THE PASTOR'S CHARGE and CURE. OR, A Sermon at first preached in Latin at Oxford, and afterwards translated by the Author.  
The preaching of which created the Author much trouble, and in the winding up of all, suspension from his Ministry, and thereupon enforcement to leave his native Country.  2 Chron. 36. vers. 14, 15.16. 
Moreover, all the chief of the Priests & the people transgressed very much, & polluted the house of the Lord, which he had hallowed in Jerusalem.  
And the Lord God of their fathers sent to them by his Messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place.  
But they mocked the Messengers of the Lord, and despised his words, and misused his Prophets, until the wrath of the Lord risen against his people, till there was no remedy.  1 Thess. 2.15, 16. 
The Jews killed the Lord Jesus, and their own Prophets, and they have persecuted us: and they please not God, and are contrary to all men.  
Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sin always; for the wrath is come upon them to the uttermost.  
Non est delicata in Deum, & secura confessio: qui in me credit, debet sanguinem suum fundere. Hieron.  
By Nath. White, Pastor of a Congregation at Summer Islands.  
Published according to Order.  
London printed by Matth. Simmons in Aldersgate street. 1645.   

TO THE RIGHT WORSHIPFUL CORNELIUS HOLLAND, Esquire, A worthy member of the Honourable House of Commons, Grace and Peace be multiplied.  
RIght honoured Sir, I have but two things to say unto you, and I have done: The first is, why I published this Sermon: The second, why I dedicated it to yourself. For the first, the Reasons are of two sorts; some negative, others affirmative. Negative, 1. It is not any exalted thought of its worth or excellency that hath pricked me on to publish it: For, I look upon it as the offspring of the weakest and unworthiest of those that keep watch upon the walls of Jerusalem. Nor is it that I may uncover the Sepulchers of the dead, and represent their exorbitancies unto the eye of the world, which have already come under the strict examination, and severe censure of the righteous Judge of all the world. 
a Pascitur, tavivis liv●● post fata quiescit.—  Affirmative; But, 1. that this present, and succeeding Ages may see, that the corruptions of Church government, and Governors, upholden then in our land, and the corruptions of Ministers too much connived at, have been witnessed to be unlawful, by which it shall appear, that the servants of the Lord have not (through base cowardice) betrayed the cause of Christ, but witnessed the truth against his adversaries. 2. That it may appear how dangerous a thing it is to persecute any for some small deviation from the path paved by Authority: For, was not the chief thing for which I suffered, the confounding of Bishops and Presbyters? Was it not for affirming that they were ejusdem dignitatis & potestatis, of the same dignity and power? which was at that time contrary to Law, though consonant to truth 
b Ordinis & politiae quidem causa inte●eos qui●● docend mun●● iniunctum 〈◊〉 unus aliis pr● tre potest.— S●d dignita●● aut potestat●● gradum, an● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●●●● Ministros 〈◊〉 gamus esse●● 1. quia pri●●● matum Ch●●stus ex profess impugn●t, Luk. 22.25. Joh. 13. 13● 2. Quia 〈◊〉 ius concess●●● est a Chri●●● omnibus, Matth. 18. Joh. 20 21. 3. Quia superioritatis invectio primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mox Tyranni●●● pe●● pseudoepiscopos, pseudarchiepiscopos, & pseudopatriarchas omnem Ecclesiasticam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ac tandem ipsant Eclesiam labefactavit, Bucan. Instit. Theolog. de Minist. Loc. 42. p 507. .  
Yet, who now seethe it not, who now confesseth it not to be a truth? so that innocent truth was then enforced to put on the hateful garments of falsehood, and as such to suffer: And may it not be so again, if caution be not used? O! that the consideration of this very particular might be a means of rendering our honourable and renowned Patriots (one of which you are) abundantly tender in such cases, and sedulously circumspect that such persecution be avoided; lest this Age and Government insisting in the crooked paths of the former, they both partake of the same, if not worse plagues and judgements. 3. That I might vindicate mine innocency from the vulnerating talons of such greedy Harpies as had seized on it at their will: For some there are 
c Insigne Christopher Pits, and Mr. Barough.  in Summer Islands, where now the Lord hath stretched the line of my habitation, who having transported themselves from our Islands hither to negotiate their affairs, and returning back to us again, reported me to be a troubler of the place where I formerly lived. Now certain I am, I never gave any just cause to be so accouted of any, so reported of by them: for I neither have lent on usury, nor have men lent to me on usury, as the Prophet spoke of himself 
d jer. 15.10. . True it is, this Sermon I preached, which I verily believe did trouble some, and for which I was troubled; but whether this will amount to somuch as to render me obnoxious to such a report, or worthy to be accounted a man of strife, and a man of contention, I shall desire your Worship to judge when you have read it.  
The second thing is, why I dedicated it to yourself: Reasons there are many; some are of public, others are of private concernment. Those of public concernment are such as these: 1. You are one of those Worthies of whom it may be truly said as it was of good Jonathan, You have wrought with God at this time, and you have wrought great salvation in our Israel 
e Sam. 14.4, 5 par●● sunt 〈◊〉 soris n●si 〈◊〉 confilium 〈◊〉. , which renders you, with them, honoured in the hearts of myself, and of all those that fear the Lord: And you with them, are the more emine at in this, that you have sat out the Apostasies and unhappy fall of so many (preserved by the power of Christ) of whom it may be said as the Apostle saith in another case, They went out from you, but they were not of you: for if they had been of you, they would no doubt have continued with you: but they went out that they might be made manifest that they were not all of you 
f 1 joh. 2.19. . Ride on (worthy Sir, with the residue of those renowned Senators) prosperously, because of truth, and meekness, and righteousness; remembering and believing, that when the great work of God is finished, the names of those shall be sought for, that have acted for him, and it shall be said, What honour and dignity hath been done to Mordecai for this 
g Hest. 6.3. ? You that work both for God and the Country, shall be recorded both in the Chronicle of heaven and earth. 2. Let it not be offensive (I pray) if I add this humble request, as a second reason of public concernment: You with them, have been famous for your wisdom, courage, justice, mercy, in the vindicating your Civil laws, liberties, etc. yet let it not be grievous to yours and their thoughts to ponder a little, why all the prayers, tears, and fastings in this nation, have not pierced the heavens, and quenched these flames, which yet who knows how far they'll spread, and when they'll out? You with them have broke the jaws of the oppressors, and taken the prey out of their teeth; for which act (I believe) it hath pleased the most high God to set a guard (not only of trained men, but) of mighty Angels, to secure your sitting and the City. Oh! that there may be a lengthening of London's tranquillity, of Parliaments safety, by mercy to the ●oore 
h Dan. . Oh! or the Lord's sake, take heed of soul yokes, soul-oppressions, lest the poor cry, and the Lord hear. ●he saying of the holy Prophet is worthy your sad jest and most serious deliberation. For the oppression of the poor, for the sighing of the needy, now will I arise (s●ith the Lord) I will let him in safety from him that puffeth at him 
i Psal. 12.5. . And if for the oppression of the outward man, how much more for the oppression of the inward man, the soul and conscience? I have done with public reasons. Private are such as concern mine own particular enoagements, and they are, 1. To testify my gratitude and thankful acknowledgement not only of many (more than merited) favours, conferred on me 
k Beneficiorum memor●a senescer● non ●bet Sen lib de Benefic. , which the great God will recompense into your bosom with advantage, I question not: for God is not unrighteous to forget your work & labour of love which you have showed toward his Name, in that you have ministered to the Saints, and do minister 
l Heb. 6.10. ; but also for that countenance which you were pleased to show unto me, even then when I was (for the preaching of this Sermon only, and for no other cause) under a black cloud 
grates pers●●vere dignas, Non opis est nostrae, Dido— ●ii tibi, siqua pios respespectant Numina, si quid usquam justitiae, & mens sibi conscia recti, praemia digna ferant. Virg. Aeneid.  
m T●mpora si fuerini nubila, solus eris, Ovid de Trist. : then and since, though the world hath looked upon me obliquely, and with a squint eye, as we use to say: yet have you (ever since I had the happiness to be acquainted with you) retained (as better knowing me) candid and respectful thoughts of me; and though you have of late been (in a kind) upbraided with it 
n Mr Prinnes fresh discovery in B. letter. , yet I verily believe you shall never repent you, nor be ashamed that you have owned me, no not before men. And when you shall appear in the upper world at the Tribunal of God the Judge of all, you are not ignorant that the spirit of glory shall rest upon you, in that you have not been ashamed of the chains and bonds of Christ in his Members, in his Messengers 
o Tim. 1.16, 17, 18. Matth. 25. , 2. And because there were in the world, not only Critical censurers, but malicious detractors, who fear not to speak evil of good, (though a woe be denounced against it 
p Isa. 5. ) I have assumed boldness to shelter this Opusculum, (which (though little) may be of some use in the house of God; Etiam capillus unus habet umbram suam, one hair casteth its own shadow) under your worship's patronage; beseeching you (as Ruth did Boaz in another case 
q Ruth. 3 9 ) to spread your skirt over it. I have said what I have to say touching my publishing this Sermon, and my dedicating it to your Worship. My prayer is for you, and your worthy consort, and your hopeful progeny, what Paul's was for the house of Onesiphorus 
r 2 Tim. 1.16. , that the Lord would grant unto you that you may find mercy in that day: for ye oft refreshed me. And in the interim, that you may be steadfast and unmoveable, always abounding in the work of the Lord, knewing that your labour shall not be in vain in the Lord.  
Yours humbly devoted in him who is our all in all, NATH. WHITE.   

TO THE CANDID and Ingenuous Reader.  
