The True and Absolute Bishop

The Epistle to the Reader.

COurteous and Christian Reader, if the Title Page do please thee, (as perchance it may,) I am confident then that the ensuing Treatise will not distaste at all, because it tenders thee a salve for thy sores, and a remedy for thy straying thoughts. Should now the word [Episcopacy,] draw a dislike upon thine affections, or like a black cloud darken thine impartial esteem hereof, it is to be feared then, (for the present,) that all is not well within thee, for here thou hast the absolutest, the truest, and the most perfect Bishop that ever was in all the Christian world, whose Diocese also is from one end of the earth unto the other, and from the Sea unto the worlds end. This is the Metropolitan that governs Heavens Universe, and whose [See] as it is without all contradiction Universal, so in like manner is his [EPISCOPACIE] in all points uncontroleable. This is he that was called from the Wombe hereunto, and from the bowels of his mother; unto whom all the Yles must listen, and eke the people from far; who is the branch of the Lord, and the messenger of the Covenant, who is like a refiners fire, and like Fullers sope, and will purify the sons of LEVI, (meaning, all the Ministers of his Word and Sacraments by what names or titles soever they be called,) and will purge them as Gold and silver, that they may offer unto the Lord, an offering in righteousness. I write not this now to bark at, or to bite at any in the world, for that Hostile and scurrilous humor both against God's sacred house, and England's Kirk, I leave to our brawling and railing tongues wherewithal our times abound, alas and thrice alas, too too much in every street and corner, nay I had almost said, in every part and place; so that should not the right honorable and blessed Parliament out of their heavenly dispositions, forthwith silence the contumelious affronts with irrevocable censures, of such black-mouthed Sanballat’s, as without all question the plenitude • f their gracious judgment and undoubted religious goodness will challenge the care hereof, both Zion then and all her sons may sit down in the dust and weep. But I write, this [scribendo proficere, & proficiendo scribere,] to satisfy the ingenuous reader with some notions of a right and absolute Bishop, and that upon his benefit and good liking I myself may receive some comfort. As for the matter here debated before thine eyes, (though it do not come unto thee, in the beautiful and graceful habit of excellent and learned rhetoric, yet mayest thou find therein many an wholesome expression, both for thy souls health, and life's amendment,) I desire thus much, that as thou doest not receive it with the reverence of a Father, so that thou wouldst not reject it, as the raveries of a child, for Apollo yielded Oracles, as well to poor men, for their prayers, as to Princes, for their presents. If thou hast been a stragler, from the flock and fold of Christ, here are discoveries for to inform thy conscience, and such demonstrative Characters, to certify thee of thy souls state, and condition, in that particular, as that thou canst not (unless merely blinded, and that God hath given thee over unto a reprobate sense,) but see whether thou art in the fold of Christ or not, and whether also thy life be the life of grace, or the life of sin. I shall not need to labor thee, in this Epistle, how thou art to demean thyself, towards the great Bishop of thy soul, for that cannot be exploded thy meditations, if thou dost but read and view the matter; all that I shall advise thee, in the point propounded, is that with the laborious Be, thou have a desire hence to gather honey, and not with the venomous Spider, to suck naught save poison. The discourse (for anything I know to the contrary,) may put all the world in mind, what a most wretched and a most lamentable case those extravagant sinful souls are in, that are out of Christ's several, and out of Christ's enclosure, ranging up and down the world, in the wild and vast Commons, of all kind of disobedience; or else (which is as bad,) wandering to and fro, day by day, within the unfortunate pale of some particular enormity. For thine own part, (my Christian brother,) I censure thee not at all; (for I believe to be guilty that way, is an infallible demonstration, and a very brand and Symptom, of a carnal and a rank hypocrite;) if therefore now thou art any kind of way the better, for this my small endeavor, bless the Bishop, for it, I mean, the eternal Messias, who is the great Shepherd and Bishop of thy soul; but if like a taunting Ammonite thou fallest to malicious censurings, against the book, and Author, know, tis the Authors resolution, more lightly to set by, and value thy ludibrious taunts, then thou canst imagine thy disdainful nature, to be forward, in the mischievous broaching of the same: and besides that, he hath found out thine abusive and unchristianlike sarcasmes, many days agon, and that he is now preparing a scourge for thy poisonous tongue. What thou dost object now out of an envious disposition, my conscience tells me, that in the minds of the well affected, it shall stand for nothing, because they have determined at this present, that [dicetur veritas, & rumpetu • invidia,] that truth shall be spoken, and that envy shall break its gall. But and if thou canst not abstain, from thine irreligious obloquy, ô be sure then, that thy formality in religion, is but mere mockery, without Religion; and that in conclusion, whereas for a time, thou seemest to set on fire the whole course of nature, thou shalt at length be set on fire, even by the very hell it self. And thus gentle Reader, bidding thee heartily to take heed, I bid thee heartily farewell.

THE TRVE AND ABSOLVTE BISHOP: The Text of Scripture whereon the following discourse is grounded, is:

THe words are an illustration of S ^t . Peters auditors twofold estate and condition.

• First, Preterit.
• Secondly, Present.

First preterit, and that in the state of nature, [eratis velut oves errantes] you were as Sheep going astray, 〈 in non-Latin alphabet 〉 , Sheep straggling from Heaven.

Secondly, present, and that in the state of grace, [Sed nunc conversi estis ad pastorem & curatorem animarum vestrarum,] but are now returned unto the Shepherd, and Bishop of your souls. An happy regress for such wandering sheep, being returned from Babel to Bethel, from Satan to CHRIST.

T •• ir fi • s • es • ate i • ••• entable, being by 〈◊〉 the children of 〈◊〉 Ep •• s. 2. • . and •• ere • ore pastly called here by o •• Apo ••• [ev •• err •••• s] straying •• eepe, • ot [ove • i • e •• l • ] not sheep that are in the • old; for so Christ calleth his beloved Saints, Io •• 10.27, 28. who (as C • RIST professeth of them there) that he doth know them, so doth he also witness of them, that they are obedient sheep, and that for three things.

• First, for hearing his voice. John • 10.27.
• Sec •• dly, for following him John • 10.27.
• Thirdly, for keeping the fold.

According to that pla • e o • Scripture, [nec rapiet quisquam cas ex manu mea] As if our Savior should have said thus as no man shall take them out of my hands, so no one shall seduce them, to straggle from my sold, John 10.28. hoc est, retinebunt ovile, they shall keep the sold, they shall keep my laws and ordinances.

Secondly, their second estate is comfortable, being in the state of grace, and seeing they are retu • ned unto the sold again; They are not now like [oves in deserto] like those sheep in the desert, that had no shepherd, Mark 6.32, 34. or like Solomon's ox posting to the shambles of most dismal death, but like the Spouse in the Canticles, returning to her only love, looking from Le ••• on and Amana, from S • enir and Hermon, from • he Lions d •• nes and from the mountains of the Leopards; according also to the words of the Text, 〈 in non-Latin alphabet 〉 , &c but now are returned to the Shepherd and Bishop of your souls.

The words then for divisions sake instruct us in two points of Divinity, very considerable for our times.

• 1. In man's misery, living in the state of sin.
• 2. In man's recovery, returning to the state of grace.

First, in man's misery living in the state of sin, and teaching us in effect this point of Divinity, [how that unregenerate men as long as they are out of the fold of CHRIST, out of the sold of sanctity, are no better in the HOLY GHOSTS censure, than straying sheep,] as here once the auditors in the Text are shown also [Vos eratis, &c.] you were, &c.

Secondly, the words instruct us in man's recovery, intimating unto us thus much, how that our state is never blessed t • ll we be with Christ, our condition never happy till we be returned to Christ. Our Apostle doth not say of them now, they being retired, and returned to Christ, as he doth of others returning to the practice of sin, [saying Canis reversus est ad vomitum, & sus ad volutabrum coeni ] the dog is returned to his vomit, and the sow to her wallowing in the mire. But now as if they were many thousand times better than before, more holy and pure, more blameless and undefiled, more zealous of good works, he saith [nunc conversi estis, &c.] ye are now returned unto the Shepherd and Bishop of your souls. Where in brief we see our Savior for the love he bears to sinners, becomes a Shepherd to his flock, and a BISHOP in his Diocese; a shepherd to feed them, and a Bishop to instruct them; a shepherd to tend them, and a Bishop to defend them; yea, a shepherd to take care for their bodies, and a Bishop to take care for their souls; all which we find infolded and comprehended in the words [ 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ,] in the words [shepherd and Bishop,] which in our Blessed Savior like mercy and truth do meet together, and like righteousness and peace do kiss each other.

For methods sake now, having divided the Text thus, and that we may enjoye the whole meaning of the words, we will briefly betake ourselves to the handling of the sam • , beginning with the first considerable point of divinity, touching man's misery living in the state of sin, and arising from the forefront of the Text, thus [eratis vel • t • ves errantes, &c.] ye we • e, &c.

And for the better and more clear explanation of this first point of divinity, touching man's misery living in the state of sin, and running every day more and more from the fold of Christ, take this observable, and undeniable ground of truth, (viz.)

How that all men till that they are effectually called from heaven, (as here Saint Peters auditors in the Text were) till they are called out of darkness into light, out of the state of corrupted nature, into the blissful state of grace, are no better in the Holy Ghosts, censure and opinion than straying sheep, which is a most fearful condition, a most horrible and a dismal state for any poor sinful souls to be in, being that they are out of Christ.

To prove this point, the Prophet Jsaiah crieth out in general terms thus, [omnes sicut oves aberravimus] we all like sheep have gone astray, (meaning all before God's effectual calling, ) yea we have turned everyone to his own way, saith the Prophet, agreeable with that universal stain and pollution that the Apostle S. Paul speaks of, [ 〈 in non-Latin alphabet 〉 , &c.] They are all gone out of the way, they are altogether become unprofitable, there is none that doeth good, no not one, Rom. 3.12.

But here perchance you will demand and ask me by and in what particulars do unregenerate and unmortified Christians show themselves before God's effectual calling of them, to be straying sheep, and wandering from the fold of Christ.

For the resolution whereof, observe these following discoveries.

First, unregenerate men run from the fold of Christ like wandering sheep, by their insatiable and greedy avarice, when they do most wickedly thirst after that which is not their own, which is not their right nor due, when with Ahab they both bloodily and greedily, seek after poor Naboth's. Vineyard, and when with Demas they leave the word, and immoderately love the world, and hereupon the Holy Ghost calleth their [ 〈 in non-Latin alphabet 〉 ] their love of money, (meaning inordinate and ins • tiate desires, and practices) to be [ 〈 in non-Latin alphabet 〉 ,] to be the root of all evil, which while some have coveted after (saith the blessed Text) they have erred from the faith, (that is) they have shown themselves straying sheep, and have • ierced themselves through with many sorrows, and thereof •• e saith Saint John, [love not the world, nor the things that are in t • e world: for if any man love the world, the love of the Father is not in him, 1 John. 2.14.

Secondly, unmortified Christians before their calling show themselves to be straying sheep and wanderers from Christ's fold, by their gross and erroneous tenets in Divinity, holding those things lawful, that the Text condemneth, and those again unlawful that the text alloweth, and for this cause we read of Christ's condemnation of the Sadducees, and that they were going astray touching their judgment and opinion about the doctrine of the resurrection, [saying erratis; ] you do err, [that is] you straggle from the fold of truth, not knowing the Scriptures, nor the power of God. I could here condemn sundry that are stragglers in the like nature; some holding the damned sin of usury to be lawful, that the text condemneth others, that tis a sin to take an oath which the text alloweth, a third with the nice ruler of the Synagogue, impudently averring that it is a fault to heal upon the Sabbath day, with infinite others of the like straggling humor, to whom I say with the Apostle S ^t . James, ô do not err any longer after these courses, and conditions, my beloved brethren, because the wages of them is death, though the gift of God be eternal life through Jesus Christ our Lord, Rom. 6.23.

