Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE FAITHFULL SHEPHEARD. A Sermon preached at the Consecration of three Bishops, the Lords Elect of Oxford, Bristoll, and Che∣ster, in his Graces Chappell at Lambeth, May 9. 1619. THE ELEVENTH SERMON.

1 PET. 5.2.3.4.

Feede the flocke of God which is among you, taking the over-sight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: not as being Lords over Gods heritage, but being ensamples to the flock. And when the chiefe shepheard shall appeare, you shall receive a crowne of glory that fadeth not away.

Most Reverend, Right Honourable, Right Reverend, right Worshipfull, &c.

ARchilochusa 1.1 sharpning his quill, and dipping it in gall a∣gainst Lycambes; that his satyricall invectives might bee more poignant, putteth the pen in Archilochus his Fathers hand, and by an elegant prosopopeia maketh him upbraid his sonne with those errors and vices, which it was not fit that any but his father should in such sort rip up. Andb 1.2 Tully being to read a lecture of gravity and modesty to Clodia, which became not his yeares or condition, raiseth up, as it were, from the grave, her old grandfather Appius Caecus, and out of his mouth delivereth a sage and fatherly admonition to her. In like manner (right Reverend) receiving the charge from you to give the charge unto you at this present, and being over-ruled by authority to speak some∣thing of the eminent authority & sacred dignity into which ye are now to be invested; I have brought upon this holy stage the first of your ranke, and auncientest of your Apostolicall order, to admonish you with authority both of your generall calling, as Pastours set over Christs flocke, and your speciall, as Bishops set over the Pastors themselves: That in the

former words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feed; this in the latter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bishoping, or ta∣king the over-sight of them. Both they are to performe,

• 1 Not by constraint:
• 2 Not for lucre.
• 3 Not with pride.

1 Not by const••ant: constraint standeth not with the dignity of the A∣postles successors.

2 Not for filthy lucre: filthy lucre sorts not with Gods Priests.

3 Not in, or with Lord-like pride: Lord-like pride complyeth not with the humility of Christs Ministers.

As Tully the aged wrote to Cato the auncient, of old age; so in the words of my text Peter the Elder writeth to Elders, of the calling, life and reward of Elders in the Church of God.

• 1 Their function is feeding, and overlooking Christs flocke, enjoy∣ned ver. 2.
• 2 Their life is to be a patterne of all vertue, drawne ver. 3.
• 3 Their reward is a Crowne of glory, set before them ver. 4.

• 1 Their function sacred, answerable to their calling, which is divine.
• 2 Their life exemplary, answerable to their function, which is sacred.
• 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other.

May it please you therefore to observe out of the words,

• 1 For your instruction, what your function is.
• 2 For correction, what your life should be.
• 3 For comfort, what your reward shall be.

As the costlyc 1.3 ornaments of Aaron were fastened to the Ephod with golden chaines of writhen worke, so all the parts and points of the Apostles exhortation are artificially joyned and tyed together with excellent cohe∣rence, as it were with chaines of gold. This chaine thus I draw through them all.

* 1.41 There are some of the ministery fitter to be fed and led like sheep, than to feed or lead like shepheards; they are hunger-starved themselves, ha∣ving no better provision than the Apostles had in the wildernesse after Christs miraculous feast,d 1.5 a few baskets full of broken meat. Sainte 1.6 Ber∣nard admireth at their charity, saying, they by whom the streames of heaven∣ly doctrine flow to us, are of such superabundant charity, that they desire to empty themselves before they are halfe full, nay many before they have any drop of saving knowledge, and divine learning, most ready to deliver that which they never received, and teach what they never learned. Such a one was thatf 1.7 Bithynian whom Lactantius taketh up for taking upon him to

cure dimme and darke eyes, when himselfe was starke blinde. I finde nothing whereunto I may fitter resemble them, than to squibs or small fire-works, which as soone as they take fire, never leave popping and shoo∣ting, and making a hideous noyse, till all the powder be spent: so these ha∣ving rammed a little stuffe together, and being kindled with blinde zeale, never leave shooting and spitting fire in the pulpit, as long as their poore provision lasteth. These men, howsoever they are lyable to many other exceptions, yet all men will free them from the imputation which Foelix laid upon Saint Paul,g 1.8 much learning hath made thee madde. And as secure are they from the danger of the killing letter, as the Poet in his witty Epi∣gram playeth upon an ignorant Priest in time of Popery;

h 1.9Tu bene cavisti ne te ulla occidere possit Litera, nam nota est litera nulla tibi.

