THE condition of those in the Text, both for what they had been once, and for what they now were, that is, for their straying and returning again, looks so like our case of late, (who, if ever any, had err'd and stray'd from all the wayes of duty both to God and man, but are now happily returned to the Shepherds and Bishops of our Souls) you may per­haps imagine this Text to be chosen of purpose to pursue those two Blown Argu­ments.

And therefore before I proceed far­ther, it will be necessary to deliver you from those thoughts, and perhaps that fear. For though the mischiefs in the one, & Blessings in the other be such, as deserve never to be forgotten; yet possibly may not indure a perpetual importunate Remembrancer.

And the truth is, the very words and phrase of the text, which onely at the first blush carries us upon those thoughts, will leave us, if we look a little nearer to them. For the Straying here will prove to be of another kind, and the Return will be found to be to another Bishop. The straying here was of such as had err'd like Sheep, whereas ours had little or nothing of the Sheep in it, save the Sheeps clothing; for dress'd up they were with pretenses as soft as wool, Gods glory, Purity of worship, Christian li­berty, nothing worse then these, and so indeed they err'd like Sheep, as if they had been such; but the truth is, it was liker the ranging of Wolves, tearing and devouring, then the straying of weak [Page 3]and silly Sheep. And for the returning likewise here, though it was to a Bishop, yet I dare not be so bold with him that bears that name in the text, directly to apply it to our Bishops, nor advance our return to this.

The Bishop here was no doubt our blessed Lord and Saviour, whom God himself had consecrated and ordained to that office; but our Bishops are not otherwise concerned here then as they can make their title from and under him; but if that may be done hereafter, I trust you will not be against it. In the mean time, if there were no more in it, me thinks this should be enough to re­concile the Presbyterians to the name of a Bishop, which our Saviour himself hath vouchsafed to take upon him. But ha­ving laid aside that argument, which the words at first sight seem'd to offer, I be­speak your attention to one of a more common interest, which concerns all that would be Christians, whose chara­cter it is. Who from the wayes of sin and error, are return'd to the faith and [Page 4]obedience of our Lord Jesus Christ, who to reduce us from those wayes hath taken upon him to be our Shepherd and Bi­shop.

The main point is, that God of his mercy complying with the necessities & infirmities of nature, hath erected an office of trust and confidence in his Church, under the quality of a Shepherd and Bi­shop, to direct and guide us, who other­wise would erre and stray like sheep, and so be lost for ever. The particulars incident to this are, first The necessity of it, impli'd in our natural condition, who like Sheep are of themselves apt to erre and go astray. 2. The accommo­dation we have for it. For what should they do which are out of the way, but return? and to whom should Sheep re­turn but to a Shepherd? and lost Sheep, but to him that came to seek and save that which was lost? and where should they finde so safe and sure a retreat, as in him who purchas'd them with his own blood? All these are accomplished in our blessed Lord Jesus Christ, whom [Page 5]we shall consider, first in his office of Shepherd or Bishop; then in his Flock or Diocess; the Souls of men. We are returned, &c.

I THe first thing we meet with in the text, is our natural condition. That we were as Sheep that had gone astray. And the confession of this is the first thing we meet with in our Liturgy. We have erred and stray'd like lost Sheep. And though it were fit and necessary it should be there, for, sure I am, we never err'd worse then since we laid that by; yet here we look upon it in another re­lation and use; it is the first stone to be laid in this building, in the erection of the office of a Shepherd and Bishop. The infirmities of the Sheep are the ground of the necessity of a Shepherd.

But now that while we are speaking of our errors, we do not commit one, we must know, first what kind of erring this is, and then how we fell into the fatal necessity of it. What it is, the Bishop that must lead us out of it, will [Page 6]tell us; for he is the Bishop of our souls: and therefore our Straying here must be that of the Soul. For though our natu­ral infirmities do expose us to error in many things else, yea almost in all other things, even those that are within the reach of sense and reason: there is not any thing in Nature, in Art, in Philo­sophy, though commonly received for truth, which of late time is not charged with error, and it may be sometimes not without cause; yet without any great regard here, if the Soul be not concern'd.

