THE Pastoral Office. Opened in a VISITATION-SERMON Preached at IPSWICH October 10. 1662.  
By the Right Reverend Father in God, EDWARD Lord Bishop of NORWICH.  Greg. Nazianz. in Apologet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed by T. Ratcliff for George Thomason at the Rose and Crown in St Paul's Churchyard, 1663.   

To the Right Worshipful the Magistrates, and to the Reverend Ministers, and other Members of the Corporation of Ipswich in Suffolk.  
Dear Beloved,  
THough I could not with any decency decline the Publication of this Sermon, which had been by you so earnestly desired, then, when the greatness of your Love and respects to my Person, and function, did for many days express itself in a most free and noble Reception: yet it pleased Divine providence, by a sore visitation on my Family, to obstruct the performance of this Service, so long, till I might justly have hoped to have been no more minded of it. But being disappointed in that hope, I now, though late, send it forth, without altering any one Line or period of what I then delivered. And although it be but a very Slender Return for the great favours I received from you alone, yet I must crave your leave to profess, That as a Ring, though placed only on a finger is yet a token of Love to the whole person; so this little Sermon, though dedicated only to you, is intended as a Testimony of that Honour & Thanks which I owe to all Orders in this great Diocese, for those signal and public favours, which, in mine attendance on the service thereof, I every where received. All the Answer I can make to so great an Obligation, is daily to pray, That the Church of Christ in this large Diocese, may be beautified with the blessings of Truth and Peace, of Unity and Holiness; That the Clergy thereof may with all fidelity deliver the Word of God's grace, and that it may by his effectual operation, have a free and successful passage into the hearts and lives of the people committed to their Charge. And as this is the Continual Prayer, so I hope, that through the Assistance of Divine Grace, it shall be the unwearied Endeavour of him who desires to approve himself  
An unfeigned Servant of your Faith, and Salvation, ED. NORVIC.   

THE PASTORAL OFFICE. OPENED In a VISITATION-SERMON Preached at IPSWICH.  ZECH. 11. 7. And I took unto me two staves; the one I called Beauty, and the other I called Bands, and I fed the flock. 
IN this Chapter we have a prophecy of horrible and final Judgements hanging over the Nation of the Jews, for their Rejection of Christ, here foretold. The Judgements are External, arising from Enemies abroad, verse 1, 2, 3. from shepherds at home, v. 5. from Intestine Commotions, ver. 6. & Spiritual, Rejection by Christ's breaking the staves wherewith he had fed them, ver. 9— 14. & Tradition into the hands of Cruel shepherds, ver. 15. 17. Causes of these Judgements, Oppression, ver. 5. Ingratitude against Christ their good Shepherd. Concerning whom we have 1. His Call to his pastoral office, verse 4. 2. His obedience to that Call, verse 7. 3. The Hatred, and dis-estimation he received from the pastors and people, ver. 8. 12. Lastly Gods Abhorring their so unworthy dealing with his Son, verse. 13.  
The Lord being willing to save his flock sets a shepherd over them who should feed them. And a Good shepherd we are sure it is who could call God My God, verse 4; and although we may take it for the Prophet himself, representing by a Synecdoche all faithful pastors whom the Lord from time to time sent to acquaint them with his Counsel, yet it is evident by the ensuing parts of the Chapter, that Christ is here meant, the chief and great shepherd, of whom the Prophet in these actions was but a Type. He threateneth them, verse 6. punisheth them, verse 10. was sold by them, verse 12. compared with Mat: 27. 9 He principally, and other faithful pastors under him, are they who here undertake the Charge of this people to feed and Govern them. Which Care is further set forth by a Metaphor of Two Shepherds staves, noting his double vigilancy and superinspection over them; by the names of which I understand Two-special Ends of Christ's pastoral Service:  
1. To Restore Beauty, and to erect that collapsed order of doctrine and worship which had been corrupted; for verity of doctrine, purity of worship, and decency of order, are the special Beauties of a Church, which render it amiable: upon these accounts it is that Zion and the House of God therein are so often called the Beauty of the Lord, and the Beauty of Holiness, Psal. 27. 4. 48. 2. 50. 2. 96. 6. 9 Isay 60. 13. 64. 11. Christ in his Ministry did cleanse the doctrine of the Church in his Sermon on the Mount, and the worship of the Church in his purging of the Temple, and so filled his house with Glory, Hag: 2. 7. and made Beautiful the feet of his Ministers, Rom. 10. 15. The Magnificence of the Temple, the Glorious Garments of the Priests, the pure Vessels of the Sanctuary, the Sweet Incense and Perfume, the admirable State, Order, and Government of Solomon's house, were all shadows and Types of these spiritual and heavenly Beauties wherewith Christ adorneth his Church  
2. To gather together into one his scattered and divided people, John 11. 52. that from him the whole Body may be joined together and compacted, Eph: 4. 16. in peace and love one unto another, according unto his prayer, John 17. 21, 22, 23. This, I take it, is meant by the Staff called Bands, making of the stick of Joseph and Judah one, Ezeck. 37 19 In those Eastern Countries such as entered into a Covenant of peace were wont to Twist a Band, 
Fuller Miscellan. l. 6. c. 17  and upon dissolving a Covenant to untwist it again; Whence a Society of men joining together in one employment are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal: 119. 61. 1 Sam: 10 5. and their possessions were divided unto them per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measuring lines, Psal: 16. 6. 78. 55. to note their dwelling together in unity. But now upon Rejecting Christ, They who had been before in Amoenitate Dei, the Lords peculiar people, and were knit together in the Bands of a Brotherly Covenant, were at last loathed by God, ver. 8. no longer consociated in the same policy or possessions, but devoured by the Roman Army, and dissipated into divers and remote Nations.  
