THE SHEPHERD, OR A SERMON, PREACHED AT A SYNOD In Durisme Minster, upon Tuesday, being the fifth of April. 1608.  
By Thomas Oxley, Master of Arts, and Preacher of God's word.  ROM. 12.7. 
He that hath an Office, let him wait on his Office.  Bernar. Serm. 76. Super Cant. 
¶ Attendite vobis quicunque opus Ministerij sortiti estis, attendite inquam, vobis & pretioso deposito quod vobis creditum est: Civitas est, vigilate ad custodiam, concordiamque: Sponsa est, studete ornatui: Oues sunt, intendite pastui.  
LONDON Printed for ELEAZAR EDGAR, and are to be sold at his Shop in Paul's Churchyard, at the Sign of the Windmill. 1609.   

TO THE RIGHT Worshipful, my very loving Patron, Master WILLIAM MORTON Archdeacon of Durisme, Health and Happiness now, and ever.  
BY your leave Sir, (Your ordinary extraordinary occasions have taught me so much manners:) May it please you to be Godfather to the child, unto which yourself played the Grace-wife, by assigning your place to a person so unworthy. At the Birth, you seemed to smile on it; Nay, I will not spare to speak, what you did not spare to do, to commend it. It is now (as you see) learning to go, and craves your hand, being otherwise weak of itself, to support it. If it grieve not you to patronize it; it cannot repent me to have begotten it. I deny not, but that this air is an enemy dangerous and deadly; yet, I see not why this may not live, if you mislike it not: For, as for the body, I am sure it is strong and sound; The parts, if not well fashioned, yet not ill favoured; The complexion, if not such as may draw delight, yet such as cold Countries commonly afford. There will not doubtless, want some to malign it, and to call it foolish Bratte, envying my place in your affections, yet those some (I think) of the ruder sort, who feeling themselves touched, will perhaps begin to kick: Will you not give them leave to show what creatures they be, Quis recalcitrabit asinum? I am already hardened against their censures. For the more judicious, if they will not love the Father for the Child's sake, yet I hope they will not hate the Child for the Godfathers sake. To whom, how much the weal of our Northern Church doth owe, who have known the North, and can be ignorant, you having (though not altogether) for that is more to be wished for, then hoped for, yet as much as in you did lie, freed it from the tyranny of two, no little troublesome enemies, the precise Brownist, and the perverse Papist, which work is so much the more worthy, by how much the Persons, with whom you had to deal, were resolute, and mighty, that age being now called by some, for the villainy executed then, THE MAN'S WORLD.  
But what need I talk of that, which both that, and this world can tell off: Go on still (good Sir) to oppose yourself against the depravers of the truth, As you have been forward in the days of danger, so faint not now in the time of Peace: you have at length with your lewd cries wakened justice, that for a long time had slept; suffer her not now again to slumber. Be still a friend to those that favour, and follow learning; Believe me, it is no small desert, to deserve well of such. To conclude, and say, as much as I can say, Be yourself still, I know your occasions, and I cease to be troublesome, wishing to you and yours, your best wishes and daily furtherance in all spiritual graces. From my Chamber in New Castle. This 10. of May. 1609.  
Your Worships wholly devoted. THOMAS OXLEY.   

THE SHEPHERD.  EZECHIEL. 34.2. 
Should not the Shepherds feed the Flocks?  
YOur presence (Right Reverend Father, and beloved brethren) puts me in mind of that censure sometimes past by Hannibal of Phormio the Philosopher: The Story is related by Plutarch. This Hannibal, often happy in his victories against the Romans, having at length found fortune less friendly than he was wont: fled to Antiochus at Athens, where being brought by the Citizens to the schools there, visendi gratia, that he might see them, one Phormio a Philosopher, (inferior to none of that age) for his better welcome, entertains him with a Lecture full of warlike discipline: This ended, every one admiring the old man's dexterity in so strange a faculty, The Soldier was demanded what he thought; who answered, Se multos quidem deliros senes vidisse, neminem tamen PHORMIONE dementiorem: That he had surely seen many doting old men, but more than Phormio, never any. Et merito sane (saith Cicero) and surely he spoke to good purpose, for what could be a matter of greater folly, then to see a Philosopher, who had led his life in ease, and tranquillity, who never yet did see a Camp, nor behold an enemy, before so worthy a Captain as Hannibal was, absolute in knowledge, and perfect by experience, to discourse of things military, for the which we are more beholding to use then meditation.  
De meipso narratur fabula. Me thinks I am now in as bad case, or worse, than the fond Philosopher was then: for if he was deservedly condemned by Hannibal for speaking of war, whereof he was altogether ignorant, before so wary and expert a Captain, as himself was; what better measure can I expect from you? who having not yet been enured, I cannot tell whether skilful enough to give food to a flock of mine own, have nevertheless presumed at this time, (called hither by him, to whom I own myself) to describe a shepherds office, and that before you, approved pastors of precious flocks, and fathers of fair families.  