Now if we be so liable to error in the things of this life, where both the end and the way to them are within the compasse of the eye, in which we erre, as it were, in our own Country, where we are bred and born; we must cer­tainly lose our way, where we are stran­gers, being Citizens of another Coun­try, as those blessed Saints, who best knew the wayes of the soul, confessed, that they were strangers and pilgrims here. Heb. 11.14. And they which say [Page 7]so, shew plainly that they seek a Coun­try, and that a better, that is, a heavenly, where God hath prepared for them a City. They must needs be disappointed that seek for Heaven upon earth, where there is nothing sitted and proportion'd to the Soul, either for the nature or the desires of it. The Soul is immortal, and cannot be provided for, where all things are liable to change and morta­lity; for when it shall survive them, it will be at a losse, till it sind a Country like itself, that is everlasting and im­mortal.

And as the nature, so the desires of the Soul are unsatisfied here; the eye is not satisfied with seeing, nor the ear with hearing, nor the understanding with knowledge, nor the heart with the best and choisest delights of it. We are soon wearied and tir'd with what we have, and are as thirsly of that we have not. In our plenty as craving, as others in their greatest wants. The goods of this world are Hydropick all, quo plus bibun­tur plus sitiuntur. They that have the [Page 8]greatest share and portion in them, of Wealth, of Honour, of Power, do not sleep the better, nor are their bodies less comber'd with diseases, nor their minds freer from vexations and troubles. And therfore us the Saints I nam'd before, did by what they willingly suffer'd here, shew plainly that they sought another Country; so by this is shewn as plainly, that they had cause to do so.

Now here lyes the fatal necessity of erring, they seek a Country and City that is invisible and unknown to nature, either what the state of that Country is, or by what laws the Citizens thereof are to be governed. And when we walk in the dark it is not strange we should lose our way.

A chief part of that way lyes, first in the knowledge & worship of that God, who had prepar'd for them a City, by what Sacrifices, Rites & Ceremonies he will be serv'd. How much of that may be had by nature, we learn by those, who were most likely to know, but did not, who were the masters of know­ledge [Page 9]to most other Nations, for of such S. Paul speaks Rom. 1. Who when they profess'd themselves to be wise,Rom. 1. as well they might in many other things, yet in this of Gods worship, they became fools. For they turned the glory of the uncorruptible God, into the similitude and image of corruptible Man, and of birds, Rom. 1.23. and fourfooted beasts, and of creeping things.

The right way of worshipping God (since reveal'd to us to be by Jesus Christ) was not only unknown to them, but to those to whom God had more peculiarly imparted himself. The mysterie of Christ Ephes. 3.5. in other ages was not made known to the Sons of men, Ephes. 3.5. untill he was reveal'd unto his holy Apostles and Prophets by his Spirit. Yea it was unknown to the very Angels, who when it was first reveal'd, in a kind of admiration and curiosity [...], desir'd to look, 1 Pet. 1.12. the word signifies earnestly to pry into. And that which the Angels of Heaven did not know, certainly the sons of men could not.

The other part of the way to that heavenly Country in which we may na­turally seem to have some skill, the way of vertue, that is, in the stile of Scripture, to live godly, righteously and soberly in this present world, Tit. 2.12. appeared to the very Heathen to be the only way to happi­ness. Yet these natural impressions were so dim and imperfect, both through Original corruption, and the over-rul­ing power of passion and lust, that of those things they knew, they held the truth in unrighteousness, even to the very perverting of the course of nature as the Apostle observes of them in the same place,Rom 1. Rom. 1.

Besides, many vertues they knew not, which are the glory of Christianity, as Humility, Denying ourselves, Taking up the Cross, Forgiving and Loving our enemies, in their eyes looked more like follies then vertues, and so they would have done in ours too, if we had had no better guide then ourselves to lead us.

By this we may see the necessity we [Page 11]have of Leading; let us now see the ac­commodation we have for it in the Lea­der. Our blessed Lord Jesus Christ, a person every way fitted for the purpose, both for his skill, and good will; He knew best the Heavenly Country, whi­ther we are going, and the way to it; for he came from thence, from the bo­som of his Father And for his good will to his own, we cannot doubt they are the Sheep which he had purchased with his blood, and by that had a just title to govern in what Lordly way of Secular domination he pleased; yet chose that easie gentle way as Shepherds use to lead their Sheep And such he professed himself to be. I am the good Shepherd: John 10.11. the good Shepherd giveth his life for the Sheep, and He made it good in every point while he was upon earth; He went about doing good, preaching the Gos­pel, healing the diseases of the Sheep, forgiving their sins, till he came to the last and hardest work of a good Shep­herd, He laid down his life for his Sheep.

