THIS excellent and plainly divine Precept, of which we are (by Gods gracious assi­stance) this day to speak, O yee Fathers much to be reverenced, & O yee my Bre­thren much to be respected in Christ Je­sus, is a part of that heavenly Sermon of St. Pauls, which he made to the Elders of Ephesus, being assembled at Miletus. But before I come to the particular Explication of it, it is necessary that I set before your eyes the occasion of the words. And (because no­thing can be found to have been uttered rashly and unadvisedly by an Apostle so eminently gifted, so throughly sanctified) with [Page 2]the good leave of this learned Assembly, that I tip up from the bottome the History, that so the cause which moved the Apostle to utter these words, may shew it selfe as resplendently as the Sun from under a cloud.

This blessed Apostle, the up-roare being ceased, which Deme­trius had raised at Ephesus, having gone over Macedonia, and some Cities of Greece, having also left behind him Troas, where he rai­sed to life Eutychus, and Assos, and Mitylene, and Samos, and Tro­gillium, at last came to Miletus, whither the Elders of Ephesus being called, he admonishing them of his doctrine, and proposing unto them his own example for imitation, and commending unto them the care and administration of the Churches, with a vehement at­testation after this manner spake unto them:

It is not needfull, my beloved Brethren, that I rehearse unto you my candid sincerity in the businesse of the Gospel, yee your selves are luculent and approved witnesses of my conversation amongst you, & after what manner I have been with you at all seasons from the first day that I came into Asia, that I have not hunted after po­pular applause and vain glory, neither in any thing have I sought mine own profit, but serving the will of the Lord Jesus with all modesty, and obeying his precepts with all integrity: I have pure­ly preached the Gospel of Christ to all both publickly and pri­vatly: and that I might tread in the holy steps of my blessed Lord and Master (who that he might redeem and cleanse his Church, and establish it against the gates of hell, emptied himself, and hum­bled himself, and suffered sharp afflictions, and a most bitter and shamefull death) have suffered many and grievous things of the Jewes my Countreymen and Kinsmen, the sworn enemies of the name of a Christian; which Jewes that they might hinder the course of the gloriou [...] Gospel, and that the grace of Christ might in no wise be communicated to the Genriles by my Ministery, these laid ginnes and snares to intrap me, and with divers and ma­nifold tribulations & afflictions, they afflicted me. All which things notwithstanding are so farre unable to hinder me in my course of preaching the Gospel, or to beat me off from my purpose of ma­king known the name of Christ, that now, however free in body, yet bound in spirit, I will goe to Jerusalem, being altogether igno­rant of those things which will befall me in that Citie, but that be­ing [Page 3]informed by the publick testimony of the holy Spirit, I before­hand perceive that bonds and afflictions doe abide me.

This I am certainly perswaded of, this I confidently beleeve, not­withstanding I am not onely ready willingly to undergoe bands, but also to lay down my life, so that I may finish my course, & the Ministery which I have received of the Lord Jesus. And now behold I know, that yee all among whom I have gone preaching, shall see my face no more; wherefore I take you to record this day, that I am pure from the bloud of all men, for I have shewed to all, the true way which leadeth to life. And (that no man might plead ig­norance) I have made known all the counsell of God, viz. by what means it seemed good unto him to save mankind, and in like man­ner what is to be performed by those who doe desire to persevere in sincere affiance towards the Lord Jesus.

Moreover, I have set my selfe before you as an example, by do­ing and suffering all things, that you might continue constantly in the purity of the Gospel, and therefore the destruction of none can justly be charged upon me.

Neither doe I willingly, and of mine own accord, suffer my self to be plucked from you at this present, neither for feare of perse­cution doe I withdraw my selfe, but I follow the guidance of the Spirit of God, albeit it be into certain & manifest danger of my life: That therefore (my Brethren) which cannot be performed by my presence, it is necessary that it be recompenced by your diligence.

Take heed therefore unto your selves, and to all the Flock, &c.] that is, take heed that you be not wanting to your selves, look to it, you having put your hands to the Plough, that you look not back; but you that are Elders, to whom the care and charge of a multitude is concredited, beware yee that the false Apostles doe not corrupt your selves, and poyson the Flock which you have solemnly under­taken to foster and nourish, and that in the presence of God and his holy Angels.

I have with great sincerity discharged that duty which was de­legated to me by the Lord, doe yee with the like diligence, and with the like integrity, pursue the care of that flock over which the holy Ghost hath made you Bishops, i. e. Overseers, that you mini­ster unto the sheep of Christ wholsome food in due season, and that you shew yourselves to be true Shepheards, carefull Pastors to­wards [Page 4]the Congregation of God, not hirelings, not devouring Wolves; which congregation, since it hath been so deare to God, that he hath redeemed it with the pretious bloud of his only be­gotten Sonne, it is not negligently to be cared for of you, neither should any such fact at any time be committed by you, that a Mer­chandize of so great price should perish through your carelesnesse and negligence.

Yee see (welbeloved Fathers and Brethren) whither the words (at the first blush) look, what the drift and scope of them is, viz. that the Guardians of the Church should with all possible care take heed both to themselves, and to all the flock of Christ. This is that which I could wish from the very ground of my heart might take place in our age, in which a very evill custome of neglecting of themselves and the Church of God, hath gotten footing, and from day to day, like a Gangrene; spreads further and further: would to God (as Bernard hath it in his Sermon to the Ministery of his time) that the Pastors of the Church could be found as diligent to eye their Charge, as they are prompt and ready to make hast to the Chaire: likewise, that they would watch diligently and care­fully, keeping the Church committed unto, them, yea verily, that they would watch for themselves, and that they would not suffer that to be said of them which the Psalmist long since hath said, My lovers and my friends stand aloofe from my soare, Psal. 38.11. this is a most just complaint, neither can it more justly be applied to any age, then to ours. Thus he, which, would to God my weake labours might be available to perswade this venerable Assembly to avoid, and to yeeld obedience to the charge of the Apostle; which if it shal come to passe, (suffer me, O yee my Brethren, to intreat this at your hands) I shall obtain my desire: But if it shall fall out otherwise, (but farre be it from me that I should be fore-stal'd in my opinion concerning you) I shall bewaile my labour and travel spent in vain. But to the purpose.

This Text may worthily be stiled, Division of the Text. The Pastors Charge and Care, in which you may observe these ensuing parts.

The first of which is the Charge it selfe, 1 the attention that ought to be in Pastors, in the first word of the Text, Attendite, be yee attentive, or heedfull, Take yee heed.

The second is the extent of this Charge, 2 of this Attention, [Page 5]how farre it reacheth, and to whom, To your selves, and to all the Flock.

The third is the intention of this Charge, 3 of this Attention (as we speak in Schools) that is, with what Arguments the Apostle doth intend, that is, doth make this their attention more attentive, with which he doth stretch or strain their attention to the very height, and they truly are foure.

The first is that bond and tie that is upon them in respect of the Flock which they have the charge and oversight of, 1 they are made the Overseers of it, the care of it is committed peculiarly to them, and they have ingaged their faith that they will look unto it, they are Bishops, or Overseers.