In the words Two things are observable. The Office or Administration, feeding the flock. And the great Ends of that Service, Purity and Unity, set forth by the Symbol of two pastoral Staves, called here by the names of Beauty and Bands.  
Touching this Administration of Feeding the Flock, we shall briefly open, 1. The Necessity of this Pastoral office, both supreme in the Chief Shepherd, and subordinate in his servants and inferior Ministers. 2. The particular Duties wherein the discharge of our pastoral Office doth stand, which the supreme Shepherd is pleased to second with his powerful and most efficacious Cooperation.  
Necessity is Twofold. Absolute, as it is absolutely necessary for the first Being to Be. Relative or Hypothetical, when one thing is necessary in order unto, or upon supposition of another. Obedience unto God is a Necessary duty to be done, Blessedness, a necessary End to be pursued; unto the performance of this Duty, there is a necessity to know the Rule wherein it is prescribed: unto the obtaining of this End there is a Necessity to know the Means whereby it may be promoted; for understanding whereof we shall premise two or three Propositions.  
1. Though there remain some engrafted notions of the Law of Nature touching God and a service due to him in the heart of Man, yet that Law is much darkened and defaced by that sinful Corruption which doth as well indispose the mind as any other faculties unto its due operations. Of this blindness and vanity we have frequent mention, 1 Cor. 2 14. Ephes. 4. 17, 18. and therefore albeit rare things are recorded of the moral Virtues of many Heathen men, and though divers of their Philosophers, Plato, Aristotle, Hierocles, Plutarch, Cicero, Seneca, Epictetus▪ and others have written excellently on those Arguments, yet unto a full knowledge of Moral Duties to be in a due manner performed unto God and Men, there is necessary a further patefaction of the Divine will, than those remaining Principles of the Law of Nature can dictate unto us. And this was done by the Ministry of Moses, by whom to the Church, and unto whom by the Ministry of Angels the most holy and perfect Law of God was fully discovered.  
2. Though the Law delivered by Moses be pure and perfect, though it be Holy, Just, and Good, and though the Commands thereof be Exceeding Broad, yet thereby Salvation cannot be had, since by the Law is the knowledge of Sin, Rome 3. 20. and therefore it can Curse only and not Bless or Save us, as the Apostle argues, Gal. 3. 10, 11. All that the Law can do is to show us duty, to discover the sin whereby we come short of duty, the punishment due unto that sin, and our Impotency to prevent, remove, endure, or avoid that Curse. And Consequently there must be a further patefaction of life and grace by another Prophet.  
3 The doctrine of the Gospel as it stands formally distinguished from the doctrine of the Law, is wholly Mysterious and supernatural, there are no seminal notions in the mind of man from whence it may by rational disquisition be deduced. And therefore it is usually in Scripture called a Mystery, the Mystery of Christ, Eph. 3. 4. Col. 4. 3. the Mystery of the Gospel, Eph. 6. 19 of the Faith, of Godliness, 1 Tim. 3. 9 16. Hidden from ages and generations. Rom. 16. 25. which eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive, 1 Cor. 2. 9 as a Mystery, Above Natural Reason, as a Mystery of Godliness against Carnal Reason. Except therefore it had been by some Pastor Revealed to the Church, we could never have had the knowledge of it.  
4 Unto the perfecting of Salvation by the Gospel Two things Concur. A Valid Impetration of Grace by the Merit of Christ. And an Effectual Application thereof by his Spirit, which he doth by begetting Faith in us, called the faith of the Operation of God, Col. 2. 12. This knowledge of Christ is Simply necessary to Salvation, Isay 53. 11. Joh. 8 24 And it is not of ourselves, but the Gift of God, Eph. 2. 8. and God works it by Hearing, Rom. 10. 17. So there is a Necessity of a Divine Pastor, by whose teaching this knowledge so necessary to Salvation may be effectually wrought in us.  
5. The doctrine of Redemption layeth an Obligation on the Redeemed to live unto him that bought them. Christ therefore died and rose, that he might be the Lord of dead and living; the Grace which bringeth Salvation, Teacheth to Deny ungodliness, etc. Tit. 2. 11, 12. Sanctification is necessary to Salvation, as being the Inchoation thereof. Nothing can be perfected till it be begun, Heb. 12. 14. Since therefore Holiness is Necessary, and it belongs to him to whom this Service is due to prescribe the manner of it, and since we have naturally in us Ignorance, Impotency, and Enmity, wholly disabling from the doing of it, there is upon these Accounts an Absolute Necessity of such a Pastor who may Reveal the Right way of Holiness unto us, and may efficaciously incline our wills thereunto. Upon these Grounds we may see the Necessity of the Great Pastor for Revealing the supernatural Mysteries of Life and Salvation by Free grace, for working Faith whereby Life and Salvation may be applied unto us, for Enabling us unto the duties of Holiness, and removing those Impediments of Ignorance, Impotency, and Enmity, which indispose us thereunto.  
And now because the Office of Inferior Pastors under this great Shepherd hath in these late unhappy and licentious days by the subtlety, or rather bungling of Satan been greatly opposed, It will not be unseasonable to speak a little of the Necessity of these also to feed the flock.  
