A caueat for Archippus A sermon preached at a visitation at White-Chappel Church in London, Septemb. 23. 1618. By Ier. Dyke minister of Gods word at Epping in Essex.
and holy ielousie, as knowing that the best haue their corruptions, and discouragements; and therefore stand in neede of quickening, awakening, and heartening admonition.
and holy jealousy, as knowing that the best have their corruptions, and discouragements; and Therefore stand in need of quickening, awakening, and heartening admonition.
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VVhich feare of Pauls might be the greater by reason of the greatnesse of the burden which lay vpon Archippus his shoulders For that burden which ere-whiles was diuided betweene him and Epaphras, and so the easier, was now become the heauier, by reason of Epaphras his absence,
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 erewhiles was divided between him and Epaphras, and so the Easier, was now become the Heavier, by reason of Epaphras his absence,
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if not imprisonment with Paul at Rome. Lest therefore this doubled burden should discourage and dishearten, and make him faint vnder the weight thereof,
if not imprisonment with Paul At Room. Lest Therefore this doubled burden should discourage and dishearten, and make him faint under the weight thereof,
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And so this aduice might be occasioned rather by the Carefulnesse of Paul, then the Carelesnesse of Archippus. It being none other counsell then what before he gaue to the Ephesian Elders, Acts 20. 18; which yet was not caused by their guiltinesse, but by his feare.
And so this Advice might be occasioned rather by the Carefulness of Paul, then 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.
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So many Archippusses being heere assembled, that is, called together, it cannot be vnseasonable to call for the heedfull fulfilling of that Ministration which wee haue receiued from the Lord.
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.
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and greater gifts might haue so vshered and attended his good counsell, as that it might haue had roome and respect in your hearts, without all contradiction.
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.
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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 ministery? Well would Archippus haue borne with this saying from Epaphras, or from Paul, that in all likelihood barewell with it from his Colossians.
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 brothers in the same Ministry? Well would Archippus have born with this saying from Epaphras, or from Paul, that in all likelihood barewell with it from his colossians.
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2. The person to whom they are enioyned to say it. 3. The matter of the Iniunction, which is a Caueat, Take heede, &c. VVhich Caueat is, First, illustrated from the Obiect, what it is that he must take heede vnto.
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.
But why must they say this? Had it not beene fitter for Paul himselfe to haue said it? Why sayes not he, And I say vnto thee Archippus? Doth not the inspection and correction of ministeriall aberrations better suite with an Apostles office and authoritie,
But why must they say this? Had it not been fitter for Paul himself to have said it? Why Says not he, And I say unto thee Archippus? Does not the inspection and correction of ministerial aberrations better suit with an Apostles office and Authority,
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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,
then that which should be spoken by a company of colossians? Hardly sometime will a Colossian brook an admonition from Archippus, how then will Archippus from a Colossian? Well,
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If a Lay person coming with a Scripture be to be beleeued before a whole Councel, (as Whitakers quotes it out of Panormitan) thē surely are not priuate men to be neglected, much lesse despised, speaking nothing but reason and religion to their Ministers.
If a Lay person coming with a Scripture be to be believed before a Whole Council, (as Whitakers quotes it out of Panormitan) them surely Are not private men to be neglected, much less despised, speaking nothing but reason and Religion to their Ministers.
Therefore will Paul haue the Colossians themselues say this to Archippus, that their desires of his paines, might put the more heart and life into Archippus to take paines.
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.
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If Dauid doe but thirst after the waters of Bethlehem, how will it make his Worthies aduenture their dearest bloud and life? They wil hazard all to quench his thirst But alas, what heart hath a man to aduenture,
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,
Too many complaine of their Ministers faults, but did they euer admonish him? Did they euer say ought to him, that say thus much against him? Complaine to him that can and should amend it; other complaints are waste: Say to Archippus.
Too many complain of their Ministers Faults, but did they ever admonish him? Did they ever say ought to him, that say thus much against him? Complain to him that can and should amend it; other complaints Are waste: Say to Archippus.
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2. But yet, with all reuerence and respect to his office and person: Paul therefore leaueth it not to their discretion, but prescribes a reuerent forme of exhortation.
