A SERMON Preached at the First VISITATION OF THE Right Reverend FATHER in God, RALPH Lord BISHOP of CHICHESTER, Holden there Septemb. 20th. 1675.  
BY WILLIAM HOWELL, Vicar of Fittleworth in Sussex.  
LONDON, Printed for William Crook at the Green Dragon without Temple-bar, 1676.   

TO The Right Reverend Father in God, RALPH Lord BISHOP of Chichester.  
Right Reverend Father in God,  
WEre not the eyes of the World dazzled with the Tinsel of its one vanity, it would certainly discern Reason to be far from casting contempt upon the Clergy, especially upon those of it that labour in the Word and Doctrine, but rather to esteem them very highly in love for their work sake; because the design of it is, not more to promote the glory of God, than the good of Men, in any or all their capacities, and that in this World as well as that which is to come; 
1 Tim. 1.3.  for the end of the Commandment is charity; and Charity (as Johannes Climacus hath well described it) is the resemblance of God, the fountain of faith and veracity, the depth of equity and meekness, 
Scal. parad. grad. 30.  the ocean of Humility and the abdication of every averse thought. If then men were duly wrought upon and transformed by the Gospel, what manner of persons would they be? how delightful and profitable both to themselves and others, how quiet and peaceable, as well as pure and holy would their lives be, in all godliness and honesty? yet the Age we live in is thought so degenerate, as that that of the Poet,  

Ovid.  Aut petis, aut urges ruiturum Sisyphe saxum, is most frequently too applicable to each of us in our attempts to make it better; insomuch that if in this life only we had hope, we were of all men most unhappy, because most improsperous and unsuccessful in the work of our calling. Yet the dreadful bonds of our Office oblige us to continue in it, and if in meekness we instruct those that oppose themselves, we have the encouragement not only of strong confidence that we shall deliver our own Souls, but also of a peradventure God will give them repentance to the acknowledging of the Truth. Having therefore received your Lordship's command to preach at the Visitation, I thought it my duty rather to run the hazard of being thought pragmatical, than to trifle away an opportunity of doing good, by being impertinent: hereupon I took the boldness to endeavour a description of Archippus his Ministry, duty and obligations to perform it, that seeing we also have the same Ministry, our minds might be stirred up by way of remembrance, that we faint not, but by manifestation of the truth, commend ourselves to every man's conscience in the sight of God; the design I am sure was so good, as that if I could persuade myself to believe I had well managed it, I should readily subscribe to your Lordship's judgement, that the Sermon is fitting to be seen; but whether it be or no, it was your Lordship's pleasure (and that in the audience of the Clergy there present) to command me either to Print it myself, or to deliver it to your Lordship, that so it might be committed to the Press. I humbly acknowledge the greatness of your Lordship's favour in conferring the Honour of such a Command upon me; yet I cannot obey it without reluctance, because (though I should belie myself, if I should say, I thought my discourse altogether useless, yet) I cannot judge it worthy of a public View. But since your Lordship was pleased, before a cloud of witnesses, to command its being exposed thereunto, I dare not disobey, lest I should add a kind of scandal to disobedience, the cohibition of your Lordship's command: I cannot request without the rudeness of offering to derive on your Lordship the imputations of rashness or levity: the performance of it I cannot omit, without exposing myself to the Animadversions of my Brethren for disobedience to my most reverend Diocesan: I must therefore beg of your Lordship to allow this weak discourse the benefit and favour, which nature affords its tender offspring, and that is to take Shelter under your Lordship's Patronage, as that doth under the Protection of those, from whom it draws (as this from your Lordship's command) its breath and being. If this be granted, although perhaps it will not stop the censures of the Supercilious, yet it will take out their sting, and make them harmless to  
Your Lordship's most obliged in all duty and humble observance, William Howell.   
COLOSS. Chap. IV. vers. 17. 
And say to Archippus, Take heed to the Ministry, which thou hast received in the Lord, that thou fulfil it.  