READER,  
MY business with thee (at this present) is not so much to Court thy favour, as to admonish thee: First, read, and then judge; 
s Si judicas cognosce. Sen.  read serioussy, and then judge uprightly: It is the voice of Heaven, of Christ himself, judge not according to the appearance, but judge righteous judgement 
t John 7 24. . And this I desire for thine own good; for rash & unadvised ●udgement oftentimes more hurts the person judging, than the person judged 
u Temerarium jud●cium ●erumqucnibil no●●t ei de quo tem●re jud●catur, etau●em qu●, temere judidut, ●sa●●emer●as ●e cease est u● nos●at Aug. de Serm Dom. in mont. . Now that thou moist judge whether my (pretended) crime were answerable to the great cry; and, what I merited, to what I suffered: I shall present thee with these ensuing considerations.  
First, consider the place where I preached this Sermon, it was at Oxford in the University, in corona doctis erud risque viris stipa●â, in an Assembly of learned and skilful men, which will somewhat Apologise for some passages and expressions otherwise liable to censure.  
Secondly, consider he ground of my preaching it there: It was required by the Statutes of the University, and therefore I may say of all the ensuing troubles, they were not unnecessarily drawn upon myself, what I did was in discharge of my duty, when called unto it, which meliorates my cause and aggravates their sin who ●e ●●d that trouble unto me. The punishing the servants of th● LORD for speaking truly, though boldly, when called unto it lawfully is a provoking sin, a sin of a deeper die than they were, or would be ware of 
w 2 Chron. 36.14, 15.   
Thirdly, consider the subject matter of it, it is the Pastor's Care or Charge, that he should take ●eed to himself fi●st, to his Flock next; to himself, that is to his life, that it be pure; to his Doctrine, that it be sincere and incorrupt: To his flock, that is the Church of God, that he first, feed it; secondly, govern it; thirdly, defend it from such devouring Wolves as would otherwise pray upon it. And all this, first, because they are Bishops, or Overseers: secondly made such by the holy Ghost: thirdly, because of the excellency of the duty, it is to Feed: fourthly, because of the dignity of the flock, it is the Church of God purchased with his own blood. These things did flow (as I conceive) naturally and without straining, from the Text; these things were suitable to the quality of the Audience, these things I pressed (according to my tenuity) upon the conscience; the white at which I aimed, was God's glory, the discharge of my duty, the information, reformation, and edification of those that were before me.  
Fourthly, consider what was the issue and event of my preaching; first, in regard of the chief of them: secondly, in regard of myself. First, in regard of the chief of them, even the same with that of holy Steven: When they heard these things they were cut to the heart, and they gnashed on me with their teeth 
x Acts 7.58. : that is, they were filled with indignation, and so impatient, that no sooner was I come amongst them, but they ran upon me with one accord: which verifies that of the Apostle: Ye see your calling, brethren, how that not many wise men after the flesh— are called 
y 1 Cor. 1.26. . Secondly, in regard of my selfe, they demanded my Sermon, commanded my stay in the University; ●bout four days after, they (having throughly scanned each part and parcel of it, sifted my proofs, compared my quotations, to try if by any mean● possible they could find occasion against me) convented me before them again in their Pharus, or high Tower, where were present Mr. Vicechancellor, and six 
* Dr. Pynck. D. Wilki●son. D. Telson. D. Baily. D. Page. D. Potter. D. Wentworth. D. Wilkinson only was a friend unto me.  other Doctors of Divinity, who having questioned with me about the space of; hours, and received such answers as the Lord graciously (according to his promise) put into my mouth; they (for a while) dismissed me: And when they had commanded me to go aside out of the Council, they conferred amongst themselves (as afterwards it appeared) saying, What shall we do to this man? And being convinced in their conscience (as the issue plainly spoke) that I had spoken nothing worthy of death or of bonds, nor ought else, that indeed did deserve censure, but rather thanks and encouragement from them; yet that they might keep up their reputation, and that they might not blemish their judgements, so fare, as to be thought that they had questioned me de nugis, they resolved (it should seem by the sequel) to require me palinodiam cane●e, that is, in plain English, to recant, or retract what I had said (an old stratagem of Satan, if he cannot mischief the fervants of the most High God, by keeping them from speaking the truth, he will endeavour to destroy them by retracting it) or otherwise to suspend me from preaching within the precincts of the University. Was not this learnedly resolved? If I would not unsay what I had said, to please them, I should speak no more (within their jurisdiction) to offend them. The snare being thus laid, the Beadle rouseth me once again to try if I would fall therein; but blessed be the Name of the most high, God, who stood by me, and gave me power, retinendi animum mentemque, base fear and cowardice flew quite away, and I was as bold as a Lion.  
When I was brought into their presence the seco●d time, the Vicechancellor asked me if I were not convinced of my error? I replied, In what? I told them that they had scanned every page and line of my Sermon, if they could show me wherein I had prevaricated, I would confess it 
z Confoundding of Bishops & Presbyters had been before objected, to which I had answered, that it was not I, but the Spirit of God that confounded them. . Their answer was, that I might err in point of discretion, and to that they came at last (that I do not nauseam movere) that if I would departed, and within the space of a fournight send it under my hand, that I had erred in point of discretion, it would have satisfied them. Was not mine offence (thinkest thou Christian Reader) capital, which such a sacrifice as this would have expiated? My answer was, That if they could evince me to have erred in point of discretion, I would confess it, not otherwise. You (said I) think it to be a point of indiscretion to reprove sin, being called thereunto, my judgement was otherwise. Hereupon they suspended me from preaching within the precincts of the University.  
Thus fare (good Reader) thou hast heard how the learned Rabbins of Oxford have acted their parts; and how with the Pole axe of Suspension they have knocked a man on the head to kill a Fly lighting on his beard. But was this all? sure it was enough, and more then enough: But, sic fata serchant, so it came to pass, that was not all: For the little man, great in power, but greater in iniquity, being Chancellor of Oxford, and having my Sermon sent him up for a present, with certificate what they of Oxford had done in it, (as Dr. Pinck afterwards assured me) he forthwith dispatched one of his Emissaries with a Citation to summon me to appear before the high Commissioners, who having apprehended me, he carries me away, keeps me prisoner, (though bail was tendered) until his Lord's pleasure (forsooth) was known: which after the expiation of three days was signified to be, that I should stand bound with two Subsidy men, to answer to such things as by their Interrogatories they could pump out of me (for that was their righteous proceeding) in the high Commission Court. High it was indeed, and swollen exceedingly, yea monstrously, carrying in its very front the Image of the beast; But its pride hath caught a fall, and they who in it exalted themselves, are brought low, and the chief of them are brought to the ground, even to the dust; the Lord hath stained its and their glory, blessed be his holy Name for ever. The Lord (blessed for ever) hath begun to effect the great work of salvation promised to his Church and people by the Prophet Isaiah: In the Lord's Mountain, viz. the Church, hath the Lord's hand rested, and Moab is trodden down under him, even as straw is trodden down for the dunghill. The Lord hath spread out his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim; he hath brought down their pride together with the spoils of their lands. And the Fortress of the high Fort of Moabs' walls, hath he brought down, laid low, brought to the ground, even to the dust 
q Isa. 26.10, 11, 12. : So that now the people of the Lord may say, (yea shall sin if they say it not) Lo, this is our God, we have waited for him, and he hath saved us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.  
But it may be (Reader) thou wilt desire to hear the proceed of this grande Court, whose Motto was the same with that of the Lion's Den— Nulla retrorsum. In brief, it was after this manner: At my first appearing no interrogatories were tendered unto me; whether it was because the Spider's web was not yet woven, the Cockatrice her egg was not yet hatched; or whether it was that they might weary me out by dilatory proceed, as their manner was, that so they might the better bring me to their bow, I know not: But at the second time of my appearing, certain Interrogatories were tendered, their number I have now forgotten, for their nature I may thus divide them; some were formal, and of course; some were real, and to the matter; to both sorts, my answer was short, yet succinct, answering the Interrogatories as face answers face in water. I answered the formal Interrogatories formally, and the material Interrogatories substantially, viz. that they were extractions out of a Sermon which I had preached in the University, for which I had been convented and censured there; and therefore was not, as I conceived, to give any further answer, the 122. Canon of our Church providing, that no man was to be troubled in two Courts for one and the selfsame 
r Themistocles postulants à se Simonidi, ut sententiam quandam injustam ferret: neque tu, inquit, Poeta bonus esses, si praetea numerumcaneres, neque ego princeps probus, si contra leges judicarem. Plut. in Apo.  crime: for this was the cry, how justly, I leave it to thee to judge when thou hast seriously read the Sermon.  
This answer, Reader, was very short, yet thou wouldst wonder to imagine how it troubled the little-great man; Oh! he was chafed even as a Bear rob of her Whelps, to see his strength turned against himself, viz. those Canons which were at the first cast, and after mounted for the defence of the power hierarchical, to be discharged now against it, and him who strenuously fought for it. Therefore the King's Advocate, by his advice (as the issue will probably suggest) pressed a larger answer, that so by it they might have entangled me: But in vain was the snare spread before the bird, this at no hand I would be brought unto: and therefore the Arch-prelat, before ever my 
s Nec visum bominem nec auditum damnare nefas ultimum est, Am. Marcel. lib. 15.  cause was heard, solus and per se, in the face of the whole Court suspended me ab officio & Beneficio: Was not this to judge before the time? Was not this to bury a man before he was dead? And were not the rest that were with him in a confederacy? And were they not guilty of his injustice 
t Non quod ipse nihil injustè facias, justus er is propterea, si eos qui ab aliis injuriam patiuntur, ubi tibi potestas erit, non defendas. Procop. de bell. perg. lib. 2. ?  