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.
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Archippus it seemes then was affable, of a courteous sweete nature, of an ingenuous and Christian candour, free from a sowre sterne and stately carriage.
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.
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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 haue to do? Had Archippus beene of this spirit, Paul had done enough to set all Colossus on fire.
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 monitor? 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.
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The Matter of the Iniunction; A Caueat that must be giuen to Archippus, which is first illustrated from the Obiect: Take heed to thy Ministerie that thou fulfill it.
The Matter of the Injunction; A Caveat that must be given to Archippus, which is First illustrated from the Object: Take heed to thy Ministry that thou fulfil it.
Indeed it is not possible that hee should fulfill his course with ioy, that fulfills not his ministration. And therefore fitly ioyned together by the Apostle.
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.
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The calling of the Ministery is not of that narrow latitude, as that a full Treatie of the particulars therein should come within the narrow compasse of one houres discourse.
The calling of the Ministry is not of that narrow latitude, as that a full Treaty of the particulars therein should come within the narrow compass of one hours discourse.
VVhen a man is furnished, as was Aaron, in whose Pectorall were the Vrim and Thummim, the skirt of whose Roabe was hanged about with Bells and Pomegranates;
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 sound of doctrine, wee ioyne the Pomegranates and fruit of an holie life, we then may be said to fulfill our Ministerie. Of Ezra it is said, Ezra 7. 6. that hee was a ready scribe. I may say o• him, that he was a perfect, a compleate scribe;
when with the found of Doctrine, we join the Pomegranates and fruit of an holy life, we then may be said to fulfil our Ministry. 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;
1. For fidelitie in dispensation of doctrine it is not possible without this to fulfill the Ministerie. Acts 20. 2•. That I may fulfill my ministration;
1. For Fidis in Dispensation of Doctrine it is not possible without this to fulfil the Ministry. Acts 20. 2•. That I may fulfil my ministration;
Hee that will fulfill his Ministerie, must labour to do that which Paul praied for in the behalfe of the Colossians, Coloss. 1. 9. that their People may be fulfilled with knowledge, when doctrine droppes not as the raine, nor speech stilles not as the dew? Deut. 32. 2. Christ indeed was dumbe as a sheep before the shearer, Esay 53, but neuer as a shepheard among his sheepe;
He that will fulfil his Ministry, 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 due? Deuteronomy 32. 2. christ indeed was dumb as a sheep before the shearer, Isaiah 53, but never as a shepherd among his sheep;
A Minister in dispensation of doctrine fulfills his Ministerie, when hee dispenseth the Truth 1 Onely and wholly. 2 Painfully and diligently. 3 Plainly. 4 Profitably. 5 Constantly.
A Minister in Dispensation of Doctrine fulfils his Ministry, when he dispenseth the Truth 1 Only and wholly. 2 Painfully and diligently. 3 Plainly. 4 Profitably. 5 Constantly.
Paul testifies his desire to fulfill his Ministery, Acts 20. 14. and therefore in verse 27. he tells them, that he Kept backe nothing, but had shewed them all the counsell of God.
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.
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And so he fulfilled his Ministerie by making his Ministerie fully knowne, as he speaks to Timothy, 2. Tim. 4. 5. Then doth a man make his Ministerie fully knowne, when in the course of his Ministerie he makes the whole truth of God fully knowne.
And so he fulfilled his Ministry by making his Ministry Fully known, as he speaks to Timothy, 2. Tim. 4. 5. Then does a man make his Ministry Fully known, when in the course of his Ministry he makes the Whole truth of God Fully known.
Ierem. 48. 10. A necessitie is laid vpon me, and woe vnto me if I preach not the Gospell, 1. Cor. 9. 16. Be diligent therefore to know the estate of thy flocke,
Jeremiah 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,
This is that which euidences our loue both to the shepheard, and the sheep. To the shepheard. Therefore doth our Sauiour so vrge that vpon Peter, Iohn 21. Peter, louest thou me? feede my sheepe:
This is that which evidences our love both to the shepherd, and the sheep. To the shepherd. Therefore does our Saviour so urge that upon Peter, John 21. Peter, love thou me? feed my sheep:
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but that his threefold loue might appeare by his threefold diligence in his Ministery, and to require diligence in feeding, as the most sure euidence of louing. Who professes not with Peter, Lord I loue thee? Make we good then our loue by our labour, Hebr. 6. the labour of your loue.