Yet his Pastoral care died not with him. As he was a Priest for ever; so he was a Shepherd for ever; for after he had in person ascended into Heaven, he took care for his flock that he left behind Him, that they might not be as Sheep without a Shepherd. And from thence gave gifts unto men, Ephes. 4. some Apostles, some Prophets, some Pastors and Teachers, &c. to continue still his Pastoral charge upon earth: and they were the same persons which before he went he had designed for it, and for the same reason that the Father sent Him, to seek and save the Sheep that were lost; Mat. 15.24. as appears in the preamble to the commission given to the Apostles. Mat. 9.36. When he saw the multitude he had compassion on them, Mat. 9.36. because they were dispersed and scattered abroad like Sheep having no Shepherd. This commission indeed was only to the lost Sheep of the house of Israel while he was alive; but when he rose again from the dead, He renewed and inlarged it to the lost Sheep of all the world.Mat. 2 [...].19. Go and teach all Nations.

And as he assigned the persons, sicut misit me Pater. John 20.21. As the Father sent me so send I you. He instituted likewise the of­fice it self in all the points and parts of it.

• 1. Go and teach all Nations, baptizing,
  Mat. 28.19.
  &c. there he gave the power of preach­ing and baptizing.
• 2. He commands a perpetual memo­rial of his death, in the Sacrament of his blessed body and blood. Hoc facite,
  1 Cor. 11.24.
  &c.
• 3. He gave them at the same time the power of the Keys,
  John 20.23.
  Whose sins ye remit they are remitted, &c.
• 4. And before that in case of contu­macy he gave power to excommunicate offenders, If he will not hear the Church,
  Mat. 18.17.
  let him be as a heathen and publican.
• 5. He ordered them how and what to pray. When ye pray say,
  Mat. 6.9.
  &c.
• 6. He gave them power and jurisdi­ction over false Shepherds, to expel them from the flock. Beware of false Prophets which come to you in Sheeps cloathing,
  Mat. 7.19.
  but inwardly are ravening Wolves. These and the like are the parts of the Shepherds office.

III And to all these in the third place he gave besides a divine vertue and efficacy to work supernatural effects upon the Soul. Not only the institution, but the power also is from him. And there­fore by St. Paul he is called the great Shepherd, 1 Pet. 5.4. and by St. Peter [...] the chief Shepherd The cure of Souls was originally in him, [...], but [...] ministerially and derivatively in the Shepherds under him.

IV And fourthly, that their leading might be taken and acknowledged for his, He appointed that all should be done in His name. That they should Preach in His name, Pray in his name, Assemble together in his name, Cast out Devils in his name. And accordingly St. Paul, when he judg'd the incestuous Corinthian to be delivered unto Satan, 1 Cor. 5.4. he did it in the name and power of Christ. And when 2 Cor. 5.10. he absolved him, it was in persona Chri­sti. All was His.

To the Apostles it may be all this was allowed, but not therefore to all other [Page 15]Shepherds after. Yes, to all that can rightly claim from Him.Mat. 28.20. His promise was to be with them to the end of the world, that is, longer then any Apostle could live. I am sure the necessities of the Sheep will be the same for ever; for Sheep we shall be still wheresoever we are. When God distributed to the Church the several parts of the Pastoral charge, some Apostles, some Prophets, Ephes 4. some Pastors and Teachers, he adds, that it was ad consummationem Sanctorum, & aedifica­tionem corporis Christi, that is, so long as there should be Saints to be perfected, and so long as Christ should have a Church, a body upon earth, and that is so long as there should be Sheep Christ had provided there should be Shepherds. And these he hath taken to that nearness and conjunction, that the obedience or contempt done to them, he takes it as done to himself. Qui vos audit me au­dit, &c.

The benefits and advantages we have by this are many; first, it is an honour and incouragement to the Shepherds, [Page 16]that the work they do is Christs, who will bear them out in what they do ac­cording to their duty, and reward them for what they suffer for it.

2. It removes all discouragement from the Sheep, that make a stand at the in­firmities and frailties of their Shepherds, that they look through and beyond all them at the power of Christ under whom they serve.

3. Another great benefit it is, that in all doubtful and difficult cases we may secure our selves upon the conduct of Christ in his Ministers. For if possibly men should be misled by them into error, when in simplicity of heart, not know­ing any thing to the contrary, they shall submit to them; I dare promise them at least a favourable hearing from him that commanded the obedience.