Add to this, that I had tendered to the little-great man, a privilege of the University with a petition, the purport of with privilege was this, that whosoever of the University should in it commit any crime worthy either questioning or censuring, unless it were for Treason, Felony, Mahem, and one other thing, which is now forgotten, he should be questioned in the University, and that no Court should call him forth to answer; and if he were called, he should not appear nor answer, under penalty of degradation, with other mulcts to be inflicted.  
After suspension thou wouldst think, Reader, they would have been quiet; but alas! that of the Prophet was verified in them, 
u Isal. 57.20.  The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. The very next Court day (as I remember) or very shortly after my suspension, they pressed me to give a larger answer, they well perceived, that as yet they were beside the Cushion, as the Proverb hath it, and therefore that they might have made sure work, and might have gained by a larger answer some advantage, they thus haled it on. But I still remaining constant and  from my first answer, and withal pleading the privilege of the University, I was doomed for my contempt, (so Reader they were pleased to term it, which was no other than to make the Hare's ears horns) to the custody of the Pursuivant; which I refusing, rather choosing the prision then his house, as less devouring, I had my choice easily granted me, and thither I was going: But before I went, I desired liberty to speak a few words in their cares; which being granted, I spoke unto them after this manner: Paul pleaded his privilege before heathens, and obtained it; and shall I plead mine before Christians and be denied it? Then I appeal to God Almighty. Which having said, I took my leave, and was departing: But it pleased the good and gracious Lord God to carry this appeal so home, and to rivet it so fast, that D. Duck cried out in the audience of them all, Stay, Sir, if you go to prison, you'll say you go thither for defending the privileges 
w Mens conscia recti.  of the University, do not we know what belongs to the privileges of the University as well as you, and better too? Whereupon they sell into a new debate, and by this means (through the goodness of the most high God) I escaped the prison, as Paul did the whip upon the same plea 
x Acts 22.25. . A great mercy it was, and I must acknowledge it: for the season was hot, and the plague rife at that time. Thus this cruel generation having slain me civilly, they were in the high way of murdering me corporally also, by shutting me up in a close prison, in a hot and contagious time; but the Lord graciously prevented it, blessed be his holy Name for ever. Yet still I remained suspended, slain civilly, and thereby at once myself, my dear wife, and poor children, deprived of all manner of subsistency, and the Church of my Ministry, and I at length enforced to leave my dear and native Country, and to betake myself into the remote parts of the world, where the Lord was pleased (no thank at all to them) graciously to make provision for me and mine: yet have I seen the Lord powerfully causing light to shine out of that darkness, which is enough at once to encourage his servants, and to deter the adversary. Reader, thou hast the History, if after the due consideration of these things, thou esteem me worthy of what I suffered, I shall not quarrel thee, though I think otherwise, desiring to afford thee what I desire of thee and others, a latitude of judgement, and liberty of diffenting, as we see cause, only requesting thee, though we be two in judgement, yet we may be one in affection. If thou shalt conceive that I was injuriously dealt withal, and suffered as an innocent, I shall humbly beseech thee to conceive I may do so in other things: and therefore that thou wouldst (when occasion presents itself) stand for him by vindicating his innocency, who will not cease to pray for thee and thy prosperity.   

THE PASTOR'S CHARGE AND CURE: OR, A Sermon at first preached in Latin at Oxford, and afterwards translated by the Author.  TEXT ACTS 20. VERS. 28. 
Take heed therefore unto yourselves, and to all the flock over which the holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own Blood.  
THIS excellent and plainly divine Precept, of which we are (by God's gracious assistance) this day to speak, O ye Fathers much to be reverenced, & O ye my Brethren much to be respected in Christ Jesus, is a part of that heavenly Sermon of St. Paul's, which he made to the Elders of Ephesus, being assembled at Miletus. But before I come to the particular Explication of it, it is necessary that I set before your eyes the occasion of the words. And (because nothing can be found to have been uttered rashly and unadvisedly by an Apostle so eminently gifted, so throughly sanctified) with the good leave of this learned Assembly, that I tip up from the bottom the History, that so the cause which moved the Apostle to utter these words, may show itself as resplendently as the Sun from under a cloud.  
This blessed Apostle, the uproar being ceased, which Demetrius had raised at Ephesus, having gone over Macedonia, and some Cities of Greece, having also left behind him Troas, where he raised to life Eutychus, and Assos, and Mitylene, and Samos, and Trogillium, at last came to Miletus, whither the Elders of Ephesus being called, he admonishing them of his doctrine, and proposing unto them his own example for imitation, and commending unto them the care and administration of the Churches, with a vehement attestation after this manner spoke unto them:  
It is not needful, my beloved Brethren, that I rehearse unto you my candid sincerity in the business of the Gospel, ye yourselves are luculent and approved witnesses of my conversation amongst you, & after what manner I have been with you at all seasons from the first day that I came into Asia, that I have not hunted after popular applause and vain glory, neither in any thing have I sought mine own profit, but serving the will of the Lord Jesus with all modesty, and obeying his precepts with all integrity: I have purely preached the Gospel of Christ to all both publicly and privately: and that I might tread in the holy steps of my blessed Lord and Master (who that he might redeem and cleanse his Church, and establish it against the gates of hell, emptied himself, and humbled himself, and suffered sharp afflictions, and a most bitter and shameful death) have suffered many and grievous things of the Jews my Countrymen and Kinsmen, the sworn enemies of the name of a Christian; which Jew's that they might hinder the course of the glorious Gospel, and that the grace of Christ might in no wise be communicated to the Genriles by my Ministry, these laid begins and snares to entrap me, and with divers and manifold tribulations & afflictions, they afflicted me. All which things notwithstanding are so fare unable to hinder me in my course of preaching the Gospel, or to beat me off from my purpose of making known the name of Christ, that now, however free in body, yet bound in spirit, I will go to Jerusalem, being altogether ignorant of those things which will befall me in that City, but that being informed by the public testimony of the holy Spirit, I beforehand perceive that bonds and afflictions do abide me.  
This I am certainly persuaded of, this I confidently believe, notwithstanding I am not only ready willingly to undergo bands, but also to lay down my life, so that I may finish my course, & the Ministry which I have received of the Lord Jesus. And now behold I know, that ye all among whom I have gone preaching, shall see my face no more; wherefore I take you to record this day, that I am pure from the blood of all men, for I have showed to all, the true way which leadeth to life. And (that no man might plead ignorance) I have made known all the counsel of God, viz. by what means it seemed good unto him to save mankind, and in like manner what is to be performed by those who do desire to persevere in sincere affiance towards the Lord Jesus.  
Moreover, I have set myself before you as an example, by doing and suffering all things, that you might continue constantly in the purity of the Gospel, and therefore the destruction of none can justly be charged upon me.  
Neither do I willingly, and of mine own accord, suffer myself to be plucked from you at this present, neither for fear of persecution do I withdraw myself, but I follow the guidance of the Spirit of God, albeit it be into certain & manifest danger of my life: That therefore (my Brethren) which cannot be performed by my presence, it is necessary that it be recompensed by your diligence.  
Take heed therefore unto yourselves, and to all the Flock, etc.] that is, take heed that you be not wanting to yourselves, look to it, you having put your hands to the Plough, that you look not back; but you that are Elders, to whom the care and charge of a multitude is concredited, beware ye that the false Apostles do not corrupt yourselves, and poison the Flock which you have solemnly undertaken to foster and nourish, and that in the presence of God and his holy Angels.  
I have with great sincerity discharged that duty which was delegated to me by the Lord, do ye with the like diligence, and with the like integrity, pursue the care of that flock over which the holy Ghost hath made you Bishops, i. e. Overseers, that you minister unto the sheep of Christ wholesome food in due season, and that you show yourselves to be true Shepherds, careful Pastors towards the Congregation of God, not hirelings, not devouring Wolves; which congregation, since it hath been so dear to God, that he hath redeemed it with the precious blood of his only begotten Son, it is not negligently to be cared for of you, neither should any such fact at any time be committed by you, that a Merchandise of so great price should perish through your carelessness and negligence.  
Ye see (well-beloved Fathers and Brethren) whither the words (at the first blush) look, what the drift and scope of them is, viz. that the Guardians of the Church should with all possible care take heed both to themselves, and to all the flock of Christ. This is that which I could wish from the very ground of my heart might take place in our age, in which a very evil custom of neglecting of themselves and the Church of God, hath gotten footing, and from day to day, like a Gangrene; spreads further and further: would to God (as Bernard hath it in his Sermon to the Ministry of his time) that the Pastors of the Church could be found as diligent to eye their Charge, as they are prompt and ready to make haste to the Chair: likewise, that they would watch diligently and carefully, keeping the Church committed unto, them, yea verily, that they would watch for themselves, and that they would not suffer that to be said of them which the Psalmist long since hath said, My lovers and my friends stand aloof from my sore, 
a Psal. 38.11.  this is a most just complaint, neither can it more justly be applied to any age, then to ours. Thus he, which, would to God my weak labours might be available to persuade this venerable Assembly to avoid, and to yield obedience to the charge of the Apostle; which if it shall come to pass, (suffer me, O ye my Brethren, to entreat this at your hands) I shall obtain my desire: But if it shall fall out otherwise, (but fare be it from me that I should be fore-stal'd in my opinion concerning you) I shall bewail my labour and travel spent in vain. But to the purpose.  
This Text may worthily be styled, 
Division of the Text.  The Pastor's Charge and Care, in which you may observe these ensuing parts.  
The first of which is the Charge itself, the attention that ought to be in Pastors, in the first word of the Text, Attendite, be ye attentive, or heedful, Take ye heed.  