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 then our love by our labour, Hebrew 6. the labour of your love.
Euerie mans loue is as his labour, litle and no labour argues the same measure of loue. Therefore Loue and Diligence are of one roote in Latin, because loue is diligent.
Every men 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.
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when we shall consider, not onely Paules prayer, and teares night and day, Acts 20, but when we shall consider Iaakobs diligence and pains in the attendance of Labans flockes:
when we shall Consider, not only Paul's prayer, and tears night and day, Acts 20, but when we shall Consider Iaakobs diligence and pains in the attendance of Labans flocks:
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Alas, what comparison betweene Christ and Laban? betweene a churlish maister and a mercifull redeemer? What comparison betweene the sheepe of Christ and Laban? Ah vile shame then that Laban should be better serued then Christ, and his sheep better attended then Christs. Is Iaakob thus painefull and carefull in looking to Labans sheepe? How can wee then excuse our supine negligence and grosse sluggishnesse, to whom the care and cure of reasonable soules is committed? If what Iaakob hath done for Labans sheepe moue vs not, please we turne our eies vpon the Great shepheard himselfe Christ Iesus, and see what he hath done for his sheep? Behold him not onely in the Temple daily,
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 then christ, and his sheep better attended then Christ. Is Jacob thus painful and careful in looking to Labans sheep? How can we then excuse our supine negligence and gross sluggishness, to whom the care and cure of reasonable Souls is committed? If what Jacob hath done for Labans sheep move us not, please we turn our eyes upon the Great shepherd himself christ Iesus, and see what he hath done for his sheep? Behold him not only in the Temple daily,
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Ah insufferable sloath, and ingratitude both, that we should make so dainty to shed alittle sweate in loue to him, who in loue to vs shed not sweat, but sweat groanes of bloud.
Ah insufferable sloth, and ingratitude both, that we should make so dainty to shed alittle sweat in love to him, who in love to us shed not sweat, but sweat groans of blood.
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when thy heart is not with me? How is thy heart with me, when neither thy paines nor thy person is with me, but yee your selues set others to take the charge of my Sanctuarie, Ezek. 44. 8. May not that be spoken innocently to many which Eliab spake churlishly to Dauid? 1. Sam. 17. 28. With whom hast thou left these few sheepe in the wildernesse? I know thy pride,
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 your selves Set Others to take the charge of my Sanctuary, Ezekiel 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,
I will not say, what a beast then, but what an vnrighteous man is hee that is not mercifull to his poore flocke, to those poor soules committed to his charge? Mee thinkes it was an heauy case,
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,
Were those compassionate bowells in vs, and that loue to our flocks, which should make vs, with the Apostle, to deale our owne soules to them, would we then hunch at a litle bodily paines? What dreame we of ease, pleasure, delicacie? Are these the things we propound to our selues in this holie seruice? Thou that art thus sparing of thy sweat, what wouldst thou do if Christ should call for thy bloud for his flocks sake? for so hath Augusline well noted, that immediatly vpon the threefold iniunction of feeding, our Sauiour tells him of his martyrdome;
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 our selves 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 Augustine well noted, that immediately upon the threefold injunction of feeding, our Saviour tells him of his martyrdom;
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Now wee that dreame of ease and delicacie, &c. what if Christ should call vs to fulfill our testimonie by the sheding of our bloud? surely, ill would he shedde his bloud for him, that is so loath to shedde alittle sweat for him.
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 alittle sweat for him.
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How would he go cheerfully to a stake for him, that goes so like a Beare to the stake when he goes to the Pulpit for him? He would ill abide frying, that so ill abides sweating.
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 sweating.
But, the labour of your loue, saith the Apostle, Hebr. 6. VVhere there is this labour of loue, it will make vs loue the labour: loue will make the burden light.
