To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
IT is an ordinary absence of the Minister from his charge: namely, from that par∣ticular Congregation committed unto him.
They that ordinarily reside not upon their Cures are not Pastors, for a Pastor is he that re∣sides upon his cure, and takes care of the people to in∣struct them in the knowledge and feare of God, and recals them when they go astray, and comforts them in perplexities of conscience.
FIrst, Sicknesse: The Councell of Mentz. 25. Can. If a Bishop be not at home, or be sick, or upon some exigent cannot be present at his Parish, let him procure one, who upon Sabbaths and Festivall dayes, will preach unto his charge, and Aug. testifies Epist. 138. that he was absent on the like occasion.
Secondly, Allowance of the Church, to be absent for a time upon some necessary and publique commo∣dity for the same, Col. 1. 7. Epaphras is their Minister, but Cap. 4. 12. He being absent saluted them. And Ambrose though hee were Bishop of Millan, yet went he twisce Ambassador into France, to make agreement betwixt Maximus and Valentinian.
Thirdly, If by reason of persecution he be enforc'd to fly, and see no hope to procure the safety of his people: This made Cyprian to absent from Carthage, as he testifieth in his Epistles.
But from hence our Non-Residents cannot justifie their ordinary absence from their Cures.
First, Sicknesse is not the cause of their absence, for their health serves them, to live at Cathedrals, and from hence to compasse all the Kingdome for prefer∣ments; Esau did never more greedily hunt after Veni∣son, than these men after Dignities.
Secondly, nor have they Allowance from the Church to be absent from their Parsonages and Vica∣rages, in such manner, as they usually are; If they preach once or twice in a whole yeare in their Cures, we must beleeve that have done God sufficient service and that they deserve many hundred pounds per annū, for these great performances.
Thirdly, nor is persecution any cause at all of their absence, for they will not be persecuted for the Truth, Armenianisme, Popery, and new Canons, withall the ridiculous ceremonies of the Church of Rome, they will as willingly swallow down, if the minds and ple∣asures of the High Priests be made known unto them, as they devoure 2 or 3 Steeples.
THat which is not honest and of good report, is not to be practised by the Ministers of Christs Go∣spell: For the Scripture teacheth us, that we should do such things as are honest and of good report, pro∣viding for honest things, not only before God, but also before men; absteining from all shews of evill.
But this carelesse Non-Residency, as it is practised by our lazy Cathedrall Priests, and other Non-Residents, is neither honest nor of good report: Ergo, I prove the Assumption,
First, by Scripture.
Secondly, by Councels.
Thirdly, by the Canon Law.
Fourthly, by the testimony of learned Bishops, and judicious Divines.
First, by Scripture, Ezek 3. 18. Ier. 48. 10. Cursed be he that doth the work of the Lord negligently. Esa. 62. 6. I have set watchmen upon thy wals, O Jerusalem, which all the day and all the night continually shall not cease: Ye that are mindfull of the Lord keep not silence, and give him no rest, till he repaire, and till he set up Jerusalem the praise of the World. Acts 20. 28. &c. Take heed therefore unto your selves, and to all the flock, whereof the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own bloud: for I know this, that after my departing, shall grievous Wolves enter in among you, not sparing the flock. Moreover of your selves shall men arise, speaking perverse things, to draw Disciples after them. Therefore watch and remember, that by the space of three yeares, I ceased not to warne every one night and day with teares. 1 Pet. 5. 2, 3. Feed the flock of God which depends upon you, carying for it, not by con∣straint, but willingly: not for filthy lucre, but of a ready mind, not as though ye were Lords over Gods heritage, but that ye may be ensamples to the flock.
Secondly, by Councels The Councell of Antioch, the 17 Canon. If any Bishop by imposition of hands in∣ducted into a charge, and appointed to governe a
people, do neglect to take upon him that office, and delayeth to go to the Congregation alloted unto him, such a one shall be prohibited from the Lords Table, till he be enforced to attend upon that charge, or at the least somewhat be determined by a compleate as∣sembly of the Ministers of that Province. The Coun∣cell of Sardice, the 14 Canon. We remember that our brethren in a former assembly decreed, that if any Lay-man remaining three Sabaths or Lords-dayes, that is, three weekes in a City, did not in the same City frequent the Church assemblies, he should be excommunicated: If then such things are not allow∣able in Lay-men, much lesse in Ministers, for whom it is neither lawfull nor convenient, without urgent ne∣cessity, to be absent from his Parish Church longer than the time above mentioned, to this Decree there was not one Non-placet, but every one saith, it likes us well. The 8 Councell held at Constantinople in the 24 Canon decreed, that Ministers ought not to have their Substitutes, or Vicars, but in their own persons, with feare and chearefulnesse performe all such duties, as are required of them in the service of God.
The Canon Law doth conclude the same things. Can. siquis vult, Distinct, 36. debent indesinenter, &c. The Bishop (saith the Canon) ought to be continually resi∣dent in Gods Tabernacle, that they may learne some∣what of God, and the people of them, whilst they read often, and meditate upon Gods Word. Againe, in the Canons intituled Pontifices: Et si quis in Clero, Episcopos, qui Dominici gregis suscipiunt Curam, &c. The Bishops which take upon them to feed Gods flock, ought not to depart from their duty, lest they
lose that excellent Talent which God hath bestowed upon them, but rather strive with that one talent to get three more talents. And in the 80 Canon of those which are termed the Canons of the Apostles, there is expresse mandate, that such, whether Bishop or Seni∣or, who attendeth not upon their office in the Church, shall forthwith be removed from that place.
The Calcedon Councell, Canon 10. Let no man be ordained Minister of two Churches, in two severall Cities, but let him remaine in that unto which he was first called: and if for vaine-glory, he shall afterward go to a greater Congregation, let him immediatly be recalled to his first charge, and in that only exercise his Ministery; but if one be called to another charge, let him simply give over the former, and have no inte∣terest in the same, &c.
But what have our most Iudicious and Reverend Bishops thought of Non-Residency? who have been much wiser than our selves, and have had as just occa∣sion to looke into it: for Non-Residency is no new de∣vice, but an ancient sin, which hath been continually practised in all ages, and in the most famous and flou∣rishing Nations of the World. The authority there∣fore of the wise and learned Fathers of the Church in former times, ought to be a great motive to sway our judgment in this point.
Doctor Sands, Arch-Bishop of York, an Exile, in the raigne of Queen Mary, writes thus: The Minister is a debter to the people committed to his charge. I am a debtor, saith the Apostle, both to Greeks and Barbarians, to learned and unlearned: the Pastor is a debtor unto his flock, to feed it so much as in him lyeth, to feed it both spiritually
and Corporally: Spiritually by Life and Do∣ctrine, corporally with hospitality according to his abili∣ty. Woe be to that Pastor that payeth not this debt: For if the flocke perish for want of food, all that perishing bloud shall be required at his hands; a hard reckoning for him to answer, and a sharp punishment to sustaine for not an∣swering.
Bishop Babington, as soone as Christ had sent away his Disciples, saith the Gospell, he departed into a Mountaine to pray; let this informe us, how dange∣rous the absence of the Pastor is: when Moses was ab∣sent, the Israelites fell to great and grosse Idolatry, whilst men sleep, the enemy soweth Tares, and what too muh absence of Pastors hath done of evill in En∣gland, who can tell? We are present often in the time of profit, but absent too often touching pa••nes: the ships therfore over which the Lord hath appointed many of us, are not only troubled as this was, but al∣most even sunk and cast away by contrary winds of Romish charmes.
Master Philips: Atheist and Non-Residents sub∣scribe to the generall places of Scripture, that the Word must be preached in season and out of ••eason, that if the blind lead the blind, both shall fall into the pit of perdition; that where the vision faileth, the people perish, and that the price of soules is bloud: but that he himselfe is in this danger, that taketh the fleece, yet feedeth not the sheep: or that he doth jeopard his own soule, in suffering the soules of other to famish, he will instantly and shamelesly deny, their consciences condemning them in the particular.
Master Gilpin: So long as it shall be lawfull for
men, to have so many livings as they can get, and dis∣charge never a one, and so long as men may have Li∣vings to lye where they will in idlenesse far from their Cure, fatting themselves like the Divels porklings, and let a thousand soules perish, for lacke of spirituall food, God his businesse shall never be well applyed, nor his Gospell have successe in England.