That which God hath appointed as an Office in his Church, is to be acknowledged Necessary. God hath by his special Institution appointed Pastors and Teachers in his Church, whose function the Scripture owneth as an Office, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim: 3. 1. Col. 4 17. therefore they are to be acknowledged Necessary. The Lord is said to have set or constituted them in his Church▪ 1 Cor. 12. 28. to have given them to her as part of her Dowry, Eph: 4. 11. they are sent forth by the Lord of the harvest, Matth. 9▪ 38. They are called Ministers of Christ, Col. 1. 7. They receive their Ministry from the Lord, Col. 4. 17. He hath made them Overseers Acts 20. 28. Therefore none can without Sacrilege against Christ and his Church reject them.  
2. Necessary Ordinances presuppose necessary Officers to administer them. Christ hath appointed necessary Ordinances to be to the End of the world administered; therefore the Officers who are to administer them are Necessary likewise. He did not appoint a work to be done, and leave it to the wide world who should do it, but committed the Ministry of Reconciliation to Stewards and Ambassadors by him selected for that Service, 1 Cor. 4. 1. 2 Cor. 5. 19  
3. That which was Instituted for Necessary Ends, so long as those Ends continue must be Necessary likewise; The Office of the Ministry was Instituted for Necessary Ends, which do and will still continue; therefore the Ministry by which they are to be promoted is still to continue. Those Ends are The proclaiming Repentance and Remission of Sins, the bringing Glad tidings of Good things, the turning men from darkness to light, and from the power of Satan unto God, the saving of souls, the perfecting of Saints, the Edifying the body of Christ, the nourishing of men in the words of faith, the speaking a word in season to the weary, to show forth the Lords death till he come; These and such like great and weighty works the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4. 12. So long as these works remain to be done, the ministry whereby they are to be done must remain likewise.  
But it may be Objected, others may promote these Ends as well as Ministers; all Believers are commanded to Comfort, Support, Edify one another, 1 Thess. 5. 11. 14. Jud. v. 20. therefore no need of such an Office for the doing of them.  
We answer, Although every private Christian in his place and station ought to minister grace to the Hearers, to have his speeches seasoned with Salt, and fitted to the use of edifying, yet these great Works are not done with the same authority, efficacy, certainty, or order, by a private hand as by public Officers.  
1 Not with the same Authority. A Learned Lawyer may resolve a man's Case as truly as a Judge; but when he hath a Sentence declared by the Judge, this doth more assure and quiet him, because it is a Sentence not only of truth but of authority. Ministers speak and exhort and rebuke with Authority, Tit. 2. 15.  
2 Not with the same Efficacy; for the Lord hath made them Able Ministers 2 Cor. 3. 6. furnished them with power for Edification, 2 Cor. 13. 10. anannexed a special promise of Blessing unto their service, Matth. 28. 20. the Gospel ministered by them is not in word only but in power, 1 Thess. 1. 5. not declarative only, but operative, they being therein workers together with God, 1 Cor. 3. 9 2 Cor. 6. 1.  
3 Not with the same Certainty; for How can it be expected that the Cases and Conditions of particular Consciences should be so well looked after by private Men who have Callings of their own to divert them, as by those whose whole work it is to oversee the Souls committed to their Charge, to whom they may in every case of difficulty resort for Counsel? Or how can I expect ordinarily as full Satisfaction from a private Brother, as from one whose duty it is to give himself wholly to these things, whose Constant Business it is to give attendance to reading, to exhortation, to doctrine, to meditate on them, to take heed unto them, to continue in them, that his profiting may appear to all? 1 Tim. 4. 13. 16.  
4 Not with the same Order; God is in all his works, much more in his Church a God of Order, 1 Cor. 14. 33. If the Apostles themselves found it difficult to attend the Word of God, and Tables, Acts 6. 2. It cannot but be much more difficult for private Brethren to attend their own domestical callings, and the public concernments of the Church of God. If a great Apostle said Who is sufficient for these things, 2 Cor: 3. 16. shall we judge private persons fit enough for them? If in the Body God hath set several Members for several uses; shall we think so weighty, difficult, and important a service as publishing the glad tidings of Salvation, should be entrusted at large in every hand, and no peculiar Officers set apart for the dispensing of it?  
4. We may infer this Necessity from the Titles given by God unto these his Officers; they are called Angels, Rev. 1 20. Ambassadors entrusted with the ministry of Reconciliation, 2 Cor. 5. 20 Stewards of the mysteries of God, 1 Cor. 4. 1, 2. Watchmen and Overseers of the flock, Ezek. 3. 17. Acts 20. 28 Shepherds, 1 Pet. 5. 3. Teachers distinguished from the people taught, Gal. 6. 6. Preachers sent to publish peace, Rom. 10. 14. Builders, Planters, Husbandmen, Scribes instructed for the kingdom of God. All which Metaphorical expressions import Services of absolute Necessity in States and families. There are mutual and reciprocal Duties enjoined by God upon them and the people, they to watch over the flock, and these to love, honour, esteem and encourage them. If they be not necessary Officers in the Church, why should there lie upon them so severe a Charge, why should there be due unto them so great a respect?  
5 They whom the Apostles took Order to be provided for the service of the Church, are necessary Officers thereof; for had they been superfluous, they would not have burdened the Church with them. But the Apostles took special Order for the succession of Ministers in the Church, they Ordained Elders themselves, Acts 14. 23. they directed Timothy and Titus to do so too, 2 Tim. 2. 2. Tit. 1. 5. they call upon them to attend their service, Col. 4. 17. 1 Pet. 5. 1, 3. they call upon others to obey and encourage them, Heb. 13. 17. Gal. 6. 6. Now certainly they would not have taken all this Care, nor put the Church to so much duty and charge, if the Office were not necessary to the Good and Interest of the Church.  
