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So then, Beneficium postulat officium. As speaks the Law∣yer, so the Divine,
[Doct.] Who so receives the gift must discharge the duty, Numb. 18 21, 31. Luk. 19.13. Mat. 10.2, 5. 1 Cor. 9.13, 14.
[Vse.] It would be thought on by such as long to be fingring the Churches penny. The Ministers reward they love, but care not for the worke; Opes they seek, Opus they shun. Such
there are too many, who covet rather the Churches goods, then the Churches good, which to receive and never labour for, is horrible injustice (it being a reward and of right belonging only to such as labour) as our Saviour sheweth when he saith, The labourer is worthy of his hire.
Pensate Fratres (saith S. Gregory super Ezek. Hom. 6.) quantae damnationis est sine labore percipere mercodem laboris, quanti criminis precia peccatorum percipere, & nihil contra peccata predicando dicere. Consider Brethren, how great a damnation it is to receive the reward of labour without labour, how great a fault to receive the price of sins, and by preaching to say nothing against sin. See what God saith in the case, Ezek. 34.2, 3.
Amongst others our Lay-Impropriators would do well to spend some serious thoughts concerning the point in hand. True it is, some busie Lawyers may be found, who question the tenure of Tithes, and will be ready to justi∣fie Simon Magus (as saith our Reverend Hooker. Pol. Eccles. lib. 5. §. 79. pag. 249.) There will be alwaies some skillfull persons, which can teach a way how to grinde treatably the Church with jawes that shall scarce move, and yet devoure in the end more then they that come rave∣ning with open monthes, as if they would worry the whole in an instant, yet let these take advice of any who have wrot upon this Argument, yea of him who hath most plea∣ded for them, who in the Review of his History of Tithes, saith thus, Let him that deteines the Churches Tithes and thinkes them not due jure divino, thinks of the ancient dedication of them made to holy uses; and how ever they were abused to superstition (as other large endowments of the Church before the Reformation) yet it followes not that they may be profaned by commen uses and Laye hands: Con∣sult (saith he) with Divines herein: And withall he tels them what Judgements have followed such appropiations; and wisheth it might be seriously thought on by every Lay∣man that holds them.
The time of the Antient Fathers was free from this corruption, * 1.1 as yet it had got amongst them neither name or being, but what they would have judged of it (if in their daies it had bin) is not hard to conjecture. Read S. Austins Sermon de reddendis decimis, there we shall find, Tubes are a debt, and he that with-holds them in∣vades another mans goods, and how many men soever dye for hunger in the place where he liveth (not pay∣ing his Tythes) he shall be counted guilty of the mur∣ther before the Tri••unall seat of the eternall Judge, b••cause he kept that back to his owne use, * 1.2 which was an others. And elswhere he tells us, That our Righ∣teousnesse exceedes not the Righteousnesse of the Scribes and Pharisees, if we pay not our Tythes, as they did. More of the Judgement of the Ancient Fathers, toge∣ther with the decrees of Councells, inhibiting Tithes to bee paid to Lay-men, you may read in Doctor Willets Synops. 5. Cont. quest. Doctor Carlion. c. 5. M. Eburne. cap. 6. &c.
What is the Judgement of later Divines herein is evi∣dent enough. Where find we one who hath wrot con∣cerning this Subject, but cries out against it, as the blemish of our Church, the bane of our people; for which ma∣ny thousands in an high degree stand obnoxious to the judgement of Almighty God? Consult with Doctor Howson, B. of Oxon. in his two Serm. on Math. 22 Doctor Reynolds on Ohadiah, Vers. 5, 6. who compareth them to Achan, and their sinne to that of Anarias and Saphira, beseeching all young Gentlemen to keep them∣selves from that abomination; Citing also B. Pilkington on Haggai, who calleth these Impropriations, because they be taken away improperly and held from the Church by an improper title.
