ΚΑΛΩΣ ΠΡΟΕΣΤΩΤΕΣ, OR, A VIEW OF Church-Government: WHEREIN, The proper Church-Governors are demonstrated; THEIR Office, Duty, Work and Employment, With the Object thereof is declared, and the Necessity of Obedience to them asserted: IN A SERMON PREACHED At WEST-MALLING, at a Visitation held there by the Lord Bishop of Rochester, for one Part of his DIOCESE: Septemb. 16. 1662. By JOHN STILEMAN M. A. Minister of the Gospel, and Vicar of Tunbridge in Kent. Imprimatur. Novemb. 17. 1662. M. Franck. S. T. P. R. P. D. Epis. Lond. à sacr. Dom. LONDON, Printed by T. R. for Thomas Peirpont at the Sun in St. Paul's Churchyard. 1663. To the Right Reverend Father in God, JOHN By Divine Providence Lord Bishop of ROCHESTER: My most honoured Diocesan. May it please your Lordship, IT would be a Confidence very easy to be convicted of too arrogant presumption, should I be so vain as to imagine any thing of mine worthy, either of your Honour's hands, or the public view. But your Lordship having enjoined me, the meanest of my Brethren, to preach before so learned an Auditory upon so solemn an occasion; and my labours finding acceptance beyond their worth, some of my Brethren (who have set a value upon them, above what I dare conceive to be in them) earnestly soliciting Copies of me, (that I might both satisfy their importunities, and withal ease myself of the trouble of Transcribing) I have adventured them to the Press; which being emitted, must now come under the various Censures of the world, wherein I can never hope that they should relish well with every Palate; nor can I expect, (such are the different humours of men) that they should generally find such candid Readers, as in the Pulpit they were blessed with judicious and ingenuous Hearers: And therefore they dare not go abroad, unless sheltered under the wings of some honourable Patron. Pardon me therefore (my Lord) if I presume to send them forth under the umbrage of your Reverend Name; Whose many expressions of Grace and Kindness to my unworthy self, have encouraged me to this Address; And who may by right, claim a special interest, both in all my labours, as mine Ordinary, to whom I am bound to be accountable for all my service in the Church; and peculiarly in these, as being performed by your Lordship's special command. And if they shall be approved in your Lordship's eye (which all, that know you, know to be most clear and piercing) I shall not have cause to suspect the Censures of any that are judicious; and others I shall not need to value. The Sermon (I confess) comes forth somewhat larger than it was preached, but not a jot altered in any material point; those who heard it, and shall now read it, will find it the same, though increased in some expressions and explications, which were prepared, but the straits of time would not permit to be then spoken. In this and all my labours, my whole aim and design is, * Ephes. 4.15. to Fellow the Truth in love, and to assert it with sobriety. It will be the rejoicing of my soul to see every one in their stations, the Clergy especially to maintain the honour of their places by an holy, humble, peaceable and blameless conversation, which is the main thing this Sermon drives at. The Government and Discipline of the Church of England, must be acknowledged excellent in its Constitution, and for the main and substance of it, exactly agreeable to the Primitive Pattern: It would revive me to see every particular Act and Exercise of it as blameless in all the subordinate Officers hands; Piety and Peace having their full encouragement; and all Sin and Impiety, Schism and Profaneness meeting with their proper Censures; that the Church's Judicatories may be revered of all, and despised of none. It hath been a sorrow to my soul to see sometimes that high Censure of Excommunication so abused on slight and very trivial occasions, until I considered how an offence small in the beginning, was increased much by a superadded Contumacy, and the Ecclesiastical Court had no other way to vindicate itself from the contempt of such contumacious spirits, or to compel men to obey: And yet hath not this of late proved a sufficient remedy against the frowardness of perverse men, who slight even this, so far, as that by their own voluntary separations they prevent the Church's Censures, that the Church (as it may seem) shall not need to excommunicate them, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tit. 3.11. and do excommunicate themselves. It is my great expectation and hope, that when the right reverend Fathers of the Church, the Bishops of the upper, and the Reverend Clergy of the nether House of Convocation shall again assemble, some such effectual course will be found out to reduce men to, and preserve them in Peace and Order, that by a prudent exercise of Discipline in all parts thereof the honour of the Church's Judicatories may be preserved, and yet so high a Censure may not be debased to secular ends, nor on low and light occasions; that even those who have evil will at Zion, may see, and be forced to acknowledge, that the Church's aim, is the spiritual and eternal Advantage of her Members, and not the worldly advantage of her Officers and Governors, whose eyes look not so low, as to a secular profit to themselves; and whose pious souls are cordially affected to, and only zealous for the real and proper interest of Christianity, viz. Piety and Peace in the Church. My Lord, I have only this one thing to beg, that you would not judge me in this, so vain as to presume to teach or direct so venerable Fathers; but only accept of this Address as a faithful expression of mine high observance of your Lordship; to whose judicious and paternal Censures, I readily submit myself, and all my labours And as the Lord, who is the * Dan. 7.9. Ancient of days, hath already adorned your head with that, which the wisest of mere men did deservedly call, [*] Pro. 16.31. A Crown of Glory, Grey hairs found in the way of Righteousness: So that he would add to your days a Nestor's years, that this little Diocese may be still happy under your Lordship's prudent and grave inspection: and when the time shall come that you must be gathered to your Fathers, that He will then translate you from your Throne in the Church on earth to a far more glorious Throne in the highest heavens, is, and shall still be the unfeigned Prayer of Your Lordships in all humble and due Observance, JOHN STILEMAN. From my Vicarage at Tunbridge, Novemb. 10. 1662. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb, XIII. XVII. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy and not with grief: for that is unprofitable for you. WHen I consider the work, and occasion of this meeting, I cannot but with confidence presume that we are all assembled with the voice of Joy and Praise; rejoicing in this day, that now through the goodness of God we see again the face of a Church in the beauty of Order. It was a sad time with the Disciples, (a) Mat. 8.24, 25. when they were sailing; the winds raging, a storm increasing; and yet the Pilot sleeping. Such a dreadful time, such a furious storm hath this poor Church felt; when her Pilots were not sleeping, but by a popular fury thrown out of the stern; and not the Hierarchy only, but the whole order of Ministry been forced to struggle with the most impetuous billows, and to encounter with those strong oppositions, which have arisen. 1. Partly, from a Spirit of profaneness, because men love not to be controlled, and therefore (b) Amos 5.10. hate those, who reprove in the gate. And 2. Partly, from a Spirit of pride schism and arrogance, because men scorned to be taught. When the Devil would overthrow the Church, or Religion, it is his first work to oppose her Bishops and Priests, as Antichristian, useless, and what not. But (Blessed be God) Christ our Master sleeps not; but is awake to our help, hath rebuked the wind, and the seas, and restored a Calm: Now are the Pilots at the Helm, and what remains, but that we (as Mariners) observe their commands, obey them in their, and be diligent in the works of our own places, viz. That we observe the steps of the Church, the footsteps of the stock; that we attend on, and feed by the shepherd's tents. And if ye wait there, ye are to bring not your body only, but your Soul; not the ear, but the Heart to receive and obey their word. And such is the Command of the Apostle here in the text; Obey them that have the Rule over you, etc. Our Apostle doth in this Chapter (as in the close of his Epistle) heap up many exhortations to divers duties of several natures, which have no necessary connexion: they are not like Flori serta, flowers bound up in a posy, but as growing severally in a garden: not like Pearls on a string; but as laid lose upon a table, any one to be taken, as occasion requires: we have therefore no need to look for a dependence. They are an entire exhortation to a Christian carriage toward those, who rule over us in the Church (for of these ecclesiastical officers doth he here speak.) Obey them that rule over you, and submit yourselves, etc. In which words, The Division of the text. I shall observe these two generals, I. A Command, or exhortation to a duty. And therein 1. An Act required, and that is double, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obey, be persuaded by, and assent to their Words, Doctrines, and Commands. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yield, Submit, to (c) Rom. 6.17. Obey from the heart that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be moulded, or framed by it; it is a spiritual obedienceto a spiritual word. 2. The Object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Your Guides, or Rulers; qui gregi praesunt, & praeeunt, ut pastors. II. The Motives or Reasons enforcing the duty. Taken 1. Ab Officio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their care is for your Souls, they Watch ever and for them. 2. A Necessario. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They must give account; of their pains with you, of your carriage to them. 3. A Commodo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your obedience is their comfort, and they shall then give account with Joy. 4. Ab Incommodo. If they must with grief say (as in the (d) Isa. 49.4. prophet) We have laboured in vain, we have spent our strength in vain and for nought; This will be 1. A Grief to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As not (e) For the use of the word, see 2 Cor. 5.2 Rom. 8.23 Mar. 7.34. groaning under a burden, (viz. of sorrow) for your sins and miscarriages; and though it be no other danger to them, for (f) Isai. 49.4. their work is with the Lord, and their reward with God. Yet it will be 2. A Damage to you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unprofitable, it will not quit cost: it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Litotes, ye will be much damnified by it. Signifying, (g) Mar. ex Cal. non sine propriae salutis jacturâ pastoribus nos esse molestos, & immorigeroes: The disobedience of People is an heart-grief to their Pastors; but the Damage is their own. These are the particulars; and now you see I have a large field to walk in, more before me then the time will allow me to speak to; yea such as my stammering tongue and too weak wit (I fear) is not able to handle as the matter deserves: but being enjoined this Task, I shall labour to answer those commands, and your expectations, so far as God shall enable me, and the time and your patience shall give leave; and suitably, I hope, in some measure to this present Assembly. I shall begin with the 1. General, The Duty required, 1. General. Obedience to Governors in the Church: Obey them that have the rule over you. Here I shall crave leave to handle the latter branch first: to find out the Government and Governors, their office, work, and employment: and this will help us better to understand our duty, Obedience to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Observe A Government in the Church asserted. There is then in the Church a Government, and Governors. Officers set there by God that must be obeyed: and it is indeed a kind of rebellion against God to deny or oppose them. Obey those that Rule. Where? in Politicis? yes, but that not of this place: but in Ecclesiastic is, such as watch not for your estates, liberties, lives; but your souls, who take care of your spiritual concerns: those Rulers mentioned Rom. 12.8. (for civil Rulers come after, Ch. 13.) which (h) 1 Cor. 12.28. God hath set in his Church: those (i) 1 Thes. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that are over you, that lead in the van, that command, and admonish, those (k) 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it must be thus, for 1. God is a (l) 1 Cor. 14.33. God a God of Order. God not of confusion but of Peace, and will have therefore an Order in his house. Want of Government is the spring of Confusion, when some set up one way, some another: it is so in the civil state. The poor Levite (m) Judg. Ch. 17, 18, 19 sound it so in Israel he hath no justice, till the whole land is in combustion; and all this for want of Government, There was no King in Israel: and that the like is the case of the Church without her Rulers, our late days have given us too sad experience. 2. The Church a City. The Church is a City, a Family, an Army, a Body; it is (I say) 1. A City, state, or Commonwealth; (n) Psal. 87.3. the City of God; the (o) Eph. 2.12. Commonwealth of Jsrael. We are (p) Eph. 2.19. Fellow Citizens, and our life here is (q) Phil. 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now Government is the soul of such a state; take away this the whole is ruined. 2. A Family, the [r) Eph. 2.19. Household of God: the (s) Gal. 6.10. A Family. Household of faith, there must be rulers in a family, (if any where) Aequalitate nihil inaequalius: when Lycurgus was urged by one to establish a Democracy in Sparta, Fac primum (saith he) in Domotua, Begin at home, there would men soon see the mischief both of Anarchy, An Army. and a parity; and I am sure much more in God's house. 3. An Army, They go from strength to strength. (t) Psal. 84.7. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab acie ad aciem. Thy people shall be willing (v) Psal. 110 3 In the day of thy power, when there seems to be an allusion to the mustering of an Army, and that in Decency and Order: In the beauty of holiness, such is Jerusalem, (w) Cant. 6.4. an Army, a well marshaled army, with banners, and there we know is the straitest discipline; most absolute commands; and every one strictly enjoined his place and station. It is Order makes an Army terrible? This makes the enemy's labour so much against the Governors and Ministers in the Church; for they know, A Body. Destroy this order, and the Church is ruined. 4. A Body, which the Apostle briefly hints in that, to the Romans, (x) Rom. 12.4.5. There are many members in one body yet all have not the same office; so we being many are one body in Christ. Which he more largely handles in his Epistle to the Corinthians. (y) 1 Cor. 12.12. There we have Head, and Members, and among the parts, some to direct, as the eye; some to be directed as the hands, and feet, etc. Thus in the Church, the Body of Christ, some have one office, and place, some another. 3. And the Censures to be exercised, Censures necessary in the Church. which the Church is commanded, (z) 1 Cor. 5. ult. put away from among you, (i. e.) Cut of by excommunication, that wicked person: and for which she is commended, (a) 1 Cor. 1. The neglect of them reproved. and willed again to restore the Penitent; these evidence, that there must be Officers to dispense them. 4. Neither would there be ground for those sharp reproofs to the Corinthians, (b) 1 Cor. 5.2. for not casting out the incestuous; of the Angel of Pergamus (c) Rev. 2.15.16. for tolerating the Balaamites, and Nicolaitans, or of Thyatira (d) v. 19 for suffering that seducing Prophetess, had not God set up such Governors in his Church, and given them power to Rule; and order the affairs thereof. Use. 1 We may justly therefore wonder what should so besot the minds of those, who would be thought Christians, that their hearts should be so averse to Government, and they be so easily stirred up to throw out their Rulers. We cannot but with horror look back to the years, that are past: Oh, where were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when the hedge of Government, the fence of Religion was broken down; how did the subtle Foxes creep into the vineyard, and the Wild Boar destroy the Vine? Nature itself teacheth, that in every society, Sacred or Civil, there must be Order and Government: yet such is the corruption of men, that when the Yoke (though never so easy) is put upon them, their hearts rise against it, they would not be ruled. Whence is this frowardness and aversion? but either, 1. From a Self-love, a love to base lusts, men are (e) 2 Tim. 3.2. lovers of themselves (i. e.) of carnal sensual self, and then disobedient to Parents, hate all Governors, because unwilling their lusts should be reform: 2. or Self-conceit, every one thinks (as he in the Comic) Consilii satis est in me mihi; they are proud, and scorn to be taught; think that they know more, and can do better themselves, like Solomon's fool, (f) Prov. 26.16. Wiser in their own conceit, than seven men that can render a reason. 