Add hereunto the uninterrupted prescription of all ages; for not to mention the Heathen Nations, where we find persons separated for divine worship, in Egypt, Gen. 47. 22. in Palestine, 1 Sam. 6. 2. in Lycaonia, Acts 14. 13. Such were the Chaldeans in Babylon, the Magis amongst the Persians, the Brachmanni amongst the Indians, the Druidae amongst the Gauls, the Pontifices, Augurs, Flamines, and others amongst the Romans; and to keep to the Church of God, we read in the beginning, of Enoch a Prophet, Noah a Preacher, Abraham a Prophet, Melchisedeck a Priest, of the order of Priests and Levites in Israel, before whom the firstborn of the chief of the Families did bear that Honour; for we read of Priests before the Levitical Order was instituted, Exod. 19 22. After that the Evangelical Ministry began in John, continued in the Twelve Disciples and Seventy Elders, held on in a constant Succession, Christ and his Apostles appointed it, and never repealed their own order. If Jephte his prescription of 300 years' possession was a good plea, Judges 11. 26. much more the Churches of 1600.  
And now, dear Brethren, since our office is of so great necessity to the Church of God, it greatly concerneth us to be duly therewith affected, with all fear and trembling to discharge so important duties for the administration whereof this function hath been divinely instituted, By the Holiness and Exemplariness of our Lives, by the Evidence, authority, and purity of our Doctrine, to keep ourselves above the Contempt of men, not to suffer any to despise us, to magnify our office, and to bear up that double Honour which the Lord hath awarded unto those that Labour in the Word and Doctrine. That in all things showing ourselves patterns of good works, In our Doctrine showing incorruptness, gravity, sincerity, sound speech which cannot be condemned, men that are against us may be ashamed having no Evil thing to say of us. And this leadeth to the Second thing proposed, the Consideration of the Duties wherein the discharge of this Pastoral office doth stand.  
The word Feed is an usual Metaphor to express the tender Care and Gentle Government which men are to exercise over those who are Committed to their Custody. It is used frequently not only in Scripture, Psal. 77. 20. 78, 71. Ezek. 34. 23. Isa 40. 11. John 10. 11. 21. 15 17. 1 Pet: 5. 2: but in profane authors, as Xenophon makes the Comparison in the beginning of his Cyropaedia, and Homer calls Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pastor of the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that takes care of the flock. There is likewise a Synecdoche of the part for the whole, one particular of the Office being put for all the rest. Here than we might enter into a large field, 1. In opening the Pastoral Office of Christ, as he came to Seek and to save his Lost sheep; to Rule them by his royal authority; to Led them by his most holy example; to feed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his Body, Blood, Spirit, and Word; to Heal and bind them; to fold and defend them, to rescue and deliver them out of the mouth of the Wolf and Lion 2 In setting forth the whole duty of the Vnder-shepherds which they owe to the flock of Christ, as they have entrusted unto them the Ministry of Reconciliation, which Ministry standeth in 4 things, 1 In offering up the spiritual Sacrifices of prayers and praises in the name and behalf of the Church unto God, and to bless in his name. 2 In administration of the Seals or Sacraments. 3 In Exercising the power of Binding and losing, of retaining and remitting of sins towards particular contumacious sinners in the one Case, or penitent sinners in the other. 4 In Preaching the glad tidings of Salvation to the Church: But because it is not possible to handle so many weighty particulars in this little Scantling of time, I shall keep to the most narrow and formal sense of the word Feed, as it relateth to the spiritual food of the soul, the pastures of life, the word of God, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basil Seleuc. speaketh, The food of the soul is the feast of the word, whereunto possibly the Apostle may allude, when he requireth Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2. 15. as the Ministry of the Word and Spirit is compared by the Prophet to a royal and magnificent Feast, Isa. 25. 6. Prov. 9 1, 2. Rev. 3, 20.  
This Great work of Preaching is appointed by God as a means and Instrument of begetting Faith in the people, and turning them from the power of Satan unto God. By Evidencing divine truth unto the Conscience, 2 Corinth. 4. 2. that a man's sin may find him out to make him penitent, and he may find Christ out to make him blessed; By stopping the mouths of Gainsayers, By Reproving those that sin out of Infirmity with meekness, Gal. 6. 1. out of Contumacy with sharpness, Tit. 1. 13. all with Authority, Tit. 2. 15. By Exhorting with strong Arguments, and with winning persuasions unto the obedience of the truth, 2 Cor. 5. 20. By comforting and pouring Balm into wounded Spirits, removing fears, resolving doubts, speaking peace, showing a man his righteousness, and delivering him from going down into the pit, I say 40. 1. Job 33. 23. By differencing the Sheep from the Goats, the chaff from the wheat, the precious from the vile, him that feareth God from him that feareth him not. The word of Grace thus Managed is the Ordinary Instrument which God useth to sanctify us, John 17. 17. to form Christ in us, to derive the spirit upon us, and to turn us to the Lord. And the Minister of Christ who duly preacheth it, is his Herald, and Ambassador, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to proclaim war against the Rebellious, and to publish Remission of sins unto those that repent and believe.  