Thou hast taken good care that the killing letter shall not hurt thee, for thou knowest never a better in the booke. The measures of the Sanctuary con∣tained twise as much as the common measures, the shekel of the Sanctuary weighed downe two other shekels; to shew us that the gifts of a Pastour ought to carrie a double proportion to those of his flocke, else he had need to be fed himselfe; and is not qualified for this duty required in my text, in the first place, Feed.

2 Of those that are able to feed, some feed themselves, not their flocke;* 1.10 like Varus, taxed by Velleius Paterculus, who came poore into a rich Pro∣vince, but went rich out of the poore Province; making a very gainefull exchange, by leaving them the povertie he brought with him, and taking with him the wealth hee found there. Feed yee not your selves but the Flocke.

3 Of those that feed the Flocke, some feed not Gods Flocke,* 1.11 but Sa∣tans heard; teaching in Conventicles of Heretikes, or Schismatikes. Waspes have their hives as well as Bees, and Pirats have their Pilots as well as ho∣nest Merchants: be not ye like them; feed not the droves of Satan or Anti∣christ, but the Flocke of God.

4 Of those that feed the Flocke of God,* 1.12 some feed not that Flocke which is among them, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bishops in other mens Dio∣cesses; they thrust their sickle into anothers harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles,i 1.13 They have made me (or rather I have made my selfe) a keeper of vineyards, but mine owne vineyard have I not kept. If the frogs ofk 1.14 Seryphus could speake they would claime kindred of these men; for as those frogs in the Island where they are bred are dumbe, and make no noise at all, but carried to any o∣ther Countrie, fall on singing or croaking, and never give over: so these are silent and quiet in their owne cures, but when they are out of them none can be quiet for them: they who can scarce afford a Sermon in a moneth at their owne home, make nothing of lecturing every day in the weeke a∣broad.

5 Of those that feed the flocke of God which is among them, that is,* 1.15 preach painefully and powerfully, some are not not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Overloo∣kers;

they take not the over-sight of their flocke, they have not an eye to their life and manners, they never use the reine, or rather curbe of ecclesia∣sticall discipline; forgetting that in the Arke of God, together with the Ta∣ble of the Testimony, and the Pot of Manna, the Rod of Aaron that budded was layd up: and that wherel 1.16 David compareth God to a shepheard, he maketh mention both of his rod and staffe.

* 1.176 Of those that feede the flocke of God that is amongst them, and take the oversight thereof, that is, both rule well, and labour in the word, some de∣serve not the double honour, because they doe it by constraint, not willing∣ly, like those Calves, and Bullocks, and Rams, that were pulled and haled to the Altars of the heathen gods, wherewithm 1.18 Pliny observeth that the Paynim deities were never pleased, nor gave good successe to them which offered such sacrifice unto them. Nature her selfe giveth a prerogative to thatn 1.19 honey which drops out of the combe, before that which is forced or squized out; and to thato 1.20 oyle which sweats out of the Myrrhe trees, is∣suing from thence of it owne accord, before that which runneth after prick∣ing or incision. The noblest pallat wine is made of that liquor of the grape which spinneth out upon the smallest touch, without any violent pres∣sure:

* 1.21〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

7 Of those that take the over-sight of the flocke, not by constraint but willingly, some doe it not freely, or of a ready minde, but for filthy lucre. The Eccho taught by Erasmus, rings this in the eares of the Laity, and they heare it briefe, Quid venatur sacerdos? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Andp 1.22 Platina giveth a touch hereof in the life of Pope Goodface the third; the first question is, af∣ter a man is chosen Pope, what is the Bishopricke of Rome worth? Fil∣thy lucre carrieth such an ill favour with it, that the precious oyntment of Aaron cannot take away the smell thereof. Covetousnesse is a spot in any coat, but a stain in the linnen Ephod: what so unfit? what so incongruous? nay what so opprobrious and scandalous, as for those who in scripture are stiled Angels, and should like Angels, by continuall meditations, and di∣vine contemplations behold the face of God in heaven, to turne earth-wormes, and lye and feed upon very mucke? How dare they deliver the holy Sa∣crament with those hands that have received bribes? or are defiled with the price of blood? or are foule with telling their use-money? Holinesse (which of all other most be fitteth our sacred calling) in the greeke imply∣eth a contradiction to earthlinesse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which wee render holy, is all one in that language as unearthly. If a glasse bee soyled with dust, or be•••• ••ea∣red with dirt, it reflecteth no image at all: in like manner if the minde bee soyled with the dust of earthlinesse, the image of God cannot appeare in it; the fancie of such a man will represent no spirituall forme, conceive no divine or heavenly imaginations. If wee seeke our owne and not the things that are Jesus Christs, the goods not the good of our flocke, wee lose the first letter of our name in the Prophetr 1.23 Ezekiel, and of speculatores become peculatores, and are not to be termed praedicatores but praedatores. But I will not make this blot bigger by unskilfully going about to take it out.