The second is, 2 That they have not been called to this Office by mortall man onely, but by the holy Ghost, Over which the holy Ghost hath made you Overseers.

The third is, 3 That it is no common honour which is vouchsa­fed unto them, it is the governing, or the feeding of the Church of God, To feed the Church of God.

The fourth is, 4 That the Lord hath testified by an excellent ex­ample, in what price and esteem he hath the Church, He hath redee­med it with his own bloud. These are the parts.

Now, should I peak of all these things at large, a river of Tullies eloquence would not suffice, I will therfore with Hierome imitate those who doe delineate the vast circumference of the earth in a little Table: I will present unto you things shadowed, not expres­sed, which whilst (according to my ability) I doe endeavour to performe, doe thou who sittest upon the Throne, and thou, O Lamb, the Off-spring of David, who onely wast worthy to take the sealed Book, and to open it, open the eyes of the servant, stretch forth thy hand unto him, direct his mind, that he may see something in these mysteries, and may draw it forth to the glory of thy Name, and to the profit of thy Church. Amen.

Attend vee, or take yee heed, &c.] Who are these Yee that are here meant? They are the Bishops or the Presbyters, that must be thus attentive: for those whom he calleth Elders in the 17. verse of this Chapter, he calleth the very same persons Bishops in this verse, (as Lorinus Lor. upon this Text. hath observed) and Oecumenius In foure se­verall places in his Com­ments upon this chapter. As also in his Comments upon the E­pistle of Ti­mothy, Tuns, and the Phil. teacheth, that in the New Testament the names of Bishops and Presbyters are taken pro­miscuously, [Page 6]to whom Hierome, Chrysostome, Lyranus, Carthusianus, Hugo, and many others give their consent. So then yee see by this, that none are exempted from this care, whosoever they be that are Pastors of the Church of God, they must attend, they must take heed, whether they be Bishops or Presbyters, to feed the Flock of Christ.

Here is great need of attention, that we may understand what the Apostle intendeth (saith Lorinus) and most truly doth he say so, because there is hardly a verse interceding, in which he doth not inculcate and ingeminate the same thing. In the 31. verse, he saith therefore, Be yee watchfull, which is, as if he should have said, I doe give you to understand again and again, that the businesse you have taken upon you, is a businesse hard and difficult, a businesse that doth require attentive eares, watchfull eyes; attentive eares, and therefore attend yee; vigilant eyes, and therefore watch yee: Neither, without doubt, were these things uttered rashly and in­consideratly: the Apostle saw, without peradventure, some such in Asia, as we may see not a few in England, who waited on their office either very remissly, or not with that cheerfulnesse and ala­crity as they should have done; therefore he exhorteth them to at­tend, or give heed, Take heed.

But (to speak the truth, and as the thing is) the Latin word At­tendite, which signifieth to attend, doth not satisfie me in all things, the word in the originall is more full [...], which sounds as much in Latin as Adhibite, lay to, or apply, apply to your selves, to your Flock. But what must they apply? Why, doubt­lesse, seeing there is nothing concluded, certainly the Apostle would be understood to speak indefinitly, [...], that is, apply your eares, and eyes, your minds and soul, all your care and diligence. From whence doth arise the first con­sectary, or doctrinall conclusion, which is this:

Doct. 1 That an idle and sluggish life doth no way become the Pastors of the Church of God.

The Apostle affirmeth thus much in the word attendite, attend ye, or take ye heed; for this word attend, is an operative word (as the Lawyers speak) a word that imports labour and industry; whence it is most cleer and conspicuous, that it becometh not the Shepheards of Gods flock to live supinely, or to passe away their dayes unfruit­fully [Page 7]and unprofitably; but to apply themselves with all care and diligence to the discharging of their duty: When Christ sent out his Disciples, what did he say unto them, go, sleep, play, take your ease; live delicately? nothing lesse, but Go, Matth. 28.19, 2. teach yee, teach all nations, and baptize them: And againe, teach them to observe all things that I have commanded you, [...], it is a faithfull saying, saith the Apostle, He that desireth the 1 Tim 3.1. office of a Bishop, desireth a good work; if the office of a Bishop be a good work, then the Bishops ought to be labourers, not loyterers; how therefore (saith In cundem locum. Beza upon this place) can slow bellies, idle droans usurp the name of Bishops without shame and blushing? Let them heare, yea, I would to God they could heare Bernard thundring against the idle Pastors of his time; In Epist. ad Hen. Sene­censem. Si quis ludat in Cathedra, lugebit in Gehema, if any will play in the chair in his charge, he shall weep and wail in hell. But I proceed, he that will reade Pauls Epistles to Timothy, shall finde abundantly this truth confirmed in 2 Tim. 4. v. 5. he thus saith, Watch thou in all things, endure afflictions, do the work of an Euange­list, make full proof of thy Ministery: And again, 2 Tim. 2.15. Study to shew thy self approved unto God; a workman that needeth not to be ashamed, rightly dividing the Word of truth.

But did not S ^t Paul (as it is reported of the Scribes and Pharisees) binde grievous burdens, and hard to be born, and lay them on the shoulders of Timothy, he himself refusing to touch them with the least of his singers? No verily, he was 2 Cor. 11.23.26, 27. in labours more abun­dant, in journeying often, in weariness, & painfulness, in watchings often; he went from city to city, from countrey to countrey, labou­ring and sweating in the promulgation of the Gospell; so that from Rom. 15.19. Jerusalem round about unto Hydicun he fully preached the Gospel of Christ: But what do I speak of Paul? when as the great Shepheard, the Prince of Pastors, long since, breathed forth this no­table saying, Oportet me operari, Joh. 9.4. I must work the work of him that sent me, whilest it is day: If then there be a necessity of the Lords working, it is a thing altogether unbeseeming the servant to be idle.

Would to God you would seriously ponder and weigh this do­ctrinall conclusion, ye flourishing and renowned Academians; I am deceived if it would not somewhat retard your winged posting to the verticall point of Ecclesiasticall honour and preferment, yee would not hasten with so much boldnesse and alacrity to honours, [Page 8]if yee were sensible that they were burthens, truly you would be afraid of being pressed above measure, neither would you with such labour, and so great danger affect the ornaments of honour and dignity. If thou hadst known, saith Chrysostome in his third Homily upon the Acts of the Apostles, that a Bishop ought to carry the burdens of all, without doubt you would not at any time make such hast to the Primacy, or to any place of rule and authority. But woe and alas, the meditation of this burden slips out of mens minds, whilst every one (as Augustine eloquently speaks) thus dis­courseth with himselfe, What doth this appertain unto me? Let every one doe what he will, so long as I shall enjoy the profit, reap the benefit, this is enough for me, let the Church goe whither it will. May it please you to heare what that pious and devout re­former of manners wittily though tartly cast in the teeth of his own age, Men eye the glory onely (saith he) but look not at the penalty: In the Clergy (saith he) in every place, men of all sorts, young and old, learned and unlearned, make haste to the cares of the Church, as if every one of them should live without care, when he is come to a place of the greatest care.