Read likewise Doctor Downhams Sermon, 1 Tim. 3.1. who prooves their Originall to be Antichristian, and them to be without excuse: Now, Quod initio vitio sum est non potest tractu temporis convalescere. How
Lay-men became owners and possessors of Tythes. See Doctor Field of the Church, Lib. 5. Cap. 59. Pag. 523. And Master Roberts Revenew of the Gospell. Cap. 11.
Doctor Hall B. of Exceter in his Sermon on Zach. 14.20. bewailes the injurious zeale of these men, whom he aptly describes to be men of vast gorges and insatiable, de∣vouring up whole Churches, and yet the Sepulchers of their throats are open for more, commending to all Impropriators or Church-Robbers a good Example and Caveat in his Contemp. Lib. 21. On Zerubabell and Ezra.
Read also (if you please) M. Fentens Sermon of Simo∣nie and Sacriledge: M. Richard Bernard of the Ministers maintenance, M. Eburne on the same Subject, as also his two Sermons on Math. 22.21. Doctor Sclater of the Ministers portion. Doctor Iacksons Sermon on Cant. 2.15. M. Francis Dillingham his Sermon against Simonie. M. Ieremy Dike his Sermon against Covetousnesse, pag. 56. We might fill a Volume with Authors and Testimonies, I produce these few amongst those who are well known and of note, all of them speaking in particular to Impropri∣ators of Church livings, as to those who stand deeply guilty before God of Sacriledge.
[Object.] But we speake in our owne case, &c?
[Resp.] It is Christs not ours: Say it were; what then? Are all men liers, Is there not one Prophet of the Lord amongst us all? Here than the opinion of such as are impar∣tiall. Consult with Sir Iames Simple his Reply to M. Iohn Seldons History of Tythes. Sir Henry Spelman de non temerandis Ecclesijs, p. 119. who tels these men plainly that by taking these gifts bestowed on the Church, they charge themselves with cure of soules and make them∣selves subject to that burden that lyeth so heavily upon e∣very Minister, to see the service of God performed, peo∣ple instructed and poore relieved; for which three ends parsonages were instituted.
M. Lambart, a Lawyer of great note (in his Preamble of Kent) speaking of an Impropriation in Kent, thus cen∣sures them, One amongst many of those monstrous birthe of covetousnesse, begotten by the man of Rome in the darke night of superstition, and yet suffered to live in the day∣light of the Gospell, to the great hinderance of learning, the impoverishing of the Ministerie, and the infamy of our profession, &c.
Judge Dier is quoted by Sir Henry Spelman (some∣times L. Chiefe Justice of the Common pleas, Trin. 36. Hen. 8. fol. 58. pl. 3.) who averreth, that it was an hor∣rible thing when these Appropriations were made to Prioresses, and houses of Nuns: for (although they were Religious persons) yet they could not administer the Sacraments and Divine Service which they ought to do, who hold these holy rites.