Especially, seeing this matter is nothing inferior unto that, wherein Hannibal did glory, but so much the more excellent, by how much the enemy with whom we have to deal, is more dangerous, and deadly: neither is it to be attained unto, but with as much, or more experience than the other. Both the persons then before whom I am to speak, so grave and so learned; and the thing whereof, so weighty, and worthy; might justly have enjoined me to silence, and stayed me, so unskilful a Mariner from sailing in so vast an Ocean, where the rocks are great, and the dangers many; had not S. Bernard like a good Captain thus encouraged me; 
Epist. 20 1.  Officium tuum attend, pelle pudorem consideratione officii: Look to thy tackling whereunto thou hast taken thyself, and let the consideration of thy office, banish bashfulness. And goes yet further to comfort me, Non sum (inquis) ad ista sufficiens, quasi vero devotio accepta non sit, ex eo quod habes, non ex eo quod non habes, 
Ibidem.  Thou sayest (saith he) I am not sufficient to discharge this, as if thy devotion be not accepted in regard of that which thou hast, not of that which thou hast not: prepare thyself to make answer for the talon which thou hast received, and trouble thyself no further. Si multum accepisti, da multum, Si modicum, & id tribue. If it be much, give much, if little, yet give that. In that which I have then, I promise myself prodigal enough, vouchsafe your acceptance, and I have an abundant recompense.  
Nonnè greges a pastoribus pascuntur? Should not the Shepherds feed their Flocks?  
Bucanus setting down the commodities which arise from such Synods as these, makes them two, 
Institu. theolog. loco 42. de Sinodo.  and the first, this: Quia quod a multis quaeritur, Facilius invenitur: Because what is demanded of many, is more easily found out. Lo here a question propounded to you all (beloved) not by any sophistical questionist, but by God himself. And as the demand is not very obscure, so I hope the answer is not hard; let it be my part to explain the former, yours to determine the latter.  

Occasio.  This is the one and thirtieth Sermon which our Prophet hath made against the Shepherds of Israel, who have been the chief cause why the people have led their lives so lasciviously, and therefore are now worthily brought to this misery: for if they had not been defective in their office, these had not been so corrupt; The case being so, That such as the prince is, such is the people; like shepherd, like flock; like master, like man.  

Tempus.  As touching the time when it was uttered, it is not here expressed: some say it was before the destruction of the city, when men were oppressed through the tyranny of their rulers, and deluded by the lies of false Prophets. Saint Hierom tells us, that those Sermons following which have no note of time, were had betwixt the twelfth year, and the twenty five of jechonias captivity: but whether it was before or after, it was especially directed against the magistrates, aswell Ecclesiastical, as Politic, and in some sort also may seem to concern the people themselves.  

Parts.  The parts are five, first an accusation, wherein God doth tax the Shepherds of Israel for neglecting the flock committed to them, to feed themselves: from the beginning of the first verse, unto the end of the sixth.  
Secondly a commination, wherein he threatens them with the extremity of his justice: as they have sown so shall they reap, and no otherwise; for insomuch as they have contemned him, he will set himself against them: because they have been careless in keeping his flock, he will have a care to call them to an account; for that they have not waited on their office, he will deprive them of their office, and because they have only studied to feed themselves, they shall feed themselves no more: from the seventh verse to the end of the tenth.  
Thirdly, a consolation wherein God doth comfort his Flock, with promise, to gather them together, to deliver them from these evil shepherds, to feed them in a good pasture, to instruct them, defend, and care for them: from the 11. verse to the 17.  
Fourthly a reprehension, wherein he reproves the riotousness of some sheep amongst his flock, their covetousness and cruelty: from the 17. to the 23.  
And fifthly, and lastly, a comfortable promise, of one, and he a faithful Shepherd, even Christ jesus, of whose kingdom he continues his prophesy unto the end of the chapter.  
In the whole you may observe, first, the difference betwixt the good Shepherd, and the bad; what rewards are due to the one, what punishments to the other.  
And secondly, what the office of a painful Preacher is, namely to check the bad, and to cherish the good; to give corrosives to the one, comfortatives to the other. This portion which I have read unto you, is a part of the first of these five parts, and indeed a conferring and comparing of the duty of these Shepherds with their works, quite contrary in the four verses following, propounded by an interrogation, to note their impudence, who did pervert and turn upsidedowne the order of Nature: for Shepherds should feed the flocks, not the flocks the Shepherds; whereas they fed on the flocks, eating the fat, and clothing themselves with the wool, unworthy to bear the name, that were so far from the nature.  
With both which, that we may be the better acquainted, may it please you to observe in these few words, these four things: First the Title that God gives unto his Ministers, they are pastors, Shepherds.  
Secondly, a duty that must not be denied, which is pascere, to feed.  
Thirdly, the object of this duty, non seipsos sed greges, not themselves but the flocks.  
And four and lastly, the neglect hereof in the first word Nun? Should not? Should not the Shepherds feed the Flocks? of these four, the Title, the Duty, the Object, and the Neglect.  