3. or, Self-will, they say we are our own, (g) Psal. 12.4. who shall control us. (k) Luk. 19.14. Nolumus hunc regnare, We will not have such rule over us, We will not, and all the reason is, because We will not. 4. or Self-respect: Men look at a vain repute to themselves, (i) Phil. 2.21. Most men seek their own things, and not the things of Christ They would be Rulers, Governors, and Commanders themselves; and take it as a discredit, that others should not so account them, when yet they have never well learned to hear, or to obey. But Blessed be God (k) Isa. 1.26. He hath restored our judges as at the first, and our Governors as at the beginning. Though the Reins of Discipline have been broken, and the bands of Government loosed; yet are they now repaired, and these Reins put into the proper hands. Now we see again the face of a Bishop visiting his Church and Clergy: Now we see the Ministers encouraged in their work that they may in peace watch over the Souls of the flock, and dispense the mysteries of heaven to them. Let it then be our daily prayer, that God, who hath thus raised up the Church from the Grave, and restored her ancient Discipline, and Fathers, would please to go on to perfect our happiness, and preserve this Order and Government that it may continue to be: 1. A fence & support to the Ordinances of God, the Administrations of grace, God having ordained special Administrators for special Administrations; for special Ordinances, special Officers. 2. A fence to Religion, to keep out Errors & Heresies. 3. A Preservative of Purity, and Scourge of profaneness. 4. An Hedge to the Church, to preserve the bands of Unity, and to make (l) Psal. 122.3 Jerusalem as a City that is compact together, and keep off Schism and Division. We may look and tremble at the sad and dismal wracks of the Church, since this Union was broken: Some men glory in the name of Separation; but did they know and consider what it is, they would look upon it as Res tremenda & horrenda; when there cannot be found any one of the separate Congregations of England of a little standing, but which have fallen into most monstrous opinions, and innumerable subdivisions: hence Arrians, Socinians, Anabaptists, Familists, Quakers, and what not? No wonder that so great a sin as Schism, should be accompanied with so fearful Plagues. 1. We have now seen a necessity of Government and Governors in the Church. 2. We are now to inquire, 1. Who are these Governors, The Governors Who? and 2. What is their office and work. 1. The Officers and Governors to be obeyed, are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places (m) Rom. 12.8. 1 Thes. 5.12 Phil. 1.1 Act. 20.28. 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word is different; but, in the main, the persons and office are the same. 1. The first and Primary Governors are the Bishops of the Church, these are the Episcopi, and these the Presbyteri, the Primary and proper Elders. In the beginning called Apostles, and (because they continued not in their persons but their successors) Apostolical men in the first age, and Bishops in the succeeding ages of the Church. These are they to whom St. Peter writes, (n) 1 Pet. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such Elders than were they, as St. Peter himself was, he was but a fellow-Elder, such as they and no more than they, in that part of his Aposolical office, which was of standing and perpetual use in the Church, their work, as well as his, was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (o) 1 Pet. 5.2. to oversee, to Rule as Bishops over the flock, and there the Apostle seems to make an evident distinction, and imparity in the Evangelicall Ministry? some (p) v. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much in Age, as in Office, whose work was to feed, and Govern, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some (q) v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which by Analogy to the former verses, I conceive, may well be interpreted to be, (not young in Age, or Novices in Christianity, but) Juniours in regard of Place and Office, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be under, or obey the Bishop in the Church, so that clearly there must be in the Clergy, both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Praepositi, The Bishops, or by what other name so ever they may fitly be called, for we stand not upon names but things; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Subditi, or Subordinati, the Subordinate Pastors, Priests, or Ministers (call them as you please) who in their places are to Govern and feed their peculiar flocks, yet to be under and obey their Bishop. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the text, in the first notion, are (as the learned Grotius in another place notes) (x) Gro '. in Liv. 22.2. Qui in Ecclesia sublimiorem caeteris consecuti sunt gradum, ut Apostoli; & post eos Episcopi. 2. Next to these are the Particular Pastors of the several Congregations. Presbyters and Particular These are also the standing officers in the Church, though to be under the Bishop, yet to Feed, Govern, and lead their flocks, and their work is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Scriptures evidence. Both these in their places and stations must be included under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. These have their place by Divine and Apostolical institution. And 3. Besides these, there are or may be many other particular officers, which though they have not such a particular express Divine institution, Pastors. Others used by the prudence of Church. yet the Wisdom of the Church hath found them requisite, and at least Prudentially necessary for the assistance of these undoubted Pastors, and for the convenience of the several administrations; which being established in an authority by the Law of the Church, or Kingdom, of which we are (such as amongst us the Chancellor, Archdeacon, etc. or other like officers in other Churches) they must by us be reckoned among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly are to be obeyed in their places. 2. Having found the Officers, The office of Governors. we are next to inquire their Work and employment. And the text will show us several particular worth noting, both 1. in their office, and 2. in the object of it. 1. In their Office, we have these four things remarkable, Four things considerable in the work and office. viz. their Eminence, Precedence, Observance, Governance. 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eminence, They are over you, a degree above (viz. in relation to matters of the Church.) Eminence. So are all Rulers over the Ruled: it is so in the State, (s) Num. 27.16. let the Lord set a man over the Congregation, saith Moses: it is so in the Church, (t) Luk. 12.42. who is the wise steward, whom the Lond shall make Ruler over his house? though they are all servants to the Lord of all, net are some in Eminency over the rest; as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned. Yea even the Deacons are said to have some degree of Eminency, they purchase to them elves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good degree, unless this be rather to be understood that by their faithful diligence in that lower, they come to gain a higher degree in the Church. But however this is clear in the Place of Governors, there is an Eminence. 1. Which must engage us inferiors to yield that just Reverence that is due to our Superiors for their place sake? Use Engaging. 1. Reverence in inferiors. And 2. For us (my Brethren of the Clergy) As we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our flocks, 2. Exemplary piety in the Governors. and so have a degree of Eminency in that regard above them; so are we by this engaged to a care to preserve the dignity, of our office and Ministry: to walk worthy of our high calling, not by the vain pomp of the world, but an holy exact conversation; walking so much the more watchfully and warily, as much as we are above others in place, so must it be our ear to be better in life. For,) Ye know the maxim in Law. In dignitate qui peccat, peccat amplius: thus was Elies' sin aggravated by the eminence of his place, (u) 1 Sam. 2.27.29. I Cheese thy father's house— took thee to be my Priest— Why spurn Ye at my sacrifices? etc. And ye know also? Quo major dignitas, eo major deformitas. Sin in a Minister, is like a Wen not on the foot, or hand, but in the face or over the eyes. Sedes Summa, et vita ima, are ill-matched. And we certainly have more eyes upon us, our faults are more conspicuous than any; as a black spot upon a white robe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a valley, things may be hid, and not seen until we come upon them: but ye (x) Mat. 5.13.14 (if any) are the light of the world; a City set upon an hill cannot be hid. Soli latere si licet, Regi (add Episcopo, Clero) licet. And besides all this, We may be sure, our faults will be more observed than all our abilities, pains, and good actions whatsoever. The glory and brightness of the Sun passeth all the year little noted: but one Eclipse calls the eyes of all to behold and observe it. Thus the general holy example, eminent preaching of Ministers may be seen, but is little observed: but every one is ready to take notice of the least aberration; that they may have something, wherewith to put off our rebukes; or by our example encourage and soothe up themselves in their sins; or take occasion to blaspheme or reproach our function. As therefore we are in place of Eminence, so let it be our care to maintain the honour of our place by an holy and blameless conversation. 