8 Of those that feede,* 1.24 and take the over-sight of Gods flocke that is among them, not by constraint but willingly, not for filthy lucre; but of a ready minde, some carry themselves like Lords over the flocke, not as ensamples to their flock, they goe in and out before them in a stately and lordly gate,s 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in swelling pride, not in exemplary humility, seeking rather to o∣ver-rule them with terrour and violence, than rule over them with the spi∣rit of meeknesse. These though they are put up to the highest fourme, yet have not learned the first lesson in the schoole of Christianity,t 1.26to be meek and lowly in heart: neither understand they that divine graces, which are the plants of Paradise, are like to the tree in the Poet that bare golden boughes:

u 1.27—Quae quantum vertice ad auras Aethereas tantum, radice in Tartara tendit.

whose root was just so much beneath the earth as the top was in height a∣bove it. The higher Gods Saints grow upwards to perfection, the deeper they take root downward in humility, considering that they have nothing of their owne, but sinne; and what a foolish and impious sinne of pride is it, to bee proud of sinne? He that presumes on his owne strength, saith ho∣ly Austine, is conquered before hee fight. To repose trust in our selves, saith* 1.28 Bernard, is not of faith, but perfidiousnesse, neither breeds it true confidence, but diffidence. To bee proud of knowledge, is to bee blinde with light: to bee proud of vertue is to poyson himselfe with the Anti∣dote: and to be proud of authority, is to make his rise his downefall, and his ladder his ruine. It is the darke foyle that giveth the Diamond its brightest lustre: it is the humble, and low, and obscure conceit of our owne worth that giveth lustre and grace to all our vertues and perfections, if we have any: Moses glory was the greater because his face shined, and he knew not of it.

Thus have I numbred unto you the severall linkes of the Apostles gol∣den chaine of instructions for Pastors, now let us gather them together in a narrow roome.

• 1 Be not such as neede to be fed, but are able and willing to feede.
• 2 Feede not your selves but the flocke.
• 3 Feede not the flocke or droves of Antichrist, but the flocke of God.
• 4 Feede the flocke of God, not out of your charge, or without you, but the flocke of God which is among you.
• 5 Content not your selves with feeding them onely with the Word and Sacrament, but over-looke them also, have an eye to their manners.
• 6 Doe this not constrainedly, but willingly.
• 7 Not out of private respects, but freely.
• 8 Not proudly but humbly; not to shew your authority over the flock, but to set before them an ensample in your selves of humility, meekenesse, temperance, patience, and all other vertues.

Thus feede the flocke of God that is among you, thus rule those whom you feede, thus carry yourselves towards those whom you rule, thus give good ensample in your carriage; and when the chiefe shepheard and Bi∣shop

of your soules Christ Jesus shall appeare, you shall receive in stead of a Crosier a Scepter, of a Miter a Crowne, of a Diocesse upon earth a King∣dome in heaven.

You see I have a large and plentifull field before mee, yet I purpose at this time to follow the example of the Apostles,x 1.29 who as they passed through the corne field, plucked only an eare or two, and rubbed them in their hands.

To rub the first eare, that you may see what graine it yeeldeth. To feed, saithy 1.30 Bellarmine, signifieth to rule with princely authority, to sway the scepter as a spirituall Prince over Christs flocke; and to this purpose hee alledgeth that text in the Apocalyps, 2.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee shall feede (or rule) them with a rod of iron: hard feeding for Christs sheepe; hee had need to have an Estridge's stomacke that can digest this interpretation here. Feed, not over-ruling, ver. 3. that is, over-rule them, not feeding: this is as natu∣rall an interpretation of this scripture, as the glosse upon the word statui∣mus in the Canon law, id est, abrogamus, or statuimus quod non; wee enact, that is, wee abrogate; we command, that is, wee forbid; we appoint this, that is, wee appoint that this shall not bee. If this be a right interpretation of this place, and the other parallel to it in Saintz 1.31 John, then Saint* 1.32 Ber∣nard was in the wrong, for hee inferres the cleane contrary from it: and which is most considerable, in a booke of consideration dedicated to the Pope himselfe: Peter could not give thee that which he had not; what he had, that he gave thee, care over the Churches: but did hee not also give thee do∣minion? heare what himselfe saith, not as being Lords over Gods heritage but being made examples to the flocke: lest any man should thinke that this was spoken onely in humility, and not in truth, it is the voice of the Lord in the Gospell, Kings of the nations beare rule over them, but it shall not bee so with you; it is plaine that Lord-like dominion is forbidden to the Apostles: goe too therefore now, and assume to thy selfe if thou dare, either the office of an Apo∣stle, if thou be a Lord, or Lord-like Dominion if thou be an Apostle. Howbeit I deny not that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, sometimes signifieth to rule with Princely authority, and Lord-like command, both in Scriptures and prophane Writers: asa 1.33 Homer stileth King Agamemnon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Shepheard of the people: so God himselfe calleth Cyrus hisb 1.34 Shepheard; and which is very observable, Cyrus as if hee had taken notice of this name imposed by God upon him before his birth, was wont usually to say,c 1.35 That a good Prince was like a good Shepheard, who can by no other meanes grow rich, than by making his flocke to thrive under him; the prospe∣rity of the subject is not only the honour but the wealth also of the Prince. All this maketh nothing for the Popes triple Crowne, to which hee layeth claime by vertue of Christs threefold pasce, or feede (Joh. 21.15.16.17.) for neither doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 originally, nor properly, nor usually signifie to reigne as a King, especially when oves meae, or grex domini, my sheepe, or the flocke of God is construed with it; nor can it be so taken here, or Joh. 21. as the light of both texts set together reflecting one upon the other will cleer the point. For that which Christ enjoyneth Peter, Joh. 21. that Peter here enjoyneth all Elders: the words of the charge are the same, Feede my sheepe, there; Feede the flocke of God, here. But Saint Peter enjoyneth not