But, the labour of your love, Says the Apostle, Hebrew 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 sunt labores amantium, sed etiam ipsi delectant, sicut venantium, piscantium, &c. Nam in eo quod amatur, aut non laboratur, aut & labor amatur;
Nullo enim modo Onerosi sunt labores Lovers, sed etiam ipsi delectant, sicut Venantium, piscantium, etc. Nam in eo quod amatur, Or non laboratur, Or & labour amatur;
who may not soone be sufficient to reade prayers, and the Church-seruice, and once in a Moone to bestow a mornings blessing vpon his people? If this be all,
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,
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And in the morning sowe thy seed, and in the euening, let not thy hand rest, Eccl. 11. 6. Why stand ye heere idle all the day long? Matth. 20. 6. Heere, and all the day long.
And in the morning sow thy seed, and in the evening, let not thy hand rest, Ecclesiastes 11. 6. Why stand you Here idle all the day long? Matthew 20. 6. Here, and all the day long.
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Heere, where? In the market place, where they could pleade, Nemo nos conduxit. Is it blame-worthie to be idle in the market place, were none had hired them? VVhat is it then to be idle in the Vineyard, where both hired,
Here, 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 paied 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?
and paid wages? If a since 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?
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Farre be it from vs aboue all others, to eate the bread of Idlenesse; Vpon none more then Ministers must that be verified, In the sweate of thy browes shalt thou eate thy bread.
far be it from us above all Others, to eat the bred of Idleness; Upon none more then Ministers must that be verified, In the sweat of thy brows shalt thou eat thy bred.
But certainely many do so idlely and negligently liue in the ministery, that they may very wel do as that priest did of whom the Waldenses make mention in an Apologie of theirs, Qui ex sacerdote factus est agricola;
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 in an Apology of theirs, Qui ex Sacerdote factus est Agricolam;
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Had he so diligently discharged his calling as he ought, hee neuer should haue needed to haue turned husbandman, to haue found sweat, and sawce to his 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 bred.
But as happely he, so a number there are, that liue with such drie browes in the Ministery, that drie bread in another calling would yeelde them more comfort and content,
But as happily he, so a number there Are, that live with such dry brows in the Ministry, that dry bred in Another calling would yield them more Comfort and content,
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As the word must be dispensed frequently and diligently with respect vnto Peoples Necessities, so also Plainely with respect vnto peoples Capacities; so as our plaine people may be able to vnderstand vs for matter, and maner of deliuerie.
As the word must be dispensed frequently and diligently with respect unto Peoples Necessities, so also Plainly with respect unto peoples Capacities; so as our plain people may be able to understand us for matter, and manner of delivery.
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Thus did our Sauiour teach the people, not as he was able to speake, but as they were able to heare, Marke 4. 33. and Iohn 16. 12. as they could heare. So the Pastours after Gods owne heart should feede with knowledge and vnderstanding, Ier. 3. How with knowledge vnlesse with vnderstanding? & how with vnderstanding vnles they could be vnderstood? Heere commonly a double errour is committed.
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 God's own heart should feed with knowledge and understanding, Jeremiah 3. How with knowledge unless with understanding? & how with understanding unless they could be understood? Here commonly a double error is committed.
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Except yee vtter words which haue signification, how shall it be vnderstood what is spoken? for ye shall speake in the ayre, 1. Cor. 14. 9. And 19, I had rather in the Church to speake fiue words with mine vnderstanding, that I might also instruct others,
Except ye utter words which have signification, how shall it be understood what is spoken? for you shall speak in the air, 1. Cor. 14. 9. And 19, I had rather in the Church to speak fiue words with mine understanding, that I might also instruct Others,
Our language is now growne so learned, that a man may Clerum in English, and may so speake his owne language, that he may be a barbarian to the men of his own language.
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.
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It were good therefore that Ministers would all follow that good counsel that Austin took from some learned men in his time, who hauing read ouer his Bookes against the Manichees, and perceiuing them to be written in so learned a phrase,
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, and perceiving them to be written in so learned a phrase,
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For the common and vsuall phrase of speech learned men vnderstand, but the other vnlearned men vnderstand not. And yet a man may take farre more libertie in writing then in preaching.