And s●●●uch hath Christ honoured his Stewards in the faithful discharge of this their Ministry, that though they be but weak men, yet such effects are ascribed unto them as are proper unto God alone. They are said to forgive sins, John 20. 23. to convert and to save souls, Jam. 5. 20. 1 Tim. 4. 16. to deliver men from going down into the pit. Job 23. 24. to revenge all disobedience, 
Quodammodo ante diem Judicii Judicant. Hieron. Ep. ad Heliodorum  2 Cor. 10. 6. and to Judge wicked men, Ezek. 20. 4. None of which can be effected, but by God alone; The Excellency of the power belongs u●● to him, 2 Cor. 4. 7. Nulla est Remissio culpae nisi per Gratiani. Sed Gratiam dare est potentiae Infinitae, saith Alex. Hales; and therefore Peter Lombard, and after him Altissiodorensis, Bonaventure, Occam, Biel, and divers other Schoolmen do affirm, per hanc potestatem non posse Remitti culpas, sed solum declarari Remissas; and that the Priest doth it per modum Impetrantis, but not per modum Impertientis. And yet because unto us is committed the Ministry of Reconciliation, 2 Cor. 5. 19 and together with that Office an Authority to work together with God as his Instruments, who maketh us Able Ministers of the New Testament, 2 Cor. 3. 6. so that by the cooperation of God our Gospel cometh not in word only but in power, 1 Thess. 1. 5. 2 Cor. 10. 8. Tit. 2. 15. therefore we are said to do those things which are proper for God alone to do, because God is pleased to do them by that word of Grace, the Ministry whereof he hath committed unto us. Humana opera, Dei munera, as Optatus speaks, the Ministry is man's, the Gift Gods. The Priest, saith St. Chrysostom, dareth his tongue and his hand, but neither Angels nor Archangels can do the thing, but God alone. Humanum obsequiunt, munifientia supernae potestatis, saith S. Ambrose, De Spiritu Sancto, l. 3. c. 19 the Service is man's, but the Munificence is Gods. We lose by our Pastroal Authority whom God raiseth by his quickening Grace, saith Gregory, Homil. 26. in Evang.  
The Matter of this our Preaching is in General The whole Counsel of God, Acts 20. 27. All the words of life, Acts 5. 20. That which we have heard of the Lord of Hosts, Is. 21. 10. All which God commands without diminishing a word, Jer. 26. 2. Thou shalt speak My words unto them saith the Lord, Ezek. 2. 7 We are Angels, we must keep to our Message; we are Ambassadors, we must keep to our Commission: we are Depositaries, we must discharge our trust; Quid est depositum? saith Vincentius Lirinensis, speaking of that Command to Timothy, 1 Tim. 6. 20. Id quod tibi Creditum est, non quod à te Inventum, quod accepisti; non quod excogitasti; rem non ingenii sed doctrinae, non usurpationis privatae, sed publicae Traditionis, in qua non Author debes esse sed Custos; and so Origen, The Apostle, saith he, hath given example to the Doctors of the Church to speak to the people, non propriis praesumpta sententiis, sed divinis munita Testimoniis. Our own devices are all but chaff, God's word is the wheat, Jer. 23. 28. Ours but Hay and Stubble, His Gold and silver and precious stones, 1 Cor. 3. 12.  
More Particularly, the Matter of our Preaching is Christ crucified, and the glad tidings of Remission and Salvation through him, Acts 8. 5. 1 Cor. 2. 2. The Credenda all Recapitulated in the doctrine of Christ; the Agenda all supplied by the Grace of Christ; the Petenda all granted in the Name of Christ; the Communicanda all seals of the Love of Christ. He is Lux, & Cibus, 
Serm. 15. in Cantic.  & Medicina, as Bernard speaks; If I be Ignorant, Christ is my Light; if I be Hungry, Christ is my food; if I be sick, Christ is my Physic. Si scribas, non sapit mihi, nisi legero ibi Jesum: Si disputes out conferas, non sapit mihi, nisi sonuerit ibi Jesus. Our Ministry now is altogether Evangelical; for though we Preach the Law, yet it is ever in a subserviency unto the Gospel, that by the Convictions thereof we may betake ourselves unto Christ for shelter from the Curse which the Law threateneth, and for Grace unto the duties which the Law prescribeth. Our Saviour seemeth unto me to dictate the right Method of preaching the Gospel in that threefold Conviction of Sin, Righteousness, and Judgement, John 16. 8, 9, 10.  
1. The Spirit accompanying the preaching of the Gospel doth convince men of their sin, and the wrath due unto them for the same, until they shall believe in Christ, for the wrath of God abideth on unbelievers, John 3. 36. 8. 24. Till Faith transferr the sin upon the Sacrifice, it remains upon the sinner. Hereby the Soul is awakened, and the Heart shaken and made restlessly Inquisitive after some way of escape from the wrath to come, Acts 2. ●7.  
2. The Spirit by the Gospel convinceth of Righteousness in Christ, who albeit he was reckoned amongst Malefactors, John 19 7. Isay 53. 12. yet there was in him Righteousness abundantly enough to justify and save to the uttermost all that come unto God by him, in as much as having finished the work of Redemption on earth, he is gone to his Father, and is not sent back again, but is sat down at his right hand, pleading the propitiation which here he wrought. In his death believers suffered, 2 Cor. 5. 14. Rom. 6. 6. In his Resurrection they were justified, Rom. 4. 25. and In his Ascension they have a virtual possession of Heaven, Eph. 2. 6.  