all Elders in these words to rule with soveraigne authority as Kings over the whole flocke, or as Lords over their owne peculiar: for this hee ex∣pressely forbiddeth, ver. 3. therefore to usurpe authority over the whole Church, or to domineere over any part thereof, is not to feede ac∣cording to Christs charge to Saint Peter, or Saint Peters to all Elders. What is it then? if you have reference to the Etymology 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to feede, as the word imports in the originall, is to reside upon our cure, or abide with our flocke, where the spouse is commanded to seeke Christ,d 1.36goe thy way forth to the footsteps of the flocke. And indeed where should the Sentinell be but upon his watch-tower? where the Pilot but at the sterne? where the intelligence but at his orbe? where the sunne but within his ecliptick line? where the candle but in the candle-stick? where the diamond but in the ring? where the shepheard but among his flocke? whom hee is to feede, for whom he is to provide, of whom hee is to take the over-sight, to whom hee ought to bee an example; which hee cannot be if hee never be in their sight. But because this observation is grounded only upon the Etymology, I will lay no more stresse upon it. The proper and full signification of the word is pastorem agere, to play the good shep∣heard, or exercise the function of a Pastor, which consisteth in three things especially:

• 1 Docendo quid facere debeant.
• 2 Orando ut facere possint.
• 3 Increpando si non faciant.

• 1 In teaching those of his flock what they ought to doe.
• 2 In praying that they may doe it.
• 3 In reproving if they doe it not.

All which may bee reduced to a threefold feeding:

• 1 With the Word, Jer. 3.* 1.37
• 2 With the Sacraments, Apoc. 2. & Joh. 6.
• 3 With the Rod, Micah 7.14.

To feed with the Word and Sacraments is the common duty of all Pa∣stors, but to feed with the rod is reserved to Bishops: they are Seraphims, holding the spirituall sword of excommunication in their hands, to guard the tree of life: whose speciall office, and eminent degree in the Church is implyed in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the vulgar latine rendereth provi∣dentes, but Sainte 1.38 Austine more agreeable to the Etymology, superviden∣tes, super-visours, or super-intendents. Yet this is but a generall notation of the name; every Bishop is a super-visour or over-seer, but every super-visour is not a Bishop. The Lacedaemonian Magistrates were called Ephori, which is an equivalent stile to Episcopi: andf 1.39 Constantine the great spake as truely as piously to his Bishops; Yee reverend Fathers are Bishops of them that are within the Church, but I of them that are out of the Church: where your pastorall staffe is too short, I will piece it out and lengthen it with my scepter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the most proper and restreyned signification,

is to exercise Episcopall authority (or performe the office of a Bishop) which consisteth in two things:

• 1 In ordaining.
• 2 Ordering.

• 1 Giving orders.
• 2 Keeping order.