If we begin with the first: the first is the Title, Nomina sunt notaererum (saith the Logician) names are the notes of things; 
Titulus.  and this name is not without some note: Gods Ministers are called pastors, Shepherds a pascendo, of feeding the Flock.  
The name is common unto them with Kings, for Homer calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors of the people, which notes their excellency. The Notation is taken ab effectis, from the effects; and since they are so called, the title tells us, that they, who are rightly so entitled, must be Docti, diligentes, discreti: endowed first, with a power to perform: secondly, with a will to do well: and thirdly with discretion to discern; as if learning, love, and prudence were Parts constitutivae, the essential parts of a perfit Pastor. If he want the first, Nihil dat quod non habet, woe to the flock; no man can give what he hath not: if he hath the first and not the second, as good want both, since the flock must want howsoever: if both the first, and not the last, as good lack all, for they had better give nothing, than no good thing, or then some evil thing.  
He must have these three at least then, that would be, as many would be thought to be, true shepherds of Christ's flock: they do well together, but being separated, profit nothing. For to have the flock starve for food, and the Shepherd not able to help them is a great misery; to be able and not willing, is Immane cruelty; to be both able and willing, and yet want discretion how, when, what, and to whom to give, is but a foolish, and fruitless industry.  
First then he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned, for Shepherds are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seers, 
Doctus.  Phil. 3.7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sayeth the Poet) they see twice as much as others who are seen in learning. 
Menander.  This same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the staff of life, the shepherds staff, without which he can neither support himself, nor rule others. In literis prudens invenerit, 
In Epistola quadam.  unde sapientior fiat, ibi bellator reperit unde animi virtute roboretur etc. In learning (saith Chrysologus) the wise man hath found what hath made him more skilful: The Warrior how to confirm his mind against all dangers: The Prince, how to govern his people with equality, Nec aliqua in mundo potest esse fortuna, quam literarum non augeat gloriosa notitia. Nor can there be any condition in the world, which the noble knowledge of learning doth not make more honourable. Wherefore Socrates the wisest Philosopher that ever was, being demanded what creature was most excellent, made answer, Homo doctrina ornatus: A man beautified with learning. If this be so necessary and commendable in every calling, how much more in the Minister and Messenger of God, who is the eye of the world, and as it were a Sun in the Firmament of the Church, to disperse the clouds of ignorance, and give light unto such as sit in darkness. And what marvel if we call such Suns, when our Saviour himself said unto such, Vos estis lux mundi, you are the light of the world, Matth. 5.14 For as God in the beginning of the world did set the Sun and other lights in the heavens, to shine upon the earth; so in the firmament of the Church he hath placed Bishops as Suns (who only properly may be said to be Suns, because while others are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seers, 1. Pet. 5.2. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Overseers) and other teachers, as the rest of the lights and stars, to enlighten the minds of men, and to impart to others, what they have received from God themselves.  
If therefore it belong to a Shepherd to teach his flock, how can he perform this, if he hath not learning? The Sun cannot give light if it be eclipsed, no more can a Pastor perform his duty, who is drowned in the deeps of dark ignorance. Where the case stands so, what can follow but that which our Saviour himself said? If the light which is in you be darkness, how great is that darkness? Matth. 6.23. What is there in the whole office of a Shepherd that stands not in great need of the light of learning? for to judge of the grounds of faith, to take away contentions in the Church, to decide Controversies, to instruct the people, to discern the Leper from him that is clean; learning is so necessary, that without it, he can no more determine any thing, than he that is blind can judge of colours. Wherefore the Lord purposing to bestow a benefit upon his people, promiseth them Pastors according to his own heart, who should feed them with knowledge, and understanding. jer. 3.15. Which benefit will appear the greater, if we compare it with the contrary, for that must needs be a great good, the defect whereof is so great an evil. And what an evil that is, the Prophet Isayah will tell us, who reckoning up the miseries of the people, makes this one, that God would take from them the judge, and the Prophet, the prudent, and the aged, the Counsellor, and the eloquent man. Isa. 3.2. When the Apostle Peter was ready to lay down his Tabernacle, he did appoint, that Clement an holy man, and very learned, should be his successor, and gave commandment that the same Clement should signify so much in his letters to james the brother of our Lord, then Bishop at jerusalem. And fear not (saith he) lest he be much sorrowful for my death, seeing he cannot doubt but that I suffer for righteousness sake: Erit autem ei grand solatium, si didicerit quòd post me non imperitus aliquis, 
Primo Tom. Concil.  aut ignorans Divini verbi misterium, & Ecclesiastici ordinis disciplinam, vel doctrinae regulam nesciens, susceperit Cathedram meam. And it will be a great comfort unto him to know, That no Illiterate Prelate, ignorant of God's word, and Church discipline, That no stranger to Learning, and good Arts shall usurp my Chair: For he knoweth well that if some rude and unskilful Person should take upon him the place of a Pastor, the flock wandering in the Thickets of ignorance, must needs run headlong to destruction. Hitherto are the words of Peter, as Clement himself relateth them in his Epistle to james at jerusalem, how true, I cannot tell, yet profitable I am sure for our instruction, Since it appears hereby, how necessary a thing Learning is in the place of a Pastor. I will therefore pass from this to the next, with that good saying of a godly man, Ridiculosa res est, vel potius periculosa, 
Gilbert.  speculator caecus, Doctor inscius, proecursor claudus, Praelatus negligens, & praeco mutus. A blind Seer, a lame forerunner, a negligent Prelate, and a dumb crier, is a thing ridiculous or rather dangerous.  