But I dare not, nor can say that for all Shepherds; for every congregational herd hath their Shepherd too, but such as have no part in that power, which is derived from Christ and his mission; that gave it immediately to the Apostles [Page 17]only. Sicut misit me Pater, sic &c. John 20. And all others that have it must receive it from them, or from such as derive it from them by succession. It is but reason that Christ should have the choice of his own Ministers. The Sheep that belong to those other Shepherds, can plead no­thing for their obedience to them, St. Pauls obedite praepositis, Heb. 13.17. belongs not to them, they obey not those that are set over them, but either those that set themselves over the flock, or the flock themselves set them, and that not of ne­cessity, which some vainly plead for them; but as necessary, professing there is no lawful calling for a Minister, quem non misit populus, where the Shepherd is not chosen by the Sheep. If these fall into an error by the misguidance of their Shepherds, they are in a sad and worse condition, which admits no plea of excuse or extenuation from the Shepherd. They must bear their own faults, and the misguiding of the Shepherds, which they make their own by choosing them. In a word, the favour that Christ doth [Page 18]is to his own, not the peoples Shep­herds.

II THE next thing that falls into our consideration is our Duty. To re­turn to Christ the Shepherd and Bishop of our Souls. And that is to submit our selves to be led and guided by him. To turn to Christ is in effect to turn Christi­an. We are no less concerned here. And that must be in two respects: in his office of Shepherd and Bishop, and in the execution of it by Shepherds and Bishops.

I For first, we can not be said to return to him as a Shepherd, if we refuse him in any part of his office The good Sheep saith our Saviour John 10.27. hear the voice of the Shepherd and they follow him. John 10.27. If they turn their ears only to him, and hear him, and not follow him, they turn short, for follow him they must through all the parts of his office. 'Tis so with us, who for the most part like nothing in the Shepherd but his pipe, and a plea­sant tune. His rod and his staffe we can [Page 19]spare. The Prophet Ezekiel describes us right, chap. 33. an old humour it seems it was. They come unto thee, Ezek 33.31. and sit before thee as my people to hear my words, v. 31. just as we do here come and sit us down as the Lords people to hear his word. But what follows in the next verse? And loe thou art unto them as a very lovely song of one that hath a pleasant voice, Verse 32. and can play well on an Instrument; for they hea­thy words, but do them not.

And what will come of this at the last, our Saviour tells us in the Parable, where some had the boldness to plead for their entrance,Luke 13.26. that they had eat and drunk in his presence, and had heard him in their streets. Citizens it seems they were by the streets, and by their devotions, a Sermon and a Dinner, they eat with him, and they heard him. But what came of it? by hearing him tis like they knew him well; for all that, he tells them plainly, He knew not them. If the Sheep wanted nothing but knowledge, I should pardon them if they desired nothing of the Shepherd but a Sermon. But this is [Page 20]not that which I principally intended here.

II But secondly, That our turning to Christ be in the full execution of his of­fice, as in person, so by commission. Princes, as well they may, think them­selves contemned in their Embassadors & Ministers. And so doth our Saviour for his Shepherds, who are his Ministers and Embassadors too. Qui vos spernit me sper­nit.

I shall not inclose this power or favour to Bishops only, because I finde that name in the text; but lay it in common to all such to whom Christ hath commit­ted under him the government of the Church and the cure of Souls; so as Presbyterians may have a share here, when they can prove their Ordination and Mission.

This part of our duty to obey Christ in his Ministers is with many of very hard digestion, who not regarding the neces­sity there is of it, nor the benefit we have by it, nor the authority and commission we have for it, nor the gentle conduct [Page 21]we have in it, lay it aside as a thing of no use, and that God hath provided other means to lead us many and more certain then any Shepherds can be. We have first our own Reason to lead us:

• 2. We have Scripture a surer guide then that.
• 3. We have the Spirit besides, and that will lead us into all truth.
  Joh. 16.13.

Last­ly, we have our own Consciences, which in the commission of Leading is of the Quorum, nothing can be done without it.

We can not deny but that all these have a part and share in the guiding of our souls. But as no one of them doth exclude or bar the other; so nor do all of them the Shepherds. For allowing to every of these that which is peculiar to them, there will be still found some­thing to remain, which is proper for the Shepherds to do.

I am now, I confess, in a discourse not so smooth and easie as best befits po­pular Sermons; yet because many whom it concerns to weaken the hands and po­wer of Church-governours, do with their importunate clamours sill the Pulpit, you [Page 22]will be pleased to allow of a short An­swer from thence too.