Thirdly and lastly, unregerate and unmortified Christians before their calling show themselves to be straying from the fold of Christ sometimes by their uncleanness and fleshly lusts, which Moses the man of God calleth [going aside, Numb. 5.12.] sometimes by spiritual whoredoms, as superstition and Idolatry, which the Holy Ghost calleth [a turning away from the Lord, or a thrusting out of the • ay, which the Lord commandeth, sometimes again by their swinish sensuality and excessive drunkenness, which as the prophet telleth us, causeth erring from the right way, and stumbling in judgment; sometimes again, by their brain sick fancies which the Holy Ghost calleth [a turning after our own ways,] sometimes again by their wages of unrighteousness, their greedy taking of bribes following the way of Balaam the son of Bosor; which the Holy Ghost calleth a forsaking of the right way, and sometimes again by withholding the means of salvation away from others, to whom they should dispense them, which the Holy Ghost calleth [a driving away from the sold, crying against the Shepherds of Israel, and saying thus [woe be to you, for the diseased you have not strengthened, neither have you healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have • e sought that which was lost, but with force, and with cruelty have ye ruled them.] And thus do we see in brief, that by these and by diverse other sundry ways and courses unmortified Christians remaining in the state of corrupted nature, like straying sheep, do ever wander and run away from the fold of Christ.

The Use that is to be made now of all that hath been spoken, is an use of illustration, to show the lamentablenesse and accursedness of the state and condition of those men, who (as hath been shown by the former discoveries,) run away every day more and more from Christ's fold, and like straying sheep keep not company with Christ's flock.

Now their lamentable, miserable and accursed condition appeareth sundry ways, especially in and by four most grievous and most fearful miseries.

First, unregenerate men which are straggling from the fold of Christ, that are not as yet reclaimed by God's effectual calling, are in a most fearful and cursed condition; because neither God nor good men are for them. God doth not protect them, and good men do not value them. No shepherd doth tend or look unto those sheep, that are upon the strait, for those that are within the fold, those come within the compass of his care and providence; in like manner for application, is it with all such as wander from Christ's flock, and that keep not his several, they are not [sub divino vexillo] under the protection and banner of the Almighty, but as they give over God, so God giveth over them, and that many times as we see, to a reprobate mind to do, such things as are inconvenient, yea during the time of their wandering they are so miserable, that they have the very devils themselves to be their guides and governors, which is a very fearful misery indeed according to the words of the Holy Ghost in another place to this very purpose, they are aliens from the Common-Wealth of Israel, they are strangers from the covenant of grace, and of promise, having no hope, and without GOD and without Christ in the world. Next, good men do not value them, because they are like the linen Girdle hidden at Euphrates and good for nothing. Nay like the chased Roe, [as the Prophet Isaiah saith] and the sheep that no man taketh up. Whereas on the contrary, we may boldly affirm thus much, how that concerning Christ's innocent Lambes that keep the fold, they are always of God's tending, always of God's looking to. And which comfortable point the Psalmist confirms thus, saying, the eyes of the Lord are always over them, and his ears are always open unto their cries, yea and they are always so tender and precious in his sight, as that the Angels are not thought to be too good to be their guardians, and attendants; nay and those that offend them are so threatened by the Spirit of God, as that the Text saith of them, and against them thus, (namely) how that it were better for them that a millstone were hanged ab • ut their necks, and that they were drowned in the depth of the Sea, Mat. 18.6. a fearful judgment GOD wot, yea a most grievous penalty.

Secondly, the second misery that our unregenerate livers are exposed unto, which like straying sheep straggle from the fold of Christ, is a continual affrightment: or a continual, fear and a continual astonishment; for as the silly sheep as long as he is astray, hath never any perfect peace nor comfort; even so for application, fareth it with your unmortified bosoms, who many times when they are in their chiefest jollities, are notwithstanding so terribly skared, and frighted as that with drunken Belshazzar their countenances are apt to change, and their knees to knock together, according to that saying of the holy Prophet Jsaiah, speaking of them thus also, (to wit) they are like the troubled Sea, when it cannot rest, whose waves cast up mire and dirt, for there is no peace (saith my God) to the wicked, Isaiah 57 20, 21.

Thirdly, the third misery that our straying sheep, our unregenerate Christians undergo, is a want of the society of the faithful, a deprivation of the Communion of Saints. For illustrations sake, the sheep that is astray, hath not the compapany of the flock, no more for application hath your unmortified bosom the society and fellowship of the Saints, for what fellowship saith Saint Paul, hath righteousness with unrighteousness? and what Communion hath light with darkness? or what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? and what agreement hath the Temple of God with Idols? meaning none at all, as if he should have said thus, neither unrighteousness, nor darkness, nor Belial, nor an infidel, nor Idols, have any fellowship or ommunion, or concord, or parte, or agreement, with the blessed Shepherd CHRIST or with any that are of his blessed flock.

Fourthly, the fourth and last misery and plague that unregenerate sinners running from Christ and his fold, are likely to undergo, is everlasting death, they are in danger to provoke God to swear that they shall never enter into his rest, that they shall never have the joys of heaven, and that they shall never have the comfort of the flock, whereas on the contrary those that keep the fold, shall have heavens benedictions according to the language of our blessed Savior, saying [Ne Timete, &c.] fear not little flock, for it is your fathers good pleasure to give you a kingdom, yea and according to the saying of the Prophet Isaiah, in this paticular, behold my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; behold my servants shall rejoice, but ye shall be ashamed; my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.

But peradventure here some will demand and say, if that the case and condition of our straying sheep be so lamentable and full of woe, why, what should move then unregenerate bosoms, I mean our unmortified and carnal Christians to persevere in this dismal state?

To which I make answer and say thus much, that there are sundry provocations and enticing motives that bewitch men to go on in sin, and to run every day more and more from the fold of Christ. That therefore you may avoid them and shun them all, I shall briefly lay them open to your Christian considerations.

The deceiveable provocations that principally cause unregenerate men to go astray from the sold of Christ, are chiefly six.

The first provocation or provoking motive that makes a man to run astray from Christ, to the great prejudice of himself and hazard of his poor souls salvation forever, is the accuser of mankind Satanas, the Prince of the air. For illustrations sake, twas he that first made our first Parents Adam and Eve to run astray from God the father, and also now labors to deal so in like manner with all his posterity, that they may run on straggling also from the blessed Savior, from God the Son; and thereupon doth our blessed Apostle advise all God's people by all manner of means, to be vigilant and s • ber, because our adversary the devil as a roaring Lion walketh about seeking whom he may devour, 1 Pet. 5.8.

The second provoking motive that occasioneth men to run away from Christ and his fold, is a number of deceiving Ministers, who in many places either speak not to the flock at all, and so play the part of dumb dogs, and thereby the people perish for want of knowledge, or else when they speak, do broch nothing else but falsehoods, daubing them with untemtempered mortar, and divining lies, saying, thus saith the Lord, when the Lord hath not spoken it. Oh but what saith the Lord against such wicked Pastors? Oh consult with the Prophet Ezekiel, and he will tell us, that the Lord is extremely angry and incensed against such, (saying,) that he is against them, and that he • will require his flock at their hands, and cause them to cease from feeding the flock, and again, that they shall not feed themselves anymore, and that he will deliver his own flock from their mouth, that they may not be meat for them.

The third provocation that makes a man to run astray from CHRIST, is the world, which causeth men to go astray two manner of ways.

• First, when they love it, more than they should.
• Secondly, when they fashion themselves unto it, more than they ought to do.

First, I say, when they love it more than they should, that is, when they prize it above the things of a better life, and therefore saith Saint John, love not the world nor the things of the world, for whosoever loveth the world more than he should in conscience, it is most certain that the love of the Father is not abiding in him.

Secondly, when they fashion themselves unto it more than they ought to do, that is, when men take their chiefest imitations from the wicked practices thereof, and therefore saith Saint Paul, (to keep all good Christians within the fold of Christ) in these words, that is to say, Brethren I beseech you by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service, and be not conformed to this world, but be ye transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God.

The fourth is, the keeping or retaining of some beloved sin, that makes either for our pleasure or for our profit in the pursuit of sin. For instance sake, what I pray made Jehu to run astray from the fold of God, to the practice of Jeroboams sins, but even the Golden Calves that were at Dan and Bethel? Certainly his greedy avarice was the very ruin of his soul, and therefore, I say in this case as once the Holy Ghost speaketh in the like, Rom. 6.12, 13. Oh yield n • t your members as instruments of unrighteousness to sin, but as instruments of righteousness to God.

The fifth enticing motive that doth instigate us and stir us up, to wander up and down like straying sheep from the fold of Christ, is a man's own bosom, a man's own heart, and therefore the Prophet Jeremy calleth it [super omnia fraudulentum,] saying, that it is deceitful above all things. Vsing all the deceits in the world to undo us, As

First sensual and fleshly persuasions to make us go astray, as in the case of Eve; her heart being deluded by Satan's wiles, persuades her that the Tree was good for food.

Secondly, that it was pleasant.

Thirdly, to be desired to make one wise; and upon those persuasions, falls to eating of the forbidden fruit, runs from the fold of GOD into the wide and vast Commons of willful disobedience, and gives also to her husband, and he di • eat.

Secondly, using apparently fair pretences, but deceiving excuses; as we see in the Parable of the Farmer, the Merchant and the married man. When they were invited to the grea • Supper, as Saint Luke calleth it, and to the Marriage of the Kings son, as Saint Matthew terms it, see the material cause that makes them keep back, that makes them rather wander further from the fold of Christ, than in any sort to come unto it. Everyone of them as the Text tells us, begins to make excuses. The Farmer first pretends that he had bought a piece of ground, and therefore had cause enough to look to his own Commons, and to leave God's several. Another had bought five yoke of Oxen, as he pretended, and must go to prove them, and therefore desires to be excused, he by no means will keep the fold, for fear least his Oxen should run astray, but what saith a learned Father on the place, [heu heu quam lamentabile est Post-ponere Christum bovibus, qui nos aequavit Angels? Oh how lamentable a matter is it, to put Christ after Oxen, that hath made us equal with the blessed Angels? Next the Merchant pretendeth as fair as any of the rest, he had great traffike in hand, he had great Marchandize to look unto, anabundance of weighty affairs of great importance, and therefore could not come from Ship-board to the Sheep-fold, could not be at the marriage, could not come to the Supper, but must needs go abroad.

Lastly the married man hath his self-deceiving pretences, his self-deceiving excuses too; he had married a wife and therefore as the Text saith, he could not tend the feast, he could not keep the fold. He values more the Spouse of his bosom, than the bridegroom of his soul, [impar congressus:] and as if the coming to the marriage banquet would have been an hindrance in the enjoyment of his love; and this our deceitful hearts as we may justly term them, do ever pretend, one thing or other, ever make one excuse or other, whereby we run astray from the fold of Christ.

The 6 ^th and last provocation, that causeth men to straggle and wander from the fold of Christ, is a loving of singularity more than of sincerity, when men are more curious then cautelous, more captious then capacious; I do not here speak of those or against those that are circumspect and wary in their manner of life and living, as in their thoughts and words and actions [for those are highly to be commended for rare and excellent Ch istians, but against those that will be so singular in their ways, that with the ruler of the Synagogue they will make sin to be there where God makes none, and count that to be sin that comes not into God's ••• unt. Thousands and ten thousands run astray by this grand provocation, giving themselves over to profane and vain babbling, and making the sacred Scriptures at their pleasures and opinions to be like a nose of wax: and therefore for conclu ion hereof let me say to such, as Saint Paul speaks to Titus, (saying) avoid foolish questions and genealogies and contentions and strivings about the law, for they are unprofitable and vain.