Serjant Rastal (another learned Lawyer, in his termes of the Law, in verbo Appropriation) saith, It is a wicked thing for a Lay-man to withhold Church rites, bewailing (in his time) that it continued so long, to the hinderance (saith he) of learning, the impoverishing of the Ministerie, and to the infamy of the Gospell and pro∣fessors thereof. And Sir Edward Cooke another great Dr. in the Law hath reported, that by the common Lawes of England, it is evident that no man unlesse he be Ecclesiasticall, or hath Ecclesiasticall jurisdiction, can have inheritance of Tythes. Were this but the suggestion of some few Clergie men, and those of the poorer sort, (Vicars of Churches and such like) it might with some shew be sleighted (though the crye of the poore ought to be regarded) Deut. 24.14. & 26.7. Rom. 21.13. & 29.7, 14. But since it is the complaint of so many; both of the superiour sort of Clergie men and others, who with one vote condemne it for a sacrile∣gious sin, it may justly challenge mature deliberation. For Proximum sacrilegio crimen est quod Majestatis dicitur (saith Iustin, leg. 1. de gest. ad legem Iuliam) Treason is
but a petty sin in comparison of it. S. Austin gives the Reason, tanto gravius est peccatum quanto committi non potest nisi in Deum; that sin is so much the more grie∣vous, because it cannot be committed against any other but against God himselfe. Alas that these men would consider how woefull and uncomfortable it is to live in such a sin, as hath none to plead, or speake any good word for it before God nor man. And indeed who can? For,
First, these things have bin dedicated unto God and appropriated to himself as his own peculiar portion from the beginning, and in whose power is it to reverse them. The Law of the twelve Tables amongst the Romans of old decreed thus, Sacrum sacrove commendatum qui clepsirit rapserit{que} parricida esto. He that shall rob or purloyne an holy thing or a thing dedicated to an holy use, let him be a parricide. And Salomon saith, Who so robbeth his Father and mother and saith it is no transgression the same is the companion of a destroyer, Prov. 28.24. that Tythes were consecrated to God is without contradiction: Now how canst thou (O Impropriatour) keep these back being once consecrated? * 1.3
Secondly, where tythes are paid there must be a matter of giving and receiving, Phil. 4.15. 1 Cor. 9.11. Stipenda Ecclesiastica accipiat, sed qui Ecclesiae; militat m••tat & col∣ligat, sed qui spargit & seminat, &c. saith Espencaeus in 2 Tim 2. p. 24. Let him take the stipend of the Church, but he which warreth for the Church: Let him reape and ga∣ther, but he which soweth: Let him feed of the flock, but he which feedeth the flock, &c. The milke then of the flock is due to him that by preaching feedeth the flock, and not otherwise. Now, Qua fronte, qua conscientia, &c. (saith Damasus Decret. 3.) with what countenance or with what conscience can you receive Tythes and other Offerings (speaking of Lay-men) who can∣not offer up Prayers for your selves much lesse for o∣thers.
B. King on Ionas (Lect. 33. pag. 463.) averreth it to be against all equity and conscience that Gods Tythes and Offerings should be translated unto strangers, that they should eat the materiall bread of the Prophets, who never give spirituall food unto the people, and that they who serve not at the Altar should live by it.
That which the bad servant spake to his good Master wickedly, thou reapest where thou didst not sow, may be char∣ged upon these justly, we sow spirituall things and they thrust their sickle into our Harvest to reap our temporall things. * 1.4
The world, saith a reverend Divine, is wondrous busie a∣bout the disquisition of the tenure of Tythes, by what right they are due; and many are cunninger herein then in the maine fundamentall Articles of their Religion: But in the meane time there is this most necessary quaere forgotten, by what right impropriators detaine Church maintenance: Let that case be canvased in the court of conscience, and if God shall there determine on their sides we have done, much good do it them.
Object. Parcius ista, &c. Let us be sparing in thus charging men before we heare them, they have nothing of Gods part or of his Ministers, but what their Ancestours have left them, and which they dearly purchased and paid wel•• for?
Resp.* 1.5 And were these Church revenews left you by your Fathers (saith D. Smith.) Alas so the holy vessels came to Belshazzar from his Father, and yet whilst he propha∣ned them after his pleasure the hand of God came forth against him end he died for it, Dan. 5.2, 30. that we read, Ezek. 18.14.—19. would be thought on for answer.
2. Say they were purchased by you or your Ancestors, and so bequeathed you, what then? Caveat emptor, the buyer should have lookt to that: He dealt not fairly with you who sold you that he had no right unto. Read
Levit 27.28. There we shall find that nothing separate from a common use unto the Lord might be sold: And will you deny that these were ever separated? Besides hath not God entailed them upon his Ministers? See Numb 18.21. and what man hath power to cut of the entaile which God hath ratified?
Object. But many an honest Gentleman hath an Im∣propriation in his hand, Bishops and Colledges have many?