Master Wheatly: Some Ministers feed themselves, and not the flock, but (contenting themselves with the name of Ministers) either through idlenesse, or disabi∣lity, do seldome or never drive the sheep of Christ to the green pastures, and still waters that he hath provi∣ded for them: When a Minister having but one Li∣ving (either because he is unlearned and cannot, and slothfull and will not, be at so much paines, or else be∣cause he lies in the wind to sent out farther promotion, and so is taken up in other places about other busines) neglecteth to break the bread of life unto his people constantly and ordinarily each Sabbath day: or when a Minister taking upon himselfe more charges then one, which it is impossible for him to discharge, leaves one, (or it may be two) to the blind guidance of a simple fellow that can do nothing better than the meanest of the Parish, but read a little, and then go with them to the Ale-house for company when all is done, when, I say, such a thing as this is done, it is of all the particular unjustices, which I have named, or shall name, the most abominable to God, and ought to be so accounted also amogst men. For the Church li∣vings are, as it were the revenus of Jesus Christ, and his endowments, to be disposed by him: and it is his order that those should live of the Altar, not which loyter, but which
labour at it; and therefore those that labour not, have no interest from him to eate of the fruits; and if they presume to do it, they fill and fat themselves with stoln and ill gotten goods, which though they taste sweet in the mouth shall prove gravell, yea wormewood, yea poyson in the bowels.
And thus I have sufficiently proved my Assumpti∣on, that carelesse Non-Residency, is neither honest, nor of good report, both by authority of Scripture, as also by Councels, Canon-Law and by the testimony of learned Bishops and judicious Divines. Now since these authorities joyne in one against Non-Residency; they who shall oppose themselve in defence thereof, had need to come well appointed with strong Argu∣ments and sound Reasons; or else methinks we should hardly beleeve them in the meane time: the Conclu∣sion that necessarily flows from the premises, will be this, that this carelesse Non-Residency ought not to be practised by the Ministers of Christs Gospell.
THey that have no assurance in themselves of their calling, nor the inward testimony of their Consci∣ences, that they are appointed of God to labour in his Vine-yard, are no better than intruders.
But carelesse Non-Residents have no assurance in themselves of their calling, nor an inward testimony in their Consciences that they are appointed of God to labour in his Vineyard.
Ergo, they are no better than intruders, and conse∣quently, are to be cast out.
The proposition is proved by that which our Savi∣our saith, Every plant which my Heavenly Father hath not planted shall be rooted out.
And they that are ordered Deacons or Priests, have this question propounded unto them; Do you trust that you are inwardly moved by the Holy Ghost, to take upon you this office and ministration, to serve God, for the pro∣moting of his Glory, and the edifying of his people? To the which every one answereth, I trust so: in the Iudgement therefore of our Church it is necessarily required that Ministers should have assurance in them∣selves of their calling.
For the Assumption, that it may be proved suffici∣ently, let us first consider how Ministers may have assurance in themselves of their calling, &c. and then make application of it to our Non-Residents.
Ministers are acertained of their calling.
First, by their gifts; for they which are deputed to the Lords service, are in some good measure inabled thereunto: as the Apostle saith, 2 Cor. 3. 6. God hath made us able Ministers of the new Testament.
Secondly, by the employment of their gifts: if they carefully and diligently use those graces where∣with they are endued, to the edifying of Christ his Church.
Ministers can have no good assurance, that God e∣ver called them, unlesse they can find that the thing that moved them to enter into that calling, was an ear∣nest desire to do good in it: If any man desire the office of a Bishop (saith the Apostle, 1 Tim. 3. 1.) he des••red a good worke. It is true indeed, that the best of Gods servants have been at the first Exceedingly unwilling
and backward; but before they have entered upon this function, they have been made by Gods Spirit mar∣vellously willing and desirous to be employed in it: When the Prophet Esay (who had been a little befor greatly dejected in the sense of his unworthinesse and unfitnesse to this function, Esay 6. 5.) heard the Lord say, verse 8. Whom shall I send? or who shall go for us? then I said, (saith he) here am I, send me: by this pro∣perty Moses knew them, whom God had called and fitted for the building of the Tabernacle, Exad. 36. 2. He called Bezaliel and Ah••liab, and every one whose heart stirred him up to come unto the work to do it. Yea this zea∣lous desire to do good ••ust be in a Minister at all times when he goeth about the Lords work: he must go to it as willingly as he goeth to his meat, when he is hun∣gry, see the 1 Pet. 5. 2. 2 Tim. 2. 24. Without this willignesse there is no reward. Am••rose saith, Volunta∣rius Minister habet premium, coactus dispensat ••bsequium: The willing Minister hath a reward, he that is forced only employed and used: for application, since ther∣fore our carelesse Non-Residents either want gifts to furnish them for the Ministery or having gifts, want willingnesse to provoke them to feed the flock which by Gods providence depends upon them, since they want a good will to deale unto the people the Gospell of God, since it is not their joy to do the work of the Lord, and they do not bind themselves concionably and constantly to performe it; I must conclude, that they can never be sure of their calling, and conse∣quently, that they deserve to be rooted out. Shame and contempt should surely pursue all those, who ha∣ving received their Talent, Nihil agunt, do nothing••
for the servant that digged his talent in the earth, and employed it not, was censured by his Master, for wic∣ked and slothfull, had his talent taken from him, and for his unprofitablenesse was commanded into utter darknesse, it is the Elder that Rules well, and Labours in the Word and Doctrine that is worthy of doubl•• honour: the idler deserves none at all, no not so much as single; he that will not labour must not eate: and he that will not work in the Vineyard must not looke for his peny. Yea, but they are so much employed o∣therways, that they have no leasure.
What? no leisure to be Ministers? Why, are they Ministers then? to seed upon the flock and not to feed it, is little better than Sacriledge: and argues a base, sordid, and contemptible mind.
But it may be our Cathedrall Non-Resid••nts, sup∣pose that the Reverend Bishops will suffer them to passe, with seene and albreed: let them therefore seri∣ously ponder upon the words of Bishop Latimer, he propounds the question, whether Non-Residents be worthy of double honour? And thus resolves it:
They are not to be regarded, nor to be esteemed a∣mong the people, and to have no living at their hands. For as good Preachers be worthy double honor; so un-preaching Prelates be worthy double dishonour: they must be at their doublets. But now these two dishonours what be they? Our Sa∣viour doth shew, Si sal infatuatus fuer••t at nihil ultra valet, nisi ut projiciatur for as, If the salt be unsavoury it is good for nothing, but to be cast out and troden of men; by this salt is understood Preachers, and such as have cure of soules: What be they worthy
then? Wherefore serve they? For nothing else but to be cast out: Make them quondames, out with them, cast them out of their office, what should they do with Cure that will not look to them? an∣other dishonour is this, ut conculcentur ab hominibus, to be troden under mens feet, not to be regarded, not to be esteemed: They be at their doublets still. S Paul in his Epistle, qualifieth a Bishop, and saith, that he must be aptus ad docendum, ad refellendum ap∣tus: to teach and to confute all manner of false do∣ctrine; but what shall a man do with aptnesse, if he do not use it? It were as good for us to be with∣out it.
THey that neglect the grace of edification, are not the faithfull Ministers of Christ Iesus.
But carelesse-Non-Residents, neglect the grace of e∣dification: Ergo they are not the faithfull Ministers of Christ, and consequently, should be reformed, or re∣moved.
The proposition, I prove by the testimony of Bi∣shop Lake, neither is it a bare and naked testimony, but it is sufficiently furnished with unanswerable Ar¦guments, bearing down Non-Residency before them: Thus he writes, Ministers must not neglecttheir grace of edification, they must not hide their talent, consult with flesh and bloud, be disobedient to the Heavenly visions; they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stirre up the grace of God, blow off the ashes that would over-cast it, sound
the Trumpet, and give timely alarmes, be instant in season and out of season; being salt, we must ever be seasoners of the world; being light, we must ever be dispelling the darkenesse of men; being Architects, we must ever be building of Gods House: being hus∣bandmen, we must ever be labouring in Gods field: fi∣nally, being shepheards, we must ever be attending on Christs flock: so was S. Paul, so must we. Otherwise Gods grace is bestowed on us in vaine: Our Conscien∣ces can ••ot yeeld us this good testimony which S. Paul giveth here unto himself, it will rather challenge us of our neglect, and the grievousnes of our neglect will be answerable to the gifts which we receive from God, and God knows there is too much of this neglect of our calling in many, at whose hands God will require the bloud of many perishing soules.