I but says the wounded conscience, seeing those are the provocations that cause men to go astray, how shall we for our parts know when we go astray, and when not, yea and when we keep the fold, and when not?

For answer whereunto, though we have spoken before of some discoveries in this kind, observe these symptoms and characters in Divinity, which do most assuredly certify men's consciences when they are out of Christ's fold, and when they appear to the eye of all GOD'S people to be like lost sheep.

First, the first symptom and token that declares a man before God and the world, to be a lost sheep, to be straying from the fold of Christ, to be a Wolf or a Goat, and not a Lanb of the flock, is an hating of reformation, when men cannot endure to be told of their faults, when they will not hearken to the voice of the Charmer charm he never so wisely, when like galled backs, and consciences, they cannot endure to be touched, and when reprehension and instruction is bitter in their eyes. Such straying sheep (for examples sake) were Saint Stephens mad men, who when the holy man of GOD tells them of their faults, how stiff necked and uncircumcised in hearts and ears they were, and how they and their fathers had slain the Prophets, and how that touching the just one they were no better than betrayers and murderers; instead of making good use thereof, [frendebant cordibus,] they were cut to the heart, and gnasht upon him with their teeth; not like Peters converts that were the better for their reproof, of whom the Text saith [ 〈 in non-Latin alphabet 〉 ] that they were pricked to the heart and said, men and brethren what shall we do to be saved? but like Amos his Revolters, that did hate him that rebuked in the gate, and that did abhor him that spake uprightly.

Now if the Children of God tell such, what a lamentable condition they are in, how that their ways are the ways of destruction, and how that they are in the gall of bitterness and in the bondage of death; and they are ready to brass over their words, and to flint their foreheads, and to say with those stragglers in the Prophets time; It is not the Lord, neither shall evil come upon us, neither shall we see sword nor famine, and again, the Prophets shall become wind, and the word is not in them, and again he further proceedeth, come let us smite him with the tongue, and not give heed to any of his words: but alas alas, what a misery think you do such wandering goats, such haters of reformation, even hale and pull upon their own heads and upon • hem tha • belong unto them? the Prophet telleth us that their children shall be delivered up to the famine, and their blood poured out by the force of the sword, and their wives bereaved of their children and be widows, and their young men be slain with the sword in battle, and that a cry shall be heard in their houses, when that the Lord shall bring a troupe suddenly upon them: all which is concordant with the words of the wise man; (viz) he is in the way of life that loveth instruction, but he that hateth reproof erreth.

Secondly, the second character and symptom that declares a man to be a straying sheep, and a great way from Christ's fold, is a polluting or defiling of the ordinances of the most High, when men do not only forsake the practice of God's testimonies themselves, but to their uttermost power speak evil of the good way of God, that thereby they may discourage others from being zealous in GOD'S cause. For instance sake, such accursed wandering Goats the Prophet Malachi speaketh of saying, how that they said that it was in vain to serve God, and what profit is it that we have kept his testimonies, and that we have walked mournefully before the Lord of Hosts? like those rake-hells also in Saint Peters time, who that they might cause others to stray from the flock and fold of Christ, as well as themselves, utter such and the like reproachful taunts and terms, [viz:] where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation: but what I pray is like to be the doom and destiny of such straggling Goats? The Prophet Ezekiel tells such filthy Cattle that foul with their feet the residue of God's Pastures, and that thrust with side and with shoulder, and push all the diseased with their horns till they have scattered them abroad, that he will at the length take judgment on them.

The third and last Character and symptom that declares a man when he is straying from the fold of Christ, is a savouring or a rellishing or a tasting of nothing else in the world save worldly matters. Hereupon it was said of Demas, that he had forsaken the flock of God, and had betaken himself to this present world, and of Saul sparing Agag and the best of the Sheep and that Oxen, that he had disobeyed the commandment of the Lord, and that therefore the Lord had rejected him from being King over Israel, and therefore for conclusion of this point, remember the golden lesson of our blessed Savior to his beloved Lambes, which he would have for to keep the fold, saying, Oh seek first the kingdom of God and the righteousness thereof, and then all other things shall be added unto you.

[Ob.] I but suppose saith the wounded conscience, that I am branded with all these marks, that all those Characters and symptoms of a straying sheep are upon me, what? am I therefore a castway? is there no hope of recovery? and must I needs be damned?

[Sol.] I answer, oh no; despair by no means in the world, but for thy comfort and consolation cast a glance upon the parties that are in the Text before thee. Once the times was, that they were as sinful and as unclean, as now thou thyself confessest that thou art, weltering in the blood of thy crying sins; they were unnatural, unholy, and subject to diverse lusts, nay and as far from Christ's fold, as now thou thyself confessest in like manner, yea and so much too the text imports from the word [eratis, &c. ye were,] ye were as sheep going astray; but see see the great goodness of God Almighty calling them and bringing them who were once darkness, to become light in the Lord, and causing them also who were far gone a stray, to return to the Shepherd and Bishop of their souls. And therefore be not dismayd, but take this for an absolute ground of truth.

[Doct.] How that GOD'S dearest children before their calling in CHRIST, may run astray like lost sheep from the fold of Christ.

The encouragements therefore now that I have prepared for thee to keep thee from despair, and that thou mayest not make thyself a cast away, though thou hast lived all thy life time like a straggling sheep, are principally three.

The first is taken from the absoluteness of God's call to have thee come again to the fold of Christ.

The second is taken from the sufficiency of Christ's sacrifice that he hath made through his blood, and which hath satisfied the fathers wrath, though thou by thy going astray hast provoked his justice mightily to take vengeance on thee by reason of thy crying crimes.

And the last encouragement is taken from the free welcome which thou shalt find at the Fathers hands, when with hearty Repentance thou returnest again unto the Fold of the Son, who is the great Shepherd and Bishop of thy soul.

The first encouragement, I say, why thou shouldst not despair, though thou hast most grievously run astray from the fold of Christ, is taken from the absoluteness of God's call, calling thee by all manner of means to come away speedily to the fold again.

Never did the Hart desire more after the water-brooks, then doth God desire at this present that thou should return again unto him: Ho (saith he) everyone that thirsteth come to the waters, and you that have no money, come notwithstanding, buy and eat, yea come buy wine and milk, &c. And again, as if he did extremely long for the conversion of all that are astray, he divulgeth his desire thus, [ cast away all your transgressions, and make you a new heart, and a new spirit, for why will ye die ô house of Israel? as if he should have said thus, I do not desire that any one should perish in his going astray, I had rather that he would return and keep the fold, for J have no pleasure in the death of him that dieth, saith the Lord, wherefore saith he, turn yourselves and live forever. And again, I came not to call the righteous, but sinners to repentance. Oh think not then that GOD doth not call thee because thou art so sinful, so foul and ugly, and so generally abounding with the practice of all crying crimes, for be assured that it is most true, because thou art so, therefore doth he out of his mere grace and favor call thee that thou shouldst return again unto him. For illustrations sake, had not David his call to return again unto the fold, after that his hands were bath'd in blood? had not Rehoboam and Manasseh their call from heaven, after they had committed most grand idolatries? Farther, had not Mary Magdalene her call from heaven, after she was possessed with seven devils? Nay, had not Saint Paul his effectual calling too, after he had practiced persecution upon the Saints? Wherefore be not dismayed by reason of thy heinous sins, as if thou wert past all hope that thou shouldst never see the Shepherd of thy soul again, and that thou canst never come to the sheepfold anymore at all, for [magis proprium est Deo misereri pro bonitate quam irasci pro justitia] It is more usual with God to take pity upon a poor straying sheep for his mercies sake, than to reject him forever for his justice sake, and therefore he invites all to come for comfort [saying, Come unto me all that are weary and heavy laden, and J will refresh you. Oh then hearken to God's call, and obey his voice, least thine impenitency and ungodly courses provoke the great Shepherd here and Bishop of our souls, at the latter day to reject thee, indeed, and as upon the foolish Virgins to shut the door upon thee, [saying, Non novi vos,] J know you not, depart from me ye workers of iniquity.

The second encouragement why we should not despair and make ourselves cast-awaies though we have even from our very cradles to this very present ran astray; is taken from the sufficiency of our great Shepherds and Bishops sacrifice whereby he hath appeased the fathers wrath in our behalfes, treading the Wine-Press alone and making an atonement for all our sins.

It may be thou wilt object and say here, that thy sins are greater than all the worlds besides, and that thou art quite out of conceit that ever thou shalt be accepted into the fold again: that thou art full of poisonous thoughts, full of adulterous actions, top full of murders; that thou hast as many blasphemies as ever were in any mortals bosom, as many lusts and deceitful robberies, and as many crying cruelties against God and his Saints, and that therefore thy state and condition is lamentable and past recovery.

To the which I make answer, that if thy case be as bad or worse, yet hast thou no warrant to be diffident of the sufficiency of Christ's sacrifice, and the reason is rendered by the Holy Ghost thus, [If the blood of Bulls and of Goats, and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to GOD, purge your Consciences from dead works, to serve the living God? Most certain then and a most infallible and undeniable doctrine is it, that CHRIST'S sufferings are beyond thy sinnings, his merits are beyond thy miseries; and therefore be of good cheer, and that also for these reasons following.

• First, because the Son of God was plagued for thy sins, Rom. 4.25.
• Secondly, because he was delivered to Death for thy sins.
• Thirdly, Because he was sacrificed as a Passover for thy sins, 1 Cor. 5.7.
• Fourthly, Because he was made a curse for thy sins, that thou mightest be made the righteousness of God in him, Gal. 3.13.
• Lastly, Because he hath taken all thy sins with the handwriting that was against thee, and hath nayld them to his Cross, Col. 2.14.

Yea to conclude all in a word, ô be not dismayed then by no manner of means in the world, for though thou canst not speak for thyself, yet thou hast an advocate in Heaven that will speak for thee, even Jesus Christ the righteous, and he is the propitiation and sacrifice for all thy sins. Yea thou mayest say with St. Paul, namely that it is a true saying, and worthy of all men to be believed, that Jesus Christ came into the world to save sinners of whom thou art chief.

The last encouragement why thou shouldst not despair though thou hast gone astray from the fold of Christ like a lost sheep, is taken from the free welcome which thou shalt have at the fathers hands when with hearty repentance thou dost return again.

Oh remember, remember the welcome of the Prodigal recorded in the Parable, as soon as he returns to his father from his wandering errors.

First, the best Robe is called for to be put upon him.

Next, The Father calls for a Ring to put upon his hand.

Thirdly, for shoes to put upon his feet.

Fourthly, and lastly for the satted Calf to be killed for him, that so they might solace themselves and eat and be merry.

For applications sake, ô know that such, nay a greater welcome hath the penitent sinner at our heavenly fathers hands, when with the Prodigal he returns in penitency unto the fold again, for first the best Robe is put upon him, even the Robe of CHRIST'S Righteousness.

Secondly, instead of a Ring and shoes, and the fatted Calf, he hath a kingdom assured him, and therefore our Savior saith, fear not ye little flock, it is your Fathers good pleasure to give you a kingdom.

Lastly, for mirth and joy, the very Angels witness it, joying and rejoicing at the straying sheep's return, and therefore for conclusion of all, and to end this point in a word, I would entreat all in the fear of God, and for the salvation of their own souls, that for many years together have any way erred from the fold of CHRIST, for to perform now the task that our Savior doth enjoin his Spouse, [saying,] Return return ô Shulamite, return return, that we may look upon thee.

And thus much be briefly spoken for the first estate of Saint Peters Auditors, which we called their preterit estate in sin; Now follows their present condition, their present estate in grace, specified in these words following [but are now returned unto the Shepherd and Bishop of your souls.]