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.
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Therefore it was that else-where he chose rather to speake barbarously then finely, and to vse the barbarous word ossum, rather then the word Os, because he desired his peoples profit aboue his owne credite. He allowes Os in the Text, and so reades it;
Therefore it was that elsewhere he chosen rather to speak barbarously then finely, and to use the barbarous word ossum, rather then the word Os, Because he desired his peoples profit above his own credit. He allows Os in the Text, and so reads it;
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His intention was not Rhemish, and Iesuiticall to darken the Text with absolute barbarismes, but to helpe their vnderstandings with a familiar and plain,
His intention was not Rhemish, and Jesuitical to darken the Text with absolute barbarisms, but to help their understandings with a familiar and plain,
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Indeed when a man is not to speake to Barbarians, but to learned and intelligent Auditors, I would not then debarre him the libertie of his liberall education.
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.
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But certainly, when the Iewes shall heare Paul, Acts 22. 2, to speake in the Hebrew tongue, they will both keepe the more silence, and giue the better audience.
But Certainly, when the Iewes shall hear Paul, Acts 22. 2, to speak in the Hebrew tongue, they will both keep the more silence, and give the better audience.
Paul, in the same place where he testifies his desire to fulfill his Ministerie, instanceth at the first in this particular, Acts 20. 20. I haue kept backe nothing that was profitable.
Paul, in the same place where he Testifies his desire to fulfil his Ministry, Instanceth At the First in this particular, Acts 20. 20. I have kept back nothing that was profitable.
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The Conuiction of the Conscience, the information of the Vnderstanding, the resolution of the Iudgement, the gaining of the Affections, the redresse of the Life;
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;
Now for these trickes and cranckes, this Grammaticall and Rhetoricall descant, these ends of gold and siluer, what help they to this businesse? See what it is that a Minister should aime at, 1. Corint. 14. 24. 25. If all prophesie, and one comes in that beleeues not, the secrets of his heart are made manifest:
Now for these tricks and cranks, 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. Corinth. 14. 24. 25. If all prophesy, and one comes in that believes not, the secrets of his heart Are made manifest:
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At this should Ministers aime, to dispense the word in that power, and euidence of Gods Spirit, that mens consciences may (at least) be conuinced, that our Ministery is of God. But few aime at this.
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.
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A fine wit is in them, an eloquent tongue is in them (things indeed not to be dispised;) but in the meane time regard not that it may be said of them, God is in them; substance,
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,
For the Kingdome of God is not in word, (no nor in words) but in power. Now alas, what power haue such Corinthian flashes? What power haue such Corinthian florishes? what power hath such paper-shot to beate downe the strong holdes of Sathan? They were not Trumpets of gold or siluer,
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 Sathan? They were not Trumpets of gold or silver,
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but of plaine Rammes hornes that layd flat the high walls of Hierico. Labor so to blow the trumpet of the Ministerie, that we may haue the spirit blow with it.
but of plain Rams horns that laid flat the high walls of Jericho. Labour so to blow the trumpet of the Ministry, that we may have the Spirit blow with it.
When a man hath bestowed his best paines in that kinde, that may be said of him, which Austin saith of Homer, that he was dulcissime vanus. Though it be sweet and pleasing to the eare,
When a man hath bestowed his best pains in that kind, that may be said of him, which Austin Says of Homer, that he was dulcissime Vanus. Though it be sweet and pleasing to the ear,
yet it is but sweet vanitie. VVhat is the life or conscience ere the holier for these knackes? Giue me leaue to close this point with the two former, with that sauory counsel of that reuerēd father B. Babington in Leu. 7. Are you a Minister, called of God to leauen his people with good leauen? Looke how ye do it, and be painfull;
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 you do it, and be painful;
If your people profit not, because you flie too high a pitch for them, and scorne to lay a foundation of the Catechisme amongst them, you will be found an vnprofitable seruant at the Reckoning day;
If your people profit not, Because you fly too high a pitch for them, and scorn to lay a Foundation of the Catechism among them, you will be found an unprofitable servant At the Reckoning day;
yet if in this we faile, our Ministerie is vnfulfilled. Therefore Paul ioynes the fulfilling of his Ministerie and his Course together, Acts 20. 24: and Reu. 11. 7. the two witnesses finished their liues and their testimonies together.
yet if in this we fail, our Ministry is unfulfilled. Therefore Paul joins the fulfilling of his Ministry and his Course together, Acts 20. 24: and Reu. 11. 7. the two Witnesses finished their lives and their testimonies together.