I ANd first for REASON; It is not to be denied, that it ought to be admitted even in matters of Religion, where it hath least to do; for Religion is the object and imployment of Faith, and not of Reasoning, & yet naturally no man will believe any thing unless he sees Reason for it. But how? not a Reason of the thing that he beleives; for that works Knowledge, nor Faith; but yet a reason of beleiving it, for the credit of the author that relates it; for nothing can be more unreasonable, then not to beleive God that cannot lye. But to admit reason in matters of Faith for any other use then that, is to set up a Reli­gion without Faith, which would be as strange a thing as to have a Religion with nothing else.

There are in Religion some things to be known as well as believed, and to these Reason and Discourse is proper; for though the Articles of Faith, and [Page 23]whatsoever shall appear to be contained in Scripture are without all doubt and reasoning to be received, because God hath revealed them; yet that this or that Article or Proposition is contained in Scripture, is a thing to be known, and lyes within the compasse of sense, we may see whether it be there or no, that is, for the words. And for the mean­ing of those words we must understand the language in which they are written, the proper import and idiom of the phrase, the force and consequence of the discourse, the coherence and con­sent it hath with other points better known. We must besides discover the fallacies & inconsequences of those that would obtrude a different sense from that we receive. All these difficulties, though in matter of Religion, are within the conduct of Reason; but it is Reason so exalted with skill of Arts and Languages, with Prudence and Diligence, that we shall be forced to find work for the Shepherds too. The greatest part of Christs flock, I am sure, must perish if they [Page 24]may not trust others in those things, to which their natural inabilities or course of life hath made them incapable. And for the best of the flock, whom both Nature and Art hath fitted to master the greatest difficulties of themselves; if they shall seriously consider how much and how oft Prejudice, Education, Cu­stom, Passion and Interest doth corrupt our Reason, we would in prudence sometimes suspect our own, and seek better security from the Church; where though we shall not infallibly sind the truth, we may alwayes safely presume it. This will serve to reconcile our obedi­ence with Reason.

II THe next pretender against the Shep­herds leading is the SCRIP­TURE. I confesse the Scripture to be a surer guide then Reason, for the Au­thors sake; and yet, by what ye heard even now, it works little without it, but yet surer for all that. The igno­rance of Scripture is a cause of erring. Ye erre, Mat. 22.29. saith our Saviour, not knowing [Page 25]the Scriptures. And to keep us right in our way Gods Word is a lantern to our feet,Psalm 119.105.and a light unto our paths. We can­not say too much of the excellency and benesit of it. It is a perfect record of all that concerns Heaven, or the way to it. It hath all the perfections that a law or rule can have to guide us; yet those perfections are confin'd within the limits and nature of a law, to do no more then is proper for a law to do, which is very little without a Judge to apply it. Though the rule be sufficiently straight and perfect, yet it measures nothing out of the hand of him that hath skill to use it. Bring what controversy you will to the lawes, they pronounce nothing ei­ther for the Plaintiff or Defendant. This is the true reason why, though all sects pretend to Scripture, there is yet no end of controversies, because there is no common Judge to end them. And the reason why every sect for all that seems to rest satisfied, they are guided by the Scripture, is because they carry their Judge along with them, themselves.

So as if together with the Scriptures there be not a Shepherd too, or some as little to be trusted, our selves I mean, it cannot lead at all. It is indeed a two-edged sword, Heb. 4.12. but cuts nothing, but in the hand of him that useth it.

III A Third pretender to avoid the Shep­herds is the SPIRIT. That without question will lead us into all truth.John 16.13. But for the manner of the Spirits leading the Scripture points out two ways. The one Divines call [...], the other may be call'd [...] i.e. as it led the Prophets of old, by reveal­ing to them the truth and matter of the Prophesy, the object. And by this way it led all the Apostles, to whom the whole doctrine of the Gospel, and mystery of salvation by Christ was reveal'd. And thus holy men of God spake as they were moved by the Holy Ghost. 2 Pet. 1.21. To this way of leading none can pretend, that doth not prove his commission from God by a miracle, who sends none of such an errand that cannot make it appear [Page 27]some way, that he came from him. If the Enthusiastick would have his dreams believed to be the dictates and revelati­ons of the Spirit, let him shew his letters of Credence from Heaven seal'd with a miracle, and I shall not doubt to set him above all the Doctors and Shepherds of the Church. Otherwise he may deceive himselfe by his spirit, he shall not de­ceive me.