Doe you mark what the Oracle of his time, Bernard, saith? would to God this were not the disease of our age, there is a sort of dainty delicate Pastors who will seek and sue for fat Benefices, that they may attire themselves gorgeously, live idlely; there is a [...]ort al­so, who being consecrated to God, doe devote themselves to Bac­chus, the pot and the pipe are oftner in their hands then their books, and it is farre more pleasure unto them to pipe then to preach. There is a sort of lazy Shepheards, who have more re­gard to their own skinne, then to the soules of their own Flock. I speak the truth plainly without glozing, as heretofore that faith­full Counsellor did above mentioned.

Neverthelesse, my Brethren and Fathers, I beseech you suffer your selves to be somewhat wrought upon, to be somewhat stirred and moved by this that I have spoken, how ever mean and simple it may seem to be; the Lions themselves sleeping, are wont to be excited by the stinging of the little Gnats. Is this the attention (think you) that God requireth? 'Tis a God truly, but 'tis the Belly their God, a most filthy and dishonest Deity; I tremble to speak the rest, notwithstanding I must speak it, those who make [Page 13]their belly their God, they glory in their shame, and their Phil. 3.19. end is destruction, saith the Apostle. Is this a time (Men, Brethren, and Fathers) of sporting and playing, of living in delight and pleasure? Behold two cruell enemies are at hand, even at the doore, rushing in upon us; namely, Impiety and Superstition, and doe we sit still together with folded hands? or rising, doe we through our careles­nesse and negligence open the gate to an enemy rushing in upon us? Our great Lord and Master, that great Housholder of the world, being to goe farre away, and to seek an eternal Countrey, and ever­lasting Kingdome for himselfe and us, he gave unto every one of us one Talent at the least, & said, Negotiamini dum venio, occupy till I come; he hath commanded us to occupy, not to live riotously, and wantonly. But is this (according to the command of our Lord and Master) to occupy, to seek our own profits, our own pleasure, to give our mindes to ease and rest, to fancy and favour silence? These are foule filthy Napkings in which we have slothfully laid up these Talents, which should rather have been hired out to the Bankers.

But thus much let us know, the Judge of Heaven and Earth will one day come again, and will call us to an account: for if we shall give an account for every idle word, then why not for idle silence? as Ambrose hath acutely spoken: what then, miserable wretches, shall we regest or answer? where shall we appeare? [Ungracious servant] is a terrible word, but [bring him and slay him before my face] [...]s farre more terrible: Wherefore my beloved brethren, let it be lawfull for me to intreat you, yea, to adjure you by your owne soules, by the bowels and wounds of Christ, by the terrible judgement feat before which one day we must all appeare, to be willing to adorn and perfect your Ministeries with holy labou­rings and workings. Take heed to your selves and to the Flock, preach the Word, be instant in season, out of season, reprove, re­buke, exhort with all long-suffering and doctrine, let every man study to shew himself to God a work man that needeth not to be ashamed, rightly dividing the word of truth. O most sweet and soul-ravishing voice, in comparison of which the heavenly harmo­ny it selfe is harsh and unt [...]nable, We done thou good and faithfull servant, thou hast been faithfull in a little. I will make thee ruler over much, enter thou into the joy of thy Master. O my brethren, let us [Page]seek to be partakers of this voyce, let us sue for it importunately, let us work the things which God commands, and God will crowne the things which we have wrought.

And this shall suffice to have been spoken as concerning the Pa­stors care, namely his Attention: It followes now that we passe to the Extent of this Attention, to whom and how farre it rea­cheth.

Take heed to your selves, take heed to the Flock: To the Flock, that it be not seduced; to your selves, that yee be not punished: both to your selves and the Flock, that yee fail not, that yee fall not from the sound and right way, saith Aretius most excellently upon this place: Aretius in locum. A simple and single care is sufficient for others, a double care is required of you. The holy Apostle would have you to be attentive to your selves as you are Christians, to the Flock as you are Pastors, to both as you are Overseers; but first to your selves: to your selves, for unlesse you take heed to your selves, who shall take heed unto you? For who shall keep the Keepers? Or, if the salt have lost its savour, wherewith shall it be seasoned? To your selves, be­cause he that will not take heed to himselfe, will never take care for the Flock of Christ; and who will commit another mans to him that is not faithfull in his own? Christ said unto Peter watching, When thou art converted, strengthen thy brethren. This is Christs or­der, first he would have him to take care of himselfe, and to his own conversion; When thou art converted, afterward he would have this his care to extend it self to others also, strengthen thy bre­thren. A little after Christ saith to Peter, being halfe asleep, Simon, sleepest thou? namely thou, whose duty it is to give heed to others, to awaken others, dost thou sleep? dost thou not take heed unto thy self? This seemed to Christ to be absurd and foolish; and tru­ly so it is.

Wherefore first of all, let it be your care to take heed to your selves; but how to your selves? First, to your life, and then to your Doctrine: To your life, that it be undefiled, to your Do­ctrine, that it be uncorrupted, to both, that they be sincere and no way polluted.

Hence there ariseth a second Consectary, or Doctrinall Conclu­sion, which is this:

Conclusion 2 That abundance of care and circumspection is to be had, that the Pa­stors [Page 11]of the Church of God doe keep themselves holy and undefiled, as well in their lives as in their Doctrine; in their life, that it be not contami­nated and defiled with the blots of sinne and wickednesse; in their Do­ctrine, that it be not corrupted with errors, or any deceitfull impostures.

We have here a large field to walk in, but I will run over it with as much brevity as possibly I can.

First of all, the Pastors of the Church of God must take heed with all care and watchfulnesse, that their life be holy, and with­out blame, which the Scripture requireth in every Pastor. He that will but read St. Pauls Epistles to Timothy, shall find this sufficiently confirmed 1 Epist 3.2.3.. A Bishop then must be blamelesse, sober, of good be­haviour, not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous. Moreover (saith the A­postle in the 7, 8) he must have a good report of them which are without, lest he fall into reproach, and the snare of the Devill. And in Chap. 4. v. 12 of the same Epistle, he saith, Be thou an example of the beleevers, in word, in conversation, in charity, in spirit, in faith, in purity. And in his Epistle to Titus he thus speaketh: For a Bishop Titus 1.7. must be blame­lesse, as the Steward of God, not self-willed, not proud, not given to wine not soon angry, &c. But what should I dwell any longer on a Do­ctrine so clear & perspicuous? God when he did forbid any of the seed of Aaron having any blemish, to Lev. 21.17. approach neere to offer the bread of the Lord: And when the Lord did command that Exo. 28.36. Holinesse to the Lord should be ingraven on the fore-front of the Mitre, that it might be upon Aarons forehead; and when that he did strictly charge that they should be Isai. 52.11. cleane who did beare the vessels of the Lord: he did then and there clearly demon­strate that sanctimony and holinesse of life which ought to shine in the Pastors of the Church, as the Sunne in the fir­mament.