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Herein many faile and come short of fulfilling their Ministerie, being too too like that Hetrurian Idoll, who whilest he was in the woods in a mean country fashion, Crebra dedit quondam populo responsa petenti;
Herein many fail and come short of fulfilling their Ministry, being too too like that Etrurian Idol, who whilst he was in the woods in a mean country fashion, Crebra dedit quondam populo responsa petenti;
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But when once the people, out of their loue and affection to their Idoll, built him a marble Temple and placed him there, Illico diuitijs obmutuit ille repertis.
But when once the people, out of their love and affection to their Idol, built him a Marble Temple and placed him there, Illico diuitijs Obmutuit Isle repertis.
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but as yeares, and preferments come vpon them, slacke and abate their former diligence, and seem both to say as those, Zach. 11. 5. Blessed be God, for I am rich;
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;
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And their owne shepheards pitie them not, and so cast a suspicion vpon themselues, that they made the staires into the Pulpit, to be but steps vnto preferment.
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.
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When men will be Idoll shepheards, hauing gifts and mouthes and speake not, God in his iustice will make them further Idoll like, they shall haue eyes and see not:
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:
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God will dimme and darken their right eye, yea put it out, and depriue them of that excellent gift of Knowledge, which they haue not cared to imploy in the Churches seruice.
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 Churches service.
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But why is his arme so dried vp, as that his hand hath forgot her cunning? Surely the Idoll shepheard hath forgotten Ierusalem. Therefore it is that his tongue cleaues to the roofe of his mouth,
But why is his arm so dried up, as that his hand hath forgotten her cunning? Surely the Idol shepherd hath forgotten Ierusalem. Therefore it is that his tongue cleaves to the roof of his Mouth,
and the bent of it is so pitched vpon the prosecution of secular things, the preferments of the world, that Ierusalem is not preferred to his chiefest delight.
and the bent of it is so pitched upon the prosecution of secular things, the preferments of the world, that Ierusalem is not preferred to his chiefest delight.
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and I know that the aged Leuite, whose hands begin now to tremble with the often and diligent lifting of the heauie Axe, hath a permission to discharge him the cleauing of the Sacrifices;
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;
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yet Paul that prescribes him to drinke a little wine, for his stomacks sake, and often infirmities, yet neuer prescribed him but a little preaching. Nay,
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,
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and of making our selues weaker then God hath made vs. What our bodies will beare without a manifest and dangerous iniurie to them, let them beare it in the name of God for the good of many soules.
and of making our selves Weaker then 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.
In what more honourable seruice can we spend them then in the seruice of the Church? For a man to spend his body in the worke of the Ministerie, I hold it the next degree of honour to the crowne of Martyrdome.
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 Ministry, I hold it the next degree of honour to the crown of Martyrdom.
Though a man should speake with the tongue of men and Angels, and yet in the meane time be an angel of darkenesse, he is but a tinckling Cimball, and a Bell without a Pomegranate.
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 Cimball, and a Bell without a Pomegranate.
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Holinesse casts a more dreadfull dazling and sparkling lustre then any other accomplishment whatsoeuer. Herod was greater, but Iohn was holier; therefore Herod feares Iohn.
Holiness Cast a more dreadful dazzling and sparkling lustre then any other accomplishment whatsoever. Herod was greater, but John was Holier; Therefore Herod fears John.
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but may a man be so bold as to inquire into the causes of it? Among many other, questionlesse, this is none of the least, the vnholy & scandalous liues of some in the Ministerie, frō whose personall scandalls the iniudicious multitude concludes the calling it selfe base.
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 Ministry, from whose personal scandals the injudicious multitude concludes the calling it self base.