Be perswaded then, all you, whom God hath made Stewards over his houshold, and blessed your ba••ket and your store, to bring forth of your treasures things both new and old: Manifest the spirit God hath gi∣ven you, so as may be most for the profit of your bre∣thren. The Spirit of God, when he gave you wisdom and knowledge, intended not so much the wisdome and the knowledge of themselves, as the manifestati∣on of them, or (as it is in the next verse) the word of Wisdome and the word of Knowledge: as Christ also promised his Apostles, to give them Os & Sapientiam; a mouth and wisdome. Alas, what is wisdom with∣out a mouth? But alas, a pot of treasure hid in the ground, which no man is the better for. Wisdome that is hid, and a treasure that is not seen what profit is in them both? O then do not knit up your masters
talent in a napkin, smother not his light under a bushel, pinch not his servants of their due provision, put not up the Manna you have gathered till it stink, and the wormes consume it: but above all, squander not away your rich portions by riotous living. Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty, which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condi∣tion of your calling exalteth from you. Remember the manifestation of the spirit was given you to profit withall. And since the end of all gifts is to profit, aime most at those gifts, which will profit most; and endeavour so to freame those you have in the exercise of them, as they may be likeliest to bring profit to those that shall partake them. Covet earnestly the best gifts, saith the Apostle, 1 Cor. 12. 31. and you have his Comment upon that Text in the first verse of the fourteenth Chapter, Covet spiritwall gifts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but rather that ye may Prophecy, and by prophecying, hee meaneth the instruction of the Church and People of God, in the needfull doctrines of Faith towards God, repentance from dead works, and new and holy obedience. It is one stratageme of the arch-enemy of mankind, (and when we know his works, we may the better be able to defeate him) by busying men of great and usefull parts in by-matters, and thiugs of lesser consequence, to divert them from following that Unum necessarium, that which should be the maine of all our endeavours, the beating down of sin, the planting of ••aith, and the resormation of man∣ners.
Controve••sies, I confesse are necessary, the Tongues necessary, Histories necessary, Philosophy and the Arts necessary, other knowledge of all sorts necessary in the Church: for truth must be maintai∣ned, Scripture perhaps opened, Heresie confuted, the mouths of Adversaries stopped, Schismes and No∣velties suppressed. But when all is done, Positive and Practique Divinity is it, must bring us to Heaven, that is it, must pause our judgments, settle our consciences, direct our lives, mortifie our corruptions, encrease our graces, strengthen our comforts, save our soules: Hoc opus hoc stadium: there is no study to this, none so wel worth the labour as this:None that can bring so much profit to others, nor therefore so much glory to God, nor therfore so much comfort to our own hearts as this. This is a faithfull saying, and these things I will that thou affirm constantly (saith Paul to Titus) that they which have beleeved in God, might be carefulto main∣tain good works: These things are good and profitable unto men. You cannot do more good unto the Church of God, you cannot more profit the people of God, by your gifts: then by pressing effectually, these two great points, Faith and good Works; these are good and profitable unto men.
The Assumption, viz. that carelesse Non-Residents neglect the grace of Edification, is found too true by experience;
For first, they absent themselves from their Cures.
Secondly, if you hunt these Foxes to their Dennes, to their Cathedrals, there they preach not above once or twice in a yeare, nay they are so far from preach∣ing themselves, that they discountenance, all faithfull
Preachers in the places where they be resident, and upon the Lords day in the after-noones, they will not go to the Assemblies of the Saints, where they may heare Gods Word, but content themselves with Prayers in their Cathedrals; Yea if there be power in their hands, they will suspend such faithfull Ministers, as breake unto the people the bread of life, though they themselves are not worthy to be named with them the same day.
I must therefore conclude, that they are not the faithfull Ministers of Christ Iesus, and humbly I be∣seech God, to put it into the heart of his Majesty, and the great Counsell of State assembled in the High Court of Parliament, to endevour their reformation, and if they will not be reformed, to remove them. Amen.
THey that by the use of all good meanes, do not seek to preserve the credit and estimation of their persons in the hearts of Gods people, deserve not the name of Christs Ministers.
But Non-Residents do not by the use of good meanes, seek to preserve the credit and estimation of their per∣sons, in the hearts of Gods people.
Ergo, they deserve not the name of Christs Mini∣sters, and consequently, ought to be removed.
The proposition is proved by the 1 Tim. 4. 12. Let no man despise thy youth, and Tit 2. 15. See that no man despise thee, It is therefore the bounden duty of Gods
Ministers to labour to maintain their credit, for if they lose their reverence and estimation in the hearts of Gods people, their doctrine will do them no good.
The Assumption will be easily proved, if we take into our consideration the meanes chalked out unto us by Gods Word, whereby we may maintaine our esti∣mation in the hearts of the people, and I find in Gods Word three speciall meanes, whereby this may be done.
First, by our diligence and care to teach profitably, that is the chiefe thing that will procure us reverence and estimation, if we do our work well, 1 Thess. 5. 13. Have them in singular love for their works sake this is that, that the Apostle teacheth, 2 Tim. 2. 15. Study to shew thy selfe approved unto God, a workman that needeth not to be ashamed, dividing the Word of God aright. And 1 Tim. 4. having charged Timothy verse 2, to looke to it, that no man despi••e his youth: he telleth him by what meanes he may preserve his person and Ministe∣ry from contempt and disdaine, verse 13. and stand∣deth principally upon this, give attendance to reading, to exhortation, and to doctrine: Verse 14. Despise not the gift that is in thee: but stirre it up, and seek to increase it: and addeth Verse 15. These things exercise, and give thy selfe unto them, that it may be seene how thou pro∣profitest amongst all men. If this care and conscience be in us, we shall be sure to have honour, though Sa∣tan and all the World should conspire to disgrace us, a Proph••t (a true and faithfull Prophet he meanes) is not without honour, Mat. 13. 57. Mar. 6. 4. If this be wanting, no wealth, no titles, no hospitality, no good∣works we can do, will be able to preserve us from contempt.
The second Meanes, is by our faithfulnesse in our Ministery: this differeth from the former, for a man may be a diligent and very sufficient Teacher, and yet not faithfull in his Ministery. This is faithfulnesse, when we are carefull to deliver the whole counsell of God to his people, not concealing any part of it for fa∣vour, or feare of any man, Jer. 23. 28. He that hath my Word, let him speake my Word faithfully. 1 Cor. 4. 2. It is required of Gods Stewards, that every man be found faithfull. 2 Tim. 2. 2. What things thou hast heard of me, the same deliver to faithful men which shall be able to teach others. This hath great force to procure us reverence in the hearts of all men. When the Pharises would give a reason of the reverence they pretended to beare to our Saviour, they give this, Math. 22. 16. Master, we know that thou art true, and teachest the way of God truly, neither carest for any man; for thou considerest not the person of a man. And when the Apostle chargeth Titus to looke to it, that no man despise him, he pre∣scribeth him this way, to keep himselfe from con∣tempt, Tit. 2. 15. These things speake and exhort, and rebuke, with all authority, see that no man despise thee. Titus might have ••aid, this was a strange direction; this is the way rather to procure us the contempt and hatred of all men, if we shall not only teach such par∣ticular duties as he hath mentioned before, but apply them also so particularly, by exhorting and rebuking men specially, if we do it with authority and bold∣nesse, as thou speakest of. No (saith the Apostle feare it not, this will gaine thee estimation and honor in the hearts of men, yea, of all men: yea, even of them that were most offended with thee for they faith∣fulnesse,
if they belong to God: And this is that, that Salomon saith, Prov. 28. 23. He that rebuketh a man shall finde more favour at the length, than he that flattereth with his tongue.
The third and last Meanes we are to use and main∣taine our honour and estimation in the hearts of Gods people, is to make our selves an example and patterne to them, in all the duties of holinesse towards God, and righteousnesse towards men: and to shew care of this, not in our selves only, but in all that are of our fa∣mily also. This direction is given, Tit. 1. 6. ••e must be unreproveable; and not so only, but his children also must be faithfull, not scandalous for riot, neither dis∣obedient. See the great force that this hath to gaine reverence to our persons and Ministery, in two exam∣ples, 1 Tim. 4. 12. Let no man despise thy youth, but be unto them that beleeve, an example in word, in conversa∣tion, in love, in spirit, in Faith and in purenesse. The o∣ther is in John Baptist; see what honour the holinesse of his life did gaine him with all men, Mar. 6. 20. He∣rod reverenced John, because he knew him to be a just man and a holy.
Now to apply this to our Non-Residents, they do not carefully use these meanes to preserve the credit and estimation of their persons in the hearts of the people.
Ergo, they deserve not the name of Christs Mini∣sters, and consequently, should be removed.
THe faithfull Ministers of Christ Iesus must labour to be fruitfull and profitable in their Ministery.
But carelesse Non-Residents, do not labour to be fruitfull and profitable in their Ministery:
Ergo, they are not the Faithfull Ministers of Christ.