Neither doth this truth want reason, Reason. 1 for that God (whose they are, and whom they serve) is holy, his eyes are pure, and he can­not behold evill, neither will he look on iniquity, as the Prophet Habakkuk speaketh Hab. 1.13.: therefore the life of Pastors ought to be purged from all the filth and pollution of sinne, otherwise it will be impossible for them to appear before the Lord with acceptance; for which cause the Apostle exhorteth to Heb. 12.14. follow holinesse, without which no man shall see the face of the Lord. The office of a Pastor re­quireth [Page 16]holinesse, yea an Angelicall purity and perfection, saith In Admonit. ad Nep. Bellarmine excellently.

Furthermore, Reason. 2 there is a necessity that that hand should endea­vour to be clean, which will wash off the filth of others, lest in stead of cleansing, it doth more defile the things it toucheth, it selfe being polluted and defiled. Hence therefore is it said by the Pro­phet, Esay 52.11. Be yee clean who doe bear the vessels of the Lord. For they bear the vessels of the Lord, who doe take upon them to bring the souls of their neighbours to the everlasting holy habitations in the trust and credit of their own conversation. Let them therefore se­riously perpend and consider with themselves (saith Past. Cura. part. 2. Gregory no­tably) how clean and holy they ought to be who doe carry the li­ving vessels of the Lord unto the Temple of eternity in the bosome of their own stipulation.

In the last place, Reason. 3 the house and conversation of a Bishop, (being placed as a mirrour on a watch-tower) is the Lady and Mistresse of publick discipline, Hierome. saith Hierome. Lux gregis est flamma Pastoris, the bright burning of the Shepheard is the light of the flock (saith Gregory.) Gregory. Yee are the Matth. 5.14. light of the world, a Citie set upon a hill, saith our Saviour to his Disciples. It is as much as if Christ had said, Since that you are clearly and plainly to be seen, and that afarre off, (like a stately and well built Pyramis, or as a Candle burning in a Candlestick) a great necessity lieth upon you that you be ser­viceable as well to the eyes of all that shall flow unto you for imi­tation, as to their eares for instruction. When the Pillar Exod. 13. of the Cloud went right forward, the people of Israel went forward; but when that did again stand still, the Congregation rested: so at the beck and rebeck of every active Christian, all things are done by those that are his subjects and followers: This was the cause why God commanded that the Captaines and Leaders of the people should go forth to the battel at the first sound of the Trumpet, that so the Troops of the mixt multitude might follow after them (as their fore-runners)

Therefore yee see (my beloved brethren) that abundance of care and circumspection must be had, that the Pastors (being the Captains and Leaders of the people) may lead a sincere and unde­filed life, lest that they drive them that wander into by-paths, and deadly precipices, and so make themselves guilty of their bloud, [Page 9]which they should reduce from their wandring, with their Shep­heards Staffe and Crook, into the Kings high way, the way of life and salvation. To this purpose speaketh Gregory excellently, Past. Cura. part. 3. Admo [...]it. Let the Pastors learn to give themselves examples of living well, to those that are committed to them: for they ought to know, that if at any time they shall perpetrate corrupt and filthy things, they are worthy of so many deaths as they doe give examples of destructi­on and perdition to those that are their followers; from whence there is a necessity that Pastors and Ministers should keep them­selves so much the more warily from trespasses and sinnes, in so much as they doe not only die themselves by the evill things which they doe commit, but also are guilty of the death of their souls, which by their evill examples they have destroyed.

If then the matter be so (my reverend Fathers and Brethren in Christ) hence first we may learn how unworthy they are of the Office and honour of a Pastor, who live wickedly, and who doe tumble and wallow in the filth and mire of sinne and wickednesse, in surfeiting and drunkennesse, in chambering and wantonnesse, in strife and envying; how dare such men as these take upon them to declare the righteousnesse of the Lord? How dare they take his word into their impure mouthes, when as they have hated to be reformed, and have cast his words behind their backs? With what face doe men of this stamp rashly set upon the holy things of God, and handle them (as they say) with unwashed hands? when as David a most holy Prophet of God, would not compasse the Altar of Jehovah, before he had washed his hands in Psal. 24. innocency, that is, (as Calvin interprets it) before in the common use of holy things, he had separated himselfe from wicked things. Are these meet suc­cessors of the Prophets and Apostles, who are called Holy men of God, not onely by reason of divine inspiration, but also for the ho­linesse and integrity of life, by which they shined as gloriously in the Orb of the Church, (as the Sunne in its proper O [...]b) expressing by their unblameable manners, and by their holy conversation, the life of true and pure religion in which they had instructed o­thers? Alas! in no wise ought these to be esteemed fit to take the places, or fill up the roomes of such holy men of God. If any of this sort doe heare me this day (Men, Brethren, and Fathers) which God forbid, I will (with your good leave) propose a few [Page 14]Considerations, to which if they will lend a diligent eare, they shall be able (the grace of God helping and assisting) to renounce and to bid farewell for ever to their old and wicked course of life.

The first of which is this, Conside∣ration. 1 the wicked and prophane life of Pa­stors defiles the very face of God with filthinesse and uncleannesse: Thou which teachest another, teachest thou not thy selfe? Thou which preachest a man should not steale, dost thou steale? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that makest a boast of the Law, through breaking of the Law dishonorest thou God? Rom. 2.21, 22, 23, 24. What followeth? For the name of God is blasphemed among the Gentiles through you, as it is written. Thus holy Paul, in his E­pistle to the Romans. Hearken to this Men, Brethren, and Fathers, the Ministers of the Gospell wallowing in the mire of sinnes, doe pollute the glorious Name of God, and shall these escape unpu­nished? No, by no means, unlesse they repent they shall pe­rish for ever. Who ever shall escape the present or future wrath of God almighty, they most assuredly shall undergoe the same. Tru­ly, this is a terrible conclusion; yet hath it in it no more terrour then truth: For God will be sanctified in those that come nigh him, that is, either actively or passively, as he hath witnessed of himselfe, I will be sanctified (saith he) in them that come nigh me, Le­vit. 10.3. that is, I will openly declare and make known the glo­ry and holinesse of my name, by sharply punishing those Ministers that doe transgresse my commandements.

A second consideration is this, Conside∣ration. 2 the wicked and prophane life of Pastors doth wound Religion; for as the wicked life of the sonnes of Eli, gave occasion to the people to 1 Sam. 2.17. abhorre the sacrifices of the Lord; so the impious and nefarious lives of our Ministers, give oc­casion to the malignant of scandalizing Religion. Wherefore for Religions sake, let it never be told in Gath, nor published in the streets of Ascalon, that the Ministers of the Gospel doe live unholi­ly, lest peradventure the daughters of the Philistines rejoyce, lest peradventure the daughters of the uncircumcised triumph, and by this means at length conceive some hope in their minds, that our Religion by this deadly blow being shrewdly wounded, it may in short time languish and die, and that out of its ashes Phoenix-like, the Roman Monster may again arise.

The third consideration is this, Conside∣ration. 3 the wicked and prosane life of Pa­stors doth seduce the flock: Ser. ad Pa­stor. Hence excellently Bernard in his Sermon to Pastors, That which Heretickes do by their corrupt doctrines, the same doe many now adayes by their wicked examples, namely, they seduce the people, and lead them into errour; and by so much the more pernitious are they then heretickes, by how much works are of more value then words, and men are more led by practice then by precepts. To this purpose speaketh Leo: Leo. Plenius opere quam voce docetur, teaching by example and practice, is a more full teach­ing then teaching by precepts. Nazianzen. Suitable to this is the saying of Na­zianzen, He which teacheth holy things and liveth filthily, he builds with one hand that which hee pluckes downe with ano­ther.