As he must be learned, so must he be loving, The first makes him able, 
Diligens.  the second willing: Though he speak with tongues of men, and Angels, yet if he hath not love, he is as sounding brass, or a tinkling Cymbal. 1. Cor. 13.1. And this likewise ariseth out of the notation of the word. For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Sheep, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire earnestly, or to seek, for it hath both. Which love how great it should be who cannot conjecture by Christ's thrice iterated Question to Peter? Simon joannes, diligis me plus his, etc. jona, lovest thou me more than these? Feed my sheep. joh. 21.15. As if he should have said, If thou lovest me truly, and sincerely, if thou desire to glorify my Name, if thou love my Sheep, as it seems thou dost, whose safety is more regarded of me, than mine own life; if for all the benefits thou hast received, thou desire to gratify me in any part, and with love to requite love, feed my Sheep which I have fed with my dearest blood; for whilst thou feedest those, thou feedest me in them, thou fat's me, and dost nourish me, and whatsoever thou bestows on them, thou confers on me; for I am he who have sometime spoken it, 
Mat. 25.40.  Whatsoever you have done to the least of these, ye have done it unto me.  
This love then of the Shepherd to the Flock, proceeds from the love which he beareth unto Christ, for he doth not say (which is worthy your observation) If thou love my sheep, feed them, which should seem a good consequent, Cum probatio dilectionis (as S. Gregory saith) exhibitio est operis: 
Greg. in Homil.  When the proof of love is the performance of the work. But he saith, Si diligis me, If thou love me feed my sheep. As if he should say, If thou love me, thou oughtest likewise to love those things that are mine, and belong to me, and there is nothing more mine, than my Sheep are, to whom I have given my flesh for food, and my blood for drink, whom by my death, I have recalled to life: If therefore nothing be more dear to me than life, how much more dear are those, for whom I have humbled myself to death. The sum then of this, is, Those that love Christ, will love his Flock, and those that love it will feed it. And for our encouragement herein, 
Super. Ezech.  Gregory tells us, Quod nullum potest esse Deo gratius sacrificium, quam Cura animarum, That there can be no Sacrifice more acceptable unto God, than the Cure of souls: And this Cure doth God require at every man's hands, who hath a Cure. As he did of Moses, as Moses himself doth witness; when he Complains unto the Lord, saying, Have I conceived all this people, or have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a Nurse beareth the sucking child,) etc. Numb. 1.12. In which kind how zealous S. Paul was, himself can tell us, who thus much is bold to say of himself, and his fellows to the Thessalonians, We have been gentle among you, even as a Nurse cherisheth her children: Thus being affectionate towards you, our goodwill was to have dealt unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. 1. Thess. 2.8. What is it that a Nurse will deny unto her child, and what will not Paul perform to this people? He was ready to do any thing, because he was affectionate, his affection made him ready.  
To these two add the third; and that is Prudence, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Prudens.  wise and discreet likewise, that must be a good Shepherd: For as those who are skilful in Physics Art, do not minister all things to all men, nor at all times, but to every one according to the quality of the disease, or the complexion, and constitution of the body of the patiented: So must he that is a healthful feeder of God's flock, be wise to consider the nature of each sheep, and the strength of their stomachs, and to minister food there after, to some milk, to some flesh: Some must have comminations, some consolations, some must be gently entreated, others severely reprehended: Sometimes Wine will be necessary, sometimes Oil, sometimes one thing, sometimes another.  
This Prudence, Paul requires in a Pastor, 1. Tim. 3.2. And that good old Abbot alluding to his own profession, Calls it Abbatissam virtutum, 
Bernard.  The Abbatisse, the Lady or chief of all virtues; which who so wanteth, may rightly suspect himself, since nothing is more necessary by Gods own testimony, 
Mat. 10.13.  Thus are Ministers called Pastors, feeders, to show that they must be like Nurses in ability, in affection, and in discretion.  
Now you that are Shepherds, who have taken upon you the feeding of Christ's flock, which he with such care committed unto Peter, & consequently to you, Examine yourselves upon these three Articles, whether you be able, if able, whether willing, if willing, whether wise enough to discharge so great a charge, whilst I set this Shepherd, which I have brought into the field thus furnished, to attend on his Office.  