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Let no man despise thy youth, 1. Tim. 4. 12. He sayes not only to the Corinthians of Timotheus, Let no man therefore despise him, 1. Cor. 16 11. but to Timotheus himselfe, Let no man despise thee.
Let no man despise thy youth, 1. Tim. 4. 12. He Says not only to the Corinthians of Timothy, Let no man Therefore despise him, 1. Cor. 16 11. but to Timothy himself, Let no man despise thee.
Why? lies our credit in our owne keeping? is it in our power to keep our selues from contempt? From iust cōtempt it is, else should Paul haue said, Let none of the people despise Timothies youth, and not haue giuen this counsell to Timothie. But how must hee preserue him selfe from contempt,
Why? lies our credit in our own keeping? is it in our power to keep our selves from contempt? From just contempt it is, Else should Paul have said, Let none of the people despise Timothies youth, and not have given this counsel to Timothy. But how must he preserve him self from contempt,
but be an example to all that beleeue, in word, in conuersation, in loue, in spirit, in faith, in purenesse? Because these holy endowments are wāting,
but be an Exampl to all that believe, in word, in Conversation, in love, in Spirit, in faith, in pureness? Because these holy endowments Are wanting,
as Apollonius girds vp the false prophet of the Montanists, Propheta, dic quaeso, ludit tesseris, ac tabulis? Propheta foeneratur? I may adde many such interrogatories,
as Apollonius girds up the false Prophet of the Montanists, Propheta, Die quaeso, Ludit tesseris, ac Tables? Propheta foeneratur? I may add many such interrogatories,
What? Prophets, and gamesters? Prophets, and dicers, dauncers, drunkards, swearers &c. Are these our Propheticall endowments? Haue wee not the spawne of that cursed crue, Esay 56. 11. 12,
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, Isaiah 56. 11. 12,
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if this were to fulfill the Ministerie, oh how iollily had these discharged their taskes? These be those bruits that come within compasse of Nehemiah his Memento, Nehem. 13. 29 Remember them (O Lord) which defile the priesthood:
if this were to fulfil the Ministry, o how jollily had these discharged their tasks? These be those bruits that come within compass of Nehemiah his Memento, Nehemiah 13. 29 remember them (Oh Lord) which defile the priesthood:
Num. 12. 1, we shall find Aaron and Miriam both in the same sin of murmuring against Moses, & yet in the processe of the story, verse 10, only Miriam is smitten with the leprosy.
Num. 12. 1, we shall find Aaron and Miriam both in the same since of murmuring against Moses, & yet in the process of the story, verse 10, only Miriam is smitten with the leprosy.
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What thē might be the reason? Surely me thinks Chrysostome giues a passing good one, That Aaron was not smitten with the leprosie for the dignity of the priesthood,
What them might be the reason? Surely me thinks Chrysostom gives a passing good one, That Aaron was not smitten with the leprosy for the dignity of the priesthood,
Now then, hath the Lord our God such a tender regard of the credite and honour of the Priesthood, that for it hee will forbeare the execution of his iustice;
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;
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and shall we be so regardlesse therof as to defile it with the filthier leprosie of a profane, vicious and scandalous life? If Ambrose would not admit one into the Ministery, eò quòd gestus eum dedeceret, because he had but an vncomely gesture of his body;
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;
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I make no question, if these nasty Lepers had fallen into his hand, but he would haue put the discipline of the Leper vpon them in separating them from the Congregation. Lu. 14. 34. 3•.
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 sauour, NONLATINALPHABET if it be infatuated or growne foolish (a word that suits wel with Zacharies phrase, of a foolish shepheard, Zac. 11. 15:) but if it haue lost his sauor, wherewithall shall it be salted? It is neither meete for the land,
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,
It is neyther meete for the land, nor yet for the dunghill, what a sorrow then should it doe in the Church? Is the Church worse then 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 then a dunghill.
It is neither meet for the land, nor yet for the dunghill, what a sorrow then should it do in the Church? Is the Church Worse then 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 then a dunghill.