3. The Spirit by the Gospel convinceth of Judgement, whereby I understand Debitum Subjectionis unto Christ, as a Judge or Prince to whom all Judgement, Authority and power is committed, John 5. 22. 27. Matth. 28. 18 that we having been delivered from the wrath to come, and having received so great a Gift as the Righteousness of Christ, aught to be subject unto him, who died and rose again that he might be Lord both of the dead and living, Rome 14. 9 having demolished the kingdom of Satan, and Judicially cast out, or dethroned the Prince of this world, John 12 31. and destroyed him, Heb. 2. 15. so that being translated from the power of darkness into the kingdom of Christ, Acts 26. 18. Col. 1. 13. we ought to be reduced unto the obedience of Christ, 2 Cor. 10. 5. and to observe and do whatsoever he commandeth, Mat. 28. 20 for the doctrine of Grace and Salvation is a doctrine of Holiness, Tit. 2. 11. 14.  
In this Method ought the Gospel of Salvation to be preached, that neither the discovery of sin may drive men unto despair, but cause them to fly for Sanctuary unto the Righteousness of Christ and free Grace of God in him; and that the magnifying of Free Grace and the Gift of Christ's Righteousness, may not induce a neglect of Holiness, Rom. 6. 1, 2, 14 15, but that the Love of Christ may constrain them not henceforth to live unto themselves, but unto him that died for them and rose again, 2 Cor. 5. 14.  
Now for the Manner how this part of the Ministry of Reconciliation is to be be dispensed; we are to preach the word  
1. Demonstratively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as to commend ourselves to every man's conscience in the sight of God, and they may confess that God is in us of a truth.  
2▪ Sincerely, not handling the word of God deceitfully, nor complying with the Lusts of men to gratify them in their ways, as the Priests of Ahab did, rather displeasing men with that doctrine which profits, then pleasing them with that which betrays their Souls; as a Physician doth not so much consider what will please his Patient's palate as what will cure his disease. The Apostle professeth in one place, That if he pleased men, he should not be the servant of Christ, Gal. 1. 10. and yet in another place he saith that he pleased All men in All things, 1 Cor. 10. 33. But this was not mentiendi desideriô, but cômpatientis affectu, not out of Collusion but Condescension, to gain, save, edify, profit them.  
3 Wisely, so as to fit the word to the state of those that hear us, to give every one his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 24. 45. the Apostle preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cor. 3. 10 3. 10. we must not preach comforts so as that profane persons may mistake them as theirs, nor threatenings so as to make sad the hearts of those whom the Lord hath not made sad.  
4 Boldly, not fearing the faces of men in the work of God, Jer. 1. 8. not concealing any part of God's Counsel, because haply it may be unwelcome to those that hear it; but freely and confidently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deliver the whole Counsel of God, as Micaiah to Ahab, as Amos to Jeroboam. Most wicked men are of Vitellius his mind, they love to hear nothing nisi jucunda & laesura. But if they have the boldness to commit sin, should not we have the Courage to reprove it? There is a Majesty in the word which can humble an Ahab, a Felix, a Belshazzer; which can strike an awe and rrverence into the heart of a Joash towards Elisha, and of Herod towards John the Baptist, 2 Reg. 13. 14. Mark 6. 20 God hath threatened to confound us, if we be dismayed in his work, Jer. 1. 17. He hath promised to be with us, Matth. 28. 20. to stand by us, 2 Tim. 4. 16. in the discharge of so great a trust; and will give testimony to the word of his grace, Acts 14. 3. His word rightly administered, is as nails, goods, arrows, a two edged sword, dividing asunder soul and spirit, joints and marrow, a discerner of the thoughts and intents of the heart.  
5 Meekly, affectionately, with all Love and tenderness to the souls of our Hearers, in meekness instructing those that oppose themselves, 2 Tim. 2. 25 with the spirit of Meekness, Restoring those that are overtaken in a fault, Gal. 6. 1. A Preacher, as a Chirurgeon, should have an Eagles eye to discover the state of the Soul, a Lion's heart to search spiritual wounds, and a Lady's hand to dress them with all tenderness and sympathy. The Servant of the Lord must be Gentle towards all men.  
6 Plainly, without unnecessary affectation or ostentation of the Enticing words of man's wisdom, or of mere humane and exotic wit or learning. The Apostle, though a great Scholar, would not ground the faith of his hearers upon the wisdom of men, but upon the power of God, 1 Cor. 2. 4, 5. and warneth them to take heed of those who would spoil them through Philosophy and vain deceit, Col. 2. 8.  
And here a needful Question may be proposed, How far forth a Minister may make use of Humane wit or learning in the service of the Church? Learning is a noble Gift of God. It was the Honour of Moses that he was learned in all the learning of the Egyptians, Acts 7. 22. And every good Gift of God may be sanctified for the use of the Church as the Crown of the King of Rabbah was set upon the Head of David, 2 Sam. 12. 30. and the spoils of the Heathen were dedicated to the Lord, 2 Sam. 8. 11, 12. Clemens Alexand, calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as men lay a ground of some meaner colour when they intent to overly with Gold. Singular use did the Ancient Fathers, Tertullian, Justin Martyr, Origen, Clem. Alexand. Cyprian, Theophilus, Arnobius, Augustine, Eusebius, Minutius Felix, Theodoret, and others make of this kind of the learning of the Heathen in defence of Christian Religion, as David slew Goliath with his own sword; as the Apostle disputed with the Philosophers of Athens from the Inscription of their own Altar, Acts 17. 23. 24. Of which Inscription we read in Philostratus, Pausanias, and others, very many passages; and expressions of Holy Scripture cannot be so clearly understood without the knowledge of those usages mentioned in Heathen Writers, whereunto they refer; of which we meet with divers instances in the Agonistica of Petrus Faber and multitudes of other Learned Writers: To say nothing of the eminent service done in this kind to the Church of Christ by Beza, Grotius, Heinsius, Scultetus, Gataker, and divers others. Thus a Moabitish woman became an Israelite, if her head were shaved and her nails pared. Thus Theodosius reserved the Golden vessels of the Heathen Temples unto the use of the Christian Church. Christianus Domini sui esse intelligit, ubicunque invenerit veritatem. We find the Apostle himself making sometimes use of the Heathen Poets, and as I may so speak, bringing those Greeks into the Temple.  