Next to the Title, followed the Duty, which is Pascere, to feed: what is he, 
Officium.  and what call you him, sayeth one in the Dialogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plato in Mino●.  who is excellent in feeding a flock of sheep? Answer is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Shepherd, the name is taken from the office; he therefore that fulfilleth not the one, cannot challenge the other: He must feed, that would be called a Feeder; and the necessity of this Consequent, was to David an occasion of great comfort, for calling God his Shepherd, he triumphs in it, and he gives this reason, he can therefore want nothing, God will feed him in green pastures. Psal. 23.1.2.  
This is a large field, and the further I walk in it, the more subject I am to wander: I will therefore follow the path wherein Saint Bernard hath trod, and take him to be my guide, who upon those words of our Saviour unto Peter, 
Serm. 2. Resurr. domini.  pasce oves meas, Feed my Sheep, hath these; pasce mente, pasce ore, pasce opere, and then expounds himself, pasce animi oratione, verbi exhortatione, exemplï exhibitione. Feed with prayer, feed with preaching, feed with thy life, and godly conversation. These as the three former, do well together, but being a sunder profit little.  
The most precious food of the soul, is the word of God, 
Pasce ore.  This is that which perisheth not, but endureth unto everlasting life. john. 6.27. And this is conferred upon the flock by the action of preaching: wherein how industrious the Apostles were, none that are conversant in the Scriptures can be ignorant: What was the great charge given by S. Paul to his Scholar Timothy? was it not to preach the word, to be instant in season, and out of season, to improve, rebuke, and to exhort with all long suffering and doctrine? 2. Tim. 4.2.  
This he was to perform, as he would answer before the tribunal seat of God, when the secrets of all hearts shall be disclosed. And this he confirms with his own instance, when being to departed from Ephesus, he committed the keeping of God's flock unto the Elders of the Church with this memento, Remember that by the space of three years, I ceased not to warn every one both night and day with tears. Acts 20.31.  
To whom was it said, but to Shepherds, Negotiamini, dum venio, Labour till I come, Luke 19.13. Quod profecto negotium, tunc verè nos agimus, 
Libr. 2. Epist. 39  Si vivendo & loquendo proximorum animas lucramur (saith Saint Gregory) which business we surely then perform, if by our preaching and living, we gain the souls of men, if we rebuke and reprove such as are obstinate, if we comfort the penitent, if we strengthen the weak, heal the infirm, bind up the broken, seek what is lost, and bring again what was driven away, by the example of the good Shepherd. Ezech. 34.16.  
As they must preach, so must they pray, for when they have studied the word diligently, 
Mente.  preached it purely, exhorted gently, reproved sharply, and laboured every way sincerely, to what end will all this come: Paul may Plant, Apollo may Water, but it is God that must give the increase, 1. Cor. 3.6.  
As therefore Shepherds are the mouth of God to speak unto the people, so must they be the people's mouth to pray unto the Lord: And herein we have our Saviour himself for an example, who albeit he was very God, aswell as man, and had power of himself to sanctify the ears and hearts of his hearers, and to make his preaching as profitable as himself listed; yet he prayed to his Father both for himself, and them, john 17.9. Whose example the Apostles followed: Paul did bend his knees for the Ephesians, (As himself professeth) unto the Father of our Lord jesus Christ, that he would grant them accorcording to the riches of his glory, that they might be strengthened by his spirit in the inner man, Ephe. 3.14  
And deeply protesteth to the Romans, calling God to witness, that without ceasing, he made mention of them always in his prayers, Rom. 1.9. And he thanks God that without ceasing he had remembrance of his Scholar Timothy in his prayers, night, and day. 2. Tim. 1.3.  
To these two, add sanctity of life, and no more can be required: 
Oper●.  be unto them that believe (saith S. Paul to Timothy) an example in word, and in conversation, 1. Tim. 4.12. For he that saith, and doth not, is like him who having money, can put it to no other use but to tell it; 
Plutar. de profectu morum.  which Anacharsis the Scythian sometimes spoke of the Grecians, who were great Philosophers in words, but in life, and manners, most lewd, and light.  

In Lacon.  Plutarch tells a Story to this purpose, of a certain old man, who having a long time walked up and down amongst the Grecians at the games of Olympus, and finding no place to rest him in, at length he went among the Lacedæmonians, where not only all the children did rise to give him place, but many of the men likewise; which when the Grecians, as many of them as were present and did observe, did with great applause approve of; The old man cries out, He● misertam! Omnes graeci norini quid sit honestum, sed eo soli utuntur Lacedemonii. All the Grecians do know what is honest, but the Lacedæmonians only practise it. I would not our Shepherds proved Grecians, and the flocks Lacedæmonians, and then that follow, which the Lord spoke by his Prophet, They that should minister the law, knew me not, and the Pastors also offended against me. jere. 2.8.  