The Greek Scholia to this purpose wittily hath concluded, that as [...], so [...] is used not actively onely, but passively al­so; would to God you would diligently consider this (Fathers and Brethren) ye are Bishops actively, that is, Overseers; and passive­ly, that is, spectacles, at once to be Overseers of others, and to be seen of others; for the eyes and faces of all are towards you, all, in your Doctrine, listen well unto you; all, in your life, have their eyes fixed on you, so that if any amongst you doth give any exam­ple of evill, if any among you be a curser, a swearer, if any be a false speaker, a perjured person, if any be a riotous person, an Usu­rer, if any of you be a dicer, or a huckster of Benefices, the ex­ample spreads farre, and presently it is in the mouthes of the peo­ple, too apt to be imitators of such things, this our Bishop fre­quently doth, this our Minister commonly practiseth, certainly a­ny the least offence committed by you, will wonderfully encourage the hearts, and strengthen the hands of wicked men in their evill courses.

The fourth is this, Conside∣ration. 4 The wicked and prophane life of Pastors destroyeth themselves: Hence it is that venerable Bede thus speak­eth, Beda De Temple Sol. Chrysostome. They which endeavour to teach others a rule which they have not learned themselves, doe not prepare a sanctuary for the Lord, but ruine & destruction for themselves. And Chrysostom saith, A Doctor of the Church by preaching well & living ill, teacheth the people how they ought to live, teacheth God how he ought to condemne him. A certain Pope saith, That those that doe not live, [Page 12]but teach savingly, they are like to the water in baptisme, which washing them, sends them to heaven, but it selfe afterwards descends into the channell. To me they seem not unlike to a plaister, which when it hath cured the wound, together with the matter or cor­ruption, is cast into the fire. But why doe I relate unto you the o­pinion of the Fathers, or of my selfe? Hearken what Christ saith, who shall be the Judge of quick and dead, Matth. 7.22.23. Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name? But what will Christ answer them? Depart from me yee workers of iniquity. A terrible answer, and such an one as ought to wrest teares of bloud from those that are guilty. Would to God (my Brethren) that these Considerations were so deeply recorded in the hearts of all Pastors, but especially in the hearts of those that live wickedly, that they might never slip out of their memory.

Secondly, hence they are to be admonished, who doe slight this holinesse, and esteem it either in Pastors, or in people, to be a vain curiosity, and Puritanisme, that they would acknowledge their errour, & at last seriously repent: for if they shall not see the Lord, who doe want holinesse, much lesse shall they ever see him who mock and scoffe at holinesse. That God whom we serve, is a God of Hab. 1.1. pure eyes, who hath pronounced them blessed Matth 5.8. that are pure in heart; and hath threatned that Dogs, & Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie, shall be Rev. 22.15. without, such shall be without, they shall never enter into the holy City: Wo is me; who, whilst he speaketh these things, can abstain frō tears? For now impudence is grown to that height, that it is a crime to be holy, so that many men are compelled to be evil, that they may not be accounted evill, Salvian. even as Salvian heretofore complaiued of his times, He that will not now sweare and for­sweare, he that will not now drinke and play the glutton, hee that will not turn topsie-turvie the Lawes of God and Man, he presently is branded with the name of a Puritan, and forth­with is vexed with the hatred of all, yea even amongst some of the University.

I know what these haters of good men will say to these things, they will say that they never hated any good thing, or any good man, onely they cannot endure that foolish curiosity which com­monly is called Puritanisme; of whom I desire to know this one [Page 17]thing, Whether they doe believe or think that it is possible to be too curious & precise in keeping Gods commandements, when as the Apostle cōmandeth us to walk Ephes. 5.15. precisely? And God commands us to keep his commandementss diligently Psal. 119.4 (saith David) yea with all thy might Deut. 6.5.; or as Buxtorfius hath it, with all thy vehemencie, when as our Saviour exhorteth to be perfect as our heavenly Father is perfect Matth. 5.48., I am not ignorant that this Sicut, this as, is a sicut similitu­dinis, non aequalitatis, an as of likenesse, not of equality, as Gorran Gorranin 1 Epist. Ioh. hath wel distinguished; notwithstāding I dare affirm this without blushing, that when men have strained themselves to the uttermost, and scrued themselves to the highest pegge of their endeavours, that they may imitate this pattern, they shall never be able to at­tain to the riches of Gods perfection: and therefore it is not possi­ble for men to be too strict & accurate in their walking with God. That therefore which these haters of good men call vain curiosity, is true piety; and according to that way which they call Purita­nisme, must we serve the living God, and obey his divine Lawes. If this shall seeme infam ous to any, he is to be esteemed wicked and ungodly, and the sacred Scripture brands such a man with a black Character, and wheresoever he goes, he shall alwayes be knowne by this mark to be a very Cain, who slew his brother, because his own works were 1 Ioh. 3.12. evill and his brothers righteous.

Last of all, from this conclusion doth flow this admonition un­to us (Fathers and Brethren) who by the blessing of our most be­nigne God are advanced to this so high honour, that our doctrine may flow in more powerifully, may allure more effectually, may adhere more firmly, may grow up more fruitfully, and may at­tain its blessed end more expeditiously, let us diligently take heed that we doe not at any time commit any thing unworthy of so great an honour, as that to which God hath called us, let us take heed (I say) that our name agree with our actions, and that our actions answer to our name, that so there be not a sublimity of ho­nour, with a deformity of life, that we doe not counterfeit Dove­like locution, and Sheep-like profession, and yet retain and keep a Crow like affection, and a Wolfe-like disposition. So Ambrose Lib. de dig. sacerd. cap. 3..

Let us in no wise be like unto Husbandmen, who doe till and trim the ground, being squalid and untrim themselves, and whilst they endeavour to diminish the thornes, they so grow into bushes [Page 18]that they doe involve and overwhelme themselves with those thorns from which they free the field: But let us be like boyes go­ing before in the night with burning Torches; or rather let us be like to fore-runners, whose paces and footsteps those that are our hearers and followers treading in, they may prepare themselves more cheerfully, more firmly, more earnestly to a perpetual course in the race of godlinesse; which that we may all, both to the salva­tion of our selves, as also to the glory of his name, not unwilling­ly perform, the great and good God grant. Amen.

Hitherto have we spoken of the life of a Pastor, let us now in a word speak of the Doctrine, that so we may hasten with as much speed as possible, to the things which are remaining.

Pastors must take heed that their Doctrine be true and sound: True, that is, not corrupted with the leven of errour or heresie: Sound, that is, not stained with the doctrines of men, or with tra­ditions, or with brain-sick and phanatick questions.