And for Wit, though it be naturally a proud and unruly thing, yet it may be so sanctified by Grace, and fixed by humility, as to be of great use to the Church of God. The Holy Scripture is full of curious Elegancies and Paranomasies of this kind, and some have written just volumes de Rhetorica sacra, of these Scripture Elegancies. What higher strain of wit could be used then that Acts 5. 41. they went away rejoicing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were Honoured with dishonour for the name of Christ? Which of the noblest Orators or Poets amongst the Heathen can parallel that expression of the Apostle touching the Glory to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 4. 17. It were end less to instance in these kind of particulars: And how Wit may be sanctified to the use of the Church, we have delicate examples in the Apologetic of Tertullian, in the Epistle of Cyprian to Donatus, in Minutius Felix his Octavius, in the Orations of Gregory Nazienzen and Basil, in the Sermons of Chrysostom, Bernard, Chrysologus, and multitudes of others amongst the Ancients. To say nothing of the Worthies in our own Church and of our own time, amongst whom I cannot but mention my most Religious, and most Excellent Predecessor in this Diocese, whose writings are like the Land of Canaan, flowing with milk and honey. Now in this particular I should advise those who have vigorous and predominant wits, of whom we may say, as Quintilian said of Seneca, It is pity they should not do as they ought, who can do as they will, that they would not too much indulge nor loosen the reins unto luxuriancy of fancy in so solemn and serious a work as preaching the Gospel, but proportion their ballast to their sail; and temper their fancy with Humility, piety, and prudence, so as they may render severe and solid truths the more amiable, and reconcile the minds of their hearers the better unto sound and saving doctrine, as Physicians convey their physic in some pleasant uchiculum to gratify the palate, & prevent the fastidium of their tender Patients. After this manner must we preach the Gospel, discharging faithfully towards God and men the trust which is reposed in us; for it is required in Stewards that a man be found faithful, 1 Cor. 4. 2.  
Now there being three ways of Pastoral Feeding, as Bernard hath observed, Ore, Mente, Opere, by Preaching, Praying, and Living, it is necessary to add these two latter unto that which we have already handled. 1. To be the Lords Remembrancers, and to give ourselves continually to prayer, Acts 6. 4. If we Consider the Great Importance of our Ministry in dispensing the unfearchable Riches of Christ; the great difficulty of the work, for which without divine assistance none can be sufficient: the Divine efficacy and Cooperation required unto the success of it: the Infinite preciousness of the souls of men, and great Concernments of the Church of God over which we have an inspection, we cannot but grow unto holy Cyprians Resolution, who thus saith of himself in his Book De bono pudicitiae, Non solum proferimus verba quae de scripturarum sacris fontibus veniunt, sed cum ipsis verbis preces ad Dominum & vota sociamus.  
2. We must give testimony unto our doctrine by a Godly Example, as Paul requireth Timotby and Titus, 1 Tim. 4. 12. Tit. 2. 7. and Peter all Elders, 1 Pet. 5. 3. as John was both a shining and a Burning Lamp, John 5. 35. The Star which led the wise men unto Christ, the Pillar of fire which led the Children unto Canaan, did not only shine, but go before them, Matth. 2. 9 Exod. 13. 21. the voice of Jacob will do little good if the hands be the hands of Esau. In the Law no person who had any blemish was to offer the Oblations of the Lord, Levit. 21 17.— 20. the Lord thereby teaching us what Graces ought to be in his Ministers. The Priest was to have in his robes Bells and Pomegranates; the one a figure of sound doctrine, and the other of a fruitful life, Exod. 28. 33, 34. the Lord will be sanctified in all those that draw near unto him, Isa. 52. 11. for the sins of the Priests make the people abhor the offering of the Lord, 1 Sam. 2. 17. their wicked lives do shame their doctrine; Passionem Christi annunciant profitendo, male agendo exhonorant, as S. Austin speaks, with their doctrine they build, and with their lives they destroy. The Minister who will win his people, must not only doctorem virtutis se praebere, sed ducem, as Lactantius, ut si praecipientem sequi nolint, sequantur antecedentem. The salt which is itself unsavoury, will hardly season other things. I conclude this point with that wholesome passage of Hierom ad Nepotianum, Let not, saith he, thy works shame thy doctrine, lest they who hear thee in the Church tacitly answer, Why dost thou not thyself what thou teachest others? He is too delicate a teacher who persuadeth others to fast with a full belly. A Robber may accuse Covetousness. Sacerdotis Christi os, mens, manusque concordent; a Minister of Christ should have his tongue, and his heart, and his hand agree.  
I shall conclude all with Two words of Exhortation; one to my Reverend Brethren in the Clergy, and the other to the people.  