God's ministers are called the salt of the earth; and if the salt be unsavoury, 
Mat. 5.13.  wherewith then can it season other things. Qui sibi nequam, Cui bonus! he that cannot rule himself, is not fit to rule others. They are called lux mundi, the light of the world, 
Mat. 5.14.  for the example of their virtues, If therefore that light be put under a bushel, how can it enlighten others? It was a good saying, that of Senecaes', Eum elige tibi doctorem, quem magis admireris, cum videris, quam cum audieris: 
Epist. 34.  make choice of such a teacher, as thou mayst admire more having seen him, then when thou heardst him. Whose life is more commendable than his learning. And therefore Paul commands Titus, that above all things, he should show himself an example of good works, Titus 2.7. For, plus movent exempla quam verba. Examples do move more than precepts, 
Gregory.  and a good life then a good lesson. Et facilius homines ad bene faciendum exemplis, quam verbis invitantur: 
Origen.  and men are incited sooner by works then by words, and by lives then by laws to do well.  
And this manner of teaching is very admirable, and powerful to inflame the minds of men with a desire to do well. A good soldier, Non sentit sua, cum benigni ducis contuetur vulnera: 
Bernard.  feels not his own wounds, when he sees the sores of his kind Captain.  
julius Caesar, (as Tully tells it) never said to his followers, Go, but Come: for the labour seems always the less, when he that commands, cannot be idle. Let Shepherds learn to instruct their flocks, as Abimilech did his subjects, by making himself an example; who when he had cut down boughs, and bore them on his shoulders, spoke to those that were with him, Quemadmodum vidistis me facientem, ita & vos facite. As you have seen me do, so do you, judg. 9.48.  
But as the godly life of good Shepherds is powerful to persuade the people unto good, So the lewd life of bad Shepherds is of as much, or far greater force, to draw them unto evil: since such is our nature, that we learn nothing sooner than filthiness, & forget nothing more hardly. And therefore saith Saint Gregory, 
Greg. in past.  There is no man more dangerous in the Church, than he that lives wickedly and carries a name, or degree of sanctity: whereupon saith Saint Austen, 
August. lib. de past.  Omnis qui male vivit in conspectu eorum, quibus praepositus est, quantum in ipso est, occidit. He that lives badly in the sight of those over whom he is placed, as much as in him is, is a murderer. Wherefore I will conclude this point with that of Saint Bernard to Eugenius, 
Lib. 2. de considerate.  Monstrosa res est, gradus summus, & animus infimus, sedes prima, & vitaima, Lingua magniloqua, & manus otiosa, sermo multus, & fructus nullus, vultus gravis, & actus levis, caput Canum▪ et cor vanum, facies rugosa, & lingua nugosa, ingen authoritas, & nutans stabilitas. And thus much of the shepherds office.  
Should not the Shepherds feed? But whom should they feed? 
Obiectum.  This is our third part, the object of the duty. 
Pasce gregem.  Non seipsos sed greges, Not themselves, but the flocks: Should not the Shepherds feed the flocks? The Elders which are among you, I beseech (saith S. Peter) feed the flock of God, 1. Pet. 5.1.2. Be diligent (saith Solomon) to know the state of thy flock, and take heed to thy herds, Prou. 27.23. Two things there are of special moment to persuade hereunto, The first whereof is the price, the second the peril. If we respect the first, experience tells us, 
Praetium.  that we must regard what we hold dearest, we love most, and what is most worth; And what I pray you, is more precious than the safety of souls, for which the only begotten son of God did not stick to shed his blood, to lay down his life, to humble himself to an opprobrious death?  
If the second, what is subject to more apparent dangers, 
Periculum.  since our life is a warfare (as job calls it) upon earth. In which we have to deal with three cruel and bloody enemies, The world, the flesh, and the devil. The first vain and curious, the second, frail and rebellious, the third evil and malicious. Saint Austin compares our life unto a sea, and such an one, Vbi & ventus est & procellae non desunt tentationum. 
Tract. 14. in joan.  Wherein there are both winds of adversity, and storms of temptations. And Saint Chrysostome to the Aegean sea, where there are venti, angustiae, Charybdis, stagna, syrtes, winds, waves, rocks, sands, very hard to be sailed. In the Marsilian sea, (saith Saint Bernard) ex decem navibus, vix una aliqua periclitatur, of ten ships scarce any one is endangered, but in the sea of this world, often souls, scarce any one is saved. To be short (for I would not likewise trouble you with tediousness) amongst all the dangers of this world, tell me of any, either more imminent, or eminent than this of souls, and amongst all those things that are had in price, what is more precious? what is gold, what is riches, pearls, kingdoms, Empires, yea and whatsoever else is contained within the circuit of this universal, if it be weighed with the worth of one soul? The least of these than might be a sufficient motive to stir up each Shepherd to respect this object, were there nothing else, but there is something yet further, as namely the account which they are to yield, for all must come to an account, and every one shall receive his wages, according to his labours. 
1. Cor. 3.8.  To him that hath been faithful, God shall give an incorruptible crown of glory, 1. Pet. 5.4. But to him that destroyeth, and scattereth the flock, woe shall be unto him (saith the Lord) jer. 23.1. shepherds must feed the flocks then, not feed on the flocks.  