EPICURUS his Dogma (That the blessed and immortal Being hath no affairs of its own, nor doth it intermeddle with those of others) is so precarious an Hypothesis, 
Diog. Laert. lib. 10.  as that the very being of the Ministry (were there no other Arguments) would be sufficient to refute it; for it seems founded in the Law of our Nature, whence else is it, that it is almost as easy to find a Nation without Souls, as without any Religion of one kind or other? and almost as easy it is to find a Religion without reference to God, as one without some pretenders to Authority to undertake its defence and administration. The Gentiles had their Vates and Sacerdotes, as well as the Jews their Prophets, Priests and Levites, and the Christians their Pastors and Teachers for the Work of the Ministry. It seems then (unless the seat of the Scornful be an infallible Chair) either Epicurus herein was not wise, or else all men beside him were deluded Fools: for hereby it is plain, that they thought the blessed and immortal Being did so far intermeddle with the affairs of men, as to appoint some to be the Salt of the Earth, to purge out the feculence and dregs of Ignorance and Atheism, to season men's Souls, and make them savoury and grateful to God, or at least to keep them from the corruption and putrefaction of infidelity and irreligion.  
Now that this Salt should not lose its savour is, I conceive, the chief design of this days Work; in subservience hereunto I have made choice of these words. I hope none here present will thence take occasion of thinking, that I take upon me to censure my Brethren, as some say Saint Paul did Archippus, viz. That he was remiss and negligent in the work of his Ministry: but there is no necessity of so thinking, nor indeed any good reason for it; for since Saint Paul did Archippus the honour to call him his Fellow-soldier, 
Phil. 2.  it is very unlikely that Archippus wanted either vigilance or courage in using the Weapons of his Warfare. To me therefore it seems much more probable, that the strength and subtlety of the Enemy, the prevalence of Error and Heresy, of Vice and Wickedness was then the occasion of Saint Paul's sending, as it is now of my choosing this Text, which of itself falls into three parts, viz.  

1. Saint Paul's Charge.  
2. Archippus his Duty.  
3. The reason of it.   
I begin with Saint Paul's charge, And say to Archippus: but who must say to Archippus? the Colossians: but had they power to admonish their Minister? Yes, saith Calvin, Saint Paul might have admonished him in his own private name, but he enjoins this on the Colossians, that they might know, that they also ought to give incitement to their Pastor, if they see him cold; and the Pastor should not refuse admonition from the Church. 
In Loc.  But what admonition must he submit unto? take an Answer from Pareus, who (among other porismata) draws these two from these words:  
1. The Church hath right to admonish, or also to reprove and depose its Minister, that keeps not within the bounds of his Office, either by neglecting it, or not rightly performing it.  
2. The Pastor ought to submit himself to the mature judgement of the Church, and humbly acknowledge from whom he hath received his Office.  
But I pray what Church is this, whereunto the Pastor must submit himself and make his humble acknowledgements? why here we are left to guests; only our Author tells us, A small Assembly deserves the name of a Church. Had he thought fit to have spoken plainly, 'tis manifestly most likely he would have said, that by the Church he understood a Presbyterian Consistory: for this Church (whatever it be in itself) must needs have the government on its shoulder, and in contradistinction to its Pastor, it must needs consist either of the Laity or inferior Officers, or jointly of both. To these than it is, that they ascribe right to admonish, reprove and depose their Pastor. But surely Saint Paul hath taught them no such thing; for not only the Examination and Ordination, but also the Admonition, Suspension and Deposition of Ministers, he hath reserved (as appears very fully by his Epistles to Timothy and Titus) to such as they were, i. e. to Bishops. Thus surely the Primitive Church understood him, for not only by divers of those Canons, 
Can. 32, 37, ●4. Conc. Nic. Can. 5. Conc. Const. Can. 6. Conc. Ephes Can. 5. Conc. Cha●c. Can. 8, 9  which are said to be the Apostles, but also by the Fifth Canon of the First, the Sixth of the Second, the Fifth of the Third, the Eighth and the Ninth of the Fourth general Council, all the Censures of the Church, or the exercise of Ecclesiastical Discipline was put into the hands of the Bishops. In matters Ecclesiastical no Laymen (except the Emperor) were to judge the Clergy; all others were allowed only to be Witnesses against them, nor were they allowed that neither, while they were under sentence of Excommunication, or the imputation of Heresy, 
Conc. Constant. Can 6.  Schism, or any other grievous crime. But in case any thing were objected by credible persons against any Clergyman under the Order of a Bishop, the Bishop of the Diocese was to judge of it, and inflict punishment for it; but in case the party accused did not acquiesce in the Censure of his Diocesan, there was liberty of Appeal to a Provincial Synod, i. e. to a Synod wherein all the Bishops of the Province were to be gathered together for the examination and decision of such Controversies; which Provincial Synod, the first Council of Nice appointed to be held twice in a year. 