Resp. I grant you many an honest Gentleman may hold them in their hands, but yet I must tell you, that it is no part of their honesty so to doe. That answer which Sir Richard Brarkley relates a Husband-man gave to the Arch-Bishop of Cullen may be in this case given. * 1.6
The Story is this, A poore Husbandman being in the fields at plough, spies a great troupe of horsemen, well armed passing by (after the manner of the Princes of Ger∣many) he asked of the for most who it was that was com∣ming after, and being told that it was the Arch-Bishop of Cullen, he fell into a great laughter, being asked why he laughed, he replied, because S. Peter the Prince of Prel••tes lived poorly, to leave his Successors rich. The Arch-Bishop being told what this fellow said, was willing to justifie himself, and comming to the fellow told him that he wore those roabes and rode in that state not as he was a Bishop, but as he was a Duke; then the fellow laugh∣ed more than before, and answered, Cum damnatus fuerit Dux quid fiet de Episcopo? If the Duke shall happen to goe to Hell for his Pride, what will become of the humble Bishop? It would bee thought on.
For if the Impropriator should hap to goe to hell for his sacriledge, what would become of the honest Gentleman? For my owne part I doubt not, but divers such God will shew mercy unto upon their Repentance, but if after they come to a knowledge of the truth, they withhold it in
unrighteousnesse, and make not in some measure restitution; little comfort can they take of the truth of their Repen∣tance.
In that other plea of the Lay-Improprietary from the example of Colledges, Bishops, &c. They are no ably deluded through the deceit of their owne hearts: For all these are de familia Ecclesiae and ought to be susteined by the Church, as Sir Henry Spelman saith well; * 1.7 and that Reverend and learned D. Reynolds in his Comment on Obadiah, Ser. 2. So that Tythes are quodammodo, the Churches still.
[Object.] But Kings have right to tythes, and it was an ancient custome for Kings to take them, * 1.8 as may be collected (saith Calvin from 1 Sam. 8 15.) Now saith the Lay-Im∣propriator, of Kings we hold them.
Whether the Scripture doth describe a Iust King or a Tyrant is questionable: Osiander tells us that Samuell there describeth to the people the King which God would give them in his wrath; and speakes of such manners and fashions which are incident, not to true Monarchies, but such rather as decline to tyrannie, a d so sheweth not (saith Pellican) what a good King may do, but what this King would do.
Secondly, A King is not merè laicus, saith our late So∣veraigne of blessed memory, he is Persona mixta,* 1.9 a per∣son endowed as well with Ecclesiasticall Authority as with Temporall. In which respect both King and Priest of old were anoynted with the same oyle, (as the Chalde Paraphrase on Zach. 4.11. hath it) which was the holy oyle, Psal. 89.27. And (in these later daies) at their Coronations they are not only crowned with the Diadem of the Kingdome, and girt with the Sword of Justice (to signifie their temporall Authority) but they are annoynted also with the oyle of Priesthood, and cloathed Stola sacerdotali and veste Dalmatica, as Sir Henry Spelman in his Tract of the Rights of Churches hath demonstrated, p. 117. In which respect he may
(if his necessities require) partake with Levi in his Tyth (as David did with the Priest in the Shew∣bread, 1 Sam. 11.6.) and Levi in duty must yeeld him a portion, I say Levi yeild it, for it must come through his hand (saith Sir Iames Sempell in his Trea∣tise of Sacriledge, cap. 8. §. 3.) for the avoiding of Sacriledge.
Thirdly, the Tyth spoken of, 1 Sam. 8.15. which Kings u∣sed ordinarily to receive was not Levi his tythe, but another tyth or tenth: After that Levi had tythed the people, the King should tythe them over againe (Thus M. Nettles in his answer to the Iewish part of M. Seldons History of Tythes, c. 3. §. 6. p. 127.