The second is the extent of this Charge, of this Attention, how fare it reacheth, and to whom, To yourselves, and to all the Flock.  
The third is the intention of this Charge, of this Attention (as we speak in Schools) that is, with what Arguments the Apostle doth intent, that is, doth make this their attention more attentive, with which he doth stretch or strain their attention to the very height, and they truly are four.  
The first is that bond and tie that is upon them in respect of the Flock which they have the charge and oversight of, they are made the Overseers of it, the care of it is committed peculiarly to them, and they have engaged their faith that they will look unto it, they are Bishops, or Overseers.  
The second is, That they have not been called to this Office by mortal man only, but by the holy Ghost, Over which the holy Ghost hath made you Overseers.  
The third is, That it is no common honour which is vouchsafed unto them, it is the governing, or the feeding of the Church of God, To feed the Church of God.  
The fourth is, That the Lord hath testified by an excellent example, in what price and esteem he hath the Church, He hath redeemed it with his own blood. These are the parts.  
Now, should I peak of all these things at large, a river of Tully's eloquence would not suffice, I will therefore with Hierome imitate those who do delineate the vast circumference of the earth in a little Table: I will present unto you things shadowed, not expressed, which whilst (according to my ability) I do endeavour to perform, do thou who sittest upon the Throne, and thou, O Lamb, the Offspring of David, who only wast worthy to take the sealed Book, and to open it, open the eyes of the servant, stretch forth thy hand unto him, direct his mind, that he may see something in these mysteries, and may draw it forth to the glory of thy Name, and to the profit of thy Church. Amen.  
Attend ye, or take ye heed, etc.] Who are these Ye that are here meant? They are the Bishops or the Presbyters, that must be thus attentive: for those whom he calleth Elders in the 17. verse of this Chapter, he calleth the very same persons Bishops in this verse, (as Lorinus 
a Lor. upon this Text.  hath observed) and Oecumenius 
b In four several places in his Comments upon this chapter. As also in his Comments upon the Epistle of Timothy, Tuns, and the Phil.  teacheth, that in the New Testament the names of Bishops and Presbyters are taken promiscuously, to whom Hierome, chrysostom, Lyranus, Carthusianus, Hugo, and many others give their consent. So than ye see by this, that none are exempted from this care, whosoever they be that are Pastors of the Church of God, they must attend, they must take heed, whether they be Bishops or Presbyters, to feed the Flock of Christ.  
Here is great need of attention, that we may understand what the Apostle intendeth (saith Lorinus) and most truly doth he say so, because there is hardly a verse interceding, in which he doth not inculcate and ingeminate the same thing. In the 31. verse, he saith therefore, Be ye watchful, which is, as if he should have said, I do give you to understand again and again, that the business you have taken upon you, is a business hard and difficult, a business that doth require attentive ears, watchful eyes; attentive ears, and therefore attend ye; vigilant eyes, and therefore watch ye: Neither, without doubt, were these things uttered rashly and inconsiderately: the Apostle saw, without peradventure, some such in Asia, as we may see not a few in England, who waited on their office either very remissly, or not with that cheerfulness and alacrity as they should have done; therefore he exhorteth them to attend, or give heed, Take heed.  
But (to speak the truth, and as the thing is) the Latin word Attendite, which signifieth to attend, doth not satisfy me in all things, the word in the original is more full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sounds as much in Latin as Adhibite, lay to, or apply, apply to yourselves, to your Flock. But what must they apply? Why, doubtless, seeing there is nothing concluded, certainly the Apostle would be understood to speak indefinitely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, apply your ears, and eyes, your minds and soul, all your care and diligence. From whence doth arise the first consectary, or doctrinal conclusion, which is this:  
Doct. 1 That an idle and sluggish life doth no way become the Pastors of the Church of God.  
The Apostle affirmeth thus much in the word attendite, attend ye, or take ye heed; for this word attend, is an operative word (as the Lawyers speak) a word that imports labour and industry; whence it is most clear and conspicuous, that it becometh not the Shepherds of God's flock to live supinely, or to pass away their days unfruitfully and unprofitably; but to apply themselves with all care and diligence to the discharging of their duty: When Christ sent out his Disciples, what did he say unto them, go, sleep, play, take your ease; live delicately? nothing less, but Go, 
c Matth. 28.19, 2.  teach ye, teach all nations, and baptise them: And again, teach them to observe all things that I have commanded you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a faithful saying, saith the Apostle, He that desireth the 
d 1 Tim 3.1.  office of a Bishop, desireth a good work; if the office of a Bishop be a good work, than the Bishops ought to be labourers, not loiterers; how therefore (saith 
e In cundem locum.  Beza upon this place) can slow bellies, idle drones usurp the name of Bishops without shame and blushing? Let them hear, yea, I would to God they could hear Bernard thundering against the idle Pastors of his time; 
f In Epist. ad Hen. Senecensem.  Si quis ludat in Cathedra, lugebit in Gehema, if any will play in the chair in his charge, he shall weep and wail in hell. But I proceed, he that will read Paul's Epistles to Timothy, shall find abundantly this truth confirmed in 2 Tim. 4. v. 5. he thus saith, Watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy Ministry: And again, 
g 2 Tim. 2.15.  Study to show thyself approved unto God; a workman that needeth not to be ashamed, rightly dividing the Word of truth.  
But did not St Paul (as it is reported of the Scribes and Pharisees) bind grievous burdens, and hard to be born, and lay them on the shoulders of Timothy, he himself refusing to touch them with the least of his singers? No verily, he was 
h 2 Cor. 11.23.26, 27.  in labours more abundant, in journeying often, in weariness, & painfulness, in watch often; he went from city to city, from country to country, labouring and sweeting in the promulgation of the Gospel; so that from 
i Rom. 15.19.  Jerusalem round about unto Hydicun he fully preached the Gospel of Christ: But what do I speak of Paul? when as the great Shepherd, the Prince of Pastors, long since, breathed forth this notable saying, Oportet me operari, 
k Joh. 9.4.  I must work the work of him that sent me, whilst it is day: If then there be a necessity of the Lords working, it is a thing altogether unbeseeming the servant to be idle.  
Would to God you would seriously ponder and weigh this doctrinal conclusion, ye flourishing and renowned Academians; I am deceived if it would not somewhat retard your winged posting to the vertical point of Ecclesiastical honour and preferment, ye would not hasten with so much boldness and alacrity to honours, if ye were sensible that they were burdens, truly you would be afraid of being pressed above measure, neither would you with such labour, and so great danger affect the ornaments of honour and dignity. If thou hadst known, saith chrysostom in his third Homily upon the Acts of the Apostles, that a Bishop ought to carry the burdens of all, without doubt you would not at any time make such haste to the Primacy, or to any place of rule and authority. But woe and alas, the meditation of this burden slips out of men's minds, whilst every one (as Augustine eloquently speaks) thus discourseth with himself, What doth this appertain unto me? Let every one do what he will, so long as I shall enjoy the profit, reap the benefit, this is enough for me, let the Church go whither it will. May it please you to hear what that pious and devout reformer of manners wittily though tartly cast in the teeth of his own age, Men eye the glory only (saith he) but look not at the penalty: In the Clergy (saith he) in every place, men of all sorts, young and old, learned and unlearned, make haste to the cares of the Church, as if every one of them should live without care, when he is come to a place of the greatest care.  
Do you mark what the Oracle of his time, Bernard, saith? would to God this were not the disease of our age, there is a sort of dainty delicate Pastors who will seek and sue for fat Benefices, that they may attire themselves gorgeously, live idly; there is a ●ort also, who being consecrated to God, do devote themselves to Bacchus, the pot and the pipe are oftener in their hands then their books, and it is fare more pleasure unto them to pipe then to preach. There is a sort of lazy Shepherds, who have more regard to their own skin, then to the souls of their own Flock. I speak the truth plainly without glozing, as heretofore that faithful Counsellor did above mentioned.  
Nevertheless, my Brethren and Fathers, I beseech you suffer yourselves to be somewhat wrought upon, to be somewhat stirred and moved by this that I have spoken, how ever mean and simple it may seem to be; the Lions themselves sleeping, are wont to be excited by the stinging of the little Gnats. Is this the attention (think you) that God requireth? 'Tis a God truly, but 'tis the Belly their God, a most filthy and dishonest Deity; I tremble to speak the rest, notwithstanding I must speak it, those who make their belly their God, they glory in their shame, and their 
l Phil. 3.19.  end is destruction, saith the Apostle. Is this a time (Men, Brethren, and Fathers) of sporting and playing, of living in delight and pleasure? Behold two cruel enemies are at hand, even at the door, rushing in upon us; namely, Impiety and Superstition, and do we sit still together with folded hands? or rising, do we through our carelessness and negligence open the gate to an enemy rushing in upon us? Our great Lord and Master, that great Housholder of the world, being to go fare away, and to seek an eternal Country, and everlasting Kingdom for himself and us, he gave unto every one of us one Talon at the least, & said, Negotiamini dum venio, occupy till I come; he hath commanded us to occupy, not to live riotously, and wantonly. But is this (according to the command of our Lord and Master) to occupy, to seek our own profits, our own pleasure, to give our minds to ease and rest, to fancy and favour silence? These are foul filthy Napkings in which we have slothfully laid up these Talents, which should rather have been hired out to the Bankers.  