Can. 5.  Although afterwards by reason of the incursions of barbarous Nations, and other causes incident, these Synods were held but once in the year; yet from that time till the year 1541. or thereabouts, 
Concil. in Trullo can. 8.  when Calvin's platform first drew breath at Geneva, I cannot find it was ever appointed that Ministers (for matters appertaining to their Office) should be admonished, much less deposed by the Laity, or the Clergy (in their own Churches) inferior to them. If then that had been the Discipline appointed by Christ, and here required by Saint Paul, how wonderful a thing is it, that the Church so soon after their departure out of the World, should change it for another? Very strange and almost impossible it is, that the whole Church of Christ for above a thousand years together should either wholly forget my Text, or else be ignorant of its meaning, or so petulantly wicked as to suppress and act contrary to it; yet so it seems it was, till the World was blessed with such Comments as those before mentioned; whereby the people may understand their privilege to teach and admonish their Teachers, and to contend with God's Ministers in matters too high for their capacities. But we have not so learned to expound the holy Scripture.  
Observe therefore, that this Charge of Saint Paul concerning Archippus is ushered in with the copulative Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, which I think is seldom or never so used, as to join Words and Sentences together which have no connection in Nature or Signification: if so, then thence it may probably be conjectured, that the Charge in this Verse is connected in its kind or nature, as well as situation, with that that we find immediately foregoing: and what is that? why it is another charge that Saint Paul gives concerning this Epistle now written, and another (whatever it was) from Laodicea, that this should be read in the Church of the Laodiceans, and that that should be read in the Church of the Colossians. The designed end of this Charge manifestly is to uphold Communion between these two Churches, that they might edify each other in love. Saint chrysostom therefore bids his Reader see how he glues and joins them together, 
In ver. 16.  not only by salutations, but also by the mutual exhibition of Epistles: this he does not do rashly, but that he might draw others to the study of the same things. Hereunto the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects the charge in my Text: think ye then that this hath no affinity with that? That that should tend to the sweet and pleasant employ of promoting Charity and Communion, but this to the sour ungrateful work of admonition; which (we know) from inferiors is for the most part more apt to engender anger than to produce amendment; that St. Paul should require the Colossians to hold Communion with the Laodiceans, their fellow-Christians somewhat remote from them; and then in the very next line charge them to admonish, yea, it may be, chide with and depose Archippus their Minister, that laboured or at least lived among them; how unlikely a thing is it, that he should couple such charges together! No saith St. Chrysostom, it was unreasonable to appoint the disciples to admonish their Teacher. When Solomon charged his Son to say unto Wisdom, 
Prov. 7.4.  Thou art my Sister; did he thereby constitute his Son to be wisdoms Monitor? No surely, he only enjoined him to love and adhere to her, to be ruled & guided by her: so here when St. Paul charges the Colossians to say to Archippus, he means not to make them his Monitors, but oblige them to be his followers: He especially subjects them to him, for they could no longer complain of him for severity to them, when they themselves had given up themselves in all things unto him; to stop their mouths he writes these things unto them, 
in ver. 17.  saith St. Chrysostom. Hereby than it seems, that the end and design of this charge was, not that the Colossians might admonish Archippus, but that they should declare their good affection, submit themselves unto, and unanimously hold communion with him in the exercise of his ministry among them.  
And this at that time was an office of Charity very decent and seasonable for St. Paul to enjoin, and for the Colossians to perform, as well as for Archippus to receive from them; for it was the readiest way that could be to extirpate the seeds of Heresy and Schism that were sown among them, and to make them keep the unity of the spirit in the bond of Peace.  