Fourthly, Though a King hath power to tythe a peo∣ple and to take for the supplying of his necessities a portion of Levies tythe, yet he hath not power (saith D. Smith in his addition to D. Willets Hex: in Levit. cap. 25. mor. 5.) to transferre holy things to prophane uses, he may not give them away to his servants, nor alie∣nate them from the Church to the Churches dammage. So also sheweth Keckerman, System: Polit. Lib. 1. cap. 21.
Concering such consecrated things, the beginning wher∣of was superstitious (as Abbi-lands) which were given for the maintenance of Idolatry, * 1.10 and redemption of mens soules, it is not to be doubted (say some) but that the civell Magistrate hath power to divert them to pro∣phane uses, as we read, 2 King. 10.27. But there is an other reason of tythes the proper inheritance of the Church: These were from the first foundation of them dedicated to the Ministery of the Word, and originally in∣tailed by God upon his Ministers; now neither the Pope nor King Henry the eight, can cut of an entaile (saith Doctor Smith on Levit. 27. mor. 4) which God hath ra∣tified.
To conclude this branch, I could wish that every Lay-Impropriator would advisedly consider what hath bin said, and know, how ever he conceives he hath nothing to an∣swer
for before Almighty God but Lay-vocation, yet he bath also (by taking of the two pence) to make answer for spirituall function; for Tythes, Transeunt cum onere, they carry their charge with them.
Secondly, forget not that admonition which is given by Lorinus in Levit. 27.30. Caveant hi, &c. Let these Lay-men take heed, who have a grant of Tythes upon this condition, that hereafter they must make restitution, least they be involved in the punishment of eternall damnation.
Thirdly, Let such as have taken the houses of God in pos∣session, or possesse his portion without his assignement, read those Plagues and Judgements threatned, Psal. 83.5, &c. against those who did but say, Let us take, &c. And what in all ages hath bin executed and inflicted on them who did take it, read D. Howson, and D. Downham on this subject. And in your own observation you may find the truth of that which Salomon speaks, * 1.11Prov. 20.25. Sacriledge is like Pope Adrians sly it will not suffer a man to leave vomiting til it hath gotten up his gall. * 1.12
Lastly, An answer would be studied to Saint Austins question, with what face canst thou expect an inheri∣tance from Christ in Heaven, who hast defrauded Christ of his inheritance on Earth, Bee not deceived, God is not mocked, thou mayst have wit enough to befoole thy innocent Mother on Earth of her portion, but with all thy subtilty thou shalt never beguile thy Almighty Father which is in Heaven.
We doe but beat the ayre, these men still resolve to have the tenth of their Neighbours estates, let their Salvation go whither it will; they will sooner loose their lives then their livings, as an Impropriatour once rebelliously spake, when mention was made of our late Kings willingnesse in their restitution: * 1.13 However Israel must know his Transgressions, and Iacob his Iniquities, and such men heare of their Impro∣priations.
There is another whelpe of the same litter, the uncon∣scionable
tyther, or common defrauder of the Ministers (remaining) dues, through their unconscionable customes, false prescriptions, and unjust compositions. The Am∣monites had halfe our apparell before now through these new found out tricks, the poore Minister is turned out na∣ked, that little which the Canker-worme left, the Caterpiller hath eaten up.
Impropriations are at a stay (we trust) they cannot take from the Church (saith M. Eburne in his second Sermon on Math. 12 21. pag. 29.) more then already they have (albeit many a greedy and sacrilegious minded person, el∣ther desires or attempts it) but these sort of persons do daily more and more encroach upon the Church to the spoyle and bane of it, the hinderance of the Gospell and de∣cay of learning.