The other way of the Spirits leading is [...], i. e. not by revealing any thing to us, but by co operating with us, by fortifying the soul & the faculties of it, to all supernatural actions, by assistance of grace to inlighten the understanding to comprehend divine truth, to inflame the affections with the love of it, to sup­port our indeavours in all difficulties and temptations. To this assistance of the Spirit all the faithful have a right. And though in this way the Spirit can­not deceive us, yet we may be deceived in it, because it never works but with us; if we fail in what we are to do, then that fails us.

And by this way not only private persons, but publick Councells are gover­ned. To whom the Spirit doth not reveal the matter of their Decrees [...], but by way of co-operation assists their indeavours to find out the truth from the proper Topicks of it, the Scripture & Antiquity; for so all the force of their decrees depends upon the reason and grounds upon which they are made. For if any Councel might pretend to that other way of revelation, sure that first famous Apostolical Councel might. Act. 15. But that did not otherwise de­termine the matter in controversy then [...],Acts 15.7. v. 7. when there had been much debate and disqui­sition out of the Scriptures, were the de­crees made and sign'd accordingly. It seemed good to the Holy Ghost and to us. Verse 28. The Apostles and Elders were in joynt commission with the Spirit; the same Lord that sent the Spirit, sent the Apostles also, and therefore no contra­diction to be led by the Spirit, and by the Shepherds too.

IV THe fourth and last leader which is brought in to avoid the Shepherds, is the CONSCIENCF. This is the Presbyterians strongest fort against Obedience. If he can get his Conscience about him, he thinks himself so safe that he may bid defiance to all Authority.

In the Commission of leaders, I con­fesse, as I said, the Conscience to be of the Quorum. We are to do nothing with­out it, and much lesse against it. But then we must be sure we mistake not somewhat else for the Conscience. Eve­ry disease and distemper of the mind, causelesse scruple, slight perswasion, groundlesse fear is not the Conscience, against which we are bound not to act.

The tender Conscience, for which so much favour is pleaded, may prove in some no better then a disease of the Soul, a spiritual Splene. For though it be good to be tender of offending God in any thing where it proceeds from the good temper and constitution of the soul, which is the same constantly in all [Page 30]cases, and is not affected or taken up for a purpose, as the sturdy begger carries his arm in a string, that it may be a Pa­tent to beg and be idle.

You may know it certainly to be a disease if it comes upon us by sits and starts, as to be tender of offending God when we obey men, and not to be ten­der of offending God when we disobey them. If they be not an tender of one side as of another, as I never find them to be, it is but a Paralitick Conscience that is dead of one side. For tell him the Church commands it, he presently shrinks and startles at it; and well so, for possibly he may sin against God. But tell him on the other side that God commands obedience to those that rule over us, it moves him not at all, you may thrust a needle into his side and he feels it not. It shewes plainly the Conscience hath a dead Palsy on that side.

But a right and sound Conscience against which certainly we ought not to act, is a constant and well governed [Page 31]judgement; for not to amuse you as the manner is with frivolous distinctions and definitions of Conscience, in this case the Conscience is nothing but every mans private judgement; for he ought not to attempt the doing of any thing, till he hath framed this judgement to himself, that it is lawful for him to do it. Now seeing our private judgement hath so great power and influence as to inter­rupt the course of publick, it had need be a true and regular judgement. As first,

I It must not be arbitrary, for that we think we have reason to decline in the publick Magistrate, to govern by Will and not by Law. Many a Conscience if it were well examined, will prove to be nothing but will, not judgement.

II Every good judgement is upon a full hearing of the cause of both sides, all evidences duly weighed and examined, then resolves; this is a Conscience against which we ought not to act, though possibly it might prove to be er­roneous; yet for all that we must know [Page 32]that it doth not set us free from the guilt of disobeying our Governours. And then this is all the benefit our Consci­ence will do us in case of error, that it casts us into a necessity of sinning, by obeying against our selves, by disobey­ing against our Governours. We shall do well therefore to take care, that we make not every slight perswasion, doubt or scruple, a Conscience, trusting to be discharged of our obedience by that, which indeed binds it faster upon us; for that is the very end and benefit for which is instituted the Pastoral charge, that when we are so weak we can not safely trust our selves, we may rely upon that: unless we think it a good plea, I am blind and therefore I will not be led. I am weak and sickly, and therefore I will not be rul'd by the Physitian.

Now to summe up all, if not Reason, nor Scripture, nor the Spirit, nor Con­science will discharge us of the duty we owe to the Church, in the name of God, let us not rashly fling away so great a bles­sing, [Page 33]that in all our doubts and fears, for our quiet and security, we may have recourse to the Shepherds and Bishops of our Souls.