Saint Paul givethg 1.40 Titus both in charge: for this cause left I thee in Crete, to ordaine Elders in every Church, there is the first, to wit, ordina∣tion; and to set in order things that are wanting, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to correct things out of order, there is the second, viz. ordering or reformation. Timothy like∣wise the first consecrated Bishop of Ephesus is put in minde of these bran∣ches of his Episcopall function: of the first,h 1.41 Lay hands suddenly on no man: of the second, Against an Elder receive not an accusation but under two or three witnesses:i 1.42 Them that sinne rebuke before all, that others also may feare. Be notk 1.43 partaker of any other mans sinnes, to wit, by not censuring or pu∣nishing them. These two offices to bee most necessary in the Church, e∣very mans reason and common experience will informe us. For how shall wee have Ministers at all without ordination? and how shall wee have good Ministers or people without visitation? Now for Presbyters or Mi∣nisters, who are equall in degree to exercise authority one over the other, and lay hands upon themselves, & so to become their own ghostly Fathers, is to make order it selfe a confusion. Therefore God in the law put a diffe∣rence between the Priests and Levits: and Christ in the gospell between the Apostles and Disciples; and the Apostles after Christs death between Bishops and Elders. Which the primitive Church kept so religiously, that to oppose it in practice was accounted no lesse thanl 1.44 sacriledge; in do∣ctrine, flat heresie. The first that I finde ever to have gone about to break downe the partition wall betweene Bishops and Presbyters, was Aerius, a man like his name, light and aery, easily carried away with the winde of ambition. For asm 1.45 Epiphanius writeth, standing for a Bishopricke, and missing it, hee invented this heresie to comfort himselfe; and because hee could not raise up himselfe to the high ranke of Bishops, hee sought to pull them downe to his lower ranke of Elders. What difference, saith he, is there betweene a Bishop and a Priest? none at all, their order, and honour, and dignity, is one and the selfe-same. But for this his sawcy malepartnesse he felt the smart of the Crosier staffe, and for ranking Bishops among Presby∣ters or Elders, he was himself ranked among hereticks. God who made grea∣ter & lesser lights in the firmament, and set Angels in ranks one above ano∣ther, hath erected an* 1.46 Hierarchy upon earth: which as he hath ever yet, so I hope he still will to the end of the world establish and support and propa∣gate it, as it hath wonderfully supported and propagated the Church. The bounds therof extended by the preaching, & kept by the government of Bi∣shops; the Hereticks and Schismaticks in all ages suppressed by Councels and Synods of Bishops; the Rubricks of Ecclesiasticall Kalendars coloured with the blood of so many martyred Bishops, are sufficient evidence there∣of.

And as the Church soone after her first plantation exceedingly pro∣spered under the shade of James Bishop of Jerusalem, Titus of Crete, Ti∣mothy of Ephesus, Marke of Alexandria, Ignatius of Antioch, Antipas of Pergamus, Polycarpe of Smyrna, and divers others ordayned by the Apo∣stles, or their immediate successors; and in succeeding ages received her best sap and nourishment from the Greeke and Latine Fathers, who for the most part were Bishops: son 1.47 Beza himselfe acknowledgeth it to have beene the singular happinesse of the Church of England, which he prayeth may be perpetuall, that this reverend and sacred order hath yeelded not only famous Martyrs, but also most excellent Doctors and Pastors. As the Poet blazing the vertues of the Emperour then reigning, said,

o 1.48 Te volet invictus pro libertate Camillus: Si Cato reddatur, Caesarianum erit.

Brutus and Camillus and Cato, the greatest sticklers for the liberty of the commonwealth, if they were now alive would turne Royalists: so wee may truely affirme that the greatest enemies of Episcopall jurisdiction, could not but approve of such Bishops as now sit at the sterne in our Church. And what if all are not such? must the whole order suffer for their sake?

p 1.49 Desine paucorum diffundere crimen in omnes.

lay not upon all the fault of some. If one or other budde of Aarons rod, the bishopricke of Rome and the dependants thereon, are turned into serpents, shall the whole rod bee cast out of the Arke, and Jonah's gourd put in the place thereof? I meane the new sprung up mushrome, the go∣vernement of lay Elders; Elders whereof no elder age of the Church ever took notice, and the younger cannot tell yet how to christen them: because they are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns at Bruxels, partly regular partly secular; in the morning wearing the cowles and habit of Recluses, in the afternoone the feathers and other attire of Gallants. For they are Clergy-laickes, and Lay-clerkes: of their clergy they are, for they together with their Mini∣sters ordaine Ministers, and inflict ecclesiasticall censures; and yet laickes they are, for they may not preach nor baptize. Church-men they are, for they beare rule in the Church; yet church-men they are not, for they may receive no maintenance from the Church. They are the Elders that rule well, and labour, not in the word, for such they will have intimated by S. Paul; yet the honour which their owne Interpreters there expound honourable maintenance, is not due unto them. Spare me Men, Fathers, and Brethren, if I spare not them who goe about to bereave us of our spirituall Fathers, qui saeviunt in plagas & vulnera ecclesiae, who seeke to ruine the ruines, and spoile the very spoiles of ecclesiasticall dignity and distinction left among us. To place such Bats as these, rather mice than birds, must Christs Apo∣stles and their successors be displaced, and all rankes of ecclesiasticall or∣der confounded: is there any justice in this, to breake all Crosier staves,

and tread all Miters under foot, and teare all Rochets in pieces

Unius ob noxam & furias Ajacis Oilei.

for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of Prophets for Balaams sake, take away the soveraigne order of Princes for Julians sake, take away the glorious orbs of starres for the starres sake calledq 1.50 wormewood in the Apocalyps, nay take away the highest regiment of Angels for Lucifers sake, and the rest of his faction, somtime in the highest order in heaven, but now reserved in chaines of darkenesse till the great day.