I prove the Proposition by 4 reasons:
First, God hath placed us in this calling, and gi∣ven us the gifts we have to this end. Even for the per∣fecting of the Saints, and for the edifying of the body of Christ, Ephes 4. 8. 12. The manifestation of the spirit is given to every man to profit withall, 1 Cor. 12. 7.
Secondly, every man should count it his misery to be unprofitable, it is noted for a great part of the mise∣ry of our estate by nature, that we are altogether unpro∣fitable, Rom. 3. 12. How much more a Minister? Matth. 21. 30. Cast yee the unprofitable servant into utter darknesse, there shall be weeping and gnashing of teeth.
Thirdly, Nothing will yeeld us that comfort in life or death, as this; not all the wealth wee have ga∣thered, nor the credit and applause we have had, 1 Thess. 2. 19. They whom he had won to God were his hope, and joy, and crown of rejoycing.
Fourthly, this is the chiefe thing that will assure us, that God hath indeed called us to be Ministers of his Gospell, and ••pproveth of our Ministery, when we are fruitfull, when the Porter (the Holy Ghost) appeareth
unto us, and giveth entrance unto our Ministery in the hearts of the people, John 10. 3. as we know he did to Pauls Ministery in the heart of Lydia, Acts 16. 14 We have heard all the Ministers of the new Testa∣ment are called Reapers. The servants to whom God committed his talents, if they were good and faithfull servants, gained somewhat to their Master, Mat. 25. 23 Thus Paul approveth himselfe to be an able Minister of the Gospell, the Corinthians that were converted by his Ministery, were his letters of commendation written in his heart (yeelding him much inward com∣fort and assurance of his calling) and also known and read of all men, such an evidence of his calling, as was apparent unto all men, 2 Cor. 3. 2. This he cals the ve∣ry seale of his Apostle-ship, 1 Cor. 9. 2.
The Assumption, viz. that Non-Residents do not labour to be fruitfull and profitable in their Ministery, I thus prove:
First, because they are not diligent and painefull, both in study and in preaching. Give attendance to Reading, to Exhortation, to Doctrine; neglect not the gift that is in thee, but both by diligence in Study and in Preaching, labour to stirre it up, and increase it, saith the Apostle unto Timothy▪ 1 Tim. 4. 13. 14. But this blessed Counsell of the Apostle they disrespect, as is manifest to all men, Ergo.
Secondly, when they do teach (which is but sel∣dome, they teach that wherein they themselves may shew most learning or eloquence) not which may be most profitable, and of use to them that are com∣mitted to their charge. Contrary to Tit. 2. 1. and 3. 8.
Thirdly, they do not apply their Doctrines to the present estate and condition of their hearers, as they are commanded, 2 Tim. 4. 2.
Fourthly, they do not take heed to their lives, as they are required, 1 Tim. 4. 16. for they swell with pride, and are unsatiably addicted to outward things, reaping most greedily, where they sow sparingly.
Fiftly, they are not earnest with God in Prayer, that he would make their Ministery fruitfull, as Paul was, Ephes. 3. 14. they were never acquainted with fervency in Prayer, and therefore in stead of praying, they say, Let us pray for, &c.
Finally, they do not enquire for fruit, and deale with their people in private, to see how they profit by their labours, as did our Saviour with his hearers, Mat. 13. 51. And the Apostle, Acts 20. 20. who did not only teach publikely, but from house to house. And indeed how can they do thus, since they visite their Congregations but once or twice in the yeare, and then having gathered up the profits of their Li∣vings, they speedily returne to their Dennes of idle∣nesse, that they may consume the same in rio••ous living?
I conclude therefore, that they are not the faith∣full Ministers of Christ, and consequently, that they ought to be reformed, or removed. Faxi•• Deus.
ALl Faithfull Ministers of Christ Iesus are, and must be painefull and laborious in their Ministeri∣all function.
But Non-residents are not painefull and laborious in their Ministeriall function.
Ergo, they are not the Faithfull Ministers of Christ Iesus.
I prove the Proposition;
First, That they are laborious in their Ministery, the examples of Christ, his Apostles, Prophets, Euange∣lists, Bishops and Martyrs of the purest time, do abun∣dantly prove: It was Christs custome to enter in their Synagogues on the Sabbath dayes, and to read and expound the Scriptures to the people. It was S. Pauls manner to reason in the Synagogues, and to open the Scriptures on the Sabbath dayes. Vpon Sunday (saith Justin Martyr) all the Christians that are in the Cities or Countries about, meet together, and after some Commentaries of the Apostles, and writing of the Prophets have been read, the Senior or President doth by a Sermon exhort the people, and ad monish them to the imitation and practise of those Divine truths, which they had heard and read unto them.
And Saint Austen telleth us of Ambrose that he heard him rightly handling the Word of God unto the people every Lords day.
Yea it should seeme by the Homilies of Saint Chry∣sostome that hee did oftentimes preach daily unto the people, and therefore wee frequently meet with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yesterday this and this I taught yon, and Origen intimateth this frequency of expounding the Scriptures in his time, if saith hee, you come frequently unto the Church of God, and there attend unto the Sacred Scrip∣tures and to the explication of those heavenly Com∣mandements, thy soule will be strengthned, as thy bo∣dy with food. I will close this point with the asserti∣on and profession of holy Austen, that hee was never absent from his Episcopall service and attendance, upon any licentious and assumed liberty, but onely upon some other necessary service of the Church.
Secondly as faithfull Ministers are painfull in their ministry, so they must be painf••ll and laborious. There are no names given unto Ministers, but they are words of employment and of labour. For preaching comes of Praeco, to be a proclaimer in the market place; so are they called Trumpeters, for that they must blow the silver Trumpet of the Lords word, that it may sound and ring in the eares of the people, Cryers, so as they m••st be no tongue tyed fellowes, for they are no fitter for this office, then is a blind man to be a Pilot, they must be as Shepheards, which in Juda were faine to watch all night to preserve their flocks from Wolves: Watchmen, who must take heed, least through their sloth the Fort be surprized. Embessadours having a great message to deliver from the King of Heaven: An∣gels, as Christ is called the Angell of the great Cove∣nant: and Revel. 3. Write unto the Angell: that is, the Minister of such a Church: workemen because they
be builders of mens consciences: Stewards, to provide meat for the Lords inheritance: we are Stewards of no meaner a gift than the grace of God, and the wisdome of God, that grace which by Saint Peter is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a manifold grace: and that wisdome which by Saint Paul is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ma∣nifold wisedome of God: We are the depositaries and dispencers of the most precious treasures which were ever opened unto the sonnes of men, the incor∣ruptible and precious bloud of Christ, the exceeding great and precious promises of the Gospell, the word of the grace of God, and of the unsearchable riches of Christ. Now it is required of Stewards that a man be found faithfull, that he defraud not Christ of his pur∣chase, which is the soules of men, nor men of their price and Priviledge, which is the bloud of Christ: that hee neither favour the sinnes of men, nor dissemble the truth of God. Ministers are the light of the world, and therefore their duty is to shine forth by heavenly Doctrine to enlighten Gods people; they are the salt of the Earth, and therefore their duty is to season with wholsome Doctrine, the weake soules that bendto cor∣ruption, they are builders and therefore must edifie the body of Christ, the house of God. They are Cap∣taines, and therefore it is their part to fight Gods bat∣tailes: and as good Leaders and Chieftaines to instruct Gods people well in this spirituall warfare. In Saint Pauls time it was a curse of damnation not to preach: which cannot be appropriated to Paul himselfe, it being a duty required of all that labour in Christs Vineyard, and 2 Tim. 4. 2. He adjureth Timothy to preach insta••t∣ly: so that as John as the forerunner, and Timothy as
an Evangelist, were to preach with vehemency, so are we as Pastors to crie the same crie: for it never yet pierced deep enough, nor entred farre enough to make men watchfull over their lives. The assumption is too true, the Conclusion therefore must of necessity bee yeelded unto, viz. that Non-Residents are not the faith∣full Ministers of Christ, and consequently, that they ought to be removed.
Obje. 1. THough Non-residents bee ordinarily absent from their people, yet there is no place of Scripture expressely condemning Non-residency as a sin.
