EPICƲRƲS 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 Ministery (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 easie to find a Nation with­out Soules, as without any Religion of one kind or other? and almost as easie 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 [Page 2] the Christians their Pastours and Teachers for the Work of the Ministery. 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 mens 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 Ministery: 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-Souldier, 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 subtilty of the Enemy, the pre­valence of Error and Heresie, of Vice and Wick­edness was then the occasion of Saint Paul's send­ing, as it is now of my chusing this Text, which of it self falls into three parts, viz.

• [Page 3]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 en­joyns this on the Colossians, that they might know, that they also ought to give incitement to their Pa­stour, if they see him cold; and the Pastour 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 Pastour 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 Pastour must submit himself and make his humble acknowledgements? why here we are left to guess; 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 [Page 4] it be in it self) must needs have the government on its shoulder, and in contradistinction to its Pa­stour, it must needs consist either of the Laity or inferiour Officers, or joyntly of both. To these then it is, that they ascribe right to admonish, re­prove and depose their Pastour. 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 Lay-men (except the Emperour) 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 Heresie, Conc. Con­stant. Can 6. Schisme, or any other grievous crime. But in case any thing were objected by credible persons against any Clergy-man under the Order of a Bishop, the Bishop of the Diocess 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 [Page 5] 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 finde 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) inferiour 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 priviledge to teach and admonish their Teachers, and to contend with Gods Ministers in matters too high for their capacities. But we have not so learned to expound the holy Scripture.

[Page 6]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 joyn 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 scituation, with that that we find immediatly 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 edifie each other in love. Saint Chrysostome there­fore bids his Reader see how he glues and joyns 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 imploy of promoting Charity and Communion, but this to the sowr ungrateful work of admonition; which (we know) from in­feriours is for the most part more apt to engender anger than to produce amendment; that St. Paul should require the Colossians to hold Communion [Page 7] 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 en­joyned 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 then 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 enjoyn, and for the Colossians to perform, as well as for Ar­chippus to receive from them; for it was the readiest [Page 8] way that could be to extirpate the seeds of Heresie 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 profaness or else the factious humor of our age, as that most men are now more apt either to cast off all respect and reverence to their authorized Teachers, or else to say to the little foxes, that spoil our vines, rather than to us, Take heed to the Mini­stery 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 Ministery, that thou fulfill it. In which words we must consider two things, viz. First his Ministery, and then his Duty. As for Archippus his Ministery, it is not very easie 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 [Page 9] 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 inferiour sort of the Clergy, even to the A­postolical Dignity; Hom. ult. in Col. for so Saint Chrysostome 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 Asiatick 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 expresly, 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 Ministery was but the Office of a Priest or Presbyter: yet [Page 10] 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 opinon, pray be pleased to observe,

That in those places where the Apostles con­stituted Bishops, the whole work of the Ministe­ry 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 com­pleat: 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 [Page 11] 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 Ministery. 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 Ministery 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 in­trusted 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 Countreys constituted the First-fruits of their Ministery to be Bishops and Deacons of th [...]m [Page 12] 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 Bishops duty, as that in the Apostles Canons (if they be theirs) the Bishop is said to be intrusted 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 dayes 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 [Page 13] with inticing 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 setled 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 Heresie 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 President 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 Ministery 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. [Page 14] and to the Colossians, Col. 2.8. [...], and to the Corinthians [...], 1 Cor. 8.9. &c. 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 least by any means he should neglect his Ministery.

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 Ministery. 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 tyed him up from the regular and sober enjoyment of Gods 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, tast not, handle not. No surely, Archippus need [Page 15] 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 loose 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 Ministery.

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 Ministery; 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 dealings of some, or the perverse dispu­tings of others, neither the artifices of Seducers or the petulance of their followers; no nor yet should lukewarmness or coldness, heedlesness 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 Ministe­ry: 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 [Page 16] and gallantry of mind, he may remove some and despise other discouragements in the exercise of his Ministery. Neither is that all,

For certainly this [...] imports in­spection into the Ministery 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 Ministery, 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 shew 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 publick that others might hear the Scrip­ptures, but also in private, that he himself be­ing learned in them, might be an able Minister [Page 17] 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 Mi­nistery, 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 vertue of his Ministery were incumbent on him. To discover what those were, I thought here to have shewed, 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 conferre with Recusants, and reclaim them (if he could) from [Page 18] their Errors. But it being needless and too large to speak of these things distinctly, I shall wave them, and onely observe, that Archippus could not so take heed to his Ministery as to fulfill 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 carelesly 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 Ministe­ry, that he might fulfill 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 mans Wisdom, that he might have praise from men; but that he was in the exercise of his Ministery 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 faithfull, 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 Ministery, not for fear of men or love of filthy lucre, but out of Conscience to­wards God, in singleness of Heart as unto the [Page 19] 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 Ministery, without endeavours to fulfill it in his life as well as in the exer­cise of his Function. The scope and design of his Ministery (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 [Page 20] seems not to me to have missed 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 Iohn 3.2. but we know that when he shall appear we shall be like him. The end therefore and the scope of the Ministery is to impregnate mens 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 Ministery, as to be accepted with God, or so fulfill 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 onely of Christianity in general, but the Ministery 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 Ministery it self. Thence was it that the Apostles gave no offence in any thing, that the Ministery should not be blamed: whereby 'tis plain, 2 Cor. 5.8. that the Ministery is apt to suffer by the bad Ethicks of its Defendants, as well as by the Logick of its Opponents, and perhaps more by them than by the best of that. It is [Page 21] indeed unreasonable to take the dirt of mens manners, and throw it in the face of the Mi­nistery: but those that are ignorant cannot, and those that are malicious will not distinguish between the faults of a mans 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 Ministery.

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 hoth live and speak those things which be­come sound Doctrine, shewing 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 dayes 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 Ministery, he had little reason to hope that he should save either himself or his Hearers. He was therefore constantly to take heed to his Ministery that he might fulfil it: and good [Page 22] 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 non-sense in Scripture-language wrested, do take upon them the work of the Ministery: 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 withall; 1 Cor. 12.7. not to promote vain-glory, 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 Talent therefore Archippus must not hide in a Napkin, but take heed unto it, to use and imploy 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, [Page 23] viz. either to Archippus his Ministery, 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 Ministery, this in the Lord, will certainly be most naturally ren­dred 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 Ministe­ry 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 chiefly con­cerned did especially fall within the compass of his Ministery, 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 Ministe­ry, and then Saint Chrysostomes by the Lord, will [Page 24] 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 Ministery (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 Ministery, and very unworthy if he did not; for having received it by or from the Lord, he thereby became an Ambassadour 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 fulness 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 dis-ingenuous and unworthy would Archippus be, if he should neglect it? therefore also let him take heed unto it. For,

[Page 25]He received it that he might fulfil it in the Lord. Grotius observes an Hebraisme in the Text, Take heed to the Ministery which thou hast received in the Lord, that thou fulfil it. (i. e.) saith he, Take heed that thou fulfil in the Lord the Ministery which thou hast received. This particle therefore he referrs to Archippus his duty, and so renders the sense of it secundum praecepta Domi­ni, Take heed, that thou fulfil thy Ministery 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 imployed and improved to the be­nefit of those for whom they were given, and the glory of him that gave them. Archippus his Mi­nistery was therefore a Talent 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, [Page 26] shamefully deprived of his Talent, eternally de­posed from his Ministery 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 per­swade him to take heed to his Ministery that he fulfil it.

And these things Brethren I have (as it were in a Figure) transferred unto you and my self, 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.