This may suffice to bee spoken of, and for your calling: two words of the two duties implyed in the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feede, and take the over-sight. You are Pastors and Bishops, make good your titles, feede as Pastors, take the over-sight of your Diocesse as Bishops. The three or∣ders in the Church, Bishops, Priests, and Deacons, resemble the three fa∣culties of the soule, the vegetative, sensitive, and reasonable. For as the sensitive faculty includeth the vegetative, & aliquid amplius and somewhat more, to wit, sense; and the reasonable implyeth the sensitive, & aliquid amplius and somewhat more, to wit, reason; so a Priest implieth a Deacon, & aliquid amplius; and a Bishop imply∣eth a Priest, & aliquid amplius. Yee are (my Lords) both Bishops and Priests, and as you are invested into a double honour, so you have a double charge: as Bishops you are to rule well; as Priests to labour in the word: as Priests you are to preach, as Bishops to ordaine Priests, and countenance Preachers: as Priests you are to smite simony and sacri∣ledge, schisme and heresie, impurity and impiety, gladio oris, with the sword of your mouth; as Bishops, ore gladii, with the mouth, that is, the edge of the sword, the sword of ecclesiasticall censures which Christ hath put in∣to your hand: beare not this sword in vaine, be not partakers of the sinnes of any of the clergy, or bribes of the laity; use this your sword for, not a∣gainst the Church:

r 1.51Non hos quaesitum munus in usus.

Hold not too strict a hand over your too much oppressed Clergy; let it not be said of the clergy of your Diocesse, as it was said of the Roman soul∣diers under Severus, that they were more afraid of their Captaine than of the enemy. For as Saint Paul speaketh to the Corinthians, if I make you sad who shall comfort you? so may I say to you, if you dishearten poore Ministers who shall comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them,* 1.52 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: if a faithful minister of Jesus Christ, if a diligent preacher that spends his oile & week, his body and soul to give them light; sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customes, which oft deprive the ministers of the Gospell of nine parts of the Tenth, and leave them but decimam decimae, the tenth of the tenth; they will all fall upon him, and unlesse your power and authority relieve him, grinde him to powder. They use their godly Preachers, whom the world cannot parallel, as the Hawke in He∣siod

dealt with the melodious Nightingale,s 1.53 they plume them and devoure them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, although they bee the sweetest singers of Israel. Many of them after they have spent their strength in preaching in season and out of season, catechizing and lecturing on the Lords day, and on the weeke dayes, may truely say as Synesius sometimes complayned that they carried nothing away from their parishes or cures, but bonam conscientiam & malam valetudinem, a good conscience, and an ill and cr••zed body.

No more of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking the over-sight: and but a word of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feede, lest whilest I exhort you to feede, I detaine you from better feeding, viz. upon the blessed Sacrament now set before you. As in Churches and Noble-mens hals, where there hang great Candlestickes with many branches, the lights are first let downe to bee tinded, and when they are fully lighted, then they are drawne up by degrees to give light to the whole roome: so our Church first sendeth her sweet waxe lights, made and formed in private schooles, downe to the Universities to bee tinded, and when they are fully enlightned with knowledge, then draweth them up by degrees, first to pastorall charges, then to dignities, Deaneries, and Bishopricks; not that then they should bee put out, but to the end that as they are set higher they should give more light. You are, right Reverend, the silver Trumpet of Zion, whom God lifteth up on high that you may sound the louder & shriller, as bels are hung higher in the steeple, that they may bee heard further. Let it bee never said of you as it was of Saul, that when hee came to the high places he made an end of prophecying. The more God hath honoured you, the more you ought to honour him; the higher Christ hath preferred you, the more you ought to love him, and shew this your love by your treble diligence in feeding his sheepe. To which end these words, Peter lovest thou me? feed my sheep, &c. are by the order of our Church appointed to bee read for the Gospell at your consecration. I grant you feede many wayes; you feede when you appoint pastors to feed, you feede when you instruct them how to feede, you feede when you cen∣sure them for not feeding their flockes, or not feeding them with whole∣some food, you feede in a Synode when you make good canons, you feede in your visitations when you encourage good Ministers, and reforme abu∣ses in the Church, lastly, you feede at your tables when you keepe good hospitality. And after all these manners the Apostles and ancient Fathers fed; yet they thought themselves in danger of a vae, or curse if they fed not by preaching the Gospell in their owne persons. Woe bee to mee, saith Saintt 1.54 Paul, if I preach not the Gospell. Saint Gregory was a Bishop himselfe, and that of a very large and troublesome Diocesse (for hee was Pope of Rome) yet hee deepely chargeth Bishops with this duety, thus inferring upon Christs words to Peter, lovest thou mee? feed, &c.u 1.55 If care and dili∣gence in a pastorall charge be an argument, and certaine evidence of the love wee beare to Christ, whosoever furnished with gifts and abilities thereunto, refuseth to feede Christs flocke, is to be taken pro convicto, that hee beares no good affection to the chiefe Pastor and Bishop of our souls. If the love of Christ constrayned us not to stirre up the grace of God in us, which wee have re∣ceived by imposition of hands, and even like lampes to spend our selves to give light to our flockes; yet methinkes the excellency of this function