IN this their estate of grace we are to consider two material points;

• First, their action, in the word [returned,] but are now returned, &c.
• Secondly, their object, the object of their action, and that is our blessed Savior set forth here by two Appellations, or titles.
  • 1. SHEPHEARD.
  • 2. BISHOP;

As we read in the next words, (viz.) Unto the Shepherd and Bishop of your souls.

As for the action, that teacheth us what we must do; and as for the object, that teacheth us to whom we must so return.

First, again for the actions, that we must observe, is to be performed in the practice of two particulars,

• First in our aversion from sin.
• Secondly in conversion unto God.

In our aversion from sin we are to observe [ terminum a quo 1.] the matter from which we are to turn (viz.) from the region and land of darkness and shadow of death,] in our conversion unto God we are to observe [terminum ad quem] namely the fountain and well spring of life to the which we must bend all our course, and that is to the great shepherd and Bishop of our souls.

We will not speak here touching the first particular (namely our aversion from sin) because we are to handle it shortly in another treatise; come we therefore briefly to the second, namely our conversion and return to God, or as the Text saith, to the Shepherd and Bishop of our souls.

And happy, ô thrice happy were all we in this world, might this heavenly action and practice of Saint Peters assembly, be as truly and as really verified of us, as it was of them. But alas alas our times are such, and men nowadays so averse from Piety, as that we may say with the Prophet, [he that departeth from evil maketh himself a prey; yea [glomerantur in unum innumerae pestes erebi.] The mischiefs of hell are got to one Croude, and we (God wot,) are scarce free from them. Yea and the Prophet Isaiah's reproof may justly be cast in our teeth (viz.) Ah sinful Nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, they have forsaken the Lord, they have provoked the holy One of Israel unto anger, they are gone away backward. Nay the Poets out-cry, may most truly cry down our corruptions [saying.]

Which words of the Poet are concordant with the Apostle (to wit,) they are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no not one.

But now to alter the course of these men's sinful conversations, whose ways are the ways of death, and whose steps go down quick into hell, I would desire them in the fear of God, and for their more speedy conversion and returning unto the great Shepherd and Bishop of their souls, to entertain into their considerations these certain motives which like piercing Goades are able to make to stir even a very heart of flint.

The first motive why we should speedily bethink ourselves of turning the Card of our affections, and of returning to our blessed Savior and his fold again, is taken from God's infinite love most marvellouslie shown this kingdom from time to time. Oh my dear brethren, hath not God with a mighty hand brought us out of the land of Egypt and redeemed us out of the house of servants? was there not a time when we groaned under the papal yoke, and when darkness and leanness went even into our souls? Besides look unto the miseries of other kingdoms, what almost unheard of calamities have befallen them, and we notwithstanding as yet (God be blessed for it, though I confess we have been very much skared of late,) do sit at quiet under our own Vines, and eat the fruit of our own labors. Again think upon the unquiet bread long eatee in the Low-Countries, and how that France heretofore hath been made as it were a Cock-pit for Massacres, and we (God be thanked as yet,) though I confess grievous dangers have been threatened of late, (God be merciful unto us,) have peace in our borders, and plenteousness within our palaces.

Again, oh how have other kingdoms of late years been affrighted with the continual noise of the drum, roaring of Canons, rattling of armor, neighing of horses, yea very Nettles and Brambles growing in those places where once the feet of God's Saints have trod. We for all this (God be blessed hitherto) have our Zion in perfect beauty still, and our Jerusalem as in former days. Furthermore whereas in other kingdoms heretofore God hath made the wisdom of their wise men to perish, and the understanding of the prudent to be hid, which is a most lamentable plague and destiny wheresoever it lighteth; we (GOD be blessed for it) for our parts have Moses and Aaron and Miriam to go in and out before us.

In a word, ô my brethren, consider what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal. I mean how that filthy Harlot the great Whore of Babylon hath cursed us all, our King, our Counsel, our Peers, our Gentry, and our Commons of this land, and how the eternal God out of his infinite mercy and goodness hath most graciously turned those execrations into blessings, and therefore now let everyone that readeth this, seeing the gracious goodness of the Lord hath been so abundantly mercifully extended to this our Nation, return with a thankful heart unto the Original and donour of this our happiness, each one resolving with the Psalmist saying thus, [ I will receive the Cup of salvation, and will call upon the name of the Lord. ]

The second Motive why we should leave the flesh pots of Egypt, why we should forsake the Wilderness of sin, and with all care and diligence return to the fold of Christ, is taken from the most grievous dangers which hang over our heads, and which otherwise will most assuredly fall upon us, and the reason is taken from the words of the Psalmist (saying,) if a man will not turn, he hath whet his sword, he hath bent his bow and made it ready, and prepared his arrows against the Persecutors. Oh my dear brethren, I beseech you lay it to heart, and enter into consideration, what most terrible and fearful plagues and judgments, our running and wandering from Christ's fold are ready every minute of an hour to heap upon our heads; for instance sake, why may not the Lord of Hosts in his most just wrath turn fire and brimstone upon our heads, as upon Sodom and Gomorrah, and so consume us quite, for our not returning to him? why may he not suffer our enemies to ride over our heads, and also suffer us to be led away into captivity, and to be delivered into the hands of Jabin and Sisera, as he suffered his own people when they strayed from him? what are we spotless? are we more just then they? Certainly my brethren, I tell you nay, and do say besides, that if with all care and diligence we do not speedily mend our manners and turn over a new leaf and return to Christ, for ought I know to the contrary, we may all likewise perish. For now may the Lord of glory as justly exclaim against this kingdom of ours wherein we live and whereof we are members, as once against revolting Jerusalem, [saying in thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow: in thee have they despised mine holy things, and profaned my Sabbaths. In thee are men that carry tales to shed blood, and in the midst of thee they commit lewdness. To pillar up therefore the Lord's wrath and vengeance and that his fury do not take place amongst us, let us perform the task that the Prophet Jeremy enjoins Jerusalem, (saying) let us search and try our ways and turn again unto the Lord. Otherwise our blood will be upon our own heads. Wherefore break up your fallow ground, fow not among thorns any longer, be ci • cumcised to the Lord, and take away the foreskin of your hearts, ye men of Judah and Jerusalem, lest my wrath come forth l • ke fire, and burn that none can quench it, be • ause of the wickedness of your inventions, saith the LORD GOD.

The third and last Motive why we should return again to God, and have a desire to come to the fold of Christ whence we most mightily have gone astray, is taken from the superabundance of joy and comfort that all penitents shall enjoy and reap at the hands of the great Shepherd, which joys and comforts are in general three.

• First, they shall have an abundance of his mercy and an abundance of his pardons, Jsa. 55.7.
• Secondly, they shall have a certain assurance of eternal life, they shall • assuredly live and not die, Ezek. 18.23.
• Thirdly, and lastly everlasting joy shall be upon their heads, they shall obtain gladness and joy, and sorrow and mourning shall flee away, Isa. 51.11. yea God hath promised them that they shall inherit all things, and that God will be unto them a God, and that they shall be unto him sons and daughters, Revel. 21.7.

The use now that ariseth here considerable for our times is to reprove principally four sorts of Christians, who notwithstanding the consolations and benedictions before specified, run continually astray still, and seldom or never mind this Evangelical exercise of returning to the fold again. As

• First, The mere formalist:
• Secondly, The mere morallist, I mean the mere morally honest man, that looks no farther into Religion than the heathen did.
• Thirdly, The carnal humourist:
• And lastly, the Luke-warm Laodicean.

First, I must reprove here the mere formalist that makes Religion nothing else but a mere fashion, altering it as often as the times afford him cause. Look unto him on the Sunday, and profane you shall see him like the Dominicall Letter zealously red, but all the week after, you shall read his deeds in black. He is just like the Glow-Worm seeming to be all light, but make trial of him in earnest, and you shall find him a miserable Worm. Great shows and little substance (God wot) like our high hanged Mills that keep abundance of clacking when they grind the least store of Griste. Or like your shallow babbling streams that make a great noise, and murmur in their running, when alas they carry the least substance of water. Ask him why he doth not abandon these his formal and deceiving vanities, why he doth not return in sincerity to the fountain and well-spring of life, and he will answer that he doth as his neighbors do, and that his Religion is the same that the greatest part are of; so that we may justly compare such mere formalists, unto simple and silly children, that will follow one another, though it be into the mire and dirt; whereas the counsel of the Holy Ghost is far contrary to this their practice, advising all in the fear of God to present their bodies a living sacrifice holy and acceptable unto God which is their reasonable service, and not to be conformed to the world, but to be transformed by the renewing of their mind, that they may prove what is that good and perfect and acceptable will of God. But what I pray doth the Apostle Saint Jude say else of such? But that they are clouds without water carried about of winds, trees without fruit twice dead, plucked up by the roots, raging waves of the Sea foaming out their own shame, and wandering stars to whom is reserved the blackness of darkness forever, and therefore doth Saint Paul exhort all GOD'S children by all means in the world not to keep company with such, but to turn away from them, because they have a form of godliness, but denying the power thereof.

Secondly, I must reprove here the mere morallist, I mean the mere morally honest meaning man, that looks no farther into Religion than the very heathen did. These are highly to be condemned, making no care at all to return to Christ, but conceiving their moral actions to be all-sufficient for their souls salvation. If they be temperate and not luxurious, if just and pay every man his own, if chaste, and not fleshly given, if careful of performing covenants, and not break their day; if honest to their neighbors, and not defraud them of that which is theirs, if liberal handed, and not penurious, if constant to their friend and not unstable minded, if moderate in meats and drinks and not voluptuous, if modest in apparel and not proud and arrogant, if sober minded and not given to sensuality, then they think they have Religion enough, and that this duty of returning to Christ, and to his fold, is in vain and needless for them to look after.

But I would to GOD that these men would consider how that the very heathen that knew not Christ did equalize them in these moral matters, if they did not out-strip them; and alas alas, what were they without Christ, and all their moral virtues? What became of their perfections and their virtuous designs? Surely my brethren, the best that can be said of them is that they were but [splendida peccata,] but glistering sins, but shining vanities, and then I pray, what are we, and our righteousness? What are we and all our Temperance, and Justice, and honesty, and carefulness, and liberality, and constancy, and moderation, and humility without CHRIST? Surely nothing else then an unclean thing, and all our righteousness like filthy rags: and therefore henceforward let the moral and honest meaning man think of a return to Christ with all speed and diligence, for being with him we are at the fountain of life, and without him we a e no better than in the bondage of death, and the re • son is this, because he is our Advocate, and he is the Propitiation for all our sins.

Thirdly, I must reprove our carnal humourists who sometimes, will neglect and slight this duty of returning unto Christ, and to his fold, because it doth cross their pleasures, and other times again because it doth cross their profits. If that the religious performance of this so sacred a duty of returning to our blessed Savior do but cross their pleasures, that they cannot put away far from them the evil day, and cause the seat of violence to come near unto them; that they cannot again lie upon their beds of Ivory and stretch themselves upon their couches, and eat the Lambes out of the flock and the Calves out of the midst of the stall; that they cannot chaunt to the Vial and drink their Wine in Bowles; that they cannot with Zimri and Cozbi enjoy their unlawful lusts, and with the deboist crew stay till the wine inflame them: then and presently then they deal with this gracious exercise, with this duty of returning to our blessed Jesus, even as our wanton Gallants deal with their hunting Horses, when they are not for their sports, they must to the mill. Or and if this sacred duty do but cross their profits that they cannot lie and sell and get gain; that they cannot join house to house, and field to field, that they cannot buy the poor for silver and the needy for a pair of shoes, that they cannot make the Ephah small and the Shekel Great, and that they cannot falsify the balances by deceit, then and presently then they behave themselves like Naaman the Assyrian, desiring to be excused and resolving rather to lose the favor and service of the King of heaven, than the favor and countenance of their King here on earth, preferring profit before piety, and the pleasures of sin before the fold of Christ, [saying,] with the Leper in the story, in this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon, to worship there, and he leaneth on my hand; &c. the Lord pardon thy servant in this thing. Before he promiseth most absolute obedience, and that he would offer neither burnt offering nor sacrifice to any other God save unto the Lord, as, 2 King. 5.17. but as soon as profit and commodity comes in his way, as soon as he bethinks himself of his place at Court, he frames an excuse valuing his preferment under the King of Syria beyond the true service of the eternal GOD. And so (for application) is it with our carnal humourists, who when their conversion unto God begins to thwart their profit, that they must go and leave all and follow CHRIST, they presently fling up all, and cry out amaine [hic durus est sermo,] this is a very hard saying, who can bear it?