Answer. We have the authority of Gods Comman∣dement, Acts 20, 28. binding all Pastors carefully to attend unto the flockes, of which the Holy Ghost hath made them Overseers: and this not at the quarter or halfe yeeres day, to gather in the profits and to feed themselves, but to feed the flock, the Church of God which Christ hath purchased with his bloud. I would know whether this precept requireth the personall pre∣sence of the Pastor or no? if any man say, that hee is as good as present in his sufficient substitute: I answer, that the most doe not prove it so sufficiently, but some rakeshame of men, some Ieroboams Priest of the basest of the people, that cannot tell otherwayes what to do with himselfe. But if they did; the Text is not satis∣fied,
which requireth his owne attendance, neither in∣joyneth a Pastor to see his people fed, but to feed them. I would further here demand, whether that Com∣mandeme••t given to Archyppus, belong not to all the Pastors of the New Testament, Take heed to the Mini∣stery that thou hast received in the Lord, that thou ful∣fill it? which if it doe (as no forhead can deny it) then with what face can any man take a Ministery upon him that another may fulfill it; the like commandement is given by Salomon, be diligent to know the state of thy flock, and take heed to thy heards: which not obscurely implyeth the presence of the Pastor, who must not only teach, but teach aptly, and apply not onely true, but fit Doctrine according to the state and condition of his people.
Secondly, the excellency of the Object tieth the Pastor, to more than ordinary attendance: his calling is to watch over mens soules: were it but to watch over mens bodies and goods, it were no lesse then capitall, for any man to leave his station at his owne pleasure wherein his Captaine hath set him: and how can this unfaithfulnesse in them who are set in the Lords watch Towers, but be by so much the more perilous then the other, by how much the soule is more precious then the body, and the losse of the soule infinitely surpas∣sing the losse of the body?
Thirdly, the straitnesse of the account that is to bee made for the people, cannot but bind him that hath any conscience left in him to ordinary residence, and at∣tendence in his owne person, hence the Apostle to the Hebrewes saith, They watch over mens soules as they that must give account. And the Apostle Peter wisheth them
so to feede the flocke depending upon them, that when the chiefe Sheepheard shall appeare, they may give up their accounts with joy.
Now with what joy can hee give up his accounts, who with the hireling hath left his people to the Wolf: who never knew their estate, who never came but as a stranger amongst them: never or seldome knowne by voyce unto them: yea scarce knowne by face to many of them: That which will dye let it die, Zachar 11. 9. He is none of his brothers keeper, slender is that account which that Captaine can make to his Prince, who ha∣ving received his pay to guide and traine such a number of Souldiers, leaveth them in the plaine field to the spoile and violence of the enemy: or at the best, setteth a base fellow over them, fitter to guide cattell than to traine men up to such services; such another account must needs here be given up, but neither of them will goe for payment.
Fourthly the love of Christ were it present, would constraine Ministers to feede his sheepe: Peter saith Christ, lovest thou mee? feeds my sheepe: were there love to the flocke, it would not suffer them to runne in∣to ruines, nor to fall awry from their zeale faith, ver∣tue: neither should the Pastors absence open the doore to Wolves and deceivers, to Priests and Jesuits, who in such places have free scope to poyson and destroy. Were faith present to rule the heart, it would extinguish the drought of the world, and would bee working by love towards Christ, and his people, accounting obedi∣ence to God above thousands of gold and silver. If true contentation were there, such an appearance of e∣vill would be avoided as Covetousnesse is, which is a
filthy vice wheresoever, but especially in a Minister, who is as the eye in the body, wherein such a blemish or rather such a beame is not more perspicuous then scandalous: and yet is the root, as of all evill, so of this ordinary Non-residency. If true humility were pre∣sent, it would not suffer the impostume of pride to grow upon a man by multiplying of livings: which experience teacheth, to be like a collection of many bad humours into one member, which make it to swell above the just proportion of the other members. If fi∣del••ty tooke place, hee would bee diligent to till the Lords field as he hath promised: he would as a faithfull Steward be providing necessaries (not for his owne) but for Gods family: as a good Physitian he would be mi∣nistring to the sicke and diseased soules, he would bee binding up the broken spirits, he would be seeking and saving that which is lost, yea he would goe before the Sheepe of Christ and lead them in and out: for all this he hath promised before God and his people, and un∣dertaken it in his owne person. If Equitie and Iustice ruled him,
he could not suffer the people who sow car∣nall things unto him, not to reape spirituall from him; he could not take so much wages of God, and doe him so little worke for it: hee could not receive his pay, and flie from the battaile: hee could not so greedily eate the milke of the flocke, and give them little or no food: hee could not so wrongfully keepe backe the hire of the labourers, who reape the Lords fields, neither could he live of that Altar which he doth not serve, 2 Cor. 9. 13.Lastly, if right reason ruled him he would easily discerne what unnaturall and monstrous thing it were, that either sundry bodies and
congregations should have but one eye,
or else that this eye should be ordinarily and for most part many) miles distant from the body. Right reason would also shew him how impossible a thing it is, for one Shepheard to keepe more flockes then one: how un∣reasonable a thing it is, for any man to performe ser∣vice in one place, and take wages in another, what a shamefull thing it were, to marrie a wife in hope to beget children by another mans help: what an equall thing it is, that he doth not his duty in his owne per∣son, but by a Deputy, should also goe to heaven by a Deputy, but not in his owne person: as merrily and wittily, Iodicus a famous french Preacher, witnessed by Espencens: from all which I may conclude this reason with the words of a Papist, that seeing neither nature is the principle or ground of Non-residence: for that is contented with a little: nor yet grace, which is contented with lesse; therefore the corruption of the heart of man is the chiefe counsellour and perswader unto it, neither is his reason to bee neglected: for though a man (saith he) dare live a Non-resident, yet would he not willingly die one, and as for the matter of Substitution whereon the whole frame of Non-re∣sidencie is set, as on a foundation: he saith, hee seeth not why one man might not have as well an h••ndreth livings, as one by this plea, for he might get substi∣tutes enough: neither doth he see any reason but wo∣men might also be capable of Church livings (by this plea) as well as men, for they also might performe the duties by Substitutes. But I remit the Reader to the Author, as also to other of our later Divines who have largely and learnedly handled the same argu∣ment.
THough we preach but seldome, and are seldome seene in our severall Congregations, yet when we we doe preach amongst them, our Sermons are full of learning, even to the admiration of our hearers, the sermons usually preached in the Country are but like our ordinary communications, but our Sermons are stuft with all manner of learning, we have abundance of quotations and allegations out of Fathers, Schoole∣men and other learning, which no question edifies much, and therefore we may be the better borne with, and ought not to bee accused of idlenesse, though wee preach but once or twise in a yeare.
Let Non-Residents know, that they justly displease good men, because they propound to themselves, not Gods glory, or the edification of the Church, but their owne praise and applause. To what end else is this vaine ostentation, of Wit, Eloquence, Reading, and all variety of learning? wherein first they pre∣varicate with Christ, pretending to wooe the soules of men unto Christ, but indeed intending to win reputati∣on to themselves.
Secondly, they faile the hope and expectation of their brethren, who repairing to them for instruction, received no more benefit by their Sermons, than Cali∣cula's guests did by his golden banquet, which onely delighted the eye, but neither pleased the palate, nor satisfied the stomack. VVise and wholsome is the Counsell of Saint Hierome, when thou teachest in the Church, non clamor populi sed gemitus suscitetur, stirre you up not the applause but the grones of the people, Lachrymae anditorum laudes tuae sint, let the teares of thy auditory be thy praises, if thou canst with Peter pricke
the people at the heart, and make them say, Men and Brethren what shall we doe? if by discoursing of righteousnesse, Temperance and Iudgement to come, thou canst make Felix tremble, thou shalt both glo∣rifie God, and procure honour unto thy selfe. But if neglecting the glory of God, thou ayme at nothing but thine owne prayse and commendation: God will sure powre downe contempt upon thee, for his mouth hath spoken it, Them thot honour mee will I honour, and they that despise mee shall be lightly esteemed.
Our carelesse Non-Residents should from Schoole∣masters learne a point or discretion; they range their Schollers into Formes, and though themselves bee never so learned, yet they read unto their seuerall Formes, no deeper points than they are capeable of: if they should doe otherwise, well might they shew their learning, they would shew no discretion, nei∣ther would the Schollars be the better for that which they should teach them: and let these men remember that it concernes them so to distinguish their audi∣tors.
Some learned Divines will not use the Latine or the Greek tongue, when their hearers have not La∣tine or Greeke eares: and they will content themselves with the delivery of GODs word, because their Au∣ditors are content to take GODs bare word, without any further band or Testimony: and may not Non-Residents, preaching in a Country Parish, imitate such a worthy Divine as this?