There is no need that we should travell from the sacred Scrip­ture for the confirmation of this truth, he that will but consult with S. Paul in his Epistles, shall find it plentifully confirmed, It be­hoveth a Bishop (saith he) to hold fast the faithfull word, as he hath been taught, that he may be able by sound Doctrine both to exhort and con­vine the gainsayers, in his Epistle to Titus Tit. 1.9.. The same he com­mands to Timothy, Take heed unto thy selfe, and to thy doctrine 1 Tim. 4.16.: to thy selfe, that thou be holy; to thy doctrine, that it be sound. Nei­ther doth he teach any other lesson to Titus: Tit. 2.1. But speake thou the things which beseem sound doctrine. Neither truly is S. Paul like to the Cocke of a Dial, the shadow of which pointeth out the houre and flieth; or like to a statue in the way, which sheweth the right way to others, but it never stirres it selfe; but he doth that himselfe, which he enjoynes to others, as he openly witnesseth of himself 2 Cor. 2.17, We are not as many which corrupt the word of God, but as of sincerity, but as of God in the sight of God speak we in Christ. St. Paul did not play the huckster with the word of God that is, he did not handle it crastily, or covetously, or to conclude lesse sincerely, that by that means he might get gain; but as of sincerity, but as of God in the [...]ight of God, spake he in Christ. Hence it is as clear as the light, that the Doctrine of Ministers ought to be hedged in on every side, with abundance of circumspection. Neither ought we to admire at [Page 19]it, for from hence much profit will redound to themselves, and to their flock; and on the contrary, much detriment and damage will accrue unto them both.

First of all, great advantage wil redound to themselves, & to their flock: What greater good can come to the sons of men, then life and glory? But this shal be the reward & recompence of them and theirs that are faithfull. Those that be wise, shall shine as the brightnesse of the Firmament, and they that turn many to righteousnesse, (that is, by their faithfull preaching,) as the starres for ever and ever, saith the Pro­phet Daniel Dan. 12.3.. And St. Paul writing to Timothy, saith, Take heed to 2 Tim. 4.16. thy selfe, and to thy Doctrine, continue in them: for by this means thou shalt save thy selfe, and those that heare thee. On the contrary, corrupt doctrine doth bring much hurt and losse unto the Flock and Pa­stor. First, to the Flock, corrupt and impure Doctrine may deser­vedly be compared to deadly poyson; for as that is hurtfull to the body, so this especially to the soul: therefore that Preacher that preacheth deadly soule-destroying doctrine, deserveth to be pu­nished with the same punishment, and with the same death with which a Physitian is to be punished, who gives his sick Patient poy­son to drink in stead of wholsome Physick: for he kils the body, but the other destroyes the soul.

Secondly, that quick and lively saying of Christ, Matth. 5.19. threatneth at the first sight, unutterable punishment to themselves; Whosoever (saith he) shall break one of the least of these commandements, and teach men so, (that is, to break them,) he shall be called the least in the Kingdome of heaven, that is, he shall be none, (for those that are there are great all) he shall have no place in the heavenly Para­dise: now he that falls from heaven, with one and the same fall he falls into hell irrecoverably, and most justly and deservedly is he esteemed worthy of eternall death, who hath seduced others, and led them into deadly errors, because he endeavoureth to destroy his Christian brethren, for whom Christ hath shed his most pre­tious heart-bloud, then the which a greater, and more truculent sinne, cannot be thought on, or imagined.

What therefore will become of those grand Impostors of the world, the Jesuits and Romish Massing-priests, who compasse Sea and Land that they may make one Proselyte, and when he is made, they make him twofold more the child of he then they themselves?

Yea, what will become of some Ministers of the Gospel, who tooth and naile endeavour not onely in their Sermons, but also in written bookes, to make that holy time consecrated unto God, common and prophane, and to change the divine institution of the Lords day into humane, that so they might cut in sunder the very nerves of the solemne worship of God, and so utterly overturn all Religion?

What will become of our Ministers of the Gospel, who in their preaching publish to the world doctrine strongly savouring of Pe­lagianisme, and who teach other heterodox tenets?

What will become of others, who use painting and false colou­ring, whereby their doctrine is adulterated, so that it cannot keep and retain its native simplicity and integrity? for either they joyn with it the traditions of men, and mingle mens decrees with Gods, which is to mingle Chaffe with Wheat; or else they most disho­nestly flatter men, especially great men, of whom they expect pro­fit and preferment, and taking away as it were the salt of the Gos­pel, with which they ought to suppresse and keep down the petu­lancie of mens itching and lusting flesh, they connive and wink at the naughty and unlawfull actions of the sonnes of men. There are some such Preachers in this exulcerate Age, who like the He­liotrope, or Lupine, are carried about together with the Sun; whi­thersoever the inclinations or dispositions of the great ones bend, thither doe they bend and incline their heads also, so that you would not think they were two, but one that spake (like to one and the same accord in musick:) these with the Cameleon do change themselves into any colour besides red and white, that is, they can turn themselves into any form or shape besides that which is ho­nest and good. Hence it was that Seneca doth so tax that unhappy delicatenesse and nicenesse of his Age, and not much unlike to this of ours, I will shew thee (saith he) with what poverty and scar­city great States are pestered, and what is wanting to them that possesse all things, scilicet qui verum dicat, namely one who will tell the truth.

What will become of others who speake evill of good, and good of evill, who put darknesse for light, and light for darknesse, who put bitter for sweet, and sweet for bitter? Most assuredly a fearfull woe doth wait upon, and that close at the heels [Page 21]of every one of these: Woe unto them (saith the Apostle Jude,) Iude 11. for they have gone in the way of Cain, and ran greedily after the errour of Balaam for reward. This woe is a short word, a little particle, but it is of a horrid and dreadfull signification, denouncing eternall vengeance to them on whom it shall fall as lightning from-hea­ven. Men, Brethren, and Fathers, I heartily pray that this woe may not fall upon the heads of any of us, but upon the heads of our enemies, upon the heads of the impious and impure Ministe­ry of the Church of Rome, who doe remain in the clippings and embracings of the Babylonish strumpet; of whose number that we may not be, it behoveth us to speak those things that become sound Doctrine, not playing the hucksters with the word of God, as doe some, but as of sincerity, but as of God in the sight of God, speak we in Christ, and let us firmly abide in them: If we shall doe this, we shall save our selves, and those that heare us, as St. Paul told Timothy 1 Epist. 4.16..

And thus I passe from the first degree of the extent, the first object of their attention to the second Attend, or give heed to yourselves, and then to the whole Flock, [...] Now by the word Flock the Apostle doth signifie the Church, imitating therin the Prophets, and Christ himselfe, who have often used the same Allegory: and indeed the use of the word in this kind is not improper, because that it significantly comprehends all men of all sorts, as the words House and Family, by which the Church is elsewhere pointed out. For these words doe admonish both Mlnisters and people together of their duty: Hence the Ministers may learn, that the care and charge of all sorts of men in their flock, doe appertain unto them, neither is it lawfull for them to neglect any one, whether learned or unlearned, whether noble or ignoble, whether rich or poore, whether bond or free. In a great house there are various and di­vers sorts of vessels; now it is not the pleasure of the Housholder that his servants should cast off the care of any of them. Again, hence the people may learn, that all men, of what place, rank, or condition soever they be, that they ought to be subject to the Mi­nistery and Discipline of the Word, neither can any one be free from this yoak, who wil be accounted a sheep of the divine flock, or one of Gods houshold: for that which God speaks to Ier. 1.18. Jeremy the Prophet, is not unknown: Behold I have made thee this day a defenced [Page]City, and an Iron pillar, and a brazen wall against the whole land, a­gainst the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the Land. Therefore their sottishnes is too grosse, and their stubborn rebellion too unbridled, who chal­lenging a certain immunity to themselves, doe utterly deny the care of these things to appertain to the Ministers of the Gospel.