And for this cause in this sense, it would be neither ungrateful to us, nor unseasonable for our Congregations respectively to say to us, as the Colossians to Archippus: but alas such is the Atheism and profaneness or else the factious humour of our age, as that most men are now more apt either to cast off all respect and reverence to their authorised Teachers, or else to say to the little foxes, that spoil our vines, rather than to us, Take heed to the Ministry which you have received in the Lord that you fulfil it. And this leads me to  
The Second part of my Text, viz. Archippus his duty, Take heed to the Ministry, that thou fulfil it. In which words we must consider two things, viz. First his Ministry, and then his Duty. As for Archippus his Ministry, it is not very easy to determine what it was among the Colossians: because S. Paul useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 11.13:  some think he was but a Deacon; but this is so slender and inconclusive an argument, as that they may as well say, He was an Apostle, because St. Paul calls his own office by that name. Others (because it seems St. Ambrose saith so) think he was Bishop of Coloss; but this cannot well be granted neither, for it is more probably thought, that at that time, not Archippus but Epaphras was Bishop in that City. St. Paul himself hath laid the foundation of this conjecture, for he calls Epaphras his dear fellow-servant, 
Cap. 1 7.  and tells the Colossians, He is for them a faithful Minister of Christ, whereby it is plain, He was not an Evangelist only in planting the Gospel, but that he was a settled Minister, or at least designed so to be among them; and since he was St. Paul's dear fellow-servant, it is probable he was advanced above the inferior sort of the Clergy, even to the Apostolical Dignity; 
Hom. ult. in Col.  for so Saint chrysostom saith of him. But this could not be but by the communication of the ordinary part of the Apostolical Office unto him, which was not to convert Infidels, but to teach and govern those that were converted to the Faith. This was and still is the Office of a Bishop. Thence I conceive it was, that the Primitive Bishops (because of their participation of the Apostolical Office) were sometimes called Apostles; thus Epaphroditus was the Apostle of the Philippians, Titus of the Cretians, and Timothy of the Asiatic Christians; 
Apud Hammond. dissert. 4. c. 3. sect. 24. p. 186.  (as Theodoret it seems testifies very fully.) And thus 'tis like that Epaphras was the Apostle, i. e. the Bishop of the Colossians; and so I find by Baronius, that some ancient Martyrologies say expressly, 
Ad an. Ch. 60.  that he was: and if so (because it was inconsistent with the Primitive Constitutions, that there should be more than one Bishop in one City) it must be concluded, that Archippus his Ministry was but the Office of a Priest or Presbyter: yet at that time, his Duty, I think, was somewhat enlarged; the Cure he had to supply, the Work he had to do was somewhat greater than ordinary. That you may perceive the reason both of Saint Paul's charge, and of this mine opinion, pray be pleased to observe,  
That in those places where the Apostles constituted Bishops, the whole work of the Ministry was devolved upon them and their respective Deacons. Thence peradventure it was that Aerius took occasion to say, That a Bishop and a Presbyter are the same. But Epiphanius takes him up very sharply, and tells him, That being ignorant of the consequence of Truth, and having not read the profoundest Histories, he had not known, that when the Gospel had been preached but a little while, the holy Apostle wrote as occasion required: where there were Bishops then constituted, he wrote to the Bishops and Deacons, and it may be to others elsewhere: For (saith he) the Apostles could not presently constitute and settle all things on a sudden, for there was need of Presbyters and Deacons, that by these two the Ecclesiastical Orders might be complete: but where there was no person found fitting for the Episcopal Office, there the place remained without a Bishop; but where there was need, and there were some worthy of that Office, there were Bishops constituted: but while Believers were but few in number, there were no Priests or Presbyters found among them; they were content with only a Bishop in the place, but without a Deacon a Bishop could not well be; the holy Apostle therefore took care, that there should be Deacons to assist the Bishop in the work of the Ministry. Thus far Epiphanius, whereby it seems, that the Orders of Bishops, Priests and Deacons were from the beginning, all instituted by the Apostles, but not all in all places of the Church; where there were none found fitting to be Bishops, the places remained without any; yet very unlikely it is that there were none appointed among the Christians in those places to guide their feet in the way of Peace; in all probability therefore the Doctrine of the Church, and the Worship of God was taught and upheld by the Ministry of Priests or Presbyters among them. But in greater places, where there was need of Ecclesiastical Discipline, as well as of Doctrine and Worship, if there were any found fitting to be entrusted with it (as doubtless there was in most, if not all Cities) there were Bishops constituted: and these Bishops (with the assistance of Deacons, while the number of Believers was not great in those places, without any intermediate Presbyters) undertook not only the Regiment of the Church, but the daily performance of all its Offices. Thence no doubt it was that long before Epiphanius, Clemens Romanus observed, 
Ad Cor p. 54.  That the Apostles preaching the Word in Cities and Countries constituted the First-fruits of their Ministry to be Bishops and Deacons of th●m that should believe. It seems then the Apostles (as Irenaeus saith) did deliver their Churches to Bishops. 