They say a plaine Sermon is but like their ordinary Communication, their meaning is, when they are in a good mood that is not to bee understood, of all
times, and in all places, for to my knowledge; they usually rayle upon faithfull Ministers when they are at their Tables, at their Dice; and in their conference with their idle companions, but let these Cathedrall Non-Residents know, that there be many Ministers in the Country, that preach twice upon the Lords day constantly, and keepe also a Lecture upon a weeke day, and if their Sermons bee weighed in the bal∣lance of the Sanctuary, they will every one of them excell in worth those Sermons that they bring with them into the Country: such as effect nothing else but quaint and curious phrases, or are unmeasurable in their allegations out of all Authors, both Ec∣clesiasticall and prophane, or ••ore aloft in unneces∣sary speculations farre above the capacity of their au∣ditors, these over doe, &, magno conatu magnas nu∣gas, take great paines, and eviscerate themselves, as it were, to weave a webbe, which when it is ended, is fit for no other use, but onely as an unprofitable thing to be swept away.
THough we be Non-Residents, yet wee have done God good service executing the office of Magi∣strates, and if we might still bee Magistrates, wee would cut downe sinne and iniquity with the sword of Justice.
Hee is of a shamelesse forehead that will denie your desire to Magistrates, how did they struggle for the sword of Justice at Salisbury? enquire of the Citi∣zens, and they will tell you, but it is unlawfull for Ministers of the Gospell to be Magistrates: this appear∣eth by the words of our Saviour expressely forbid∣ding
his Apostles to be Rulers of Nations, and lea∣ving it to Princes, the Kings of Nations rule over their people) and they that bee great ones, exercise au∣thority, with you it shall not be ••o: that is, you shall neither beare rule, nor exercise authority over your brethren.
Object. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: they over-rule their Subjects with injustice and violence; you shall not doe so.
Answer, Christ in that place doth not traduce the power of Princes as unjust or outragious, but distin∣guisheth the calling of his Apostles from the manner of Regiment, which God hath allowed the Magi∣strate: Christ saith not Princes be Tyrants, you shall deale more courteously than they doe: but hee saith Princes be Lords and Rulers over thei•• people, by Gods Ordinance you shall not be so: againe the word which Saint Luke hath, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any composition. They be Lords and Masters: and Saint Paul confesseth of himselfe and other Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not that wee bee Lords or Masters of your Faith, yea the Com∣pound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is with power and force to rule men whether they will or no, not with wrong and in∣jurie to oppresse them: and therefore the conclusion is inevitable, that Princes may lawfully compell and punish their Subjects which Bishops may not.
This distinction betweene them is evident by their severall Commissions which God hath signed: the Prince, not the Priest; beareth the sword; Ergo the Prince, not the Priest is Gods Minister to revenge Malefactors: Peter himselfe was sharply rebuked by
Christ for using the sword, and in Peter all Pastors and Bishops are straitly charged not to meddle with it: All that take the sword shall perish with the sword: and of all men a Bishop must be no striker: for hee that should feed his Masters houshold fall to striking, hee shall have his portion with Hypocrites. The servants of God must be gentle towards all, instructing those that resist, with mildnesse, not compelling any with sharp∣nesse: their function is limited to the preaching of the word, and dispensing the Sacraments, which have no kind of compulsion in them, but invite men only by sober perswasions to beleeve and imbrace the promises of God: to conclude, Pastors may teach, exhort and reprove, not force, command or revenge: onely Princes be Governours, that is, publike Magi∣strates to prescribe by their Lawes, and punish with the sword such as resist them within their Domi∣nions, which Bishops may not doe, thus farre Bishop Bilson, with whom accord many other Reverend Bi∣shops and Divines, see the margent.
When there were buyers and sellers in the Temple, our blessed Saviour made a whip of small cords, and drive them out: I wish with all my heart, that our Non-Residents, that neglecting their calling, thrust themselves into the calling of the Magistrate, may be whipt out of their holes and dennes where they hide themselves, and by violence be forced to feede their sheepe, and if they will not feed them with the Bread of Life, and give unto them the Waters of Life to drinke, let them be removed ipso facto, for all such wicked errours.
MAny Divines have beene zealous in preaching against Non-Residency, and yet afterwards have beene Non-Residents themselves, Ergo, upon second thoughts, Non-Residency is not to be condemned.
Answer, Saint Paul tells us, that Demas hath for∣saken him, and embraced this present world, yet De∣mas did not well to forsake the truth, neither doe they.
THe Lawes of the Land allow us in some cases to be Non-Residents, Ergo, it is lawfull.
Answer, This permitting of Non-Residency, argues that Non-Residency in it selfe is evill, and the rule of conscience must bee fetched, not from the Lawes of men, but from the word of God. The Non-Resident is herein like the Iewes, who said, Wee have a Law, and by our Law hee ought to die, Iohn 19. 7. when they could not say, by Gods Law he ought to die: they said by our Law hee ought to die: so when the Non-Resident cannot say, by Gods Law I may bee a carelesse Non-Resident; he saith by mans Law, I may rob the Parish of their Tithes, and give a miserable al∣lowance to a poore substitute, this is the poorest de∣fence of all the rest, for if Gods Law forbid thee, can the Lawes of man excuse thy negligence and sa∣criledge?
SOme of us deny their people their due, namely of spirituall inspection and instruction, that they might follow their studies in the Universities, and so bee the better fitted for their charge.
Yet Timothy for the Churches behoofe, forsooke Pauls company, his deere Master, with whom hee had abode still, neglecting the Church, hee wanted
not this pretence, that he did it to furnish himselfe with greater store of knowledge; for Paul might have beene instead of many Universities unto him, take notice therefore of the deceitfulnesse of our hearts, which shewes it selfe in forging of idle reasons to s••∣tisfie, and beare out Non-Residents in the neglect of such duties as are required at their hands by the word of God
The Apostle desired to see the Romans: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I long to see you. It signifies such a desire as is im∣patient of delayes, whence note the affection of a true Pastor towards his people: how holily impatient their desires are of detainment from their people: pressed partly by necessity laid upon them, partly con∣strained by the love of Christ, partly commiserating the state of their people; to which might bee added the knowledge of their people severall estates, for their better fitting to divide the word aright, 2 Tim. 2. 15. To which patterne how sutable their practise is, that under pretense of fitting themselves to the worke of the Ministery, wilfully absent themselves from their charges, I would they themselves would ra∣ther seriously consider, than give others cause to com∣plaine. I know it's true that a Pastor ought to labour for fitnesse to discharge the great worke hee hath un∣dertaken, but this I marvell how men can thinke themselves sufficiently fitted to take upon them care of soules, and yet by their absence under pretence of study, acknowledge their present absolute unfitnesse, ••o teach and exhort their people: or secondly, how they can imagine by private study in schooles of the Prophets, better to furnish themselves, for pastorall
performances, than by diligent imployment of their talents already received amongst their people.
IT is in vaine to write against Non-Residency, for first this will bring you hatred, secondly they will in one word confute you, and say 〈◊〉〈◊〉: thirdly they will not be reformed.
Answ. First my friends shall know that I love them by hating their vices, if they love themselves, they will love those that hate their sinnes: if they love not themselves, it matters not though they love not me. Secondly it is an easie matter for Non-Residents to con∣••ute mee in one word, as some of the 〈◊〉〈◊〉 Residents, that are most carelesse Non-Residents conf••••ed Doctor Twisses Booke against the Arminians, with such like words as these, did ever man write so simply? and yet many millions of these Non-Residents are not wor∣thy to carry his bookes after him.
Thirdly, if they will not be reformed, yet they may be vexed in their consciences, and perswaded not to open their mouthes so impudently in defence of their idlenesse, as usually they have done.
Quest. 1. VVHether they can say with the Apo∣stl••, I seeke not yours but you?
Quest. 2. Whether by their idlenesse they have not lost their abilities to preach, there being no life
nor power in their Ministerie for the most part no more than when a little child saith grace?
Quest. 3. Whether they use to make mention of those that are under their charge in their prayers, praying for their establishment and profection in grace? as Paul did, 1 Thess. 2. 3.
Quest. 4. Why doe they acco••nt such precise Pu∣ritans, as say to them, as Saint Paul commanded the Colossians to say to Archippus, Take heed to the Ministery which thou hast received in the Lord that thou fulfill it?
Quest. 5. Are you not more carefull to enquire whe∣ther your Curats be conformable to the Ceremonies of the Church, than whether they bee diligent in preaching? and doe you not diswade them from preaching twise upon the Lords day, and discourage them from taking so much paines for the soules of the Flock, which your poore Substitutes feede, and you fleece?
Quest. 6. Doth not the Apostle by these words, who is sufficient for these things? give us to under∣stand that the Ministerie is a heavy burden: but if you may lay the burden upon the shoulders of poore Cu∣rates, is it not to you an easie burden?