But to what end must the Bishops or Presbyters of Ephesus at­tend the whole flock? [...], saith the Apostle, to feed it, which many have translated to rule or govern the Church of God, but that interpretation is too lofty for this Text, (saith Bullinger in locum. Bullinger) espe­cially in our times, in which the Bishops doe think the Office of a Bishop to be nought else then unlawfull desire of domineering: [...] therefore is to Barth. Pe­trus Lynt. in locum. govern after the manner of Pastors, (saith Bartholomeus Petrus Lyntriensis) neither doth the Apostle darkly point at this himselfe, he continueth that Metaphor by which he had called the Church [...], a Flock, here he useth the word [...], to feed. But here we must diligently observe that there is a Synecdoche in the word feed, for that word doth set forth the whole care of a Pastor, namely, to feed with word, to govern with discipline, to defend & keep with the rod of jurisdiction. In the same sense the word is used, Joh 20. Iohn 20., where Christ three times repeating to Peter, Feed my sheep, doth exhort him to discharge all the offices and duties of a Pastor, from whence we conclude in the third place,

That the Church of God, Conclusion 3 is with all possible care and diligence to be fed, governed and defended by the Bishops or Elders which are her Pastors.

She is to be fed with food that she languish not, and through famine pine away; she is to be governed with discipline, lest she erre and wander from the right way; she is to be defended with the rod of jurisdiction and power, that the ravenous Wolves, and cruell wild beasts, doe not violently seize upon her, teare her, and devour her. In a word, all care by all means is to be had of her by them, that not any the least sheep be neglected or perish through their default.

It would be too tedious but onely to point at every particular duty of a Pastor in its order: wherefore I desiring to be briefe, will content my selfe with two places onely, which notwithstanding shall be like unto a most cleare glasse, in which every one present [Page 23]may see what he ought to be, and so may conform himselfe accor­dingly. The first of which is taken out of the first Epistle of Peter, Chapt. 5. vers. 1, 2. 1 Pet. 5.1, 2. The Elders which are among you I exhort, who am also an Elder, feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind. The second is taken out of the Ezek. 34. Prophesie of the Prophet Ezekiel, Chap. 34. where the care of a good Shepheard is notably set forth unto us, Like a faithfull guide he goes before, doth lead his flock into, and doth feed it in a good pasture, and in a fat pasture, he doth cause his flock to lie down also, he doth seek that which was lost, he doth bring again that which was driven away, and doth bind up that which was broken, and doth strengthen that which was sick, but he doth destroy the fat and the strong: and all these things he doth do circumspect­ly and with judgement. From which places it clearly appeareth, that the office and duty of a Pastor is to feed, govern, and defend the flock of Christ, and diligently to take care that not any the least and poorest sheep of Christs flock be neglected or perish through his sloath and negligence.

From hence first of all we may learn (Fathers and Brethren in Christ) that it is most necessary that Pastors should reside with their flocks, and that it is not lawfull for them to be want­ing, unlesse it be for a time, and that upon great and weighty cau­ses: because they ought (by themselves, not by their substitutes) to feed the flock of Christ, and to keep it, and to watch over it, and to give an account to God of every one committed to their charge which perisheth. That Pastor doth not deserve the name of a Pa­stor, (saith Cajetan) if he doe not personally attend on his slock. Cajet. And not every master of sheep is to be called a Pastor, but he onely (saith Bell ad Nep. Bellarmine) that doth feed his own sheep. And beleeve me (my brethren) we should not (as many Pastors are wont to doe) leave the sheep of Christ committed to our charge, wandring in the wildernesse, as the Ostridge mentioned by Iob. 39.17. Job, leaveth her Egs in the sand; much lesse should we deliver them over to ignorant hirelings, to men of no reputation, taken sometimes as it were from the high-way side, to be miserably cared for by them (as he in Gel­lius did his horse to his servant Statius) to the end that wee may more freely apply our selves to idlenesse and to pleasure, to the ga­thering together of riches, and to the heaping up of honours. Nei­ther [Page 24]verily should we imagine that we have sufficiently discharged our duty, if, as the high Priest who once every yeare under the Law, entred into the Holy place; so we once (or twice at the most) every year with geat edification (as Surius Comment. rer. in orb. gest. speaketh of the per­ambulation of Pius quintus) do visit our flocks here and there scat­tered and dispersed, nothing fearing lest we heare that which Ma­ry spake to our Saviour after the death of Lazarus, from some one, at least from our own conscience, Master, if thou hadst been present, my brother had not been dead; this or that of thy flock had not pe­rished in his sinnes (at least by thy fault, and with danger of thy bloud.)

Secondly, hence we may learn, that it is not sufficient for Bishops and Pastors to reside in their Church, and with their flock, but there is a necessity that they should watch and labour in the word and doctrine, the Church is to be fed, (saith the Apostle in this place) A necessity is laid upon me; yea, woe is unto me if I preach not the Gospel (saith he in another place) 1 Cor. 9.16.: so also Ambrose imitating St. Paul thus imprecates: Amb. lib. de d [...]g sacerd. c. 1. Wo wil be unto me (saith he) if I shall not preach, or if I shal hide in the earth the heavenly treasure received, and shall keep the light of Gods word hidden under a bushell, and shall not manifest it unto the eyes of all men, it being placed on a Candlestick, that afterwards I may heare, Well done thou good and faithfull servant, thou hast been faithfull in a little, I will make thee ruler of much, enter thou into the joy of thy Master. And Bernard breaks forth into a complaint not much unlike it, Serm. 30. Advent. Hei mihi, &c. Wo is me (saith he) a portion of the bloud of Christ is committed un­to me, what therefore shall I doe unhappy man? whither shall I turn my selfe? if it shall happen that I shall negligently keep a trea­sure so great, a pledge so pretious, that Christ set more by it then by his own bloud. Bernard. There was a woe abiding St. Paul, Ambrose, Ber­nard, if they did not preach the Gospel, and will not a woe wait upon me? will not a woe diligently attend upon you, if yee preach not the Gospel? Yes most assuredly: wherefore suffer me (my bre­thren) to exhort you in the words of Bernard, Whosoever among you have been alotted or appointed to the work of the Ministery, take heed unto your selves, and to the pretious pledge concredite [...] unto you; it is a Citie, watch ye, that ye may keep and defend it; i [...] is a Bride, study to deck and adorn it; it is a flock, be ye carefull to seed it.

But because there is great need in difficult and dangerous functi­ons, that our dull and lingring flesh should be urged and pressed with reasons, give me leave (I beseech you) to dispatch the inten­tion of this attention in few words, which was the third thing ob­served by us in the Text, that is, the Arguments which the Apostle doth use, that so he might make the Elders of Ephesus more atten­tive to, and more intent upon the charge committed unto them.