There is scant a man of understanding, who lives in any Parish where the tithes are impropriated (and such Parishes there are good store in England at this day, if they be sum'd up aright) but doth dislike, * 1.14 yea disclaime against them (if his owne hand be not in the sin.) Now thou that blamest another doest thou even the selfe same thing? For what are these unconscionable customes, compo∣sitions, prescriptions, &c. but so many petty and particular Impropriations? Change but the name the thing for sub∣stance is the same; their ground and originall is vitious, and the fruits and effects to the Church most pernicious; as I have on that Parable, Luk. 18.10. at large discovered. I will conclude this Discourse with the report of a great and lear∣ned Lawyer of this Kingdome. * 1.15 It is recorded (saith he) in History, that there were (amongst others) two grievous persecutions, the one under Dioclesian, the other under In∣lian the Apostata;* 1.16 the former intending to root out all Reli∣gion, Occidit omnes Presbyteros, he slew all the Preachers of the Word of God; notwithstanding this, Religion flou∣rished, for, Sanguis Martyrum est semen Ecclesiae. This Per∣secution was grievous: But that under the other was more grievous and dangerous, * 1.17Quia ipse occidit Pres∣byterium,
hee destroyed the order of Priesthood it selfe, * 1.18 whilst he robbed the Church, and spoyled spirituall persons of their revenews: Upon which insued in short time great ignorance of true Religion, and the service of God, and thereby great decay of Chri∣stian Profession. Ah vile shame; whilst Hagar com∣plaines of her mistresses persecution, she should car∣ry her selfe so insolently: Whilst our Laity com∣plaine of the Prelates and the Priests, they indeed are found to be the greatest persecutors that this day England hath.
More Particularly. From the History wee may col∣lect,
[Doct.] Good Hosts should be carefull of their Guests.
We read, Iosh. 2.2, 6. of Rahab who having once taken charge of the Spies, she discharged the part of a good Inn∣keeper, and tooke great care that no hurt might befall her guests, hiding them from death with the stalks of that plant which was made to hide the body from nakednesse and shame; and for this she is commended, Heb. 11.31. Such a good Host was Lot, Gen. 19.6, 7, 8. and Obadiah, 1 King. 18.13.
[Vse.] These Examples (together with that in hand) should be remembred by those who are of this Profession. Ʋnto these men do no harme (said Lot unto the Sodomites) for therefore came they under the shadow of my Roofe, Gen. 19.8. Yea, he rather chuseth to be an ill Father, then an ill Host, he tenders his daugh∣ters to save his Guests (a faulty offer though a good in∣tention.)
Beda makes mention of an Inn in Arabia, the Host wher∣of was a notorious theife and robber, * 1.19 and did use to bring those passengers he meant to spoyle into a good∣ly Roome, richly adorned with curious pictures and hangings, wherin was a soft bed to lye upon and de∣lightfull to behold, but both the Chamber and Bed were annoynted with deadly poyson, in such sort that the
infection did slay the Guests before the morning and whilst they were a sleep: But Gods Judgements slept not, for within a short time the house was fired by Light∣ning, and both it and the Keepers were consumed to ashes.
If we have no such Hosts in England, yet we have heard of some Guests, who have had their threats cut in their Inns by the consent of Host and Hosters; and of many more who have had their bane through infectious beds and roomes poysoned with drunkennesse and disorders. I could wish all would take warning by judgements infli∣cted upon others; vengeance will not suffer wicked Hosts to live.
The Heathen had a private and domesticall god, whom they tearmed the god Lar, which in our language we may interpret, the god of the hearth: Him they held in such reverence, that if any had sled to the hearth, albeit in the house of his capitall Enemy, yet his Enemy durst not there offer him any violence (by this means Themistocles the Athenian was saved.) For the hearth was dedicated to the Goddesse Vesta, who was held to have her holy place, where the chiefe fire of the house was made: If then no Violence might be offe∣red to our very Enemy flying to our hearth; much lesse to those who come Guest-wise under our roofe for succour.