2 The next considerable in this office, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precedence to go before, Precedence. and to lead the flock: for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is vox castrensis: but used of Public persons, whether in the Camp, City, or Church: and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ye know) answer to the Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dux, Praesul, Antistes. As the Prince hath Precedence in Civil things; the Captain in Military: So the Priest in Sacred. The Bishop as Leivetennat General under Christ, who alone is (y) Heb. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cheif-Captain: and the Presbyters, as inferior Captains, and subordinate leaders, who are to set themselves in the Front or Forward of their several Charges, and manfully marching before the Church, encouraging all to follow with like valour & diligence in the Christian Warfare against the World, the Flesh, and the Devil. We have also in the Scripture another Metaphor much to the same purpose, (z) Num. 27.16.11. let the Lord of the spirits (saith Moses) set a man over the Congregation, that he may go out before them and come in before them; to lead them out, and to bring them in; that they may not be as sheep having no shepherd: alluding to the Custom of those Eastern Countries, not (as with us) to drive the sheep, but to go before and lead them, to which custom also our Saviour alludes, (a) 1 John 10.8. the sheep hearing, & knowing the voice of their own shepherd do follow him. Thus Rulers are Leaders; it is so in (b) Isa. 3.12. Political, it is so in Ecclesiasticals, Prophets, Bishops, Priests, are such Leaders, Pastors. Guides, as the Scriptures in many places show. Which Precedence is not so much in Civil respects, (c) Mat. 28.6.7 taking the upper hand, etc. as a going before others in a way of Doctrine, Direction, Circumspect Walking, and the example of an holy life: this is the only way to vindicate both our persons and Ministry from contempt, and to gain a Credit, and a Repute to both, by being (d) 1 Tim. 4.12 examples in Word, in Conversation, in Charity, in Spirit in Faith and Purity, (e) Tit. 2.7. Patterns of good Works, (f) 1 Pet. 5.3. not as Domineerings Lords (for it is not the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the abuse of power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there condemned) but as ensamples to the flock. This Precedence now must teach us a double duty. 1. Diligence in study, to know the way, Use. Engaging. works and will of God. To get our own eyes enlightened, and to keep them open: Ourselves must first learn, and be sufficiently furnished with a stock of divine knowledge, Diligence in study. ere we can teach and instruct others. It is sad with the Church, when men will undertake to be teachers, who themselves have not learned the mysteries of faith, and principles of this Doctrine of God, & prius effundere, quam infundi volunt. If we undertake to be guides, be sure first that we see well, (g) Mat. 15.14. if the blind lead the blind, ye know the danger of both. Let us not then be strangers to our studies, but be earnest by Study, Meditation and Prayer to gain an higher measure of knowledge, a deeper and farther insight into the mysteries of the Gospel. Those who are to teach others; should know more than others, we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (h) 2 Tim. 2.24 apt and ready to teach, that is our office; then we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned, that we may be able to perform it (i) 1 Tim. 4.13. give attendance first to Reading, then to Exhortation, and Doctrine. 2. Holiness of life. Holiness of life, if we are Guides, we must take the more care that we go not out of the way, least by our miscarriage we draw others into perdition. True it is, our examples are no Rule for others to follow in evil courses, Si bene dixerimus vestrum est si male vixerimus nostrum est. Aug. nor will it be a plea for any to justify sin, here Christ's rule must hold (k) Mat. 23.3. do as they say, but do not after their evil works. Yet when men are so prone exemplo vivere, especially by the examples of their Leaders; who (as Seneca observes) plus exemplo quam peccato nocent, there cannot but be by our evil examples too great occasion of sin to the flock. And it will be a sad account that we shall make, when God shall say, (l) Isa. 3.12. Qui ducunt te, seducuut te; and it shall appear that we not only fall ourselves, but like the Devil, or first falling Angel (to which there seems to be an allusion in the (m) Rev. 12.3. Apocalypse) draw thousands also down after us. Are we Guides? then it must be our care that we turn not to the right hand or to the left, but (n) Prov. 4. last keep our feet from evil. We must be examples in faith, Charity, Purity, etc. If examples, then must we strive to be the best, and most perfect, in a more refined life, and higher purity of Conversation. As we are by our places brought nearer to God; so in our lives should we strive to be more like unto God. Excellent is that passage of that holy (o) Greg. Nazia. in Apologet. Gregory; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— When we are entrusted with this place and office by God, it is not enough, that we are not wicked (for this is to be abhorred in the lowest of the people) but it must be our endeavour to be more above them in piety and goodness, than we are in place and office: to account it nothing that we excel them in dignity; but to account it our shame and loss, if we in all things answer not that honour, place and employment, to which we are called: we must not think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same measure fits every person; there is not the same age or strength of all nor the same nature of every Creature, nor the same quality of every Earth; nor the same beauty and lustre of every star, etc. It is the sin of private and the meanest Christians to do that which is evil; but of the Minister, Guide, and Leader in the Church it is required, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be the best, and to preceded still, and proceed in that which is good. 3. The next remarkable in this office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Observance. or (according to the word in the text) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Watching, or Observance, and oversight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insomnem noctem ducunt vigiles: the word is Emphatically, as if they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a wink of sleep. The Metaphor is easy, their work is the work of Watchmen [p] Ezek. 3.17. Son of man (saith God) I have made thee a watchman to the house of Israel; and this Metaphor shows their work. 1. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stand in the Watch-tower, as Sentinels, to prevent danger from without, to declare when the enemy cometh. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Oversee the flock, to prevent their carelessness within; that men sleep not, or neglect their duty. Both these doth the Apostle mean in that charge which he gives in his last farewell at Miletum, to the Elders or Bishop of Ephesus. viz. to Timothy the then Bishop (as may well be judged) of that Metropolis, and the other inferior Bishops under him: and if particular Presbyters were there, the charge is the same to them in their several stations. [q] Act. 20.28.29.30. VVolves will enter in, therefore watch and take heed to yourselves and to all the flock, over which the holy Ghost hath made you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishops, (i. e.) inspectors, or overseers. And now this Watch is. A watch for the flock: in a careful foresight, to prevent the danger that might accrue to their souls by any that come among them, whether by error, or profaneness, In a watch for the flock. that they may avoid them. As Watchmen, if they see a [r] Ezek. 33. 