Hee hath gall and wormewood for those prophets of Ierusalem, from whom iniquitie is gone forth into all the land, Ierem. 23. 15. It is but iustice, fit that they should be fed with gall and wormewood of Gods vengeance, that haue fedde Gods people with gall and wormwood of their scandalous liues.
He hath Gall and wormwood for those Prophets of Ierusalem, from whom iniquity is gone forth into all the land, Jeremiah 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.
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and howsoeuer ye may haue but little thanke and incouragement from an ingratefull people, yet let the Prophet Esaies comfort be yours, My worke is with my God, Esay 49. 4. To you be it spoken, 1. Pet. 5. 3. 5, Feed the flocke which depends vpon you.
and howsoever you may have but little thank and encouragement from an ingrateful people, yet let the Prophet Isaiah Comfort be yours, My work is with my God, Isaiah 49. 4. To you be it spoken, 1. Pet. 5. 3. 5, Feed the flock which depends upon you.
I giue you warning of another, and of another gates Visitation, which the great Archbishop of our soules shal hold at the dreadfull day of his appearance.
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 the same good man speaks, if we must giue an account of those things which we haue done, euery man in his owne body, how much more of those things which we haue done in the body of Christ, which is his Church!
At the which, as 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!
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Must not hee needes bee speechlesse there that hath beene dumbe heere? Alas, how wilt thou bee able to stand before his dreadfull Tribunall, that shalt be found to stand idle in his Vineyard? How wilt thou be able to appeare before that glorious and holie God, whose holie Priesthood thou hast defiled with thy vnholy life? In the feare of God therefore,
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 heede to the Ministerie which ye haue receiued of the Lord, that ye fulfill it: fulfill it in conscionable Dispensation, in holy Conuersation.
and in the conscience of that account which must be made, Take heed to the Ministry which you have received of the Lord, that you fulfil it: fulfil it in conscionable Dispensation, in holy Conversation.
Surely the Ministerie is an honorable calling, and so much this reason will imply: It is a calling receiued from God in a more peculiar manner then are others.
Surely the Ministry 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.
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But as there is a Dignitie, so there is a Duty in it, at which these words looke more then at the Dignitie. How many looke at the Dignitie, and forget the Duty, glorying that they haue receiued their Ministerie from God, but neglecting the fulfilling of it, and the returning of their glory to the glory of God? To which of the Angells hath God said at any time, I will giue vnto you the Keyes of the kingdome of heauen? This hee hath said vnto his Ministers,
But as there is a Dignity, so there is a Duty in it, At which these words look more then At the Dignity. How many look At the Dignity, and forget the Duty, glorying that they have received their Ministry from God, but neglecting the fulfilling of it, and the returning of their glory to the glory of God? To which of the Angels 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,
If we had receiued our Ministerie but of man, that should betrust vs with such a businesse of weight, would we not be carefull to make good his confidence he had in our fidelitie? God and not Man hath betrusted vs with this office,
If we had received our Ministry 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 Fidis? God and not Man hath betrusted us with this office,
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Beneuolentissime me monuerunt, vt communem loquendi sermonem non des••••e•. H•nc enim sermon•m vsitatum & simplicē etiam d〈 … 〉 in•e•ligunt, illum autem ind•cti non in••lligunt. De G•n 〈 ◊ 〉. Manich.
Beneuolentissime me monuerunt, vt communem loquendi sermonem non des••••e•. H•nc enim sermon•m usitatum & simplicē etiam d〈 … 〉 in•e•ligunt, Ilum autem ind•cti non in••lligunt. De G•n 〈 ◊ 〉. Manich
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.
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 People. in p••l 138. 〈 … 〉. Sect. 12.
Vrbanus seruus seruorum Dei. Monacho fernent•ssimo, Abbati calido, episcopo lepido, Archiepiscopo remisso. Wrote Pope Vitā to Baldwine sometime Archbishop of Canterburie. ex Vs•ie. de Christ. eccles.
Urban seruus seruorum Dei. Monacho fernent•ssimo, Abbati calido, Bishop lepido, Archbishop remisso. Wrote Pope Vitā to Baldwin sometime Archbishop of Canterbury. ex Vs•ie. de christ. eccles.