But thus much let us know, the Judge of Heaven and Earth will one day come again, and will call us to an account: for if we shall give an account for every idle word, then why not for idle silence? as Ambrose hath acutely spoken: what then, miserable wretches, shall we regest or answer? where shall we appear? [Ungracious servant] is a terrible word, but [bring him and slay him before my face] ●s fare more terrible: Wherefore my beloved brethren, let it be lawful for me to entreat you, yea, to adjure you by your own souls, by the bowels and wounds of Christ, by the terrible judgement feat before which one day we must all appear, to be willing to adorn and perfect your Ministeries with holy labourings and workings. Take heed to yourselves and to the Flock, preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine, let every man study to show himself to God a work man that needeth not to be ashamed, rightly dividing the word of truth. O most sweet and soul-ravishing voice, in comparison of which the heavenly harmony itself is harsh and unt●nable, We done thou good and faithful servant, thou hast been faithful in a little. I will make thee ruler over much, enter thou into the joy of thy Master. O my brethren, let us seek to be partakers of this voice, let us sue for it importunately, let us work the things which God commands, and God will crown the things which we have wrought.  
And this shall suffice to have been spoken as concerning the Pastor's care, namely his Attention: It follows now that we pass to the Extent of this Attention, to whom and how fare it reacheth.  
Take heed to yourselves, take heed to the Flock: To the Flock, that it be not seduced; to yourselves, that ye be not punished: both to yourselves and the Flock, that ye fail not, that ye fall not from the sound and right way, saith Aretius most excellently upon this place: 
m Aretius' in locum.  A simple and single care is sufficient for others, a double care is required of you. The holy Apostle would have you to be attentive to yourselves as you are Christians, to the Flock as you are Pastors, to both as you are Overseers; but first to yourselves: to yourselves, for unless you take heed to yourselves, who shall take heed unto you? For who shall keep the Keepers? Or, if the salt have lost its savour, wherewith shall it be seasoned? To yourselves, because he that will not take heed to himself, will never take care for the Flock of Christ; and who will commit another man's to him that is not faithful in his own? Christ said unto Peter watching, When thou art converted, strengthen thy brethren. This is Christ's order, first he would have him to take care of himself, and to his own conversion; When thou art converted, afterward he would have this his care to extend itself to others also, strengthen thy brethren. A little after Christ saith to Peter, being half asleep, Simon, sleepest thou? namely thou, whose duty it is to give heed to others, to awaken others, dost thou sleep? dost thou not take heed unto thyself? This seemed to Christ to be absurd and foolish; and truly so it is.  
Wherefore first of all, let it be your care to take heed to yourselves; but how to yourselves? First, to your life, and then to your Doctrine: To your life, that it be undefiled, to your Doctrine, that it be uncorrupted, to both, that they be sincere and no way polluted.  
Hence there ariseth a second Consectary, or Doctrinal Conclusion, which is this:  
Conclusion 2 That abundance of care and circumspection is to be had, that the Pastors of the Church of God do keep themselves holy and undefiled, as well in their lives as in their Doctrine; in their life, that it be not contaminated and defiled with the blots of sin and wickedness; in their Doctrine, that it be not corrupted with errors, or any deceitful impostures.  
We have here a large field to walk in, but I will run over it with as much brevity as possibly I can.  
First of all, the Pastors of the Church of God must take heed with all care and watchfulness, that their life be holy, and without blame, which the Scripture requireth in every Pastor. He that will but read St. Paul's Epistles to Timothy, shall find this sufficiently confirmed 
n 1 Epist 3.2.3. . A Bishop then must be blameless, sober, of good behaviour, not given to wine, no striker, not greedy of filthy lucre, but patiented, not a brawler, not covetous. Moreover (saith the Apostle in the 7, 8) he must have a good report of them which are without, lest he fall into reproach, and the snare of the Devil. And in Chap. 4. v. 12 of the same Epistle, he saith, Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. And in his Epistle to Titus he thus speaketh: For a Bishop 
o Titus 1.7.  must be blameless, as the Steward of God, not selfwilled, not proud, not given to wine not soon angry, etc. But what should I dwell any longer on a Doctrine so clear & perspicuous? God when he did forbid any of the seed of Aaron having any blemish, to 
p Leu. 21.17.  approach near to offer the bread of the Lord: And when the Lord did command that 
q Exo. 28.36.  Holiness to the Lord should be engraven on the forefront of the Mitre, that it might be upon Aaron's forehead; and when that he did strictly charge that they should be 
r Isai. 52.11.  clean who did bear the vessels of the Lord: he did then and there clearly demonstrate that sanctimony and holiness of life which ought to shine in the Pastors of the Church, as the Sun in the firmament.  
Neither doth this truth want reason, Reason. 1 for that God (whose they are, and whom they serve) is holy, his eyes are pure, and he cannot behold evil, neither will he look on iniquity, as the Prophet Habakkuk speaketh 
s Hab. 1.13. : therefore the life of Pastors ought to be purged from all the filth and pollution of sin, otherwise it will be impossible for them to appear before the Lord with acceptance; for which cause the Apostle exhorteth to 
t Heb. 12.14.  follow holiness, without which no man shall see the face of the Lord. The office of a Pastor requireth holiness, yea an Angelical purity and perfection, saith 
u In Admonit. ad Nep.  Bellarmine excellently.  
Furthermore, Reason. 2 there is a necessity that that hand should endeavour to be clean, which will wash off the filth of others, lest in stead of cleansing, it doth more defile the things it toucheth, itself being polluted and defiled. Hence therefore is it said by the Prophet, 
w Esay 52.11.  Be ye clean who do bear the vessels of the Lord. For they bear the vessels of the Lord, who do take upon them to bring the souls of their neighbours to the everlasting holy habitations in the trust and credit of their own conversation. Let them therefore seriously perpend and consider with themselves (saith 
x Past. Cura. part. 2.  Gregory notably) how clean and holy they ought to be who do carry the living vessels of the Lord unto the Temple of eternity in the bosom of their own stipulation.  
In the last place, Reason. 3 the house and conversation of a Bishop, (being placed as a mirror on a watchtower) is the Lady and Mistress of public discipline, 
Hierome.  saith Hierome. Lux gregis est flamma Pastoris, the bright burning of the Shepherd is the light of the flock (saith Gregory.) 
Gregory.  Ye are the 
y Matth. 5.14.  light of the world, a City set upon a hill, saith our Saviour to his Disciples. It is as much as if Christ had said, Since that you are clearly and plainly to be seen, and that afar off, (like a stately and well built Pyramid, or as a Candle burning in a Candlestick) a great necessity lieth upon you that you be serviceable as well to the eyes of all that shall flow unto you for imitation, as to their ears for instruction. When the Pillar 
z Exod. 13.  of the Cloud went right forward, the people of Israel went forward; but when that did again stand still, the Congregation rested: so at the beck and rebeck of every active Christian, all things are done by those that are his subjects and followers: This was the cause why God commanded that the Captains and Leaders of the people should go forth to the battle at the first sound of the Trumpet, that so the Troops of the mixed multitude might follow after them (as their forerunners)  
Therefore ye see (my beloved brethren) that abundance of care and circumspection must be had, that the Pastors (being the Captains and Leaders of the people) may lead a sincere and undefiled life, lest that they drive them that wander into by-paths, and deadly precipices, and so make themselves guilty of their blood, which they should reduce from their wand'ring, with their Shepherd's Staff and Crook, into the King's high way, the way of life and salvation. To this purpose speaketh Gregory excellently, 
a Past. Cura. part. 3. Admo●it.  Let the Pastors learn to give themselves examples of living well, to those that are committed to them: for they ought to know, that if at any time they shall perpetrate corrupt and filthy things, they are worthy of so many deaths as they do give examples of destruction and perdition to those that are their followers; from whence there is a necessity that Pastors and Ministers should keep themselves so much the more warily from trespasses and sins, in so much as they do not only die themselves by the evil things which they do commit, but also are guilty of the death of their souls, which by their evil examples they have destroyed.  
If then the matter be so (my reverend Fathers and Brethren in Christ) hence first we may learn how unworthy they are of the Office and honour of a Pastor, who live wickedly, and who do tumble and wallow in the filth and mire of sin and wickedness, in surfeiting and drunkenness, in chambering and wantonness, in strife and envying; how dare such men as these take upon them to declare the righteousness of the Lord? How dare they take his word into their impure mouths, when as they have hated to be reform, and have cast his words behind their backs? With what face do men of this stamp rashly set upon the holy things of God, and handle them (as they say) with unwashed hands? when as David a most holy Prophet of God, would not compass the Altar of Jehovah, before he had washed his hands in 
b Psal. 24.  innocency, that is, (as Calvin interprets it) before in the common use of holy things, he had separated himself from wicked things. Are these meet successors of the Prophets and Apostles, who are called Holy men of God, not only by reason of divine inspiration, but also for the holiness and integrity of life, by which they shined as gloriously in the Orb of the Church, (as the Sun in its proper Orb) expressing by their unblameable manners, and by their holy conversation, the life of true and pure religion in which they had instructed others? Alas! in no wise aught these to be esteemed fit to take the places, or fill up the rooms of such holy men of God. If any of this sort do hear me this day (Men, Brethren, and Fathers) which God forbidden, I will (with your good leave) propose a few Considerations, to which if they will lend a diligent ear, they shall be able (the grace of God helping and assisting) to renounce and to bid farewell for ever to their old and wicked course of life.  