Lastly, I must reprove our Luke-warm Laodicean, who hath such a conceit of his own worth and sanctity, as that he thinks he hath no need in the world to have this duty taught and Prest unto him; he is holy enough already, zealous enough already, careful enough to be with Christ already, yea and sufficiently enough already returned to the fold of Christ: but alas alas, we may justly apply to his breast and bosom the saying of him that hath the seven spirits of God and the seven stars, whereas thou sayest thou art rich and increased with goods, and hast need of nothing; I tell thee that thou art wretched and miserable, and poor, and blind and naked. Such Luke-warm Laodiceans we may truly compare unto your benighted travellers, who when they are once out of the way think every step they go is very right, when there is not hardly a step they step but is quite contrary; and therefore I would counsel such, as the holy Spirit counselleth that Luke-warm Church, (namely) to buy gold tried in the fire that they may be rich, and white raiment that they may be clothed, and that the shame of their nakedness do not appear, and to anoint their eyes with eye-salve, that they may see.

But having done with this reproof, me thinks I hear the bleeding bosom propounding a question, and saying, if it be such a necessary matter with all care and diligence, to return to the Fold of Christ, and so reproof-worthy a corruption to neglect the duty, and to continue astray; why then, when are God's people saith he, bound in Conscience to begin to take in hand this work, and how in like manner must they look for to perform the same?

For answer hereunto, let God's Children in the first place know, that touching the time of their returning, it must not be procrastinated and put off from day today, but [subito & in praesenti.] forthwith and out of hand, and the reason is taken from the words of our blessed Savior [saying. ] For now is the Axe laid unto the root of the Tree, every tree that bringeth not forth now good fruit, is hewn down and cast into the fire; Now therefore is the acceptable time, now is the day of salvation; and again saith the Holy Ghost, today while it is called today, exhort one another to return to our blessed Savior, lest any of you be deceived through the deceitfulness of sin, and again, today if you will hear his voice harden not your hearts as in the provoccation.

But here peradventure someone will object and say; put the case we do not instantly endeavor to do this sacred duty, but do delay the performance hereof till some certain years be over our heads, and do take the swindge and Career of our sins, for a season, persuading ourselves that the Lord will delay his coming to judgment, and so for the present fill ourselves with the delights and pleasures of sin, what? shall we not be received when we return hereafter, as upon our death-beds, or in our dotage and the like?

For answer hereunto, and that thou mayest be really resolved and satisfied in this thine objection, and in this point of Divinity; I would entreat thee my Christian brother, to consult with our Savior's words in this very case, who saith [that if an evil servant shall say in his heart, my master doth defer his coming, and begin to smite his fellows and to eat and drink with the drunken, ô that servants master will come in a day when he looketh not for him, and in an hour that he is not aware of, and will cut him off, and will give him his p rtion with hypocrites and unbelievers, there shall be weeping and gnashing of teeth; ô then what will become of thy death-bed? what will become of thy dote-age?

I but thou wilt reply and say again, though I do delay and defer my returning, yet I hope the way to good manners is never too late, tis never too late to do good, tis never too late to return to God.

I answer, true it is, my Christian brother, that the way to good manners is never too late, and that it is never too late to turn to God Almighty. But I pray what is the old saying?

He that is not ready for God today, will hardly be ready tomorrow, and again, how can God take it well at our hands, to sacrifice the prime of our days to Satan, and keep the bran (to wit) our death-bed, or old age, or dote-age for his service? nay and know further that though [rescipiscentia vera nunquam sit sera, tamen serararó vera.] Nay and though true returning to God Almighty be never too late, yet your procrastinated lip-labor seldom proves true, for [dat Deus poenitenti veniam, quùm non peccanti poenitentiam.] God Almighty many a time gives his pardon to many a bleeding bosom, when again to other some he doth not give so much as grace as to ask for pardon, and therefore now take time while time is, delays are dangerous, and put not off from day today thy returning to the fold again, but meditate and ruminate on the Preachers counsel, who lessons thee to remember thy Creator in the days of thy youth, while the evil days come not, nor the years draw near, wherein thou shalt say I have no pleasure in them.

Secondly, for our manner of returning to our blessed Savior and to the fold again, let God's Children know that these directions and observations and rules following are to be performed and observed and put in practice; for there are 5 manner of ways whereby we must return to Christ, and to his blessed fold.

First, we must return [cum humiliatione,] with all contrition of heart for offending our blessed Savior, and for running astray from his fold, and the reason is this, because [Deus morum emendatione placatur, & qui desinit errare iram dei mortalem facit,] because God's wrath is appeased and pacified with the humiliation of our souls, and emendation of our manners, and he that leaves off from going astray, makes the wrath of God to become mortal, which otherwise would destroy him forever: more instances we have in Nineveh; in the children of Israel weeping at Mizpah. In Rehoboam and Manasseh, in Mary Magdalene, Saint Paul, and Peter, who all in an humble deportment did demean themselves before the throne of grace, returning with all humiliation unto the great God they had offended; and therefore for conclusion of this point, for our parts, we should behave ourselves like Benhadad and his servants to Ahab, we should return with sackcloth on our loins and with ropes on our heads, knowing the King of Israel is a merciful King.

Secondly, or the second manner of way how we are to return to our blessed Jesus, from whom we have gone astray, even from our Cradles to this present hour, is this, we must retu • ne [cum fidelitate,] with an assured faith and confidence that his blood and passion hath merited our redemption, and also hath merited an eternal acceptance for us into the fathers love and favor again, and the reason is this, [because he that believeth so shall be saved, but he that believeth not so shall be damned. Oh therefore my brethren, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Thirdly, we must return [cum detestatione iniquitatum,] with a loathing and detestation of our former conversations; we must be weary of the burden and pressure of our, sins our former life in sin must be no more pleasant in our sight than your bitter gall and worm-wood is to our tastes and pallates; for so will the children of GOD behave themselves when they return to God, according to the saying of the Prophet in this particular (saying) then shall you remember your own evil ways and your doings that were not good, and shall loath yourselves in your own s •• ht, for your iniquities and for your abominations.

Fourthly we must return [cum sinceritate,] with the sincerity and integrity of all our hearts. It is not enough for us to cry Lord, Lord, we return to thee and to thy kingdom, and to do this only with a mere oral and verbal expression, with the utterance and declaration merely of the lips and tongue; but we must perform and do it [ 〈 in non-Latin alphabet 〉 ,] with and in the t • uth of the substance of our hearts sincerely, loving nothing so dearly as to be with Christ: and therefore saith the blessed father of all mankind, fili da mihi cor tuum ] son give me thine heart, mightily disliking and condemning all such manner of men, whose lips are near him, and whose hearts are far from him, yea and in great wrath and indignation threatening a most dismal plague and misery to fall upon them, and the kingdom wherein they live, according to the words of the Prophet (saying) because this people honor me with their lips, and their heart is removed far from me; therefore behold I will proceed to do a marvelous work amongst this people, even a marvelous work and a wonder, the wisdom of their wise men shall perish, and the understanding of the prudent shall be hid.

Fifthly, and lastly, we must return [cum perseverantia,] with continual perseverance, endeavoring this so sacred a duty, daily and hourly, nay even till our last breath, whereupon saith Solomon [be thou in the fear of the Lord all the day long, and he rendereth an effectual reason for it, because that he that wandreth out of the way of understanding shall remain in the congregation of the dead. It ought therefore to be our daily care to be continually busied about so sanctified a work, and the rather too, because as Saint Paul saith [metemus si non elanguerimus,] we shall reap if we faint not, that is, we shall enjoy the crop and harvest of everlasting glory if we persevere to the end without Apostasy; and therefore as S. Paul saith, be steadfast and immovable, always abounding in the work of the Lord, for as much as we know that our labor is not in vain in the Lord, I say not in vain, because also an uncorruptible Crown of life God hath promised in his mercy to bestow upon them; witness his words to Smyrna (thus) be faithful unto the death, and J will give thee the Crown of life; and again, [qui perdurabit ad finem is servabitur,] he that endures to the end the same shall be saved.

But how shall I know saith the wounded Conscience, saith the remorsefull heart and bosom, that I do observe all these rules and directions, that I return to my blessed SAVIOUR with Humiliation, with fidelity, with a detestation of mine iniquities, with sincerity, and with perseverance?

For the resolution of this point, that thou mayest undoubtedly know when thou art effectually returned unto the great Shepherd and B • shop of thy soul, take into consideration these Characters, which will infallibly inform thee whether thou beest returned or not. Which characters are three.

First, if thou beest effectually returned from the wild and vast commons of sin, into the inclosure and pasturings of grace, (namely) unto the great Shepherd and Bishop of thy soul; then thou wilt mind nothing more than the things of a better life (namely) which thy blessed Savior hath prepared and laid up for those that love him. An instance for confirmation hereof we have in Saint Paul, who being weaned from the worlds vanities, and entered into the fold of CHRIST, minds nothing more than a dissolution for to be with Christ [saying, Cupimus dissolvi,] I desire to be dissolved and to be with Christ. Besides, if it be so with thee, as is before spoken of, thou wilt have then such an high esteem and conceit of the happiness that Christ's Lambes enjoy and are partakers of within the fold, as that for other mundane transitory and perishing matters, thou wilt account them no better than dung for to win Christ. Oh then my brethren, how far think you are those men from the state of holiness, yea from Christ and his fold, that mind nothing else but this world? how wretched are their meditations, yea ô how miserably are their minds pestered with cankering cares? They lie down in carefulness, they rise up in sorrow, and the pelse they dote on is reserved to their own hurt: for conclusion therefore of this point, ô you that are sheep of Christ's blessed pasture, that are Lambes of the flock and are within God's pale, see that you show it in your lives and conversations: let the things of a better life be the chiefest treasure you set your minds upon; set your affections on things that are above, and not on things that are below. Shew to the world that you are risen with your blessed Savior, by seeking those things above where Christ sitteth on the right hand of God. Yea seek you first the kingdom of God and the righteousness thereof, and then all other things shall be added unto you.

Secondly, the second Character to testify to thine own bosom and also to all the world that thou art effectually returned, is a mortifying or a sanctified endeavoring to mortify all manner of sin within thee, yea thy beloved sins too, that heretofore thou hast loved most dearly: if then thou perceivest not only the acts, but even the very concupiscence and lusts after sin to be dead within thee; if the very appearances of evil seem abhominable in thy sight, if there be a resolution in thee not to dispense with any of thy formerly beloved and darling vanities, if the fear of God be more precious in thine eyes than the practice of any corruption whatsoever, and if sin, yea all manner of sin whatsoever be as poison to thy thoughts, and as rottenbane in thy Meditations, then without all peradventure thou art in a most comfortable state and condition, thou art got again within the fold of Christ, and art effectually returned to the great Shepherd and Bishop of thy soul; and therefore say I now in this case to all the world, as once St. Paul did to the Colossians in the same. O mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affections, evil concupiscence and covetousness which is Idolatry for which things sake the wrath of God cometh on the children of disobedience. In short therefore, that we all may be branded with this ear-mark of heaven, that we for our parts may be known to be sheep of Christ's fold and Lambs of his flock, let us deal with all our corruptions, nay with our beloved sins too, as once Samson dealt with the Philistines, smiting them hip and thigh with a great slaughter, and sparing none. Or as Joshua dealt with Hazor, utterly destroying them all, leaving not one to breath. Yea in a word touching our beloved sins, let us carry ourselves to them, as Joshuas Captains did towards the five Kings, let us even set our feet upon the necks of them, and trample them into the dust, and so our iniquities shall not be our ruin.