Lib 5. Epist. ad Evag.  They therefore (as Saint Hierom saith) were the Successors of the Apostles. And succeed them they did, not only in the government of the Church, but also in its daily Ministration; thence no doubt it is, that Saint Paul requires a Bishop should be apt to teach, 
1 Tim 3 2.  and gives Bishop Timothy direction about himself and his doctrine, 
1 Tim 4.16.  the worship of God, 
1 Tim 2.12.  and prayers of the Church: These things were looked on as so peculiarly the Bishop's duty, as that in the Apostles Canons (if they be theirs) the Bishop is said to be entrusted with the people of the Lord, 
Can 39  and an account of their souls shall be required from him. And therefore by another of the same Canons, it is provided that the Bishop should take the care of the Clergy and people to teach them Piety. 
Can 58.  And the Council of Carthage decreed, 
Can. 122. & 124.  that the Bishops should not neglect the people pertaining to them.  
If then in those early days of the Gospel, Epaphras were Bishop of Colosse, it seems that he was not only to govern and exercise discipline, but also to perform all other Ministerial offices among them; and so doubtless he did while he was present with them, but at the Writing of this Epistle he was not at home, but with Saint Paul at Rome. The occasion of his so being it seems was thus; there were some crept in among the Colossians, very apt to beguile them with enticing words, whereby they mixed Philosophy with Theology, 
Cap 2.  and confounded Christ with Moses, insomuch that the Church of Colosse was in great danger of being corrupted from the simplicity that is in Christ; hereupon their good Bishop Epaphras resolved upon a voyage to Rome, to declare to Saint Paul (at that time a prisoner there) the faith and order that he had settled among the Colossians, together with the sentiments of the Innovators; that so he might obtain this Epistle to confirm the Faith of wavering Christians, and extirpate the seeds of Heresy and Schism that were sown among them. Now during his absence, it seems to me most probable, that he had appointed Archippus to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Vicar or Vicegerent: Not that Archippus had Episcopal Authority in its full extent and latitude, but that in Epaphras his place and stead he was at that time the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Colosse, the Provost or Precedent in all their religious Assemblies, one that took care of and had the greatest part to perform in the worship of God among them: and this I think was the Ministry whereunto he was to take heed, and that is the next thing to be considered.  
The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of one that would strike terror or at least caution into his hearer, as when Saint Paul saith to the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Phil. 3.2.  and to the Colossians, 
Col. 2.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 8.9.  etc. and thus, saith he, the Apostle every where speaketh, when he would put men in fear or make them cautious. The duty then that in this sense be requires of Archippus is to be solicitous and cautious lest by any means he should neglect his Ministry.  
That neither the necessities of his body, nor the exigences of his family, that neither the ease or pleasure of his flesh, the pride or elation of his mind, the curiosities of science or delights of humane learning, much less should the profits or riches, the pomps and luxuries, the dignities or promotions, or any other cologuing vanities of the world, call him off from his Ministry. Not that Archippus should weaken his body by neglecting it, or be worse than an Infidel in not providing for his family; nor need he to think himself destined to poverty, or doomed to perpetual melancholy by his office, as if either his Religion or that were a contradiction to Nature, and tied him up from the regular and sober enjoyment of God's blessings in the midst of opportunities of enjoying, as if all that is delightful in this state of imperfection and mortality were by a kind of envy in providence sealed up from him under the Character of unlawful, or interdicted with a touch not, taste not, handle not. No surely, Archippus need not be so nice or squeamish, but he should know that though all things are lawful to him, yet all things are not expedient; though all things be lawful for him, 
1 Cor. 6.12.  yet he should not be brought under the power of any. He should so untack his soul from matter and set his heart so lose from all earthly enjoyments, as that no inordinate appetite might either enslave him to them or engage him in offensive or undecent pursuit of them, or divert him from the work of his Ministry.  