Quest. 7. Does not your Non-Residency declare, that when you desired the Office of a Bishop, or a Minister, you desired not a good worke, as you should have done, but a good dignity, good riches, good revenewes?
Quest. 8 Doe not Non-Residents give entertain∣ment to the sinnes of Sodome, viz. to Pride, fulnesse of bread, abundance of idlenesse, and doe they
strengthen the hands of the poore and needy?
Quest. 9. May not Non-residents thinke that the gaine got by spirituall promotions, joyned with spi∣rituall destructions, are more shamefull and infa∣mous than the gaines of the Vsurer a••d Promoter?
Quest. 10. Are there not in Hell already, who curse the day that ever carelesse Non-Residents were borne, through whose cruelty they are fallen into Hell, where the Worme dieth not, and the fire never goeth out?
Quest. 11. May it not be truly said, that you love your Congregations, as Laban loved Iacob, onely to get riches by him, and not for any love to the Per∣son of Jacob or David; else would not your love bee seene by your paines in the Ministerie of Christ Iesus?
Quest. 12. If by your dishonouring God in your places, and unfaithfull walking in your callings, God hath justly dishonoured you, and made you ••ase and vile, abject and contemptible in the sight of the people, may you not blame your selves?
Quest. 13. The Apostle tells us, that the Elders that rule well are worthy of double honour, especially they which labour in the word and Doctrine: by this double Honour is meant, the Honour of reverence and of maintenance, what reverence therefore or maintenance doe you deserve, that voluntarily absent your selves from your flocks?
Quest. 14. Pharaoh King of Egypt saw in a dreame seaven ill favoured Kine, that did eate up the seaven fat Kine, a••d when they had eaten them up, it could not bee knowne that they had eaten them, but they were still as evill favoured, as they were at the beginning: Is not this
Iudgement of God upon you also, when you have swallowed up that profits of many good benifices in the Country, are not many of you at the yeeres end, as poore, as your poore Curates, doth not God curse you with a curse?
Quest. 15. Doe as thou wouldst bee done by, is a Principle in Nature, and it must bee understood and expounded, according to the grounds of a good conscience, dictates of right reason, and directi∣ons of a just and rectified will: but you idle and lazie Non-Residents, would not that your Curates should have the profits of your livings, and that the soules of the people should bee fed with your continuall paines and labours, they affording unto you a poore and miserable maintenance, Ergo, why doe you that to your Substitutes, that you would not have done unto your selves?
Quest. 16. Experience of all Histories and times sheweth us▪ what advantages the Divell hath wonne, upon godly and industrious men otherwise (as upon David in the matter of Uriah, and many others) on∣ly by watching the opportunity of their idle houres, and plying them with suggestions of noysome lusts, at such times, as given themselves, but some little in∣termission, from their ordinary imployment: how will he not then lead captive at his pleasure, those Non-Residents, whose lives are nothing else but a long va∣cation, and their whole care nothing but to make up a number, and to wast the good creatures of God?
Quest, 17. It is well knowne in this our Land how both Church and Common-wealth groned under the burden of those heavy lubbers the Monkes: the Com∣mon-wealth,
whilest they became Lords of very little lesse (by their computation, who have travelled in the search,) then the one halfe of the Temporalities of the Kingdome: and the Church, whilest, they en∣grossed into their hands the fruits of most of the best Benefices in the Realme; allowing scarce so much as the chaffe towards the maintenance of those that tread out the Corne: the Land is purged of these over∣spreading Locusts, for which wee praise God, and should wee not have as great cause, to breake forth in∣to the mention of Gods praise, if our Non-Residents, that relish ease, and under pretense of praying in Ca∣thedrall Churches &c. leave off the Ministery, and live upon the sweat of other mens browes were who∣ly removed?
Quest. 18. It is said of the Souldiers, that they bowed the knee before Iesus, and mocked him, saying, God save the King of the Iewes, Matth. 27. 29. and doe not our carelesse Non-Residents resemble these wicked souldiers in mocking Christ, when they will bow the knee before him, put off their hats, and make legs at the name of Iesus; but they will not in their owne persons feede his sheepe, in their owne per∣sons though they bee commanded so to doe, Iohn 21. 15.
Quest. 19. A learned Divine layes downe the la∣mentable face of our Church in respect that so many of her children, who should be like Barnabas, prove like Benoni, a heavinesse and woe unto her: hee tells us (which wee find true by wofull experience,) that too many Ministers disgrace the Ministery, many that are scrued (as it were) into this office, are the great
blemishes of it; sometimes in doing something else, semetime in doing nothing, sometime in doing evilly: and doth not this saying of this Reverend Divine whisper in the eare of carelesse Non-Residents, and per∣swade them to meete God by repentance and a refor∣med conversation?
Quest. 20. When Saint Paul saith to the Galatians, I would I were with you now, he shewes, that the presence of Pastors with their people is a thing most necessary. And there are two reasons thereof, one is to prevent spirituall dangers, which are manifold and continuall, in that the Divell seekes continually whom he may devoure: and wee fight against Principalities and powers in heavenly things, in this respect Pastours are Watchmen and Overseers. Secondly, the pre∣••ence of Pastours with their people, serves to redresse things amisse, and to recover them that bee in Apo∣stasie: as Saint Paul saith in this place, were it not therefore to be wished, that this mind of Paul were in all Pastours, that with one consent they might say to their people, I would I were with you now?
Q••est. 21. When Saint Paul saith, Least I should run in vaine, he gives us to understand, that the Mi∣nistery of the word is not a worke of ease, or pleasure, but a labour: nay a continued labour, like to the run∣ning of a race: were it not therefore to bee wished, that the Ministers of the Gospell would so la∣bour and walke in this calling, that they might bee able to say with Paul, I have fought a good ••ight, I have finished my course, &c. and if they will not la∣bour, why should they have their wages for doing no∣thing?
Qu. 22. When Saint Paul saith, let him that is taught in the word, make him that hath taught him, parta∣ker of all his goods; is this the meaning of the Apo∣stle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 communicate all thy goods with thy teacher: that is, with a Non-Resident that lives at a Cathedrall, and visites his Parishes once or twise in a yeere with a hungry Sermon?
Quest. 23. The meanes that you Non-Residents allow unto your Substitutes, seldome exceeds thirty pounds per annum, though your Benefices bee worth two hundred, or three hundred pounds by the yeare, usually you allow twentie or sixteene pounds per an∣n••m, to the oxe that treadeth out the Corne, and muzzle his mouth from receiving any more. Doe you thinke that this base allowance, proceeding from your base Spirits, is sufficient to defray all charges, to satisfie all payments, to answer all expectations of wife and children for portions, of Strangers for Hos∣pitality, is this sufficient to keepe them and their chil∣dren from begging or starving? for God's sake let the labourers have their due wages, shall not the Parlia∣ment doe well to compell you thereunto?
Quest. 24. It is the Ordinance of God, that they which preach the Gospell should live of the Gospell: but you carelesse Non-Residents doe not constantly preach the Gospell. Ergo why should you live of the Gospell?
Quest. 25. The Apostle Peter, exhorts Ministers to feed the flock of God, &c. his reason is: and when the chiefe Sheepheard shall appeare, you shall re∣ceive an incorruptible Crowne of Glory, 1 Pet. 5. 2. 4. May lazie Non-Residents expect this Crowne promis∣ed, when they neglect the worke of the Lord, in the
Lords House, to the Lords servants, upon the Lords day, and receive an honourable maintenance for the same?