Thirdly, and lastly, the last character whereby a man may know and most assuredly ascertain himself, that he is effectually returned to Christ, is a daily and a continual longing after the performance of the works of piety; so that if thou beest zealous of good works, if with Zacharias and Elizabeth thou strivest to be righteous, before God, walking in all the Commandments and Ordinances of the Lord blameless, if with Saint Paul thou dost exercise thyself to have always a conscience void of offense towards God and towards men; If with the Cedars of Libanus thou growest green in the City of our God, if with the flourishing Palme Tree thou dost flourish in the Courts of God, yea if like the Tree planted by the rivers of waters, thou bringest forth thy fruit in due season; then without all question, thou art in the ways of life, thy condition is the condition of Christ's Lambs, thou art within the fold of grace, and eff • ctually retu • ned to the great shepherd and Bishop of thy soul: but if on the contrary thou beest barren like Mount Gilboa, if with Hym • naeus and Alexander thou makest shipwreck of thy faith, if with Demas thou betakest thyself to the world, and forsakest the word; yea if with Demas thou betakest thyself to the world and forsakest the word; yea if with Isaiah's greedy dogs thou canst never have enough of sin, saying, come let us fill ourselves with strong drink, and tomorrow shall be as this day, and much more abundant, then it is a very fearful sign, that thou art in the state of unregeneration, that thy Vine is the Vine of Sodom, and of the fields of Gomorrhah, that thy grapes are grapes of gall, and that thy clusters are bitter: and therefore in this case I say unto thee, as once the Prophet Hosea said unto back sliding Israel. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquities.

And thus much for the action and duty of our returning, come we now to the object, which we call [terminum ad quem,] the principal party to whom we are to bend our course, illustrated and set forth unto us by two Titles of office. (viz.) [Shepherd and Bishop, and that with this comfortable qualification too, [animarum vestrarum] of your souls, To the Shepherd and Bishop of your souls.

And first 〈 in non-Latin alphabet 〉 , to the Shepherd.

That our blessed Savior Jesus Christ blessed for evermore is called a Shepherd, Saint Paul doth restifie, as well as our Apostle Saint Peter here in the Text, calling him, [ 〈 in non-Latin alphabet 〉 ] that great shepherd of the sheep; which office of his also to be a shepherd, will appear more plainly, if we consider three things.

• 1. His calling to the office.
• 2. The Shepheardly instruments and provisions which he useth in performing the office.
• 3. His faithfulness in the exact performance of the same.

First, our blessed Savior's calling to the office, shows that he came not thereunto by violent intrusion, but in and by a lawful way, even being called thereunto from the very womb and therefore terms himself, [ 〈 in non-Latin alphabet 〉 ] the good Shepherd. Others that come not in so by the door, are thieves and robbers.

Secondly, the shepheardly instruments and provisions which he useth in the performance of this his shepherds office, declare him to be an absolute shepherd also, which instruments first are these.

First, he hath [virgam & baculum & Hamum consolationis. ] he hath his rod and his staff and his crook to comfort his flock withal, as that neither Tyrants nor Heretics nor devils shall do them wrong, but they shall sleep as the Prophet saith, safely in the woods. Besides he hath [notam cognitionis] he hath his brand and his ear-mark whereby he knows them, saying, agnosco ease, I know them.

Next he hath [fistulam directionis,] his shepherds whistle, his Shepherds call, to order them how they shall go, and thereupon saith himself [ oves meae audiunt vocem meam, ] My sheep hear my voice, and J know them, and they follow me. Thus much for the instruments he useth in the office, his shepheardly provisions follow.

First, our blessed shepherd, to show himself a careful shepherd over his flock provides for them, [unum & bonum ovile,] one good Fold. One in respect of the unity of consent in Religion, and therefore as they are of one fold, so also shall they be of one heart and of one soul, like the multitude of the Converts; or like Jsaiahs penitents coming from far, some from the North, some from the West, and some from the Land of Sinim, but all to God's Mountain, all to Christ's fold. And good in respect of having an immunity or freedom from all danger whatsoever, for they shall not hunger nor thirst, neither shall the heat nor sun smite them. Now as touching the place where this fold shall be, Ezekiel calleth the high mountains of Israel.

Secondly, or the second provision that our blessed Savior, the great Shepherd of our souls cares for for his flock, whereby he shows himself to be a careful shepherd indeed, is [pascua jucundissima,] he provides most wholesome, and most pleasant feeding for them. Solomon in his Canticles calls them beds of spices: Ezekiel the mountains of Israel, and the inhabited places of the Country, and the Psalmist David calls them green pastures; all which insinuate Christ's wonderful care and love, in so richly providing for his beloved flock, telling also that he will raise up for them a plant of renown.

Thirdly, he provides for his flock to show testimony of his infinite care and love towards them [medicamina saluberrima,] all the wholesome medicines that can be imagined for their cure, and therefore saith, that he will not only seek that which was lost, and bring again that which was driven away, but will bind up that which is broken, and will strengthen that w ^ch is • ick and will feed them with judgment.

Fourthly, he provides [aquaria suavissima,] most sweet waterings for his flock. The Psalmist calls them the waters of comfort. The Prophet Isaiah calls them the springs of water, [saying] even by the springs of water shall he guide them. Yea and Saint John in his Revelation calls them the living fountains of waters, (saying, he shall lead them unto living fountains of waters, yea and he terms them elsewhere the fountain of the water of life [saying] I will give unto him that is athirst of the fountain of the water of life freely. All which most pregnantly illustrate this ground of truth, that the flock of our Lord and Savior Jesus Christ blessed for evermore, shall have all necessaries whatsoever, and shall want no manner of thing that is good.

Lastly, he provides for them [refrigerium tranquillum,] a peaceful quiet and a most rest-full Lare, [saying,] I will feed my flock, and I will cause them to lie down, saith the Lord God; and again, they shall no more be a prey to the heathen, neither shall the beasts of the Land devour them, but they shall dwell safely, and none shall make them afraid; Yea I will make a covenant of peace with them, saith the great Shepherd, and will cause the evil beasts to cease out of the Land, and they shall dwell safely in the wilderness, and sleep in the woods; whence briefly appears thus much, as is before specified, how Christ's flock have a comfortable lare, a comfortable resting place, and how that they shall lie down in peace, and no one shall make them afraid.

The third point now wherein our blessed Savior shown himself to be an absolute Shepherd, is his faithfulness in the exact performance of that his office; Which faithfulness he shown two manner of ways.

• First, In quaerendo oves, in seeking out his flock.
• Secondly, In tradendo vitam ejus propter oves, in delivering up his life for his flocks sake.

First, I say, he shown his faithfulness in the exact performance of his shepherds Office, by seeking out his flock; and thereupon professeth to all the world, that he was sent to the lost sheep of the house of Israel, and again, I am not come to call the righteous saith he, but sinners to repentance; and again he saith, behold I, even I will both search my sheep and seek them out, and as a shepherd seeketh out his flock in the day that he is among his sheep that are scattered, so will I seek out my sheep, and will deliver them out of all places whereby they have been scattered in the cloudy and dark day, saith the Lord God.

Secondly, he shown his faithfulness in the exact performing of his shepherds office, by delivering up his life for his flocks sake. He who being in the form of GOD, and thought it not robbery to be equal with God, made himself for his flocks sake of no reputation, yea humbled himself and became obedient unto death, even the death of the Cross for his flocks redemption. Oh my Christian brethren, was there ever shepherds love like to the love of this our great Shepherd? Oh here is love passing the love of women! Many shepherds there are which peradventure will be very careful for the safety of their flocks, but never any shepherd save this our great Shepherd, the shepherd of our souls, that ever laid down his life for to save his sheep. He did it alone, and none but he, suffering himself to be made a curse for us, that we might obtain the blessing of the Father through him, and thereupon terms himself to be, and that meritoriously [Pastor ill bonus] that rare and excellent and good Shepherd, that did dare to do such a matter for his flocks salvation, professing farther, that as the father did know him, that so he did know the Father, and that he did lay down his life for his sheep.

And thus much for the first title of the office which our Apostle Saint Peter renders to our blessed Savior here (namely) that he was a shepherd: come we now to the second (namely,) that he was a Bishop also, and that [animarum vestrarum] the Bishop of your souls, as in the words of the Text, but now are ye returned to the great Shepherd and Bishop of your souls.

As our blessed Savior is called a Shepherd from governing and guiding his flock; so is he most justly called a Bishop from his teaching and instructing them. [ 〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 ,] from the overseeing or looking into, or searching, or thoroughly considering the nature of his flock, for so did our blessed Savior carry himself towards his blessed Lambes, even from the manger to Mount Calvary, even from Mary's womb to Golgotha. In short therefore, let all the world know that our Savior was a true and real Bishop, and that because too all the significations, all the interpretations, Nay, all the full and whole meaning of the word [ 〈 in non-Latin alphabet 〉 ] that is to say, Bishop, as in their proper place and center met in him. Three manner of ways therefore in brief may we call our blessed Savior an absolute and real Bishop.

• 1. In respect of the significations of the word [ 〈 in non-Latin alphabet 〉 ] of the word Bishop, which were seen upon him.
• 2. In respect of the qualifications of a Bishop by the spirits censure.
• 3. And lastly in respect of all the comfortable agents, that were ever used in any Diocese for the comforting of God's Church.

First, therefore as your [ 〈 in non-Latin alphabet 〉 ] is inspector, is and ought to be an over-seer and a Controller, so fo • application in this respect may our blessed Savior be justly termed to be [ 〈 in non-Latin alphabet 〉 a Bishop,] and the reason is this, because the Father gave him for this end and purpose, and called him even from the womb and from the bowels of his mother, (namely) to raise up the tribes of Jacob and to restore the preserved of Israel. Yea, and also to be a light to the Gentiles, and salvation unto the ends of the earth. Yea and our blessed Savior himself to show his care and oversight that he was an overseer of his flock, saying thus, [ I will bring the blind by a way that they know not, I will lead them in paths that they have not known, I will make darkness light before them and crooked things straight. Next that he was a controller over the flock, let his own words be judge, ô saith he [speaking to your evil and wicked Pastors, because you have thrust with the side and shoulder, and pushed all the diseased, with your horns, till you scattered them abroad, therefore will I save my flock, and they shall be no more a prey, and I will judge between cattle and cattle.

Secondly, as the word [ 〈 in non-Latin alphabet 〉 ] is one, [qui alicui rei curandae praefectus est,] I say is one, that is ruler and governor over anything that is to be cared for, so for application also in this respect may our Savior justly be termed a Bishop, being chief ruler and governor over the flock of God, that was to be cared for: and to be redeemed from death and thralldom, and hereupon the Prophet Zacharias speaking of this our blessed Bishop and of this rule and government, saith that his dominion shall be even from sea to sea, and from the river even to the ends of the earth, and that by the blood of his covenant he shall send forth the prisoners out of the pit. Yea and he shall be great unto the ends of the earth, and again, his government shall be upon his shoulders, and of his rule and Dominion shall there be no end.

