath gall and wormwood for those prophets of jerusalem, from whom iniquity is gone forth into all the land, jerem. 23. 15. It is but justice, fit that they should be fed with gall and wormwood of God's vengeance, that have fed God's people with gall and wormwood of their scandalous lives. Be ye holy therefore that do bear the vessels of the Lord. The Lord will be sanctified in all them that draw near unto him. In no calling draw men so near to God as in the Ministry; let our lives have proportion with our callings.   

And thus we see how we must fulfil our ministery, and what we must aim at therein. Not at the filling of our barns, of our bellies, of our purses, but at the fulfilling the office of an Evangelist. For such then as walk after this rule, and are careful to fulfil their ministery in the former particulars, go ye on in the name of God, and the blessing of God be upon your heads; and howsoever ye may have but little thank and encouragement from an ingrateful people, yet let the Prophet Esaies' comfort be yours, My work is with my God, Esay 49. 4. To you be it spoken, 1. Pet. 5. 3. 5, Feed the flock which depends upon you. And when the chief shepherd shall come, ye shall receive an incorruptible crown of glory. What though ye have many a frump and frown for your fidelity, and people be cross; yet comfort yourself against all with the view of this crown of glory, which the righteous judge shall give you at that day. Happy, yea thrice happy then shall that servant be, that hath so discharged his pastoral task, as that he may hear from Christ that comfortable Euge, Well done, good and faithful servant; though in the mean time, and till then, he, and his overgreat officiousness, falsely so supposed, be disgraced with the world's Apage.  
And for such as make no conscience thus to fulfil their Ministry, to them I say, as once that good Father spoke to the Council of Rheims, Fratres aliam vobis pronuncio synodum: So I to you, Fratres aliam vobis pronuncio visitationem; I give you warning of another, and of another gates Visitation, which the great Archbishop of our souls shall hold at the dreadful day of his appearance. At the which, as 
Et sireddenda est 〈◊〉 de ●is quae ●●●que gessi 〈…〉 suo, ●e●●uid fi●t de 〈◊〉 quae q●●sque gessit in corpore 〈◊〉 quod est ecclesia!  the same good man speaks, if we must give an account of those things which we have done, every man in his own body, how much more of those things which we have done in the body of Christ, which is his Church! Rub up therefore your secure and negligent consciences with jobs meditation, job 31. 14. What then shall I do when God riseth up, and when he visits, what shall I answer him? God himself will one day come a visiting; Bethink yourselves what ye will then answer. Must not he needs be speechless there that hath been dumb here? Alas, how wilt thou be able to stand before his dreadful Tribunal, that shalt be found to stand idle in his Vineyard? How wilt thou be able to appear before that glorious and holy God, whose holy Priesthood thou hast defiled with thy unholy life? In the fear of God therefore, and in the conscience of that account which must be made, Take heed to the ministery which ye have received of the Lord, that ye fulfil it: fulfil it in conscionable Dispensation, in holy Conversation.  
2. The Caveat is urged by a reason.  
Which thou hast received of the Lord. Areason indeed which may work upon any but such as are without all reason. We receive our ministery by man, but not of man▪ man admits, but God fits to the work. It is God's work and not man's. And therefore as jehoshaphat, 2. Chron. 19 6, speaks to the judges, Take heed what ye do, for ye execute the judgement, not of man, but of the Lord: So may it be said to Ministers, Take heed what ye do, Take heed to your ministery to fulfil it; for ye have received it of God, and not of man. He of whom we have received our ministery, will look to receive an account from us for our ministery. Surely the ministery is an honourable calling, and so much this reason will imply: It is a calling received from God in a more peculiar manner then are others. But as there is a Dignity, so there is a Duty in it, at which these words look more than at the Dignity. How many look at the Dignity, and forget the Duty, glorying that they have received their ministery from God, but neglecting the fulfilling of it, and the returning of their glory to the glory of God? To which of the Angels 
Chrysost.  hath God said at any time, I will give unto you the Keys of the kingdom of heaven? This he hath said unto his Ministers, and with our ministery we receive these Keys from the Lord. Well then may God's Ministers have the name of Angels, that have a prerogative above Angels. And shall we now that have received such an honourable ministery from God, be idle, careless and negligent in the fulfilling thereof? God forbidden. If we had received our ministery but of man, that should betrust us with such a business of weight, would we not be careful to make good his confidence he had in our fidelity? God and not Man hath betrusted us with this office, therefore for God's sake be entreated to be faithful in the fulfilling of your ministery; even for the Lords sake, of whom you have received your honour, your gifts, your calling; take heed to your Ministry that ye fulfil it.   
FINIS.   

Errata  

Pag. 2. line 23. read Assembled and called.  
pag. 13. line 2 for brazen, read base.  
pag. 16. line 3. read, grumes of blood.