Now from hence may some covetous accursed caitiff, spider like, suck poison, and gather this conclusion. Since Shepherds must feed the flocks, the flocks must not feed the Shepherds; the Shepherds must not at all feed on the flocks.  
There are too many, I know, that lay hold on such latchets: But this is not our Prophet's meaning, who albeit he condemn those, that make that their greatest care, yet is he not so careless of them as altogether to restrain them. For who planteth a vineyard, & eateth not the fruit thereof? 
1. Cor. 9.7.  or who feedeth a flock, and eateth not the milk of the flock? If we sow unto you spiritual things, (saith the Apostle) is it a great thing if we reap your carnal things, 
Galat. 6.7.  1. Cor. 9.11. Be not you then deceived (beloved) for God is not mocked. As you sow so shall you reap; you are called a flock, and compared unto sheep; than which, no creature is more simple, whence came the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of sheep. And as this aught to teach you vitae innocentiam to be like unto Sheep, sine fraud, doloque without guile, or deceit: patience to bear, meekness to forbear; so likewise it preacheth to you humility, to acknowledge your weakness, and ignorance, and consequently obedience to your Pastors; with a will to give what the Apostle commands: namely double honour to those that rule well, especially to such as labour in the word, and doctrine. 1. Tim. 5.17. And thus much likewise of the Object of the duty.  
These three thus curiously handled (for the matter better befits the Press then the Pulpit) I have almost fulfilled my promise, and undergone my task. Quod reliquum est, vestrum est. It remains now for you that are Shepherds, to resolve the question. And I pray you tell me, Should not the Shepherd feed the flock? Doubtless the conclusion passeth for currant, your silence shall assure me your consent. How comes it to pass then, that this duty is neglected; and the flocks are unfedde: to resolve this we must come to our last part, the Neglect: lend me your ears a little, I will not long detain you.  
Nun? Should not the Shepherds feed the flocks? Three things there were (you heard) which did enable a Shepherd in his office; Learning, Love, 
Neglect.  and Prudence. The want of these, or of some two, or one of these, is the mother of this monster.  
The first was Learning, And the want of this, is very plentiful amongst us; 
Defect. doctr.  our shepherds most of them being like unto those, whom the Prophet Esay describes in his 56. Chapter, 10. verse. They are blind, they have no knowledge, they cannot understand, they are dumb dogs, they cannot bark, they lie and sleep, and delight in sleeping. If ever Country was accursed in this kind, it is this of ours, being placed in the midst of a famous Island, as the object of disgrace, for both ends to point at, or rather the refuse of two Realms, as if both disdained it, ashamed to challenge it. How many blind seers may be seen here, foolish teachers, lame forerunners, negligent Pastors, and dumb criers: Shepherds indeed, but fit to keep sheep, then to care for souls. Bubulcos non pastors, Neatheards, not feeding Shepherds; As if those over whom they are placed, were beasts, and not men, irrational animals, not reasonable creatures. If you ask me then, how chance the flocks are no better looked unto? I answer, because the Seers are blind: If you demand further, why blind men are made seers; I must reply with Saint Bernard. The fault is in the overseers, 
Epist. 152.  Dant Episcopi sanctum Canibus, & Margaritas porcis, Bishops give that which is holy, (as orders, and Church livings) unto dogs, and pearls unto swine, Et illi conversi, conculcant eas! It wont to be a great question, betwixt the Divines, and Lawyers, if a place were void, and two in election, and both worthy, whither it was lawful that the election might be made of the less worthy or not? This was long in deciding; The Lawyers held that it was lawful: the Divines, especially such as embraced the doctrine of Aquinas, that it was not: Till at length the Counsel of Trent did determine it, decreeing, that they did sin mortally, Qui digniores, & Ecclesiae magis utiles pastors, praeficere non curaverint: who did not provide that the more worthy and profitable Pastors, should be put in authority.  
But it were to be wished in these times of ours, that election were made only of worthy men, for there needs no contention, since the places are many, and the number of those not great, yet sufficient: But this is more to be wished for, then hoped for, since it may be our plaint now, that he complained of in his time. Quid usitatius nunc est, quam his confer Ecclesiae beneficia, qui non quia virtute pollent, literisque sunt egregie instituti, Sed quia diu famulati sunt, quia fideliter Episcoporum redditus procurarint, auxerint: 
silvest de corrup.  quia gynaecia praelatorum arte temperaverint, vel quia sint agnati, sive affines, sive domestici lurcones, qui ad colendn Bacchum, & Cererem magis idonei habeantur, quam ad Cultum divinum, ad docendum populum, ad gubernationem Ecclesiae. Ideo istis videatis Episcopos mall sacerdotia, quam piis erudisque viris confer, ita ut vel nunc, vel nunquam accidit, quod rudis quidem sed facetus tamen cecinit vates.  

Mos est praelatis, prebendas non dare gratis,  
Sed bene nummatis, vel eorum sanguine natis.   