should enflame us thereunto. Where can we fixe our thoughts with more delight and contentment than upon heaven and heavenly objects? how can wee put our tongues to a better use than to declare the word of life? to preach the Gospell of the Kingdome? to sound out our makers praises? how can our hands be better employed than about the seales of grace? Heare Saint* 1.56 Chrysostome open his golden mouth, and weigh his words in the scales of the sanctuary: Seest thou not, saith hee, how thine eyes water whilest thou stayest in the smoake, but are cleared and refreshed if thou goe out into the open ayre, or walkest a turne in a pleasant garden? so the eye of our minde is cleared, and our spirituall senses much revived by walking in the garden of holy Scriptures, and smelling to the flowers of Paradise; but if wee run about in the smoake, that is, busie our selves about earthly affaires, we shall shed many a teare, and be in danger of quite losing our sight.

I will conclude, and briefely represent all the principall points of the A∣postles exhortation to your view in one type of the law. In the Arke of the covenant there was the rod ofa 1.57 Aaron that budded, and about it a crown of gold. By the rod of Aaron you easily apprehend the Priests office or pastorall charge: the buds of this rod, or parts of this charge are two, fee∣ding and overseeing; which ought to bee performed not by constraint, but willingly, as the buddes were not drawne out of Aarons rod, but put forth of their owne accord. And herein wee are not to respect our owne good, but the good of our flocke: wee must doe nothing for filthy lucre, but of a free minde to benefit others, as the rod of Aaron bare not blossomes or fruit to, or for it selfe, but to, and for others. By the fruits of Aarons rod you may understand the good life of a faithfull Pastor, who is to be an example to his flock; this fruit enclineth him to true humility opposite to Lord-like pride, as the fruit of a tree weigheth the branches downe to the earth. Lastly, by the Crowne above the rod, and round about the Arke, is represen∣ted the reward of a faithfull Shepheard and vigilant Bishop. You have the embleme of your office, the word or Motto shall be Germinet virga Aaro∣nis, Let the rod of Aaron blossome in your mouths by preaching the word, and budde in your hands by the exercise of ecclesiasticall discipline, and beare fruit in your lives by being ensamples to your flocke, and the crowne a∣bove the rod, and about the Arke shall bee yours, as it is promised, ver. 4. And when the chiefe shepheard shall appeare, you shall receive a crowne of glory that fadeth not away;

Which God the Father grant for the price of his Sonnes blood, to whom with the holy Spirit be all honour, glory, praise, and thanks-giving, now and for ever, Amen.

Notes

• a 1.1

  Arist. Rhet. c. 2.
• b 1.2

  Orat. pro M. Coelio.
• c 1.3

  Exod. 28.14.
• * 1.4

  Feede.
• d 1.5

  Matth. 14.20.
• e 1.6

  Tantae cha∣ritatis sunt per quos nobis flu∣enta coelestia emanant, ut an∣tea effundere quam effundi velint, loqui quam audire paratiores, prompti docere quod nunquam didicerunt, Bernard.
• f 1.7

  Lactant. divin. instit. l. 5. Cum c••••cus ipse esser, alios illuminare suscepit in se.
• g 1.8

  Act. 26.24.
• h 1.9

  Tho. Morus in epig.
• * 1.10

  The flocke.
• * 1.11

  Of God.
• * 1.12

  Among you.
• i 1.13

  Cant. 1.6.
• k 1.14

  Plin. nat. Inst. l. 8. Ranae mu∣tae sunt etiam nunc in Sery∣pho Insula, eae∣dem alio tran∣slatae canunt, &c.
• * 1.15