The first of which is drawn from the office, Argument. 1 you are made Bi­shops, that is, Overseers, or Watchmen, or Superintendents, this calleth you to attention: for Augustine ingenuously confesseth a Bishop to be Aug. lib. de Civit. Dei. nomen oneris, non bonoris, a name of labour, not of honour, and being moved with that spirit, he doth after this sort exhort his fellow Bishops: Homil. 4. A Bishop ought continually to ponder w ^th himself what a weighty and heavie charge lies upon him, and what an ac­count he shall give of it to his Lord and Master; and lest that by a­ny means a Bishop should abate or diminish his labour, Christ doth compare a Preacher both to a Fisher, & also to a Pastor, whose life as it is painfull and full of labour, so is it a life (above others) subject to storms and tempests.

The second Argument is taken from the Author of the Office, Argument. 2 namely, the holy Ghost: for the holy Ghost hath made you Bishops, or Presbyters, he is the Ordainer, Consecrator, and Metropolitan of you all. For if you be Bishops indeed, and not in name onely, not Man but the holy Ghost hath made you Bishops, and therefore you sin against him, that hath made you Bishops, viz. the holy Ghost, if you attend not to that which he hath appointed you. And who, or what is he that shall escape scotfree, who doth sinne against God, and doth neglect the vocation of the holy Ghost? If one man sin a­gainst another, the Judge shall judge him: but if a man sinne against the Lord, who shall intreat for him? saith Eli to his sonnes 1 Sam. 2.25.. O let this very cogitation as a whetstone more and more sharpen and pro­voke your attention.

The third Argument is taken from the excellency of this duty, Argument. 3 the holy Ghost hath appointed you Bishops that you should un­dertake the care of the Church (which is the spouse of Christ. Now verily, to be the overseer of the house of Christ, of the people of God, is a Title of high honour. Remember therefore that there is no place for slothfull negligence in so high and difficult an office, [Page 26]neither shal they be excuseable whom God hath made chiefe Stew­ards of his family, unlesse by how much higher the degree of honour is, they shall answer to so great dignity and honour, that is, unlesse they shall diligently and valiantly act their parts.

The fourth Argument is taken from the dignity of the Church; Argument. 4 This your flock is the Church of God, and in that it is Gods, it is to be cared for certainly; neither is it lightly to be esteemed of, nei­ther is it Gods any or every way: for it is not onely (as the rest of the creatures in the world, as the world it selfe) [...] Dei, the fa­cture or workmanship of God without any price or cost, he spake the word and all these things were made; yea verily, it is more, nempe [...], it is the purchase or merchandise of God, it cost him a price; neither did God purchase it with any price, it was not with corruptible things, with gold or silver, the Church cost more, much more, he purchased it with bloud; neither was it the bloud of a whole Hecatomb, it was not with the bloud of beasts, nor of meere man, nor (that I may speak it in a word) with anothers bloud, but with his own Hoc quidem certum est ex­pl [...]canda haec esse per [...]: quod di­cendi genus non ita est [...], neque est reproban­dum (ut post Eutychetem impic quidam dicere ac scri­bere audent) sed summam nostrae consola­tionis continet, illud nimirum disertè expli­cans quod ait Iohannes, Ver­bum factum esse carnem: Ita ut qui ve­rè Deus est, verè & Deus & home sit fa­ctus. Beza in locum. proper and most pretious bloud, hath he purchased it, from whence it appeareth how pretious the Church is to God.

And truly there is nothing that ought to urge Pastors with more cheerfulness and alacrity to apply themselves to their duty, then if they consider that the price of Christs bloud is committed unto them: for hence it followes, unlesse they faithfully employ their labour and travell for the Churches good, that they will not only be found guilty of the destruction and ruine of soules, but also of sacriledge, because they have prophaned the sacred bloud of the Sonne of God, and as much as in them lies, have made void the redemption purchased by him. These words (my beloved bre­thren) unlesse you have drunk a potion composed of Mandrakes, will stir you up, these words will make you attentive, these words will awaken your attention, unless it be altogether dead: for all care of a thing so deare and pretious, will fall short of its worth and dignity.

Last of all, Argument. 5 to these four expressed in the Text, I will by your good leave (my reverend brethren) adde a fifth, Remember, (and I pray God you may never forget) that you watch for the souls of the people, as those that must give an account for them, as the Apo­stle [Page 27]speaketh to the Hebrewes. Bone Deus! Good God, how great, Heb. 13.17. how great is the labour that must be undergone by you in the dis­charge of this duty, what watchings are to be endured, how many troubles to be fustained, how many difficulties to be swal­lowed by you, who must at last give an account to God himselfe for the reasonable flock (as Chrysostome calls it) redeemed with the bloud of Christ the Sonne of God, the souls of men, and that a farre more exact accouat then ever Jacob did to Laban as concern­ing his lost sheep? and must expect from him either a Crown of immarcescible glory, the reward of your attention, or else torture & torment intolerable to him that feeleth it, and interminable to him that sustaineth it: torment (I say) no way to be endured, nor never to be ended, as a punishment of your negligence and sloath­fulnesse. He that hath separated you to this office, will lay up for you in that day, either a portion with the Saints if ye shall be dili­gent, or with the hypocrites if ye shall be remisse and negligent.

And what doth now remain? Behold life and death, behold heaven and hell, behold either eternally to weep, or eternally to rejoyce, is in the hands of your attention. Attend therefore that the consideration if not of your duty, at least of this your danger, may make you solicitous.

And these at length are the things (Men, Fathers, Conclusion. and Brethren in the Lord Christ very greatly to be observed) which I have to propose unto you at this time from this Text of the attention of Pastors, of the extent of this attention, how farre it extendeth, and to whom, to your selves, i. e. to your life, to your doctrine; to your life, that it be blamelesse, to your doctrine, that it be sound and saving, to all the flock to feed it, govern it, defend it; of the intention of this attention, to wit, with what arguments the A­postle doth intend, i. e. make this attention more attentive, and in­tentive, 1. from the Office it selfe: 2. from the Authour of this of­fice: 3. from the Excellency of this office: 4. from the dignity of the Church: 5. and lastly, from the account that you are to give unto God.

Which if I have not handled so fully as might have been expe­cted, I desire that this may be imputed to the fertility of the Ar­gument, which hath made me poore by its plenty. If by the pro­lixity of my speech I have been offensive, I hope your candid cle­mency [Page 28]will easily pardon me, whilst with it selfe it doth through­ly and exactly weigh the rich and ample vein of this sacrrd Text, and that St. Paul the author of these words, being to take his last farewell of the Elders of Ephesus and Miletus, he did spinne them forth in length, with long sighes, and showres of teares.

The Lord blesse you, and keep you, the Lord make his face to shine upon you, and be gracious unto you; the Lord lift up his countenance upon you, and give you peace.

The grace of our Lord Jesus Christ, the love of God, the communion of of the holy Spirit be alwayes with you all. Amen.

Glory to God alone.