A second cause of the neglect of this duty, is want of Love; 
Defect. charit.  some there are who are able to feed the flock, but will not; because they do not love, they cannot labour. Such love not Christ, for if they did, they would feed his Sheep. Are such Shepherds? they are Wolves: Are such Hens? they are Kites: do such feed the Sheep? they feed on the sheep: they eat the fat, they cloth them with the wool, they kill those that are fed, and they feed not the Sheep. The weak they strengthen not, the sick they heal not, the broken they bind not up, they bring not again what was driven away, they seek not what is lost, but with cruelty, and rigour do they rule. Ezech. 34.4.  
And I would there were no such false Prophets amongst us, who love themselves, and the world so much, as they can impart no part of it to others. Love seeketh not her own things (saith the Apostle) 1. Cor. 13.5. And it was his pleasure to please all men, in all things, not seeking his own profit, but the profit of others, that they might be saved, 1. Cor. 10.33. But it is our pleasure to take pains only to pleasure ourselves, and to be so industrious in this kind, as forgetting the dignity whereunto we are called, (though unworthy) to betake ourselves wholly to the plough, the spade, the rake, and the flail, play the merchant, solicit causes, supply the places of stewards, and such like base offices, so common in our cold Country, that unless a man be thus egregiously qualified, he can have no place in the affections of our frozen patrons.  
Are such Shepherds? take away the Metaphor, & make them (as indeed they are) carnal shepherds, and I will bring no other but the very sheep themselves to speak to them, yet in their own tongue, lest they understand not S. Bernard's language. 
Bernard. Epist. 42.  And let the speech be thus. If you that are our Shepherds go crooked, like us who are your sheep, carrying your countenance downward, still looking to the earth; and to pamper the belly, ever seek for food; In quo distinguimur, wherein do we differ? will you see how the silly beast, makes simple beasts on them. Si venerit lupus, Quis praevidebit, & occurret? If the Wolf shall come, who shall foresee him and prevent him? Such sheep are in a bad case; yet if they be slain, God hath vowed to require their blood at such shepherds hands, Ezech. 3.20.  
The third, and last cause of this neglect, is want of Prudence. 
Defect. pruden.  This may come through too much knowledge, for Scientia inflat (saith the Apostle) knowledge puffeth up, 1. Cor. 8.1. And of this even the greatest scholars many times do labour, who upon a private conceit of their own worth, do oft abuse good things to the hurt of others. Those that are so wise are no company for honest Athenians. Though this want of Prudence be monstrum, yet it is mirum: though it be a monster in a minister, yet it is a marvel in many of ours, for the greatest Clerks (they say) are not always the wisest men. Our Clerks may be wise then, for I am sure, they are none of the greatest. But why should I stand seeking these in every minister? Cum ex quovis stipite non fit mercurius, Since every person will not make a Priest. The want of these three, you see then, is the reason, why the flock do want: some want learning, therefore they cannot Preach. Some want Love, therefore they cannot Pray. And some want Prudence, and therefore they cannot Edify by their good example.  
Thus some would, and cannot; some can, and will not; and many neither can, nor would, nor do.  
What remains now for me, but to draw to a conclusion. 
Vsus 1. ad Episc.  If first you (my honourable Lord) will give me leave to leave one use with you. Attendito tibi, & universo gregi, in quo spiritus sanctus te posuit episcopum. Take heed to yourself, and to all the flock, whereof the holy Ghost hath made you overseer. See then both to the Sheep, and Shepherds; and those evils which you could not stop in the beginning, yet stay them in their proceeding. See that Shepherds feed the flocks, and not altogether feed on the flocks. But there is an other thing which craves your honours care; take heed that the flocks feed not on the Shepherds. This was a thing our Prophet never dreamt of. Such unnatural dealing never came within the compass of his conceit, and yet such Wolves there are within your fields in sheeps clothing, who kill their Shepherds, wounding some in their good name, opprobriously; some in their bodies, dangerously; some in their estate, injuriously; renting both the persons, and their personages in pieces. Are such sheep? they are better in the Shambles, then in the field. Are there such Shepherds, and in your flock? Yes, They are sick, heal them: they are weak, strengthen them: they are broken, bind them up: that when you shall come to give up your account, you may be able to say, as the good Shepherd said, Those that thou gavest me, have I kept, and none of them is lost. joh. 17. 1●.  
You that are Shepherds (beloved) feed your flocks which depend upon you; caring for them, not by constraint, but willingly, not for filthy lucre, but of a ready mind; And when the chief Shepherd shall appear, ye shall receive an incorruptible crown of glory. 1. Pet. 5.4.  
You that are sheep, love your Shepherds, and give to them that rule well double honour, especially to such as labour in the word and doctrine. And as you sow, so shall you reap.  
Now he that hath an office, let him look to his office. I must conclude: Brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. Now the very God of peace sanctify you, throughout, and I pray God that your whole spirit, and soul, and body, may be kept blameless unto the coming of our Lord jesus Christ. To whom with the Father, and the holy Ghost, three persons, and one everliving God, we ascribe, As due, all honour, and glory, praise, power, dignity, and dominion, now and for ever. Amen.  
FINIS.