  Taking the over∣sight thereof.
• l 1.16

  Psal. 23.4.
• * 1.17

  Not by constraint
• m 1.18

  Plin. l. 8. nat. hist. c. 45. Hoc quo{que} notatum est, vitulos ad aras humeris homi∣num allatos, non fere litare, nec aliená ho∣stiâ placari de∣os, nec trahen∣te se ab aris.
• n 1.19

  Plin. nat. hist. l. 11. c. 15. In omni melle quod per se flu∣it, ut mustum, oleum{que} quod appellatur a∣caeton, maxime laudabile est. Not for filthy in∣cre.
• o 1.20

  Plin. nat. hist. l. 12. c. 15. In∣ciduntur bis, sudant autem sponte prius∣quam incidan∣tur stacten di∣ctam.
• * 1.21

  Theog. gnom.
• p 1.22

  Plat. in Bon. 3. Re verâ pace bonorum di∣cam, multi e∣piscopatum de∣siderant, ex∣plendae avari∣tiae suae causa, non quo com∣muni utilitati ut eorum ex∣poscit officium & nomen, consulant: quaeritur enim quantum red∣dat episcopa∣tus, non quot oves pascuae in eo sint.
• r 1.23

  Ezek. 3.17. Sonne of man, I have made thee a watchman.
• * 1.24

  Not as Lords.
• s 1.25

  Concil. Carthag 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fu∣mosus seculity∣phus.
• t 1.26

  Matth. 11.29.
• u 1.27

  Virg. Aen. 6.
• * 1.28

  Bern. serm. 20. in vigil. nat. dom. Sibimet ipsi fi∣dere, non fidei sed perfidiae est, nec confiden∣tiae sed diffi∣dentiae magis, in semetipso habere fiduci∣am.
• x 1.29

  Matth. 12.1.
• y 1.30

  l. 1. de Rom. pont. c. 15. In scripturis pas∣cere passim ac∣cipitur pro re∣gere, ut psal. 2. reges cos in virgâ ferreâ: in Heb. est pas∣ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Apoc. 2.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• z 1.31

  Joh. 20.17.
• * 1.32

  Bernard. de considerat. ad Eu∣gen. l. 2. I ergo tu & tibi usur∣pare aude aut dominans apo∣stolatum, aut apostolicus do∣minatum, &c.
• a 1.33

  Hom. Il. 1.
• b 1.34

  Esay 44.28. That saith of Cy∣rus, he is my shep∣heard.
• c 1.35

  Xen. Cyr. poed. l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.36

  Cant. 1.8.
• * 1.37

  Jer. 3.15. I will give you pastors according to mine owne heart, that shall feede you with knowledge and understan∣ding.
• e 1.38

  Aug. de civ. l. 19 c. 19. Supervi∣dentes appel∣lantur, ut intel∣ligant se non es∣se episcopos qui prae esse di∣lexerint, non prodesse.
• f 1.39

  Euseb. vit. Con∣stant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.40

  Tit. 1.5.
• h 1.41

  1 Tim. 5.22.19
• i 1.42

  ver. 20.
• k 1.43

  ver. 22.
• l 1.44

  Act. Concil. 1. Chalced. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.45

  Epiph. haeres. 71. Cum epi∣scopatus spe excidisset Eu∣stathio postha∣bitus, ut se con∣solaretur hanc haeresem exco∣gitavit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  See King James his Cyg∣nea Cantio. Bilson his perpe∣tuall governe∣ment. Bancroft his slavey of the ho∣ly pretended discipline, c. de episc. Downam his sermon at the consecration of the Bishop of Bath and Wells. Andrew opus posthum. Hallier defenc. ecclesiast. hierar. l. 1. Aurelius vindi∣ciae censurae tit. 3. de epis. & cura∣tis.
• n 1.47

  Beza de grad. Min. evang. cap. 18. Non tantum insig∣nes Dei mar∣tyres, sed etiam praestantissi∣mos doctores & pastores.
• o 1.48

  Mart. epig. l. 1.
• p 1.49

  Ovid l. 1. de art.
• q 1.50

  Apoc. 8.11.
• r 1.51

  Virg. Aen. 4.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stone.
• s 1.53

  Hesiod. op. & dies l. 1.
• t 1.54

  1 Cor. 9.16.
• u 1.55

  Greg. in verb. evang. secundum Johan. Si dile∣ctionis argu∣mentum est cu∣ra pastoralis, quisquis virtu∣tibus pollens gregem Dei re∣nuit pascere, summum pasto∣rem convinci∣tur non amare.
• * 1.56

  Chrysost. homil. 1. in Matth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.57

  Exod. 24.25.