To my Brethren: That they would with all their might set about this most necessary work of feeding the flock over which the Holy Ghost hath made them Overseers, & thereby testify their love unto Christ, who by that Love doth adjure us to feed his sheep and lambs, John 21. 15. 16, 17. If we would not be an Anathema Maranatha for not loving of Christ, we must do that which he by so strong an argument as the Love of him doth enjoin. Is it possible for a man to love the father, and to starve the children? Is it possible to love the Lord, and to neglect his doubled and redoubled command? Is it possible to love God, and to hate our brethren? Or do we not hate our brethren when we betray their souls to perdition? O let us lay to heart that most solemn and tremendous charge of the Apostle, I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, preach the word, be instant in season, out of season, reprove, rebuke▪ exhort, with all long-suffering and doctrine, 2 Tim. 4. 1, 2. Let us consider the dreadful Account which at that fiery Tribunal of this Great Judge will be required of us, Heb. 13. 17. the woe which we incur if we neglect it, 1 Cor. 9 16. and the horrid guilt of the blood of souls which thereby we contract, Ezeck. 3. 17, 18, 20 their blood will I require at thy hand Let us consider the unvaluable preciousness of the souls committed to our charge, of more worth than all the world beside, Mat. 16. 26. insomuch that Heathen men have said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the property of a Reasonable soul, saith Antoninus the Heathen Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to prefer nothing before itself. O what a doleful thing will it be to have the everlasting perdition of such precious souls to lie upon our betraying of them! Consider the Inestimable price wherewith they were purchased, even the Blood of God, Acts 20 28. and how fearful a thing it will be for the Blood of Christ to cry out against us for destroying those souls which that blood did purchase. Consider the continual Dangers these precious souls are exposed to, the vigilancy of a cunning, a powerful a malicious adversary, who goeth about seeking to devour them, 1 Pet. 5. 8 the baits, snares, examples, and entanglements of an evil world, the swarms of Innumerable inward lusts which war against the soul. O how vigilant should we be to fore warn & arm them against the assault of so great dangers? Lastly, consider we the weight and greatness of that Crown of Righteousness and glory which the Chief Shepherd reserveth for all those who willingly and with a ready mind feed the flock of God. They who turn many to Righteousness shall shine as Stars for ever and ever, 1 Pet. 5. 4. Dan. 12. 3. What a Glorious Testimony will it be before the throne of Christ at the last day, when so many souls shall stand forth and say, This was the hand which snatched us out of the fire, This tongue was to us a tree of life, his Reproofs and convictions awakened us, his Exhortations persuaded us, his Consolations revived us, his wisdom counselled us, his example guided us unto this Glory! Some are apt to charge Clergymen with ambitious pursuance of dignities and preferments; Behold here a preferment worthy the climbing after, a dignity worthy to be contended for, an holy, an Apostolical Ambition, as St. Paul's expression importeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15. 20. which is as much as Ambitioso conatu praedicare Evangelium; preaching the Gospel where it had not before been heard, was the Apostles greatest honour which ambitiously he did aspi●e unto.  
To the People. 1. We exhort them to pray for their Ministers, since they have a Service upon them which without divine Grace none are sufficient for, that God would by his special assistance enable them to discharge so great a trust. God commands it, we beseech it, our weakness wants it, your souls require it; the more you pray for your Minister, the more you will profit by him. You help to edify yourselves, you help him to study and pray and preach for you, while you pray for him.  
2 To take heed that the labour of your Ministers for your souls be not by your carelesseness all in vain. Do not with our Sermons, which cost us so hard labour, as David did with the water of the well of Bethleem, spill them on the ground, and let them cry from thence, like the blood of Abel against you. So long as he keeps to his Commission, and delivers the Counsel of God, you cannot despise the work of your Minister, but you do therewithal despise the blood of your Saviour. If your souls be dear in their eyes, should they be vile in your own? Will you by your wickedness turn the prayers of your Pastors into curses, their Sermons into a favour of death, and their tears into the blood of your own souls? Shall they beg mercy for you, and will you reject it? Shall they tender Grace unto you, and will you resist it? Shall they open for you the door of Life, & will you shut it against yourselves? Shall Christ by them beseech you, and will you by your Impenitency refuse him? Is it not a Reasonable Request, though you will not love your Ministers, yet not to Hate nor destroy yourselves? Must he Teach, and you not Learn? Must he open his lips, and you shut your ears? are Sermons preached to be praised only, and not obeyed? Must he Reprove Sin in you, and will you Reprove God in him? Shall he take up the weapons of God to withstand sin, and will you take up the weapons of lust to withstand God Is it good to kick against the pricks? Will God's word be impunè despised? Can his Law be put to flight? where it doth not persuade, can it not curse? Do we provoke the Lord to jealousy? are we stronger than he? Shall the Minister in the name of God, forewarn us of the wrath to come, and shall we belie the Lord, and say It is not he? Shall we bless where God curseth? and promise peace, where God proclaimeth war? Shall we sell ourselves to sin, and make a Covenant with Hell and death, as if we could sin securely, and choose whither we would perish or no? Will not the Lord make us know at the last whose word shall stand, His or Ours? O that the Love of Christ might constrain us, and his Goodness lead us unto Repentance, that when Christ doth beseech us, we would be persuaded not to deny him! Did Satan die for us? Did the world or the flesh ever redeem us? were they scourged, or mocked, or crucified to save us? O that Christ should be persuaded to die for us, and we should give him his blood back again, and choose rather to die ourselves! Consider what I say, and the Lord give you understanding in all things.  
FINIS.