And as not the allurements of the world on the one hand, so neither the discouragements he found on the other should make him neglect his Ministry; neither narrowness of fortune or destitution of friends, neither meanness of condition or despair of amendment in it; no nor yet persecutions or the justest fear of death itself; much less might the infidelity of Atheists or contradictions of sinners, the slanders and dishonest deal of some, or the perverse dispute of others, neither the artifices of Seducers or the petulance of their followers; no nor yet should lukewarmness or coldness, heedlessness or affected ignorance, or any untoward untractable temper in the Colossians; no nor yet contempt of his person, gifts or office among them, should ever make Archippus unmindful of his Ministry: But he should so buoy up his Spirits and affiance in God, his zeal for him and obligations unto him, as that with an holy magnanimity and gallantry of mind, he may remove some and despise other discouragements in the exercise of his Ministry. Neither is that all,  
For certainly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports inspection into the Ministry and serious consideration of it, such as disposed Archippus to fit and prepare himself for the fulfilling of it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an intention of the mind as casts, and fixeth the eyes upon their object. Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not one that barely sees, 
Mat 5.28.  but one that doth behold, consider, and look upon a Woman with some intention and earnestness. And thus when Saint Paul said to the Ephesians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his meaning is that they should do their endeavour, 
Ephes. 5.15.  and give diligence to walk circumspectly: Thus also here when he saith to Archippus, Take heed, (i.e.) attend unto and consider thy Ministry, do not shut thine eyes upon it or turn them away from it, but look upon it with care and consideration, give thy mind, and bend thy study towards it, make it thy business and the work of thy life. 
Vid. Ansel. in loc.  If then this be the importance of the word, manifest it is, that Archippus his duty was to study to show himself approved unto God, a workman that needed not to be ashamed, rightly dividing the word of truth. To this end he was (as Timothy) to give attendance to reading, 
2 Tim. 2.15. 1 Tim 4.13.  not only in public that others might hear the Scripptures, but also in private, that he himself being learned in them, might be an able Minister of the New Testament, not of the Letter but of the Spirit. To this end also, he was to meditate on the things he read, to give himself wholly to them, that his profiting might appear unto all. And all but need,  
For Archippus was so to take heed to the Ministry, as that he might fulfil it. That's the end of his caution, and the design of his required care. Not that he might get or keep a Living, gather applause, or uphold a reputation by it, but that he might fulfil it. (i. e.) That he might perform all the parts of his Office in a due manner, or that he might rightly do all those things, which by virtue of his Ministry were incumbent on him. To discover what those were, I thought here to have showed, that those duties which the Church of England now requires of us, were by those days required of the Primitive Presbyters; and if so, then Archippus his duty was (not as the Popish Priests to offer propitiatory Sacrifices for the quick and the dead) but to read the holy Scriptures, and the Prayers of the Church according to the custom or appointment of it; to Preach the Word, and to Catechise; to administer the Sacraments, both of Baptism and the Lords-Supper; and (as occasion required) to instruct the ignorant, and reprove the wicked, to visit the sick, and absolve the penitent, to confer with Recusants, and reclaim them (if he could) from their Errors. But it being needless and too large to speak of these things distinctly, I shall wave them, and only observe, that Archippus could not so take heed to his Ministry as to fulfil it, unless he did perform them all in a due manner; for very manifest it is, it was possible for him so superficially and slightly, so irreverently and carelessly to have done them, as that every eye might have seen that he took but little or no heed unto them. He could not therefore be said to take heed to his Ministry, that he might fulfil it, unless he did perform the several parts and duties of it, as they ought to be performed: not that Archippus was to study how to speak with the enticing words of man's Wisdom, that he might have praise from men; but that he was in the exercise of his Ministry to keep a Conscience void of offence both towards God, and towards all men; and in order hereunto it was necessary for him to be faithful, holy, and constant therein.  

1 Cor. 4.1, 2.  Archippus was a Minister of Christ, A Steward of the Mysteries of God; moreover it is required in Stewards that a man be found faithful; faithful to his Lord, and Faithful to his fellow-servants, and therefore Archippus was to do the work of his Ministry, not for fear of men or love of filthy lucre, but out of Conscience towards God, in singleness of Heart as unto the Lord, and not unto men: for without this singleness towards Christ, he would hardly be found so faithful unto men, as to give unto every one his portion; Doctrine to whom Doctrine, Comfort to whom Comfort, Reproof to whom Reproof, Correction to whom Correction, Instruction to whom Instruction was due, according to the will and commandment of his Lord and Master.  