Quest. 26. When the Bishop gave unto you the Order of Priesthood, he demanded of you these questions: First whether you would give your faithfull diligence, alwayes so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath com∣manded, and as this Realme hath received the same, according to the commandements of God, so that you may teach the people committed to your charge, with all diligence to keepe and observe the same? and you answered, I will so doe by the helpe of the Lord. Secondly, hee demanded, whether you would bee ready with all faithfull diligence, to banish and drive away all erroneous and strange Doctrines, contrary to Gods word, and to use both publick and private monitions and exhortations, as well to sicke as to the whole, within your cures as need shall require, and occasion bee given? and you answered, I will, the Lord being my helper. Now resolve mee these que∣stions, first whether these promises made by you, in the sight of God, of the Angels, and before ma∣ny witnesses: proceeded from honest and upright hearts, since you live from your particular Cures, no necessitie compelling you thereunto? Secondly, and whether God will not call you to a fearefull account one day for the breach of these honest promises? Saint Hierome condemning such undiscreet hastinesse, saith, melius est non promittere, quàm promissa non facere: & melius est ancipitem diu deliberare sententiam, quam in verbis esse facilem, in operibus difficilem: it is better
not to promise, then not to keepe promise: and it is better doubtfully and long to deliberate, than to grant easily, and performe hardly. Gregory obser∣ving this fault in the Iewes saith, Iudaeorum populum locustae significabant, subitos saltus dantes, & protinus ad terram cadentes. Saltus enim dabant, cum praecepta Domini se implere promitterent, ad terram cadebant, cum factis degenerent: the people of the Iewes were signified by the Locusts, which used suddenly to leap up, and forthwith to fall downe to the earth againe: they did (as it were leape up, when in words they pro∣mised to doe all things, which the Lord had said, but they fell to the Earth againe, when in their deeds they denied the same, and may not we truly say the care∣lesse Non-Residents amongst us, are signified by the Lo∣custs, who make many promises when they enter into the Ministery, but when they have the charge of soules, they cry out with these rebells, Psal. 2. Let us breake their bands, a••d cast their cords from us, and therefore I will thus conclude.
M. Perkins Vol. 1. pag. 55.
Bishop Lake, on Ephes. 4. v. 11. Pastoris nomen significat perso∣nalem actionem sicut nomen medici, Mal∣donat, ex Hier. & August.
M. Perkins ut supra illud nove∣rit dilectio vo∣••tra, nunquam me absentem fu∣isse licenticsa ••••∣bertate, sed ne∣cessaria servitu∣te, Aust. Epist. 138.
Amb. 1. 5. and 17. Epist. to Va∣lenti••ian the Emperor.
And yet these New Canons contain in them many ma••ters contrary to the Kings Preroga∣tive, to the fun∣damentall Laws and Statutes of the Realme, to the right of Parliaments, to the Property and Liberty of the Subject, and matters tending to sedition and of dangerous consequence thereby esta¦blishing their own usurpations, justifying their Altar-worship, and those other Supersti∣tious Innovations, which they formerly introduced without warrant of Law. See the Re∣monstrance of the State of the Kingdome, pag. 13.
Proposit.
Phil. 4. 8. Rom. 12. 17. 1 Thes. 5. 22.
Assumpt.
Non-Residency condemned by Councels.
And by Canon Law.
For this thing look the Decree of Damasus, and the Councell of Trent, §. 9. Can 8
Non-Residency condemned by Bishops.
Bishop Sands testimony, Ser∣mon 11. on Rō. 13. 8. pag. 87.
Bishop Babing∣ton on Exod. p. 244.
Ma••ke 6. 46. Exod 32. 1. Mat 13. ••5.
Note.
And by Iudici∣ous Divines.
M. Philips on Matthew 2. 1, a pag. 49.
Note.
M Gilpin in his Sermon before King Edward the 6, on Luke 2. 41. &c. s. 12••
M•••• heatly a ca∣veat for the Covetous, p. 56
Let our Non-Resi••ents mixe these truths with Faith, that they may receive the Divel whom they serve.
Conclusion.
Proposit.
Assumpt.
Conclusion.
Ma••. 1••. 13.
See the forme and manner of consecrating Priests and Deacons.
Dr. Will••t on Iohn 17. p 84. M. Heiron. vol. 2 p. 35••:
M. Hild•• s••••••m, on Ioh. 4. p. 261:
Mat. 25. 26, 28, 30.
1 Tim. 5. 17.
M. Down on Tit∣•••• 15. p. 22.
Bishop Latimer 4 Serm. before King Edward, p. 526.
Non Residents to be cast out.
Propos.
Assumpt.
Bishop Lake on 1 Cor. 15. 10. p. 267.
Note.
Exhortation 〈◊〉〈◊〉 Ministers. See D. Saundes∣son on 1 Cor. 12. 7. p. 117.
1 Cor. 12. 8, Luk. 21. 15.
Syrac. 20•• 30.
Luk. 19. 20. Mat. 5. 15.
Luk. 12. 42. Exod.: 16. 20.
1 Cor. 14. 1. Prophetas inter∣pretes dicit Scri∣pturarum, Amb. Prophetia, id est, donum interpre∣tandi Scripturas Piscat. Scol. in 1 Cor. 1. 21. Misticum sen∣sum ed salutem auditorum ex∣planantes, Era•• in Paraphras ad 1 Cor. 14:
Tit 3. ••.
Proposit.
Assumpt.
How Ministers may maintaine their estimation in the hearts of the people.
1 Meanes.
2 Meanes. Vide M Hilder∣sham on Ioh. 4. p 367.
3 Meanes.
Application.
Propos.
Assumpt.
See M. Hilder∣sham on Iohn, 4. pag. 289.
Non-Residents labour not to be fruitfull and profitable in their Ministry, proved by six Reasons.
Proposition.
Assumption.
Conclusion.
Luke 4. 16. 31.
Acts 17. 2. 2••. 4.
Justin Martyr, Apol. 2.
Tertull. Apol. 3 9.
Eum in populo verbum verita∣tis recte tractan∣tem omni die Domin••co audiebam, August. Confess. lib. 6. cap. 3.
Si ad Ecclesiam frequenter ve••i∣as, a••rem di∣vin•• literis ad moveas, expla∣nationen man∣datorum Coele∣stium capias, 〈◊〉〈◊〉 scaro, ità spiritus verbis divinis conva∣les••et Origen. Hom. 9. in Le∣vit.
Illud n••verit dil••ctio vestra, nunquam me abse.. t••m fuisse, licentiosà liber∣tate, sed neces∣sariâ servitute. Aug. Epist. 138.
Esa. 58. 1.
Esa. 4. 11. Ezek. 34. 10. 1 Pet 5. 4.
Ephes. 5. 20.
Revel. 3. 2 Tim. 2. 15.
1 Cor. 3. 10.
1 P••••. 4. 10. 〈◊〉〈◊〉. 3. 10.
1 Cor. 4. 2.
Mat. 5. 14.
Mat. 5. 13
1 Cor. 3. 19.
Heb. 13. 17.
Obje. 1.
Answer. See Doctor Tailor on Titus pag. 727.
Non-Residents would bee ex∣cused by their substitutes.
But may not be excused by hem for three Reasons.
For three Rea¦sons.
1 R.
Prov. 27. 23.
2 R. Heb. 13. 17.
3. R.
Heb. 13. 17.
1 Pet. 5. 4.
Negligenter pa∣scens convinci∣tur non amare summum Pasto∣rem, Damas. Epist. 4. Non-Residents want
1 Love.
2 Faith.
3 Contented∣nesse.
4. Humility.
5. Fidelity.
6. Equity and Iustice.
Note.
7. Right rea∣son.
Perald. 2. Tom. tract. 4. in avar. part. 2. cap. 11.
Note.
Doctor wil••et in 1 Sam cap. 14. ver. 28.
Objection 2.
Answer. Mr. Downe on Tit. 2. ver. 15.
Act•• 2. 37.
Acts ••4. 25
1 Sam. 2. 30.
Good Lessons ••o: Ministers.
Bishop Lake.
Master Harris Absaloms fune∣rall Epist.
Object. 3.
Answ.
Mat. 20. and Mark. 10.
Bishop Bilson of Christian Subjection pag. 17••.
Luk. 22.
2 Cor. 1.
Rom. 13.
Mat. 26.
1 Tim. 3. and Tit. 1. Mat. 24. 2 Tim. 2.
2 Tim. 3. & 4. S••e Bishop Lake on page 408. Exod. 19. Bishop Sm••ith his Sermons pag. 236. Doctor Willet in Rom. page 613.
Objection 4.
Answ.
2 Tim. 4. 10.
Objection. 5.
Objection 6.
Answ. Master ••ike on the Heart pag. 235.
Doctor Slater in Rom. 1. 11.
Why good Mi∣nisters will not be Non-Resident
1 Cor. 9. 16.
2 Cor 5. 14. Mat. 9. 36.
1. Tim. 4. 16.
Object. 7.
Answ.
Col. 4. 9. 17
2 Cor. 2. 16.
1 Tim. 3. ••.
1 Tim. 5. 71.
Doctor Sutton on Rom. 11. p. 254.
Gal. 4. 20.
Perkins in ••o∣cum. 1 Pet. 5. 8. Ephel. 6. ••. 12.
Gal. 4. 20.
Gal. 6. •• 6.
1 Cor. 9. v. 14
See the Booke of Consecrati∣on of Deacons Priests &c.
Hierom. iin cap. 5. Eccles.
Exod 24 3. G••••g 〈◊〉〈◊〉 31. cap ••9.