Thirdly as the word [ 〈 in non-Latin alphabet 〉 namely Bishop, signifieth [custos] to be a watch-man or Guardian • r keeper or preserver, so for application, may our blessed Savior be termed a Bishop in this respect also, for he is the careful watchman of Israel that neither slumbers nor sleeps; he is the poor souls guardian, and the flocks guide, leading them to the fountain of life, to the Cristall streams of comfort, he is their keeper and preserver, suffering not so much as one of them to be lost, but giving unto them for their everlasting inheritance life eternal.

Lastly as your word [ 〈 in non-Latin alphabet 〉 Bishop] is by its clear Etymology, one that is [ad scopum tendens] one that is still tending and looking toward the mark, so for application, in this respect also may our blessed Savior be justly termed to be a true and a real Bishop; ô my brethren, what I pray did he look unto else save the mark that was set before him? save fulfilling his Fathers will in dying for the sins of the world? save in doing his fathers commands in satisfying of his wrath and justice? Surely my brethren, he shows himself so absolute in this nature to be a Bishop, [ad scopum tendens,] looking still towards the mark, looking still to perform obedience and to do his fathers will, as that when the extreme bitterness and anguish of death was presented unto his eyes, when his soul begins to be exceeding sorrowful and heavy even unto death, nay when his bloody agony is so violent, and so cruel on him, as that his sweat was like great drops of blood falling down to the ground, yet he turns not his eye aside from the mark that was set before him, he shrinks not one jot from his resolutions of obedience, but expresseth himself thus, (viz.) Father not what I will, but even what thou wilt.

Furthermore should any one make scruple or doubt of the reality of CHRIST'S Episcopacy, he shall find that all the divine qualifications wherewithal a Bishop is to be qualified by the censure of the Holy Ghost, were really found upon him.

Which qualifications are thirteen.

First, a Bishop must be [ 〈 in non-Latin alphabet 〉 ,] blameless [reprehensioni non obnoxius,] not worthy reprehension, he must be without spot or blemish, as was typified and prefigured in the sons of Aaron; who if they had any spot or blemish at all, were not to presume to approach to offer the bred of their God. And thus for application was our blessed Savior a right, and a true Bishop indeed, in whom Pilate, as he testified to the chief Priests, could find no fault at all, no nor yet Herod, being as the Prophet Isaiah saith, one that had done no violence, neither was there any deceit found in his mouth.

Secondly, or the second qualification of a Bishop is, he must be [ 〈 in non-Latin alphabet 〉 , ] he must be the Husband of one Wife, not incontinent like Hophni and Phineas; but he must be [ 〈 in non-Latin alphabet 〉 ,] undefiled, and not distain'd with uncleanness, his chastity must be uncorrupted, like Zacharias' and Elizabeth's, not daring with Joseph to do that great wickedness and sin against God, and in this regard was our Jesus a perfect Bishop cleaving to his Spouse alone and affectionating none besides (saying) I am come into my garden, my Sister, my Spouse, I have gathered my Myrrh with my spice, and I have eaten my honey Comb with my honey.

Thirdly, he must be [ 〈 in non-Latin alphabet 〉 ,] he must be vigilant and watchful, vigilant to feed the flock, and watchful to chase away all noisome and hurtful beasts; and in this respect too, was our blessed Jesus a most absolute and blessed Bishop, saying concerning his flock, [viz.] J will feed my flock, I will cause them to lie down, yea I will cause the evil beasts to cease out of the Land, and I will make them and the places round about my hill a blessing.

Fourthly he must be [ 〈 in non-Latin alphabet 〉 ,] sober and of a moderate temper, having command also over distracted passions, and unruly nature. And thus for application also was our blessed Savior a perfect Bishop, who when he was nick-named with the flout of Carpenters son, when again the Pharisees geer'd him and said that he did cast out devils through Beelzebub the Prince of the devils, is not for all this moved one jot at all but remains still [ 〈 in non-Latin alphabet 〉 ,] of an immovable and an unalterable moderate carriage and conversation thus, (namely) teaching still in their Synagogues, preaching still the Gospel of the kingdom, and healing still (notwithstanding all their barbarous language,) every sickness, and every disease amongst the people.

Fifthly he must be [ 〈 in non-Latin alphabet 〉 ,] of good behavior, not giving offense in his deportment and demeanour of life, but obeying the Laws. And in this way did the eternal Messias our blessed Savior show himself to be a right Bishop also; for being at Capernaum, with Peter, where tribute was demanded and paid, and knowing too, that as strangers were liable to the observation of the tax, so on the other hand, it was as true that the children were free, yet that he might show himself to be [ 〈 in non-Latin alphabet 〉 ] of good behavior and without offense, he wills Peter to go to the Sea for the piece of money that was in the fishes mouth, saying, take it and give it them for me and thee.

Sixthly he must be [ 〈 in non-Latin alphabet 〉 ] given to hospitality, he must not have [palmam contractam, sed expansam] a Nabal-like and a miserable and a niggardly nature and condition, but a free and open hand to all the world; and after this sort for application too, was the eternal Son of God a perfect Bishop indeed, for when he had but 5. barley loves and two small fishes, as a man may say, in all the world, (though we confess as he was God, so all the beasts of the Forest were his, and likewise the cattle upon a thousand hills) and when too he was in a Mountain, a place of hunger, and an argument sufficient rather to keep that which a man had for his own lively-hood, than to part with any, especially to strangers that he never saw before; yea and when too, the people were so many (to wit) in number about five thousand, which was enough to give cause to flesh and blood to dread a famine and a want, should they part with that they had; the number too of the people being so great, and the provision so small, I say notwithstanding all these difficulties, doth our blessed Bishop distribute with a merciful and an open hand all the provision that he had for the present, and most miraculously practiseth his hospitality upon the whole multitude.

Seventhly, or the seventh qualification of a Bishop, is, he must be [ 〈 in non-Latin alphabet 〉 ,] apt to teach, Readie to instruct, yea in-season and out of season must be divide the word; dumb-dogs, that neither can, or will not bark, are far unworthy of so high a function: he must cry aloud and spare not, that comes within the compass of this sacred office: and for application, most condignly then for this cause certainly, is our heavenly Advocate termed and styled a Bishop, by our Apostle: for who was more ready to teach then our blessed Savior? who more willing to learn the ignorant then he? and who more earnest to have men be his Disciples then he was? look unto him, upon the Sabbath days, and you find him teaching in the Synagogues; look unto him upon the week days, and you find him teaching still, sometimes in Mountains, sometimes in deserts, sometimes upon the Sea, sometimes by the sea-side; all ways teaching, never out of action. Whereupon saith Solomon (speaking of our blessed Savior) doth not wisdom cry, and understanding put forth her voice? ô she standeth in the top of high places, by the way, in the places of the paths, yea she crieth at the gates, at the entry of the City, at the coming in at the doors.

Eighthly, he must be [ 〈 in non-Latin alphabet 〉 ,] not given to wine, not like the Prophet Isaiah's greedy dogs, which can never have enough, saying one to the other, I will fetch wine, and we will fill ourselves, with strong drink; and tomorrow shall be as this day, and much more abundant; but he must be [temperantiae filius] carefully abstemious, by all manner of means, in this particular, looking, that whensoever he makes himself partaker of that creature of God, that he do not forget God the Creator, but receive it, according to the Gospel's rule, for his stomachs sake, and often infirmities. For application in this point; most truly may our blessed Savior be called a Bishop, for this cause, who all his life time, practic'd temperance in the highest degree, advising all in the fear of God, to take heed of surfeiting, drunkenness, and the cares of this life, least the day of judgment come upon them unawares.

Ninthly, he must be [ 〈 in non-Latin alphabet 〉 ] no striker, that is [non ad horrida promptus arma,] not desperately forward to manage ruffianlike broils: For God's Ministers are peaces messengers, and the strokes and wounds which they are to lay on sinners, are to be made [gladio oris, non ore gladij,] with the sword of the mouth, not with the mouth of the sword. For applications sake, our blessed Redeemer blessed for evermore, was an apparent Bishop in this kind of circumstance also, for when that Judas had betrayed him into the hands of sinners, and when that those which were about him, asked whether they should smite with the sword or no, yea and when Peter had smote off Malchus his ear, our Savior's counsel straightway is given thus. Put up thy sword into his place, for they that take the sword, shall perish with the sword. But here perchance, you will object and say that Christ was a striker, because he made a scourge of small Cords, and drave out the profaners out of the Temple, with their Sheep and Oxen, throwing down also the tables of the money-changers, and reproving others that sold Doves.

To which I answer, and say, first, that we do not positively read, of any blow or stroke which Christ gave, though that he made the scourge, and drave them out, and though without all question they deserved many too; Next say we, that put the case he smote them, yet is he not a [ 〈 in non-Latin alphabet 〉 ] such a striker as the Text condemns, for this he did [authoritative,] by virtue of his rule, and power, and Magistracy, which he had over the house of God; others now that offend against the Text, for being strikers, offend in this, because they have no lawful calling, or warrant, for the same, to be done by them.

Tenthly, he must be [ 〈 in non-Latin alphabet 〉 ] not covetous or greedy after filthy lucre, having his mind addicted to, and pestered with [ 〈 in non-Latin alphabet 〉 ] the worlds cankering cares, but he must be [call deditus, ] a man that minds the things of God, setting his affections on things that are above, and not on things that are below. And how justly (I pray) for application, may our blessed Savior be said to be a Bishop in this kind? Oh how infinitely did he slight the world, and the glory of it, when Satan assaulted him therewith? what disesteem again had he of those buildings that the Disciples shown him? how mightily also doth he disrespect the title, of being a King here, when the people would have taken him by force, and have made him King? yea in a word; he is so absolute a Bishop, in this nature also abandoning filthy lucre, and all covetous desires, and settling his mind, wholly to do his fathers will, and not looking after the affairs of this world; as that he saith of himself, [though foxes have holes, and birds have nests, yet the son of man hath not where to lay his head. ]

Eleventhly, or the eleventh qualification of a Bishop is, he must be [ 〈 in non-Latin alphabet 〉 ,] patient, of an enduring nature, one whose endowment of virtuous disposition, can make a grave at any time, to bury contumelious calumnies. And such a one for application, was our bless • d Jesus too, who when the Soldiers stripped him, and put upon him a scarlet robe, when they platted a crown of thorns, and put it on his head, when again, out of mockery they put a reed in his right hand, bowing the knee before him, and saying [hail King of the Jews,] when they spit upon him, and also smote him on the head, when lastly, they dragged him and led him away to be crucified, and in his torment, gave him Vinegar, mingled with gall to drink, oh how patient (notwithstanding all these affronts) doth he carry himself continually? yea so patient, as the Prophet Isaiah saith of him, that as a sheep before the shearers is dumb, so opened he not his mouth.

Twelfthly, he must be [ 〈 in non-Latin alphabet 〉 ,] no brawler, using always the language of Canaan, and utterly detesting the language of Ashdod. Which virtuous qualification now (my brethren) most apparently appeared in our blessed Bishop Jesus, who as our Apostle witnesseth of him, when he was reviled, reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously.

Thirteenthly, and lastly, he must be [ 〈 in non-Latin alphabet 〉 ] one that ruleth his own house well, having his children in subjection with all gravity. And such a Bishop also was our heavenly Savior, who though out of the number of his Disciples he lost a Judas, yet he had the rest of his house in such very good subjection, as that in his room and stead he had Matthias a better servant. Yea in a word, his oeconomie was so seconded with such care and vigilancy, as that he professeth of all his household, that they had all the marks of a well governed, and of a well orderd family, as that viz. they heard his voice, and that they knew him, and that they followed him; sufficient testimonies of a right disposed family.