The first of which is this, Consideration. 1 the wicked and profane life of Pastors defiles the very face of God with filthiness and uncleanness: Thou which teachest another, teachest thou not thyself? Thou which preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that makest a boast of the Law, through breaking of the Law dishonourest thou God? 
c Rom. 2.21, 22, 23, 24.  What followeth? For the name of God is blasphemed among the Gentiles through you, as it is written. Thus holy Paul, in his Epistle to the Romans. Harken to this Men, Brethren, and Fathers, the Ministers of the Gospel wallowing in the mire of sins, do pollute the glorious Name of God, and shall these escape unpunished? No, by no means, unless they repent they shall perish for ever. Who ever shall escape the present or future wrath of God almighty, they most assuredly shall undergo the same. Truly, this is a terrible conclusion; yet hath it in it no more terror than truth: For God will be sanctified in those that come nigh him, that is, either actively or passively, as he hath witnessed of himself, I will be sanctified (saith he) in them that come nigh me, Levit. 10.3. that is, I will openly declare and make known the glory and holiness of my name, by sharply punishing those Ministers that do transgress my commandments.  
A second consideration is this, Consideration. 2 the wicked and profane life of Pastors doth wound Religion; for as the wicked life of the sons of Eli, gave occasion to the people to 
d 1 Sam. 2.17.  abhor the sacrifices of the Lord; so the impious and nefarious lives of our Ministers, give occasion to the malignant of scandalising Religion. Wherefore for Religion's sake, let it never be told in Gath, nor published in the streets of Ascalon, that the Ministers of the Gospel do live unholily, lest peradventure the daughters of the Philistines rejoice, lest peradventure the daughters of the uncircumcised triumph, and by this means at length conceive some hope in their minds, that our Religion by this deadly blow being shrewdly wounded, it may in short time languish and die, and that out of its ashes Phoenixlike, the Roman Monster may again arise.  
The third consideration is this, Consideration. 3 the wicked and prosane life of Pastors doth seduce the flock: 
e Ser. ad Pastor.  Hence excellently Bernard in his Sermon to Pastors, That which Heretics do by their corrupt doctrines, the same do many now adays by their wicked examples, namely, they seduce the people, and lead them into error; and by so much the more pernicious are they then heretics, by how much works are of more value than words, and men are more led by practice then by precepts. To this purpose speaketh Leo: Plenius opere quam voce docetur, teaching by example and practice, is a more full teaching then teaching by precepts. Suitable to this is the saying of Nazianzen, He which teacheth holy things and liveth filthily, he builds with one hand that which he plucks down with another.  
The Greek Scholia to this purpose wittily hath concluded, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used not actively only, but passively also; would to God you would diligently consider this (Fathers and Brethren) ye are Bishops actively, that is, Overseers; and passively, that is, spectacles, at once to be Overseers of others, and to be seen of others; for the eyes and faces of all are towards you, all, in your Doctrine, listen well unto you; all, in your life, have their eyes fixed on you, so that if any amongst you doth give any example of evil, if any among you be a curser, a swearer, if any be a false speaker, a perjured person, if any be a riotous person, an Usurer, if any of you be a dicer, or a huckster of Benefices, the example spreads fare, and presently it is in the mouths of the people, too apt to be imitators of such things, this our Bishop frequently doth, this our Minister commonly practiseth, certainly any the least offence committed by you, will wonderfully encourage the hearts, and strengthen the hands of wicked men in their evil courses.  
The fourth is this, Consideration. 4 The wicked and profane life of Pastors destroyeth themselves: Hence it is that venerable Bede thus speaketh, 
f Beda De Temple Sol. chrysostom.  They which endeavour to teach others a rule which they have not learned themselves, do not prepare a sanctuary for the Lord, but ruin & destruction for themselves. And Chrysostom saith, A Doctor of the Church by preaching well & living ill, teacheth the people how they ought to live, teacheth God how he ought to condemn him. A certain Pope saith, That those that do not live, but teach savingly, they are like to the water in baptism, which washing them, sends them to heaven, but itself afterwards descends into the channel. To me they seem not unlike to a plaster, which when it hath cured the wound, together with the matter or corruption, is cast into the fire. But why do I relate unto you the opinion of the Fathers, or of myself? Harken what Christ saith, who shall be the Judge of quick and dead, 
g Matth. 7.22.23.  Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name? But what will Christ answer them? Depart from me ye workers of iniquity. A terrible answer, and such an one as aught to wrest tears of blood from those that are guilty. Would to God (my Brethren) that these Considerations were so deeply recorded in the hearts of all Pastors, but especially in the hearts of those that live wickedly, that they might never slip out of their memory.  
Secondly, hence they are to be admonished, who do slight this holiness, and esteem it either in Pastors, or in people, to be a vain curiosity, and Puritanisme, that they would acknowledge their error, & at last seriously repent: for if they shall not see the Lord, who do want holiness, much less shall they ever see him who mock and scoff at holiness. That God whom we serve, is a God of 
h Hab. 1.1.  pure eyes, who hath pronounced them blessed 
i Matth 5.8.  that are pure in heart; and hath threatened that Dogs, & Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a lie, shall be 
k Rev. 22.15.  without, such shall be without, they shall never enter into the holy City: Woe is me; who, whilst he speaketh these things, can abstain from tears? For now impudence is grown to that height, that it is a crime to be holy, so that many men are compelled to be evil, that they may not be accounted evil, even as Salvian heretofore complaived of his times, He that will not now swear and forswear, he that will not now drink and play the glutton, he that will not turn topsie-turvie the Laws of God and Man, he presently is branded with the name of a Puritan, and forthwith is vexed with the hatred of all, yea even amongst some of the University.  
I know what these haters of good men will say to these things, they will say that they never hated any good thing, or any good man, only they cannot endure that foolish curiosity which commonly is called Puritanisme; of whom I desire to know this one thing, Whether they do believe or think that it is possible to be too curious & precise in keeping Gods commandments, when as the Apostle commandeth us to walk 
l Ephes. 5.15  precisely?. And God commands us to keep his commandementsses diligently 
m Psal. 119.4  (saith David) yea with all thy might 
n Deut. 6.5. ; or as Buxtorfius hath it, with all thy vehemency, when as our Saviour exhorteth to be perfect as our heavenly Father is perfect 
o Matth. 5.48. , I am not ignorant that this Sicut, this as, is a sicut similitudinis, non aequalitatis, an as of likeness, not of equality, as Gorran 
p Gorranin 1 Epist. joh.  hath well distinguished; notwithstanding I dare affirm this without blushing, that when men have strained themselves to the uttermost, and screwed themselves to the highest peg of their endeavours, that they may imitate this pattern, they shall never be able to attain to the riches of God's perfection: and therefore it is not possible for men to be too strict & accurate in their walking with God. That therefore which these haters of good men call vain curiosity, is true piety; and according to that way which they call Puritanisme, must we serve the living God, and obey his divine Laws. If this shall seem infamous to any, he is to be esteemed wicked and ungodly, and the sacred Scripture brands such a man with a black Character, and wheresoever he goes, he shall always be known by this mark to be a very Cain, who slew his brother, because his own works were 
q 1 joh. 3.12.  evil and his brothers righteous.  
Last of all, from this conclusion doth flow this admonition unto us (Fathers and Brethren) who by the blessing of our most benign God are advanced to this so high honour, that our doctrine may flow in more powerifully, may allure more effectually, may adhere more firmly, may grow up more fruitfully, and may attain its blessed end more expeditiously, let us diligently take heed that we do not at any time commit any thing unworthy of so great an honour, as that to which God hath called us, let us take heed (I say) that our name agree with our actions, and that our actions answer to our name, that so there be not a sublimity of honour, with a deformity of life, that we do not counterfeit Dovelike locution, and Sheep-like profession, and yet retain and keep a Crow like affection, and a Wolfe-like disposition. So Ambrose 
r Lib. de dig. sacerd. cap. 3. .  
Let us in no wise be like unto Husbandmen, who do till and trim the ground, being squalid and untrim themselves, and whilst they endeavour to diminish the thorns, they so grow into bushes that they do involve and overwhelm themselves with those thorns from which they free the field: But let us be like boys going before in the night with burning Torches; or rather let us be like to forerunners, whose paces and footsteps those that are our hearers and followers treading in, they may prepare themselves more cheerfully, more firmly, more earnestly to a perpetual course in the race of godliness; which that we may all, both to the salvation of ourselves, as also to the glory of his name, not unwillingly perform, the great and good God grant. Amen.  
Hitherto have we spoken of the life of a Pastor, let us now in a word speak of the Doctrine, that so we may hasten with as much speed as possible, to the things which are remaining.  
Pastor's must take heed that their Doctrine be true and sound: True, that is, not corrupted with the leven of error or heresy: Sound, that is, not stained with the doctrines of men, or with traditions, or with brainsick and fanatic questions.  
There is no need that we should travel from the sacred Scripture for the confirmation of this truth, he that will but consult with S. Paul in his Epistles, shall find it plentifully confirmed, It behoveth a Bishop (saith he) to hold fast the faithful word, as he hath been taught, that he may be able by sound Doctrine both to exhort and convince the gainsayers, in his Epistle to Titus 
s Tit. 1.9. . The same he commands to Timothy, Take heed unto thyself, and to thy doctrine 
t 1 Tim. 4.16. : to thyself, that thou be holy; to thy doctrine, that it be sound. Neither doth he teach any other lesson to Titus: 
u Tit. 2.1.  But speak thou the things which beseem sound doctrine. Neither truly is S. Paul like to the Cock of a Dial, the shadow of which pointeth out the hour and flieth; or like to a statue in the way, which showeth the right way to others, but it never stirs itself; but he doth that himself, which he enjoins to others, as he openly witnesseth of himself 
w 2 Cor. 2.17 , We are not as many which corrupt the word of God, but as of sincerity, but as of God in the sight of God speak we in Christ. St. Paul did not play the huckster with the word of God that is, he did not handle it craftily, or covetously, or to conclude less sincerely, that by that means he might get gain; but as of sincerity, but as of God in the ●ight of God, spoke he in Christ. Hence it is as clear as the light, that the Doctrine of Ministers ought to be hedged in on every side, with abundance of circumspection. Neither ought we to admire at it, for from hence much profit will redound to themselves, and to their flock; and on the contrary, much detriment and damage will accrue unto them both.  