Nor was it possible for him to take due heed unto his Ministry, without endeavours to fulfil it in his life as well as in the exercise of his Function. The scope and design of his Ministry (we know) was to teach and dispense the Gospel: and what, I pray, is the Gospel? is it a piece of Book-learning that floats in the Brain like empty froth or bubbles in the Sea? no surely there is more in it than so; For the Lord preparing us for a life to come after the Resurrection, proposeth to us the whole Evangelical Conversation, i. e. not to be angry or impatient, to be undefiled from the love of pleasure, and unspotted from the World: But this is a kind of Negative Righteousness, more fit for a Pharisee than a Christian: know therefore that those things which are in that life by the necessity of its Nature, the Lord prescribes to be done in this by the freedom of our choice: so that if any one defining the Gospel should say, It is the form or pattern of the life to come after the Resurrection, he seems not to me to have miss the Mark, saith Saint Basil: 
Despir. sanc. Cap. 15.  But what life is that that is to come after the Resurrection? why it doth not yet appear what we shall be, 
1 john 3.2.  but we know that when he shall appear we shall be like him. The end therefore and the scope of the Ministry is to impregnate men's Souls with such a Religion, as springing and flourishing from due Piety towards God, 
Vid. Hieron. Osor. de Reg. Instit. lib. 6.  causeth an ardent love and imitation of the Eternal Beauty. Archippus therefore must be transformed by the renewing of his mind, and the holiness of his life, otherwise he cannot so take heed to his Ministry, as to be accepted with God, or so fulfil it as to be believed among men. The fruit of the Lips without holiness of Life, God will not accept; and a Protestation palpably against Action men will not believe. It seems therefore that holiness of Life is a Duty, not only of Christianity in general, but the Ministry in particular. Holiness of living, and probity of manners conciliate Authority, and facilitate belief: but moral Vice and Wickedness abates the one, and obstructs the other by drawing contempt upon the Ministry itself. Thence was it that the Apostles gave no offence in any thing, that the Ministry should not be blamed: whereby 'tis plain, 
2 Cor. 5.8.  that the Ministry is apt to suffer by the bad Ethics of its Defendants, as well as by the Logic of its Opponents, and perhaps more by them than by the best of that. It is indeed unreasonable to take the dirt of men's manners, and throw it in the face of the Ministry: but those that are ignorant cannot, and those that are malicious will not distinguish between the faults of a man's person and his Function. It was therefore Archippus his duty as well as Timothy's, To be an example of Believers in word, conversation and charity; in spirit, 
1 Tim 4.14.  faith and purity. Thus should he adorn his Profession, and give access unto the work of his Ministry.  
Wherein also he ought to continue and be constant: as long as he had it to do, and health and strength to perform it, he could hardly with a good Conscience retire to a private life, and cease from it: he was to take heed to himself and to his Doctrine, not that he might save his Labour or his Lungs, but that he might both live and speak those things which become sound Doctrine, showing himself a pattern of good works in his life, and of uncorruptness, 
Tit. 2.7.  gravity, and sincerity in his Doctrine. And this he was to do not only on some certain days and times of the year, but continually; for he was to continue in them, that he might save both himself and them that heard him: 
1 Tim. 4 16.  whereby 'tis plain, that unless Archippus did continue in his Ministry, he had little reason to hope that he should save either himself or his Hearers. He was therefore constantly to take heed to his Ministry that he might fulfil it: and good reason too. And thus am I fallen on the last thing in my Text, viz.  
The reason of Archippus his Duty, or his Obligations to perform it, contained in these words, Which thou hast received in the Lord.  
Archippus was none of the gifted Brethren, that because they can talk fluently mysterious nonsense in Scripture-language wrested, do take upon them the work of the Ministry: but he received it, 'twas one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gracious gifts of the holy Ghost, which by his Ordination was conferred upon him, and therefore let him take heed unto it: for the manifestation of the Spirit is given to every man to profit withal; 
1 Cor. 12.7.  not to promote vainglory, or foment Factions, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the common good and benefit both of the Receiver and of the whole Community wherein he received it, or is obliged to use it. This Talon therefore Archippus must not hid in a Napkin, but take heed unto it, to use and employ it: for to this he had received it: And that  
In the Lord, (i. e.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Chrysostom, in his quae Domini sunt, saith Saint Anselm, secundum praecepta Domini, saith Grotius. For my part I shall not undertake to umpire between them, but only to observe that this Particle of my Text may admit a threefold reference, viz. either to Archippus his Ministry, or to his reception of it; or to his duty to take heed unto it; in the first, Saint Anselms, in the second, Saint Chrysostoms', in the third, Grotius, his interpretation his very true and genuine.  