THis is the last point, the Shepherds Flock or the Bishops Diocesse: the Souls of men. And here we meet with another quarrel from the Presbytery. That they may be sure to spoil the Bi­shops of all authority, they take away their Diocesse, the cure of Souls, that they may be Bishops sine titulo; for Bi­shops they are not either of our bodies or estates. And why not of our Souls? Christ indeed the great Shepherd that purchased them may rule them, but they are too precious for any other Shepherds to Lord over: which they say is done by binding the Souls with Church-laws and censures, which Christ hath set at li­berty. And thus they set up Christ against himself, and Christian liberty against Christian duty.

St. Paul, I confess doth earnestly press this point of liberty,Gal. 5.1. Stand fast in the li­berty [Page 34]wherewith Christ hath made us free, and be not intangled again with the yoak of bondage. But what liberty? It is not simply from obedience either to men or Laws, for that were destructive to Hu­mane Society as well as Religion. What then is it? It is no more then that Chri­stians have a liberty not to be Jews. I dare be hold to say, this is all that can be made of it. And the reason why Saint Paul did so earnestly press it is evident. The Jews that were willing enough to entertain the doctrine of Christ, yet were not so easily drawn to part with those Rites and Ceremonies, to which they had been so long accustomed, and upon so good authority. To humour these Simon Magus and his Disciples set up a medley of both Religions, that they might be Christs Disciples and Mo­ses too. Against this doctrine St. Paul sets himself, especially in his Epistles to the Romans and Galations. If they have taken upon them to be Christians let them stand [...] that, and not look back again to the flesh having begun in the [Page 35]Spirit. Gal 3.3. For behold, I Paul say unto you, if ye be circumcised Christ shall profit you nothing. Gal. 5.2. To claim from hence liberty from any other men or lawes then the Jews, they might as well say Christ hath here given them liberty not to be Chri­stians. For Christians we cannot be, unless we obey the Lawes and Government of those that Christ hath set over us. To use our liberty in this case our Apostle in the 16. verse of this Chap. hath ad­judged it to be no better then a cloak of malitiousness. 1 Pet. 2.

And for those Consciences which are so tender that every Church-law pinches and galls them, they do without relu­ctance binde their own Souls. Every private man can do that which we will not indure the Church should do. He that promiseth any thing is bound in conscience to perform it, though before he took that bond upon him he had his Christian liberty not to do it. Before Anunias promised to sell his estate, and give it to the Church, he was free, St. Peter told him so;Acts 5.4. Was it not in thine [Page 36]own power? Yet after that it was not in his power to make use of that liberty; for his conscience was bound. And if a promise may do this, much more a vow or an oath. If a man vow a vow unto the Lord, Numb. 30.2. or swear an oath to bind his Soul, Numb. 30.2. (the Soul may be bound) he shall not break his word, he shall do ac­cording to all that proceedeth out of his mouth.

If a man should be so unreasonable as to say, his conscience may be bound by himself, but not by any else. Do not they themselves, as their manner is in their Sermons, bind over their hearers to answer for them at the day of judg­ment? and what a heap and load of Ser­mons must then ly upon their conscien­ces? though the truth is, they bind none but themselves, and that to repent for corrupting Gods Word, and misleading the people into Faction, Sedition and Disobedience, to say no worse.

Let us seriously consider and compare that which they would avoid, with that which they indeavour to set up in the [Page 37]room of it. They would avoid first the power of the Church in her Laws and Censures as a domineering over mens consciences, and a lording it over Gods inheritance. But if they look upon it with an impartial eye, they shall find all contrary, nothing but moderation; as first in the very stile of the Church, that there might be no harsh words. The laws by which they govern, are not call'd laws but canons, that is, rules to guide, rather then force.

• 2. Church-punish­ments are not call'd poenae but censurae, not that they are sweetned with good words only, but with real benefit; for they are not as temporal punishments ad vin­dictam but ad disciplinam, for the amend­ment, not revenge of sin.
• 3. The temporal judge, if not Soveraign, cannot pardon the felony though he would. The Ecclesiastical judge cannot but par­don though he would not.