First of all, great advantage will redound to themselves, & to their flock: What greater good can come to the sons of men, than life and glory? But this shall be the reward & recompense of them and theirs that are faithful. Those that be wise, shall shine as the brightness of the Firmament, and they that turn many to righteousness, (that is, by their faithful preaching,) as the stars for ever and ever, saith the Prophet Daniel 
x Dan. 12.3. . And St. Paul writing to Timothy, saith, Take heed to 
y 2 Tim. 4.16.  thyself, and to thy Doctrine, continue in them: for by this means thou shalt save thyself, and those that hear thee. On the contrary, corrupt doctrine doth bring much hurt and loss unto the Flock and Pastor. First, to the Flock, corrupt and impure Doctrine may deservedly be compared to deadly poison; for as that is hurtful to the body, so this especially to the soul: therefore that Preacher that preacheth deadly soule-destroying doctrine, deserveth to be punished with the same punishment, and with the same death with which a Physician is to be punished, who gives his sick Patiented poison to drink in stead of wholesome Physic: for he kills the body, but the other destroys the soul.  
Secondly, that quick and lively saying of Christ, Matth. 5.19. threatneth at the first sight, unutterable punishment to themselves; Whosoever (saith he) shall break one of the least of these commandments, and teach men so, (that is, to break them,) he shall be called the least in the Kingdom of heaven, that is, he shall be none, (for those that are there are great all) he shall have no place in the heavenly Paradise: now he that falls from heaven, with one and the same fall he falls into hell irrecoverably, and most justly and deservedly is he esteemed worthy of eternal death, who hath seduced others, and led them into deadly errors, because he endeavoureth to destroy his Christian brethren, for whom Christ hath shed his most precious heartblood, than the which a greater, and more truculent sin, cannot be thought on, or imagined.  
What therefore will become of those grand Impostors of the world, the Jesuits and Romish Massing-priests, who compass Sea and Land that they may make one Proselyte, and when he is made, they make him twofold more the child of he than they themselves?  
Yea, what will become of some Ministers of the Gospel, who tooth and nail endeavour not only in their Sermons, but also in written books, to make that holy time consecrated unto God, common and profane, and to change the divine institution of the Lords day into humane, that so they might cut in sunder the very nerves of the solemn worship of God, and so utterly overturn all Religion?  
What will become of our Ministers of the Gospel, who in their preaching publish to the world doctrine strongly savouring of Pelagianisme, and who teach other heterodox tenets?  
What will become of others, who use painting and false colouring, whereby their doctrine is adulterated, so that it cannot keep and retain its native simplicity and integrity? for either they join with it the traditions of men, and mingle men's decrees with Gods, which is to mingle Chaff with Wheat; or else they most dishonestly flatter men, especially great men, of whom they expect profit and preferment, and taking away as it were the salt of the Gospel, with which they ought to suppress and keep down the petulancy of men's itching and lusting flesh, they connive and wink at the naughty and unlawful actions of the sons of men. There are some such Preachers in this exulcerate Age, who like the Heliotrope, or Lupine, are carried about together with the Sun; whithersoever the inclinations or dispositions of the great ones bend, thither do they bend and incline their heads also, so that you would not think they were two, but one that spoke (like to one and the same accord in music:) these with the Chameleon do change themselves into any colour besides red and white, that is, they can turn themselves into any form or shape besides that which is honest and good. Hence it was that Seneca doth so tax that unhappy delicateness and niceness of his Age, and not much unlike to this of ours, I will show thee (saith he) with what poverty and scarcity great States are pestered, and what is wanting to them that possess all things, scilicet qui verum dicat, namely one who will tell the truth.  
What will become of others who speak evil of good, and good of evil, who put darkness for light, and light for darkness, who put bitter for sweet, and sweet for bitter? Most assuredly a fearful woe doth wait upon, and that close at the heels of every one of these: Woe unto them (saith the Apostle Judas,) 
x jude 11.  for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward. This woe is a short word, a little particle, but it is of a horrid and dreadful signification, denouncing eternal vengeance to them on whom it shall fall as lightning from-heaven. Men, Brethren, and Fathers, I hearty pray that this woe may not fall upon the heads of any of us, but upon the heads of our enemies, upon the heads of the impious and impure Ministry of the Church of Rome, who do remain in the clippings and embrace of the Babylonish strumpet; of whose number that we may not be, it behoveth us to speak those things that become sound Doctrine, not playing the hucksters with the word of God, as do some, but as of sincerity, but as of God in the sight of God, speak we in Christ, and let us firmly abide in them: If we shall do this, we shall save ourselves, and those that hear us, as St. Paul told Timothy 
a 1 Epist. 4.16. .  
And thus I pass from the first degree of the extent, the first object of their attention to the second Attend, or give heed to yourselves, and then to the whole Flock, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now by the word Flock the Apostle doth signify the Church, imitating therein the Prophets, and Christ himself, who have often used the same Allegory: and indeed the use of the word in this kind is not improper, because that it significantly comprehends all men of all sorts, as the words House and Family, by which the Church is elsewhere pointed out. For these words do admonish both Mlnisters and people together of their duty: Hence the Ministers may learn, that the care and charge of all sorts of men in their flock, do appertain unto them, neither is it lawful for them to neglect any one, whether learned or unlearned, whether noble or ignoble, whether rich or poor, whether bond or free. In a great house there are various and divers sorts of vessels; now it is not the pleasure of the Housholder that his servants should cast off the care of any of them. Again, hence the people may learn, that all men, of what place, rank, or condition soever they be, that they ought to be subject to the Ministry and Discipline of the Word, neither can any one be free from this yoke, who will be accounted a sheep of the divine flock, or one of God's household: for that which God speaks to 
b jer. 1.18.  Jeremy the Prophet, is not unknown: Behold I have made thee this day a defenced City, and an Iron pillar, and a brazen wall against the whole land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the Land. Therefore their sottishness is too gross, and their stubborn rebellion too unbridled, who challenging a certain immunity to themselves, do utterly deny the care of these things to appertain to the Ministers of the Gospel.  
But to what end must the Bishops or Presbyters of Ephesus attend the whole flock? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, to feed it, which many have translated to rule or govern the Church of God, but that interpretation is too lofty for this Text, (saith 
c Bullinger in locum.  Bullinger) especially in our times, in which the Bishops do think the Office of a Bishop to be nought else then unlawful desire of domineering: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is to 
d Barth. Petrus Lynt. in locum.  govern after the manner of Pastors, (saith Bartholomeus Petrus Lyntriensis) neither doth the Apostle darkly point at this himself, he continueth that Metaphor by which he had called the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Flock, here he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to feed. But here we must diligently observe that there is a Synecdoche in the word feed, for that word doth set forth the whole care of a Pastor, namely, to feed with word, to govern with discipline, to defend & keep with the rod of jurisdiction. In the same sense the word is used, Joh 20. 
e john 20. , where Christ three times repeating to Peter, Feed my sheep, doth exhort him to discharge all the offices and duties of a Pastor, from whence we conclude in the third place,  
That the Church of God, Conclusion 3 is with all possible care and diligence to be fed, governed and defended by the Bishops or Elders which are her Pastors.  
She is to be fed with food that she languish not, and through famine pine away; she is to be governed with discipline, lest she err and wander from the right way; she is to be defended with the rod of jurisdiction and power, that the ravenous Wolves, and cruel wild beasts, do not violently seize upon her, tear her, and devour her. In a word, all care by all means is to be had of her by them, that not any the least sheep be neglected or perish through their default.  
It would be too tedious but only to point at every particular duty of a Pastor in its order: wherefore I desiring to be brief, will content myself with two places only, which notwithstanding shall be like unto a most clear glass, in which every one present may see what he ought to be, and so may conform himself accordingly. The first of which is taken out of the first Epistle of Peter, Chapt. 5. vers. 1, 2. 
f 1 Pet. 5.1, 2.  The Elders which are among you I exhort, who am also an Elder, feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind. The second is taken out of the 
g Ezek. 34.  Prophecy of the Prophet Ezekiel, Chap. 34. where the care of a good Shepherd is notably set forth unto us, Like a faithful guide he goes before, doth lead his flock into, and doth feed it in a good pasture, and in a fat pasture, he doth cause his flock to lie down also, he doth seek that which was lost, he doth bring again that which was driven away, and doth bind up that which was broken, and doth strengthen that which was sick, but he doth destroy the fat and the strong: and all these things he doth do circumspectly and with judgement. From which places it clearly appeareth, that the office and duty of a Pastor is to feed, govern, and defend the flock of Christ, and diligently to take care that not any the least and poorest sheep of Christ's flock be neglected or perish through his sloth and negligence.  
From hence first of all we may learn (Fathers and Brethren in Christ) that it is most necessary that Pastors should reside with their flocks, and that it is not lawful for them to be wanting, unless it be for a time, and that upon great and weighty causes: because they ought (by themselves, not by their substitutes) to feed the flock of Christ, and to keep it, and to watch over it, and to give an account to God of every one committed to their charge which perisheth. That Pastor doth not deserve the name of a Pastor, (saith Cajetan) if he do not personally attend on his flock. 