In reference to Archippus his Ministry, this in the Lord, will certainly be most naturally rendered in the things of the Lord, or in rebus divinis, as Lyra notes. For evident it is, that Archippus was no Minister of State, nor was his Ministry conversant about the pomps and Pageants, the glozing grandeur and vanities of the World, the lusts and luxuries of the flesh, or the base and low things of the earth; but the infinitely more weighty and noble affairs of the kingdom of Heaven, those things wherein the glory of God, the honour of the Lord, and the eternal welfare of immortal souls are chief concerned did especially fall within the compass of his Ministry, and therefore let Archippus take heed unto it. What care and caution, what diligence and circumspection, what study and fidelity can be too much, or indeed enough in matters of so high a nature? Who is sufficient for these things?  
But again, this Particle in the Lord may be considered as it lies in my Text, viz. in reference to Archippus his reception of his Ministry, and then Saint Chrysostom's by the Lord, will be the fittest interpretation of it; because (as he saith) it was not the Colossians, but Christ that gave it him, it was not they, but God that committed it to him. Not that Archippus received his Ministry (as Saint Paul did his) by immediate revelation; but that his Office was of divine Institution, it derived its authority from God, and Archippus was put into it by the disposition of his Laws; he therein therefore was the Minister of God or Servant of the Lord, set about his work, and cursed (you know) is he that doth the work of the Lord negligently. Archippus therefore was highly concerned to take heed to his Ministry, and very unworthy if he did not; for having received it by or from the Lord, he thereby became an Ambassador for Christ. 
2 Cor. 5 20.  He was thereby sent to espouse his interest, and assert his right, to negotiate his affairs and promote his honour in the world, by bringing himself and others to a perfect man, unto the measure of the stature of the fullness of Christ, 
Eph 5.13.  (i. e.) to such a state as that they may be full of Christ, his knowledge and holiness, his grace and goodness; an employ that's worthy of Angels and the Spirits of just men made perfect! but we have the treasure in earthen vessels, that the Excellency of the power may be of God, and not of us. Yet it reflects a very great and transcendent honour upon us. How vile and base, how disingenuous and unworthy would Archippus be, if he should neglect it? therefore also let him take heed unto it. For,  
He received it that he might fulfil it in the Lord. Grotius observes an Hebraisme in the Text, Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. (i. e.) saith he, Take heed that thou fulfil in the Lord the Ministry which thou hast received. This particle therefore he refers to Archippus his duty, and so renders the sense of it secundum praecepta Domini, Take heed, that thou fulfil thy Ministry according to the Commands of the Lord. When the Lord ascended up on high, he gave gifts unto men. Now these gifts, 
1 Cor. 21, 5, 6.  whether of operation or administration (as Saint Paul distinguishes) ought to be employed and improved to the benefit of those for whom they were given, and the glory of him that gave them. Archippus his Ministry was therefore a Talon wherewith the Lord had entrusted him, expecting that he should improve it, and at length he would reckon with him about it. If at that Audit it be found that Archippus hath rightly took heed unto it, that he might fulfil it, then shall he have the honour and happiness to be called good and faithful Servant, and to enter into the joy of the Lord. But if it be found, that he was so negligent and lazy, as to bury it in the earth (designing to gain nothing but earthly enjoyments by it) whatever the success was in that design, it will not plead his cause in the Court of Heaven, or save him from impeachment for sloth and wickedness; whereof being found guilty, he shall be condemned out of his own mouth, shamefully deprived of his Talon, eternally deposed from his Ministry and cast into outer darkness, there shall be weeping and gnashing of teeth. If Archippus considers these things, methinks either the love of God, or the joy of his Lord should constrain him, or else his terror persuade him to take heed to his Ministry that he fulfil it.  
And these things Brethren I have (as it were in a Figure) transferred unto you and myself, that we might learn or at least be put in mind, not so much what was Archippus his duty, as what is ours. Which God of his mercy grant us all wisdom, and grace to perform, and so pour upon us the dew of his blessing, as that we may both save ourselves and them that hear us; through Jesus Christ our Lord, to whom with the Father and the Holy Ghost, be all honour, glory and praise world without end. Amen.  
FINIS.   


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