15. Sword coming in judgement from God, they must blow the Trumpet and warn men, that they may repent of sin and avoid the stroke. If they see [s] Act. 20.28,— VVolves enter the fold, Heretics enter the Church, they must give notice, and take care of the Church against them. Hirelings (t) Joh. 10.12, 13. fly when the wolf comes; but it is the Pastor's work to watch, and defend the fold; they must attend, that Foxes creep not into the vineyard; nor weeds grow in the Garden; nor Schism, Heresy, or profaneness in the Church of God. 2. A watch over the flock, and so much is also signified in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A watch over the Flock. a careful Oversight, to look to them, and keep them awake in their duties, that they sleep not in sin or security, but awaken by Repentance, and keep awake. It is the work of the Pastors, to take notice of the lives and conversations of the people. As Physicians are to observe bodies and diseases: so is the Minister to observe souls and sins, that they may apply suitable remedies: for this reason it is, among others, (viz. that there may be this careful inspection, and the single Pastor not being able to take notice, of or a personal inspection into every particular) that the wisdom of the Church hath thought fit to join others, in the respective Parishes, to assist the Minister, (the Churchwardens, I mean, who, did they conscientiously discharge their places, and perform the works which the Church hath put upon them, there would be no place for, or want of such an officer as a Lay-Elder in every Church, which some of late have so much stickled for) These by their constant deal with the people, having more and better opportunities to look into their lives, are then to acquaint the Bishop, or the Proper Governors, and Pastors with them, that they may act as becomes watchmen. It is every Christians office, in charity, to consider one another, to provoke to love, and to good works, it is theirs, in Duty; that the watchmen may see, that men live as becometh Christians. The end of which Inspection is, not to exercise a Dominion for the honour or profit of ourselves, The end of this watch. but for the edification and advantage of the flock, viz. 1. To prevent sin. To prevent sin, to keep men awake: as persons set to watch a sick man after some Potion, where sleep would be dangerous. Sin is the (v) Eph. 5.14. sleep of the soul; we are then to warn, that men sin not: or if they sin, than 2. To awaken and rouse men from sin. By repentance men awake: and it is the watchman's work, by Doctrine, Exhortation, To Raise from sin, by Repentance. Admonition, Rebuke, Discipline and Censures to bring men to Repentance, that they may be saved. Bishops are the Angels of the several Churches, who as they must be (x) Revel. 3 2. watchful, and rouse up themselves; so must they quicken others also, and so strengthen the things that are ready to die. (y) Gal 6.1. If any be overtaken in a fault, ye which are spiritual, (i.e.) who have attained to greater measures, especially if in place and office, Take, Raise, Restore such a man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This also must teach us, 1. A care for ourselves. How can we watch over, Use. To engage. or for others, if we keep not our own souls awake. That command of Christ, which is given to one, is given (z) Mar. 13. Uit. to all, A care for themselves. Watch; but especially in our places. Who will set a drowsy spirit to watch others: Why sleep ye? saith Christ to his Disciples. We are Shepherds, if we sleep, who shall look to the Flock? or how can we keep others waking? Our first care than must be for ourselves. (a) Act. 20.28. Take heed to yourselves first, then to the flock: first (b) 1 Tim. 4.12. to thyself, then to thy doctrine, and this is the way to save both ourselves and them that hear us. Otherwise, though by our doctrine, we may be a means to save others; yet by our works we shall damn ourselves: and (as Nazianzen makes the comparison) prove but as the Water used in Baptism, a seal of life to others, but itself afterwards running into the sink. This made St Paul so careful of himself, (c) 1 Cor. 9 Uit. To keep down his body, so that, When he preached to others, himself might not become a castaway: this done, our next care must be 2. A tender care of the Flocks under our charge. A care for the Flock. Their souls lie at stake: if the shepherd be careless, the sheep must perish: if the sentinels sleep, the city will be surprised: if we be idle, not diligent in the works of our place, to watch and warn, the enemies get advantage; Heretics creep into the Church; sin steals upon the souls of men; and People die for want of knowledge: if they sin, and continue, and die, they die in their own sin; but if in it they perish through our neglect, their (d) Ezek. 33. 1● 10. blood will lie on our heads, and be required at our hands; but if we warn them and do our duty, whatsoever the event or success be to them, we have Delivered our own souls. This is our third work Inspection, and Observance. 4. Governance. The fourth and last considerable in this office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Governance: Hierarchia, A sacred jurisdiction; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be obeyed and submitted to. I need not cite those many texts (e) Rom. 8.12. 1 Thes. 5.12. 1 Tim. 5.17. Et passim. wherein they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: words of Rule and Authority. There is a Governance, in the Venerable Bishops, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the rule and oversight as, of the flock, so of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Clergy also, (as the Antithesis in St. Peter must infer,) (f) 1 Pet. 5.2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Government, which is not Despotical, or Magisterial, for the benefit of themselves; not Lordlike or Domineering; no, they claim it not, they exercise it not: but, Paternal, and Pastoral, for the benefit of the Church, and salvation of souls: not as (g) Jam. 3.1. Lords or Masters over them; but, as Pastors, Brethren, Fathers, over the several Presbyters, and people. Under these, The Presbyters also (though subordinate to the Bishops, as Subjects, shall I say, nay rather as Sons, or Brethren in subordination to obey them as Fathers; yet) to Govern their respective flocks; not Commanding with Dominion; but Feeding, Teaching; so Ruling (h) 1 Cor. 16.14. with Charity, and all possible (i) 2 Tim. 2.24, 25. Meekness, and Gentleness, with all (k) 2 Tim. 4.2. Long-suffering and patience, and yet with an holy (l) Tit. 2 15. Authority also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now though we consider the Bishop as Distinct from, because in this point of Government superior to other Presbyters; yet the happiness of a Church very much consisteth in the sweet harmony and consent between these two; the one Ruling as a Father, the other obeying as sons and Brethren, and yet Both together exerciseing a Government in the Church; A Reverend Episcopacy praesiding, assisted with a pious subordinate Presbytery, which the scriptures Warrant, the laws of our Church establish; (nor do any, that I know, claim any other Authorty) I shall not divide them, but only consider where this Government, which they thus exercise, doth consist, viz. Chiefly in these four things. 1. Admonition, this is one of their works, they labour, This exercised 1. In Admonition. and are over— (m) 1 Thes. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admonish; it is an Apostolical charge: If any obey not— [n] 2 Thes. 3.10. Mark such a man, yet count him not presently an enemy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Admonish him as a brother. And there must proceed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (o) Tit. 3.10. One and another Admonition, before there be a passing to severer Censures. Such mild and meek ways being first to be used; as Surgeons are not to use Corrasives, or Caustics, where gentler Remedies will serve the turn. The first work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (p) Gal. 6.1. gently and tenderly To bind up the broken joint, and restore the dislocated member: but if this Admonition prevails not, then must be added, 2. Sharp Reprehension: 2. Rebuke. When gentle Plasters do no good, Caustics and sharper Remedies must be applied: (q) Gal. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any be overtaken, or surprised, use him in such a case with all possible lenity: but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if a man overtake sin, there must be another course: (r) Jud. 22, 23. Use some tenderly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all compassion, distinguishing between sinners; but others save, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pluck them out by an holy severity, that they may be afraid to sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (s) Tit. 1.13. Rebuke them sharply, or cuttingly, in love to their souls, that they may be saved. And if such Rebukes prevail not, the Church must put forth her power in, 3. Ecclesiastical Censures: (t) 1 Tim. 5.20. When men sin openly, 3. Censures. rebuke them before all, that others may fear. When there is an open Scandal, there must be a public Censure. (u) 2 Thes. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Note that man; set a brand upon him, that he may be brought to shame. When Private Rebukes avail not, a public Censure must succeed; and if this prevails not, it makes way for, 4. The last, Cutting off, 4. Excision, or Excommunication. or Casting out of the Church by Excommunication: This is the highest Censure, and the last which the Church must, or can use, and that but in the highest Cases. Men cut not off a limb for a light spot, or little irregularity; nor should the Church cast out and excommunicate for trivial offences: Nor do they cut off a member, when it may be otherwise cured; but when gangrened, or there is no hope; when apparent danger,— Ne pars sincera trahatur: so, in the Church, would any means else reform a soul, it would be high uncharitableness to cut him off. Were I worthy to advice our Venerable Fathers, who sit at the Stern, I should make it mine earnest Request for the Church, that no Court might pass this Censure, but upon very great cause, when this sin is notoriously scandalous to deserve it, and there is no means else to reform it, and with the greatest regret and sorrow for the sinner, as we would mourn for the death of a Brother, or be afflicted at the cutting off a limb from our bodies. When upon every light occasion the Church shall proceed to Abscission; it will make her Courts ridiculous, her Censures scorned, and the enemies of the Church to slight that, which if well managed, would fill them with shame and horror, and awaken them to seek her peace. But when the Scandal is notorious, (and it is so, not only, when the sin is highly enormous at the first, but when it grows to it by degrees: The sin may be light in the beginning, and the offence small at first, yet when men shall either persist notwithstanding all fair means to reform them; or shall despise the power of the Church, and to their first offence add a proud presumptuous Contumacy, against the Laws of the Church, this now grows highly scandalous, which before might have been passed over with a light hand) when (I say) the Scandal is thus notorious, (whether from the nature of the crime, or by a superadded Contumacy) the Church is offended; when it is matter of ill example, and danger to others; when all means of Admonition, Rebuke, and other Censures are used, and none do good, but the sinner remains incorrigible; then let him be Cast out, for the humbling of himself, and cleansing the Church. If one and a second warning will not reclaim an Heretic, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (x) Tit. 3.10. Cast him out: if there be an Incestuous Corinthian, and he continue so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (y) 1 Cor. 5. ult. Cut off, (vix. By Excommunication) That wicked person from among you. Even nature teacheth this, in the body natural, Immedicabile vulnus ense recidendum—; In Politic bodies, there is a power to take in, and cast out of civil Societies: The same reason holds in the Church, where the sin and danger is so much the greater, as much as the Concerns of the Soul, are above the Concerns of the Body. If a private person, after all means, may estrange himself from such an one, (z) Mat. 18.16, 17 as an Heathen or Publican; much more may a Church, where the Offence is greater, as much as a wrong done to a Community, transcends an Injury to a private person. Yea there is an higher end in Excommunication, The ends of Excommunication. than there can be in cutting off a natural member, or throwing one out of a civil society: For in either of these the end is but to preserve the Body from death, or the Society from ruin. 1. To cleanse the Church. But in this, as it is, 1. To free the Church from Infection, because (a) 1 Cor. 5.6. A little leaven leaveneth the whole lump; and thereby (b) Heb. 12.15 Many others might be defiled, Grex totus in agris unius scabie cadit. And, 2. 2. To vindicate Christianity. To vindicate the Church's Purity and Christianity from the Reproaches of her Enemies, that the world may see, that neither doth the Church own such rotten members, nor our Religion countenance a wicked life. So, 3. It mainly looks to the sinner himself, for though it be a Censure of the greatest severity, 3. To humble, und to save the sinner. excluding the sinner from the Communion and Blessings of the Church, yea from Heaven too, until he repent: What being thus bound on earth, Clavae non errante, (c) Mat 18.18. John 20.23. being as certainly bound in Heaven: Yet it carries in it the greatest Charity to the sinner's Soul, the end being not to destroy, but to save: that as by a dreadful thunderbolt he may be stricken with fear and horror and awakened to Repentance; and by this means, being sensible of his desperate condition, learn to sin no more. For this end are (d) 1 Tim. 5.20. H●m●neus and Alexander delivered unto Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they may learn (as being by this instructed) not to blaspheme. The end being no other, but that through the sinner's Repentance, (x) The Spirit may be saved in the day of the Lord Jesus. This also may teach us, My Brethren of the Clergy, a double Duty: I. Use To engage Governors. We are as Governors of the Flock in our places to Admonish, Rebuke, etc. How careful should we be then to keep ourselves free from that which we reprove in others? 1. To be holy themselves. Quod dictum vis alteri, dic prius tibi. How can we hope that others should hear us admonish them, when we shall be as the Lute, making sweet Music to others, but will hear nothing ourselves? Unde tibi facies? With what face can we reprove, when ourselves are more, or equally guilty? When we do well, and preach by our Lives, as well as our Doctrine, we may gain (e) 1 Tim. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great bolduess, and use freedom of speech in any Reproof, when we can challenge the world, as Christ doth the Jews; (f) John 8.48. Which of you can convince me of Sin? And as Samuel, when he would effectually reprove the ingratitude of Israel, [g] 1 Sam. 12.3. gins with a testification of his own Integrity, challenging them to say any thing against him, if they could; Behold here am I, witness against me before the Lord.— But if that Proverb may be cast in our teeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When we undertake to reprove, our own bad life will take off the edge and efficacy of it: If we come to reform men, we had need bring Digitos mundos. He that comes to wipe off a spot on the face, with foul fingers, will make it worse Remember then that charge of the Apostle, [h] 1 Tim. 5.22. Keep thyself pure. II. 2. The exercise Government to its proper end. Let it not be esteemed Presumption, if I beseech the Reverend Fathers of the Church; yet I need not, they are, I am confident, of themselves more ready to do the same; but, let me obtest and adjure all those, who are called to manage the Government under them, that they zealously exercise it in all things to its proper en●●●; The Glory of God, and the real good of the Church: that Innocency may appear with boldness, and all Vices tremble at the presence of their Courts. Let the Churchwardens conscientiously present the enormities of their Precincts; Let All officers strive, not to enrich themselves, but to reform sins, and make men better. In the managing of all Ecclesiastical Censures, be careful to make men see themselves, confess & forsake sin. In matters of inferior nature, use all meekness; and unto Persons, the tenderness of Brethren: But in case of high enormities, wherein the life of Christianity, or the peace of the Church is nearly concerned, proceed with all just severity. Then will the Church be freed of her enemies, honoured of strangers, beloved of her friends, and reverenced of her children; and the world shall see, that her Courts are kept, and Visitations held, not only of course and custom, but to the effectual reformation of Offenders, restoring of Penitents, encouraging of the pious and peaceable; to bring sinners to a sight of, and sincere sorrow for sin: And in a word, (contrary to the too just complaint of some of old, and taken up by some as a reproach against the Church, I hope unjustly still) Non nummorum, sed morum gratia, not to empty men's purses, but to reform their manners: I have done with the Office or Employment: Let me crave leave for a word or two of, 2. The Object: the Souls of men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 The Object of this Government, The Souls of men. Which showeth, They watch for your souls; not to get from you, nor indeed to preserve for you, your lands, goods, estates or lives; these are of secular concernment; but for your souls, for the furtherance and advancement of your spiritual good, your consolation and salvation: And this shows the Nature, Worth and Weight of this work. 1. The Nature of our work, it is spiritual, 1. The nature of their Works, it is spiritual, to look not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the things of this life, or secular concerns, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about souls and spiritual things. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [i] 1 Cor. 6.3. [k] 1 Pet. 2.25. the Bishop of our souls; his Oversight as Mediator, and Governor of his Church, consists not in judging Lawsuits, or Division of Inheritances: Man [k] Luke 1●. 