Cajet.  And not every master of sheep is to be called a Pastor, but he only (saith 
h Bell ad Nep.  Bellarmine) that doth feed his own sheep. And believe me (my brethren) we should not (as many Pastors are wont to do) leave the sheep of Christ committed to our charge, wand'ring in the wilderness, as the Ostrich mentioned by 
i job. 39.17.  Job, leaveth her Eggs in the sand; much less should we deliver them over to ignorant hirelings, to men of no reputation, taken sometimes as it were from the highway side, to be miserably cared for by them (as he in Gellius did his horse to his servant Statius) to the end that we may more freely apply ourselves to idleness and to pleasure, to the gathering together of riches, and to the heaping up of honours. Neither verily should we imagine that we have sufficiently discharged our duty, if, as the high Priest who once every year under the Law, entered into the Holy place; so we once (or twice at the most) every year with great edification (as Surius 
k Comment. rer. in orb. gest.  speaketh of the perambulation of Pius quintus) do visit our flocks here and there scattered and dispersed, nothing fearing lest we hear that which Mary spoke to our Saviour after the death of Lazarus, from some one, at least from our own conscience, Master, if thou hadst been present, my brother had not been dead; this or that of thy flock had not perished in his sins (at least by thy fault, and with danger of thy blood.)  
Secondly, hence we may learn, that it is not sufficient for Bishops and Pastors to reside in their Church, and with their flock, but there is a necessity that they should watch and labour in the word and doctrine, the Church is to be fed, (saith the Apostle in this place) A necessity is laid upon me; yea, woe is unto me if I preach not the Gospel (saith he in another place) 
l 1 Cor. 9.16. : so also Ambrose imitating St. Paul thus imprecates: 
m Amb. lib. de d●g sacerd. c. 1.  Woe will be unto me (saith he) if I shall not preach, or if I shall hid in the earth the heavenly treasure received, and shall keep the light of God's word hidden under a bushel, and shall not manifest it unto the eyes of all men, it being placed on a Candlestick, that afterwards I may hear, Well done thou good and faithful servant, thou hast been faithful in a little, I will make thee ruler of much, enter thou into the joy of thy Master. And Bernard breaks forth into a complaint not much unlike it, 
n Serm. 30. Advent.  Hei mihi, etc. Woe is me (saith he) a portion of the blood of Christ is committed unto me, what therefore shall I do unhappy man? whither shall I turn myself? if it shall happen that I shall negligently keep a treasure so great, a pledge so precious, that Christ set more by it then by his own blood. 
Bernard.  There was a woe abiding St. Paul, Ambrose, Bernard, if they did not preach the Gospel, and will not a woe wait upon me? will not a woe diligently attend upon you, if ye preach not the Gospel? Yes most assuredly: wherefore suffer me (my brethren) to exhort you in the words of Bernard, Whosoever among you have been allotted or appointed to the work of the Ministry, take heed unto yourselves, and to the precious pledge concredite● unto you; it is a City, watch ye, that ye may keep and defend it; i● is a Bride, study to deck and adorn it; it is a flock, be ye careful to seed it.  
But because there is great need in difficult and dangerous functions, that our dull and lingering flesh should be urged and pressed with reasons, give me leave (I beseech you) to dispatch the intention of this attention in few words, which was the third thing observed by us in the Text, that is, the Arguments which the Apostle doth use, that so he might make the Elders of Ephesus more attentive to, and more intent upon the charge committed unto them.  
The first of which is drawn from the office, Argument. 1 you are made Bishops, that is, Overseers, or Watchmen, or Superintendents, this calleth you to attention: for Augustine ingenuously confesseth a Bishop to be 
o Aug. lib. de Civit. Dei.  nomen oneris, non bonoris, a name of labour, not of honour, and being moved with that spirit, he doth after this sort exhort his fellow Bishops: 
p Homil. 4.  A Bishop ought continually to ponder with himself what a weighty and heavy charge lies upon him, and what an account he shall give of it to his Lord and Master; and lest that by any means a Bishop should abate or diminish his labour, Christ doth compare a Preacher both to a Fisher, & also to a Pastor, whose life as it is painful and full of labour, so is it a life (above others) subject to storms and tempests.  
The second Argument is taken from the Author of the Office, Argument. 2 namely, the holy Ghost: for the holy Ghost hath made you Bishops, or Presbyters, he is the Ordainer, Consecrator, and Metropolitan of you all. For if you be Bishops indeed, and not in name only, not Man but the holy Ghost hath made you Bishops, and therefore you sin against him, that hath made you Bishops, viz. the holy Ghost, if you attend not to that which he hath appointed you. And who, or what is he that shall escape scotfree, who doth sin against God, and doth neglect the vocation of the holy Ghost? If one man sin against another, the Judge shall judge him: but if a man sin against the Lord, who shall entreat for him? saith Eli to his sons 
q 1 Sam. 2.25. . O let this very cogitation as a whetstone more and more sharpen and provoke your attention.  
The third Argument is taken from the excellency of this duty, Argument. 3 the holy Ghost hath appointed you Bishops that you should undertake the care of the Church (which is the spouse of Christ. Now verily, to be the overseer of the house of Christ, of the people of God, is a Title of high honour. Remember therefore that there is no place for slothful negligence in so high and difficult an office, neither shall they be  whom God hath made chief Stewards of his family, unless by how much higher the degree of honour is, they shall answer to so great dignity and honour, that is, unless they shall diligently and valiantly act their parts.  
The fourth Argument is taken from the dignity of the Church; Argument. 4 This your flock is the Church of God, and in that it is Gods, it is to be cared for certainly; neither is it lightly to be esteemed of, neither is it Gods any or every way: for it is not only (as the rest of the creatures in the world, as the world itself) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei, the facture or workmanship of God without any price or cost, he spoke the word and all these things were made; yea verily, it is more, nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the purchase or merchandise of God, it cost him a price; neither did God purchase it with any price, it was not with corruptible things, with gold or silver, the Church cost more, much more, he purchased it with blood; neither was it the blood of a whole Hecatomb, it was not with the blood of beasts, nor of mere man, nor (that I may speak it in a word) with another's blood, but with his own 
* Hoc quidem certum est expl●canda haec esse per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quod dicendi genus non ita est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque est reprobandum (ut post Eutychetem impic quidam dicere ac scribere audent) sed summam nostrae consolationis continet, illud nimirum disertè explicans quod ait johannes, Verbum factum esse carnem: Ita ut qui verè Deus est, verè & Deus & home sit factus. Beza in locum.  proper and most precious blood, hath he purchased it, from whence it appeareth how precious the Church is to God.  
And truly there is nothing that aught to urge Pastors with more cheerfulness and alacrity to apply themselves to their duty, then if they consider that the price of Christ's blood is committed unto them: for hence it follows, unless they faithfully employ their labour and travel for the Churches good, that they will not only be found guilty of the destruction and ruin of souls, but also of sacrilege, because they have profaned the sacred blood of the Son of God, and as much as in them lies, have made void the redemption purchased by him. These words (my beloved brethren) unless you have drunk a potion composed of Mandrakes, will stir you up, these words will make you attentive, these words will awaken your attention, unless it be altogether dead: for all care of a thing so dear and precious, will fall short of its worth and dignity.  
Last of all, Argument. 5 to these four expressed in the Text, I will by your good leave (my reverend brethren) add a fifth, Remember, (and I pray God you may never forget) that you watch for the souls of the people, as those that must give an account for them, as the Apostle speaketh to the Hebrews. Bone Deus! Good God, how great, 
Heb. 13.17.  how great is the labour that must be undergone by you in the discharge of this duty, what watch are to be endured, how many troubles to be fustained, how many difficulties to be swallowed by you, who must at last give an account to God himself for the reasonable flock (as chrysostom calls it) redeemed with the blood of Christ the Son of God, the souls of men, and that a fare more exact accovat then ever Jacob did to Laban as concerning his lost sheep? and must expect from him either a Crown of immarcescible glory, the reward of your attention, or else torture & torment intolerable to him that feeleth it, and interminable to him that sustaineth it: torment (I say) no way to be endured, nor never to be ended, as a punishment of your negligence and slothfulness. He that hath separated you to this office, will lay up for you in that day, either a portion with the Saints if ye shall be diligent, or with the hypocrites if ye shall be remiss and negligent.  
And what doth now remain? Behold life and death, behold heaven and hell, behold either eternally to weep, or eternally to rejoice, is in the hands of your attention. Attend therefore that the consideration if not of your duty, at least of this your danger, may make you solicitous.  
And these at length are the things (Men, Fathers, Conclusion. and Brethren in the Lord Christ very greatly to be observed) which I have to propose unto you at this time from this Text of the attention of Pastors, of the extent of this attention, how fare it extendeth, and to whom, to yourselves, i. e. to your life, to your doctrine; to your life, that it be blameless, to your doctrine, that it be sound and saving, to all the flock to feed it, govern it, defend it; of the intention of this attention, to wit, with what arguments the Apostle doth intent, i. e. make this attention more attentive, and intentive, 1. from the Office itself: 2. from the Author of this office: 3. from the Excellency of this office: 4. from the dignity of the Church: 5. and lastly, from the account that you are to give unto God.  
Which if I have not handled so fully as might have been expected, I desire that this may be imputed to the fertility of the Argument, which hath made me poor by its plenty. If by the prolixity of my speech I have been offensive, I hope your candid clemency will easily pardon me, whilst with itself it doth throughly and exactly weigh the rich and ample vein of this sacrrd Text, and that St. Paul the author of these words, being to take his last farewell of the Elders of Ephesus and Miletus, he did spin them forth in length, with long sighs, and showers of tears.  
The Lord bless you, and keep you, the Lord make his face to shine upon you, and be gracious unto you; the Lord lift up his countenance upon you, and give you peace.  
The grace of our Lord Jesus Christ, the love of God, the communion of of the holy Spirit be always with you all. Amen.  
Glory to God alone.  
FINIS.