Ecclesia non claudit gremium redeuntibus, is a rule in the Court Christian. The Church refu­seth none that will return and repent. There is no such rule in secular Courts, [Page 38]that the thief or murtherer upon repen­tance may be pardoned. And by Church-Canons in elder times it was deemed an irregularity to be present at a sentence of blood. Not that it is a crime to be so, but as the Canon speaks, propter defectum lenitatis, that nothing in them might seem to be of harshness or cruelty. The highest and most terrible of all Church-censures, of which men seem to be most impatient, how harm­less and gentle is Excommunication? If he be not guilty, clavibus errantibus, he is never the worse for it; the bonds fall off of themselves; if he be guilty, he may be the better for it if he will. When St. Paul judged the incestuous Corinthi­an to be delivered unto Satan,1 Cor. 1.3. and this was thought to be Excommunication & somewhat more; yet this was for his benefit, for the destruction of the flesh, that the spirit might be saved in the day of our Lord Jesus, Verse 5. verse 5. What is there in all this that should fright us from our obedience?

But now let us see what on the other [Page 39]side they would set up in the room of this. A liberty of Conscience, forsooth, from the fetters of laws, that they might not serve God in bonds like slaves, but freely. That they may preach what they will, and as long as they will. That they may pray how they will, and fast when they will. That they may stand and kneel where and when they will. Indeed a true arbi­trary Will-worship; instead of a lawful orderly serving of God, a confusion of all.

But they hold themselves wrong'd to be charged with will-worship, for that they do all by Reason and the Scripture and the Spirit. Yet for all that pretense they are still under that charge; because all these are at their own wills; what sectary is there that with a wet singer cannot, nay doth not challenge Reason, the Scripture, the Spirit and Conscience to be for him, when he will?

And why do they allow these to guide them and not the Shepherds, but because these are at their beek and will, but the Shepherds are not? And therefore be­cause [Page 40]they cannot command them, they would be rid of them, that so they might without control Lord it as they will.

But I shall trouble you no longer with our Shepherds or their Adversaries, but for a conclusion and caution reflect upon our selves: for though Christ hath comit­ted the cure of our souls to others, he hath not taken it from ourselves. The Shep­herds were given for a help to ease us in it, not to ease us of it. Every one may and must be by a concurrent care a Shepherd and Bishop to himself; and then here I shall take leave only to put you in mind of your Diocesse, your Souls, that ye be not our Apostles [...] in this Epistle,1 Pet. 4.15. that we mistake not our Cure; for there be other things we have as great affection for as our Souls, I wish we had not. The rich glutton in the Gospel, when he said to his soul, Soul take thine ease, thou hast much goods laid up for thee &c sure he mistook his body for his soul,Luke 12.19. for there was nothing in his barns that could feed that. This is no greater an error and mi­stake [Page 41]then we dayly commit our selves, to go no farther then this present time. Lent, if there were any thing left of it a­mong us but the name, charges the soul by prayer and fasting to sit and prepare it self to meet our Lord at the Resurrecti­on. When we plead our constitution and bealth against it, it shews we are no ill Curates of our bodies, whatsoever we be of our souls.

Yea that which hath a better title to be our souls will not lie within this Cure; the intellectual and principal part of the soul, and the inriching it with the know­ledge of Arts and Sciences, speculative and practick, by which all our affaires, and the greatest of all the affaires of the world are governed, which imploy the souls best vertues and indowments, and for which none but great & noble soules are sit. Yet this is not the soul for which Christ died, and is to be our Cure. For when we have gained this and all the world besides we may lose our souls. The Holy Ghost takes no other notice of these then as if they were but bodies, and [Page 42]indeed for their continuance they are no better, for they perish with our bodies; the greatest wits and wisest conduct lie buried in their dust with them, not will they appear again for us in that world where the soul is most concern'd. In a word, the Scripture owns no losing or saving to the soul but in that condition which must live and con­tinue for ever. Nothing is worthy that name that is not immortal. Yet I must recal my self when I said these mortal souls, that is, in their temporal condition, are not within our Cure; to get, it may be not, but to use they are. The meanest of them all our Saviour expresly commits to our charge, Make you friends of unrighteous Mammon, that they may receive you into everlasting habitations. Luke 16.9. Things everlasting are proper for the soul. And if you shall make you friends likewise of your honours, powers, and knowledge, for the advantage of Gods honour and service, certainly they will do as much for you as Mammon can. For thus these mortals do put on immortality, these corruptibles do put on incor­ruption.1 Cor. 15.54. You may in this sense make a soul out of your bodies by the chast, sober and temperate use of them. And so our bodies and all else become the proper Cure of our souls, and in the discharge of that care, we may expect the blessing of good Shepherds as well as that of good Sheep. And when the chief Shepherd shall appear, ye shall receive a crown of Glory that sadeth not away. 1 Pet. 5.4.