1●. saith he, who made me a judge? etc. This was not the end of his coming; but to teach, lead and rule, for the spiritual and eternal welfare of men, the recovering and saving the souls that were lost: So under Christ, the Government of Bishops, Elders, Ministers in the Church is not to meddle with political, or civil matters, as such: in this case, [l] 1 Cor. 6.4. set up others to judge: but in things pertaining to God, and the eternal advantage of men's precious souls. Even their severest Censures, Excision by Excommunication tendeth to this, That the soul may be brought home to God, and the [m] 1 Cor. 5.5. Spirit saved in the day of Christ, (as I have already shown.) 2. 2. In worth & excellency. It is a work about Souls; then a work of Worth and Excellency, to encourage fit persons to it, when God hath given Abilities for it, and brings men by a regular Call unto it: They should not be unwilling to undertake it: He that desires the Office of a Bishop, desires a good work. It is a precious Employment, A watching over, and for the precious soul. 3. 3. The weight of the Employment. A work of Weight: It is Opus & onus tremendum Angelis. They are to be employed about Souls: Wherein, as for the encouragement of Ministers, they may be a means to [n] Jam. 5. ult. save a soul from death; and, (in the language of the Philosopher) [o] Hierod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as may be to make a god of man, that is, of a Sinner to make a Saint, or, (in the language of the Scripture,) [p] 2 Pet. 1.4. Partaker of the Divine nature, which is the greatest and noblest work that man can do: So, to keep off those, who [q] Jer. 23.21. run, and are not sent; it is such an employment, as (if considered well) will make the best of men astonished at it. To be a Steward in a noble Family, is a work too weighty for every shoulder: But to be a Steward of God in the Church, a Dispenser of heavenly Mysteries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [r] 2 Tim. 2.15. To divide the word aright, and [s] Luk. 12.42. to give the proper portion in due season to the souls of men, is much more: And the miscarriage in this is woefully dangerous in the loss of souls, which are more [t] Mat. 16.26 worth than the whole world besides; being things, which the whole world could not, only the [u] 1 Pet. 1.16.18. precious blood of Christ was able to redeem. The Employment then about these, and the Government of them, must needs be a work of worth and weight, The Art of Arts [x] Greg. Naz. in Apologet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as that holy Nazianzen doth excellently express it. This, as 1. Use. 1. To engage. Fidelity in Governors. as it may encourage us to the work and engage us to all care and fidelity in our charge: so 2. It is a prevalent motive to persuade to the Duty of the Text, Obedience and Submission. Which is the Act required, Obedience in all that are under them. (the first particular named in the Analysis, though here handled last) Obey, and Submit yourselves. We have seen a Government in the Church; the Governors, and their office, and the End thereof, the Profit of Souls: Let all Christians than learn to Obey. (y) 1 Thes. 5.12 Prise them for their works sake. Let them have their Double honour, (z) 1 Tim. 5.17 especially they labouring in the Word and Doctrine. Obey them, for their place and Authority sake. 1. 1 Reason. Reason requires it; to what end is their office, 2 Religion requires Obedience to Rulers. or do they Rule, if they are not obeyed? 2. Religion requires it. They are some of the Fathers whom God in his Law, [viz. precept 5.] hath commanded us to honour. Every Authority both in Church and State is an (a) 1 Cor. 12.28 Rom. 13.1, 2.5. Ordinance of God, and to be obeyed for Conscience sake. We are not only to look on them as Neighbours and Members; or reverence them only as Reverend pious men; but to Obey them as Fathers and Governors. They are Men, and as men they have their personal faults; but as he that gave to a bad man, said, Dedi non homini, sed humanitati: so in this case of Obedience, it is not yielded, as to the men, but as to them in such a place or office. Obedience we must yield to their [not Commands as Princes, but] Counsels as Leaders; Directions, as Guides; Censures, as Governors: to follow their Doctrine, to reform upon their Rebukes [b] 1 Cor. 11.1. so to follow them, as they follow Christ: Yield yourselves to be [c] Rom. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moulded according to their Word and Doctrine, as those who Watch for your souls. This is indeed to [d] Cant. 1.8. Feed yourselves by the shepherd's tents. And for us [my Brethren of the Clergy] would we find a just obedience to our Word and Doctrine, to our Admonitions and Reproofs in our respectives charges; let us show an example of just Obedience in our Carriage and submission to our Superiors. As we are over our flocks: so must we remember, that we are as the Centurion in the Gospel, (e) Mat. 8.9. Men under Authority also. When we shall contend for a Parity, and deny a Subordination; and usurp a power, which we have not, by the Laws of God or the Land, we make a fearful Schism in the Church. When we shall presume to reject our Bishops, we teach people to reject us also; yea and we show the way to ruin both. While we are divided, we are neither safe: but united, the Bishop with his Presbyters; A Venerable Episcopy, presiding, and principally ruling, assisted by a subordinate Presbytery, these together, through God's mercy, shall be invincible. Let us then in our places learn and yield Obedience, in duties which are in themselves necessary, I presume none will scruple it: but in Matters of Indifferency, Circumstance, and Order we shall also find Obedience necessary. Some things there are which Christ and his Apostles have already prescribed to be observed in all Churches in the World; & to such, as these, we are Obliged, whether they are again Commanded us or no: and yet the command of our Superiors being added, layeth a farther obligation to obey in these. But besides these, there are also many other things fit and Convenient to be done in the Church; yea at least Prudentially necessary for the beauty of Order, the Decency of Administration; wherein our Governors have power to Command, and we are obliged to obey. Such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (f) Tit. 1.5. Things that are wanting, or left to the prudence and discretion of the Church: in which the Apostle made no particular or express rules; but left order to Titus in Crect; and consequently to the Bishops and Governors of the Church in their several Provinces, Dioceses and Jurisdictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To settle and order them, as should be most for the benefit, Unity. Peace, and edification of the Church. Whatsoever then is Lawful, (though we may judge it not so Convenient) and enjoined by those, who (and not we) as Governors of the Church are only Judges, we must submit unto, and for Peace, Order, and Edification, and avoiding of Offence. Yield yourselves; And to yield this honest and just obedience we are sufficiently engaged and excited by 2 The other General part of the Text, the Motives, General. The Motives. or Reasons added to enforce the Duty; and these taken, 1 Ab Officio. They Watch for your souls, Ab Officio. this is their work and duty: you must then be content to be Watched over. They are placed in this office by God; and for this purpose made (g) Act. 20.28. Overseers by the Holy Ghost. They Act by a Divine Warrant, and to disobey them is to (h) Act. 7.51. Resist the Holy Ghost. Their aim is your advantage, not as those against Jeremy, (i) Jer. 20.10. to watch for your halting, to take advantage against you? but to reform, reclaim, and save your Souls. It is too sad a sign that men love their Sins, when they are loath, that their Pastors should observe their Ways. 2. A Necessario. They must do so, it is their Duty. A necessario. As They, that must give Account. It would be much for the Ease of your Governors to be confined to their Study and Pulpit, and have no farther Charge laid upon their shoulders: but this Charge they must take of you, and be accountable to God for you: viz. of their Labours with you; and of your Lives and Carriages under their Ministry. Stewards, they are of the house of God, and must give account to the Master of the Family. They are Shepherds, but the (k) Act. 20.28. Flock is God's: and they must give account of the Sheep to Jesus Christ, (l) 1 Pet. 2.15. 1 Pet. 5.4. the shepherd of your souls. Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and whose sheep ye are: Which 1 Must engage us in our places to all fidelity and care, Use. To engage 1 In Ministers, Fidelity. that we consider seriously of the burden upon our shoulders; useing all diligence that we may give up a good account of our Charge. If (m) Hos. 4.6. People perish for want of knowledge; and we have not entrusted them: if they sin, and we neglect to admonish, rebuke, and to use the means and power in our hands to reform them: They die; but we must answer for them (n) Ezek. 3.19. with our own blood. Therefore 2. In People an humble submission. Let not people think much of our care. Say not, that we are busybodies, when we preach unto you, & inquire after you, for we must Watch, and give account. But here are we in a great strait: we are in danger apud homines, loquendo; apud Deum, silendo. If we faithfully discharge our duty in a just reproof of men, (o) Amos 5.10. they hate us: if we deal plainly with men, when they fall into erroneous opinions; (p) 2 Pet. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Schismatical and pernicious ways; or dangerous sins: we are accounted Enemy's, (q) Gal. 4.16. and for no other reason, but because we tell them the Truth. And when they should (r) 1 Thes. 5.13 prise and love, they hate us even for our Works sake. But there is a far greater danger in our Silence; we are in danger of God's displeasure (and that is (s) Heb. 10.31. fearful, for (t) Heb. 12. ult. Our God is a Consuming fire,) if we discharge not our duty towards your souls. Speak then and Admonish and Rebuke, etc. we must; and you must be content to hear and obey: the good, and eternal salvation of your souls depends upon it. 3. A Commodo. A Commodo. That they may do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when ye obey we can With Joy, give up our accounts to God. It is a Joy to the shepherd when his flocks thrive; to the Minister, when his labours are successful (v) 1 Thes. 2.19, 20. What is our joy, and Crown of Rejoicing? Are not even ye in the Presence of Christ, at his coming? Yea are our glory, and our joy. And again (x) 1 Thes. 3.7.8, 9 We are comforted over you in all our affliction—, by your faith; whatsoever we want or suffer, [we live if ye stand fast in the Lord], thus St. Paul; and he goes on, [What thanks shall we render to God for the joy, wherewith we joy for your sakes before our God.] The like we read in St. John (y) 3 John 4. I have no greater joy, then to hear that my Children walk in the truth. They are (z) 1 Thes. 2.7, 8 Nurses and Foster-fathers', and bear tender affections towards you, and rejoice as much, as your natural Parents can do, in the stirring of your souls. This if any thing, Use. To engage people, to returns of love and obedience. should engage in people returns of love and obedience. They have heavy burdens on them, and but weak shoulders: we are frail men, and discouraged much by the cross carriages of people: we need all helps, (as Moses (a) Exod. 17.12. had Aaron and Hur to hold up his hands,) there is no way so good as this. By your holy life and conversation, by your love, Humility, pious, peaceable, and obedient carriage you will revive us. By this argument the Apostle woos, and by this let me prevail for this holy obedience. (b) Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of love— fulfil ye our joy, etc. 4. Ab Incommodo. People's sin. Ab Incommodo: and this is double, if ye will not obey as ye are here required, so that we cannot give up our account with joy. 1. The Grief and Sorrow will be ours, The Pastor's sorrow. when people are taught, admonished, etc. and yet will be still untractable, this is a grief of heart to their pious Pastors. This (c) 2 Pet. 2 7. vexed Lot, though he had no such charge over Sodom: much more will it those, whose care and charge they are. Is it not matter of sad sorrow, that we should see our labour lost, and that we still (d) Am. 6.12. plough on the rocks, and sow among thorns? that we must still complain (as it is in (e) Jer. 6.29, 30. the Prophet) The bellows are burnt, and the founder melteth in vain, there is no good done, for Reprobate silver they will still be? this makes the Prophet cry, (f) Isa. 24.16. My leanness, my leanness, woe unto me: and as with David (g) Psal. 119.136. so is it with them, Rivers of water run down their eyes because men keep not the Law of their God. Is it not matter of deepest sadness, that we should be a means to Damn them, whom we are sent to, and desire to save? for the word which we bring, will be as, where it is received and obeyed, (h) 2 Cor. 2.16. the Savour of life unto life; so where it is rejected, as certainly and infallibly the Savour of death unto death, if we be not as (i) Math. 13.30 Reapers together you, as good Corn, into the barn, we shall be as Binder's up, as of Tares and weeds in bundles to be thrown into the fire: [as it is in the Parable.] (k) Quinquam tunc (●c. ad consummationem seculi) extreman manum purgandae ecclesiae aponet, (Deus sc.) per A●gelos, idem tamen nunc facere incipit per pios Doctores. Calv. in Mat. 13.39. God beginning to do that by his Ministers here, which he will perfectly do by his Angels at the end of the world. 2. The People's own Damage. But though the Grief will be ours, there is matter of Danger to you that obey not, and to you only, for 1. The faithful Pastors shall sustain no loss by the people's disobediedce: for Curam sucsip mus, non curationem, we are charged with the Care, but not the Cure. The Physician suffers not for the Patient's death, 〈◊〉 he resist or refuse his medicines: [l] 1 Cor. 3.8. Our re●ard is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to our work and labour, not fruit or success. Men that till the ground shall be paid, though the seed miscarry; and the Reapers shall be rewarded, though the corn be not worth it. But 3. A disobedient people shall suffer. The Parent's displeasure will be the children's disprofit: it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unprofitable, damage to you: For 1. Your sins are aggravated, [m] Joh. 15.22. if the word had not come to you, ye had not had sin: [●●e.] Comparatively, viz. your sin had been nothing so great as now it is, for now ye have no cloak no colourable excuse for sin: and then 2. Your Judgements will be increased, 〈◊〉 will it be [n] Mat. 11.20. for Sodom or Gomorah, then for you, who have heard, and seen, but obeyed not: Quanta Damnatio a Damnatis damnari? Sad is the condition of sinful men when the Gospel of peace and life, [o] Mat. 24.14. shall be a witness against them. [p] Joh. 12.47. If any man hear, and believe not (and he believes not, who obeyeth not) I judge him not [saith Christ] what? will not Christ judge? who else can? hath not God [q] Joh. 5.22. Committed all judgement to the Son? True, but he will not judge, [he saith] well we are secure now, may the sinner think, we fear none else: but stay sirs, Pater ad Filium, Eilius ad Verbum. The Father hath committed all judgement to the Son; and the Son to the Word. The son shall not need to judge such an one, the word shall do it. [r] Joh. 12 48. The word that I have spoken, the same shall judge him in the last day. The Lord Jesus Christ is a [s] Heb. 2.17. compassionate high Priest, and He came to save; and to make Reconciliation for sins. Here a sea of Comfort and Hope, True, but let not the sinner presume and continue disobedient: for he is the Author of this eternal salvation only to [t] Heb. 5.9. such as obey him. To these only will he extend his mercies and enlarge his compassions. Me thinks these meditations might strike terror into the souls of men and even force them to an holy obedience. Use. To encourage Ministers in their work howsoever their labours succeed with men. But whatsoever People do, Here is Comfort and encouragement enough to God's faithful Ministers: Howsoever their labours succeed with men; yet they are accepted with God. Let us (my Brethren) be faithful and diligent in our places, blameless in our lives; ensamples to the flock in Holiness, Faith, Patience, Peace, Humility, and Obedience: And in our Doctrine showing incorruptness, Gravity, Sincerity: Let us Teach, Exhort, Rebuke, with all long-suffering and Patience: then, though to our sorrow, we may complain for want of success, that we have all this while [v] Isa. 49.4. Laboured in, vai and spent our strength in vain and for nought, yet let us be encouraged to go on, and we may be assured for our comfort that [x] ibid. Our work is with the Lord and our labour with our God: and he will reward us. What now remains? but that we turn this Sermon into Practice: And now every one in our places set ourselves to the serious exercise, and faithful discharge of these Duties, whether of Governing or Obedience, which God in his word requires of us, Yea and turn the Sermon into a prayer [for [y] 2 Cor. 3.5. all our sufficiency is of God] in the words of our Apostle, but a verse or two below the Text. [z] Heb. 13.20 21. O God of peace, Thou who broughtest again from the dead our Lord Jesus, that great shepherd of the sheep through the blood of the everlasting covenant, Make us (Governors and governed, Pastors and Flock, even make us) every one perfect to do thy will; in our several Offices, Ministries, Places and Stations,) working in us that which is well pleasing in thy sight: through Jesus Christ. To whom, with the Father and the Holy Ghost, Three persons, but One Eternal, Invisible, only wife God, be All Glory and Power, Praise and Dominion for ever and ever, AMEN. FINIS.