Furthermore to add one thing more, and yet no more then needs, we say this further, that as our blessed Savior was an absolute real and a perfect Bishop, not only because all the significations of the word [ 〈 in non-Latin alphabet 〉 , which signifies a Bishop, ] were both verified in him, and of him; and also because all the qualifications of a Bishop, according to the relation of the Holy Ghost, in that case provided, were found upon him in like manner, but farther also do we say in admiration of our Savior's Episcopacy, and also by way of consolation to the whole Diocese of the world, we mean his Saints, his flock, his beloved Church and Spouse that he was a Bishop too; for his having and for his sending in, and to, and throughout all his Diocese, all the comfortable agents or agents of comfort, that can any ways be beneficial or advantageous thereunto. Which agents of comfort (if I may speak so comparatively,) are as many as any good Bishop hath in any Diocese of the world.

First, then the first agent of comfort that our sacred and blessed Bishop hath, and which also he did promise to send unto the whole Diocese of his flock for their government and consolation is, and also was [spiritus consolatorius] the great and blessed comforter, of whom our blessed Bishop said thus (namely) that he would not come, till he did depart and send him.

This [spiritus consolatorius] this great and blessed comforter now being to come [by the Bishops Mission] to the whole society of the faithful, to Christ's beloved flock, our Savior relates of him again, that for the benefit of God's people he would perform and look unto three principal and material points very necessary for the guidance of the whole Church of God.

• 1. First, that he would [reprehendere peccata,] reprove them of their sins. For tis impossible that God's people can see their errors till GOD'S Spirit do reprove them.
• 2. Secondly, that he would [gubernare illos in veritatem] guide them and lead them into all the truth of God. For how can it be otherwise but that sinful flesh must err, should it not be guided by the Spirit of grace?
• 3. Thirdly, that he would [demonstrare quae facienda,] teach them and show them what things they were to do. For how should Christ's Scholars learn to perform Christ's will, should not the blessed Spirit their School-Master teach them their Christ-cross-row?

And thus [my brethren] and in these respects doth [spiritus consolatorius] the sacred and blessed comforter to the whole Episcopal jurisdiction, peculiar, charge and cure of Christ, and to every parcel and member of the same, (if under favor I may so say without offense to any, and without suspicion of blasphemy) [tanquam consolatorius cancellarius,] as a most loving and careful Chancellor, glorifying our Bishop Jesus Christ, blessed for evermore, and also showing whatsoever he received to his blessed flock, of the which we may comfortably read at large, John 16.14

Secondly, or the second agent of comfort that our Bishop hath for his Church, are [sacrae Scripturae] even the holy and sacred Scriptures, which (if I may be so bold to use the phrase) like faithful suffragans or surrogates, are supporters and helpers to the Bishops flock. For instance sake, when any wounded conscience is terribly skared with the affright of sin, then speak Christ's suffragans, even the holy Scriptures, viz. that we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for all our sins. If again death and damnation tell us we are damned, then speak Christ's suffragans, even the blessed Scriptures, (namely,) that there is no condemnation to them that are in Christ Jesus. In a word, when Satan sets upon any within the jurisdiction of our Bishops See, telling them they are but lost sheep and under the shadow of death, then speak Christ's suffragans, even the supporters of his poor flock, that they are delivered from the power of darkness and translated into the kingdom of God's dear Son.

Thirdly, or the third agent of comfort that our Bishop hath for to support, aid and comfort his little flock the Church, is [Regestum] his Register book, wherein heavens records are most purely kept and preserved, and this Register book, I hope without any offense either to the Bishop of our souls, or else to any of his beloved sheep of his blessed Pasture, may be adjudged of us to be [liber vitae,] the book of life. Which Register book of our blessed Bishop (that I may speak all in a word) is extraordinarily helpful and comfortable to the whole Diocese, I mean, to all Christ's Saints that are members of the same, and that for these three reasons following.

• 1. Because all Christ's Lambs, all his dear Saints, all the sheep of his Pasture, yea all that love him and are laborers in his sacred Gospel, have their names there recorded, Phil 4.3.
• 2. Because their names being once there entered, they shall never be cancelled out, they shall never be obli • erated, but Christ will confess them before his Father, and before his Angels, Rev. 3.5.
• 3. Lastly, because they shall be adjudged, and because they shall have sentence past upon them, by their soul-saving Bishop, according to the records that are found therein, Rev. 20.12.

Fourthly, or the fourth sort of comfortable agents, that our Bishop hath for to speak for his Church and flock are [procuratores,] are his powerful Proctou • s, which [my brethren] under him, (he being the grand Advocate of heaven and earth) do continually in the presence of his Father solicit his Churches cause, and these [procuratores,] these powerful Proctors are generally two. viz.

• 1. Sanguis & passions, his blood and sufferings.
• 2. Temptationes, his Temptations which he endured when he was on earth.

First, I say again the first Proctor that the Bishop of our souls the grand Advocate of heaven and earth, hath for to solicit his Churches cause in the presence of the eternal Father, is [sanguis & passions,] is his blood and sufferings. Oh his death and Passion (my brethren) is a powerful pleader, in the ears of the great Judge; yea their pleadings and solicitations are so full of power and truth, that they prevail with the eternal Father to commiserate his oppressed Church; and thereupon saith the blessed Spirit (speaking of the efficacy of our Savior's blood) namely, that his blood speaketh better things for us then that of Abel. Yea and again, Heb. 9.13, 14. If the blood of Bulls and Goats, and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh, ô how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God?

Secondly, or the second Proctor that the Bishop of our souls hath for to solicit his Churches cause in the presence of the eternal Judge is [temptationes,] is his temptations that he endured for us, when he was on earth. Oh my brethren, as his wounds plead for us, that we may be made whole, as his stripes plead for us, that we may not be beaten, as his shame pleads for us that we may enjoy honor, so his temptations plead for us that we may not be tempted above our strength, but that we may have through his merits an happy issue out of all: according to the saying of the sacred Spirit (namely) In that he himself hath suffered being tempted, he is able to succor them that are tempted.

Lastly, or the last agents that our Bishop useth for the good of his Church and flock, are [Apparitores,] are his Apparitours, whose office it is to summon all his flock, to appear before him, either in the Court of conscience here, where he sits as chief, or in the great Court of Heaven hereafter, where he sits as Judge.

And these Apparitors in the general we find to be three.

• 1. Reprehensio Sanctorum, the due reproof of his Saints.
• 2. Castigatio filiorum, the chastisements he sends his sons.
• 3. Vox tubae ultimae, the sound of the last Trump.

The 2. first of these summon our Bishops flock to appear before him in the Court of conscience here, whereupon they make a conscience of their lives to come; and the third which we may call [Apparitor Apparitorum,] to wit, the great and general Apparitor of all, (namely) vox tubae ultimae, the sound of the last Trumpet, summons them to appear at the great Court of Heaven hereafter to hear then their judgment that shall last forever.

First, then again I say the first Apparitor that our Bishop useth to summon his flock that they may appear before him in the Court of Conscience here where he sits as chief, is [reprehensio Sanctorum] is the due reproof of his Saints. Witness that one example for all, namely, our Apostles three thousand souls, who sometimes were rank geerers of our Bishop and his Gospel too; Oh my brethren, for illustration hereof what I pray made those mad Cretans at the first, to appear such good Christians at the last? what summoned them now to appear in the Court of conscience, and that before him whom they had contemned and scorned, when before, all their life time, they made no conscience of what they did at all? What makes them to appear now full of sobs, who before were full of scorns? what draws now tears from their eyes, sorrow from their hearts, and lamentation from their cheeks, because they had been so rebellious against the Bishop of their souls, so long, but even [reprehensio apostolica,] the Apostles due reproof, wherein he tells them, that they had taken and crucifi • d and slain the Lord of life? this done, and the reproof being served upon them thus, Oh how penitent do they appear straightway, when as before they had made their faces harder then a rock? how are they prickit in heart now who before had hearts of flint? Yea, ô how gladly do they receive the Bishops charge and directions too, though before they were mere enemies to all grace and piety? Certainly (my brethren) now the Bishops process being thus served upon them, (as we see) and they readily appearing in the Court of conscience, do mind now nothing more than to make a conscience of their lives to come, continuing as the Text saith, steadfastly in the Apostles doctrine and fellowship, and in breaking of bread and in prayer.

Secondly, or the second Apparitor that our bishop useth over his flock whereby he summoneth them to appear before him in the Court of conscience here, is [castigatio filiorum,] the chastisements which he sends his sons, and whereby he makes them fit members of his mystical body. Thus was David summoned to appear at the Court of conscience, and before too the great Bishop of his soul, when there died even from Dan to Beersheba, and that within the compass of three days, seventy thousand men, for as we read, when the most bitter judgments of God were upon him, and his people, and when he had used little conscience indeed, in distrusting the arm of Heaven and trusting upon the arm of flesh, and when he saw the Angel that smote the people; then he cried out and said, [peccavi,] I have sinned, I have done wickedly, but these sheep what have they done? O let thine hand I pray thee, (saith he) against be me and against my fathers house. Here God's chastisements we see are an effectual summons, which brings David to appear at the Court of Conscience; and now what good use he makes thereof, let the text be judge, for he saith after the hand of God was upon him, and after he had made his appearance in the Court of conscience, that it was good for him that he had been in trouble, that he might learn God's statutes, for before he was afflicted, as he confesseth, again, he went wrong, but now he hath kept God's word. A second instance we have in the children of Israel, what I pray summons them, to appear before the Lord in Mizpeth: and to come to the Court of conscience and to cry [ peccavi? ] Oh my brethren, was it not [digitus Dei?] was it not the finger of God? was it not God's chastisements on them? when he suffered the Philistines to kill of them in battle about fourscore thousand men? Yea in a word, what made Ninevi that great City to appear, in sackcloth and ashes? Shechaniah to be ashamed and blush? Yea Daniel to cry [ we have sinned, we have done wickedly we have committed iniquity, and have rebel'd against thee? ] unless it were [ castigationes & afflictions, ] God's chastisements and scourge upon them, which made them at length to give appearance in the Court of conscience and to return unto the Shepherd and Bishop of their souls.

Lastly, the last Apparitour that our Bishop useth for the good and comfort of his flock, and which we call the great and general Apparitour over all, is [vox tubae ultimae] the sound of the last Trumpet. Both Sea and Land shall hear its summons fully, for to make their apparance at the great Court of the last judgment day, according to the saying of our blessed Savior, (to wit,) Behold, I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last Trump, for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. Then shall Ezekiel's dry bones hearing this sound and summons, receive breath again, and sinews, and flesh and skin shall cover them, and they shall live. Then shall the graves yield up their dead, and dust & ashes shall then live again. Rottenness in decayed nature then shall receive strength, and old aged mortality shall learn then to be come immortal. The deaf also then at this summons shall have a quick ear, and willing or nilling shall appear at the great Court▪ Thus all men (my brethren) upon this last summons shall give their attendance, waiting the judgment of the great judge, who in our Text here is called the Shepherd and Bishop of our souls.

And now to conclude in brief, and that we may make ourselves ready for his second coming, I will make that prayer for us all, which once Saint Paul made for the Thessalonians (viz.) now the very God of Peace sanctify us wholly, and I pray God our whole spirits and souls and bodies may be preserved blameless, unto the coming of our Lord Jesus Christ, unto judgment, who (as our Apostle tells us in the Text) is the great Shepherd and Bishop of our souls.

PAge 6. line 19. for are read care, p 6 l. 2 r. for strait r. stray, p 11. l. 24. for this r thus p. 14. l. 12. for that, r. the p. 15. l. 26. for should r. shouldst, p. 19. l. 15. for actions, r. action, p. 24. l. 4. for profane, r. perchance, p. 24. l 11. for babbling, r. bubbling, p. 38. l. 34. for saying, r. sa th, p. 39. l. 13. for this, r. his.