[Myst.] In the Mystery. Ministers should hence learne, To bee carefull of those flockes committed to their cure and charge, * 1.20Act. 20.28. 1 Pet. 5.2. 1 Tim. ••.1.5. & 2 Epist 4.1, 2. Hence are we called Pastours, Shepheards, Watch∣men, Rulers, Planters, Builders, Fishers, Husbandmen, &c. All which Titles require of us great diligence and carefull at∣tendance.
[Reason.] Our gifts are given us for this end, not to hide up in a Napkin, but to imploy: Our maintenance is upon this condition, that we work and labour, 1 Thes. 5.13. 1 Tim. 5.17. Hence Saint Paul acknowledgeth it a Debt,
Rom. 1.14. into which debt he came by his Calling, and the gifts that God bestowed on him for the Ministery of the Word. Saint Cyprian speaketh thus: Debere Presbyteros tanquam decimas accipientes ex fructu non re∣cedere ab altar, sed nocte die{que} spiritualibus inservire. * 1.21 Mini∣sters as being receivers of Tythes of the increase ought not to retire from the Altar, but night and day to attend upon spiri∣tuall things.
[Vse 1] You will soon infer (I doubt not) upon the delivery of this, that those Ministers transgresse who reap the Profits of a place and performe not the duty therto belonging, who sheare the Sheepe but feed not the Flocke: And indeed they faile in a very high degree: Woe to the idle Shepheard (saith Ezekiell) that leaveth the Flocke, the sword shall be upon his arme, and his right Eye shall be utterly darkened. A practise that cannot stand with the love we pretend we beare to Christ, and which is ex∣pected from us, Iohn 21.15. Lovest thou me; feed my sheepe: Upon which words Saint Gregorie thus inferreth, Si dilectionis Argumentum est cura pastoralis, quisquis virtu∣tibus pollens gregem Dei renuit pascere, summum pasto∣rem convincitur non amare; If care and diligence in a pastorall charge be an argument and certaine evi∣dence of the love we beare to Christ, whosoever furnished with gifts and abilities thereunto refuseth to feed Christs flocke, is to be taken, pro convi∣cto, that he beares no good affection to the chiefe Pastor of our souls.
Nor can negligence and unnecessary absence of a Mini∣ster stand with that true love he ought to beare unto his Flocke. Then especially doth the Divell sow his tares, whilst the Husbandman is a sleepe, then are the Sheepe apt to straggle and run into many dangers whilst the shep∣heard is from amongst them; Moses was not above for∣ty daies away, but upon his returne, he findes his people worshipping a golden calfe which they had set up, Exod. 31.1.
Nor can this Practice stand with the Lawes of Princes and Decrees of Councells, which even the darkest time of ignorance have made divers Cannons and Constitutions charging a Minister with Residence, as Conc. Antioch. Can. 17. Conc. Sardi. 14. Can. Si qui•• vult, &c. Dist. 39. Conc. Calsid. Can. 10. Conc. Trid. Sess. 7. cap. 8.
Quest. Is there then no just and lawful cause, for a Minist∣ers absence? Is he so tied to reside upon his cure as that upon no occasion he may absent himself from his people for a while?
Resp. Valentia with others do observe, that this Com∣mandement of Residing is praeceptum affirmativum, and so binds not semper or ad semper, nor may it be laid in the ballance stript from those necessary materiall circumstances, which should give it waite: There may be certaine cases which may excuse Ministers absence for a time.
1. Wh•••• it is, Pro vita & viatico, for recovery of health, preservation of life and necessary maine∣tenance.
For Recovery of health, this staid Epaphroditus from the Church of the Philippians: As soon as he was recovered he was sent by S. Paul, Phil. 2.25, 28. So Sylvanus Bishop of Philopolis in Thracia, being of a very sickly constitution was remooved thence to Troas a hotter Climate, as we read, Socrat. lib. 7. cap. 37. Thus if a Pastor be sick in body, and the place where hee lives unfit for his Recoverie, it would bee hard-heartednesse in a Flock (as Moscouius notes) to barr the Physitian of their soules the use of lawfull means.
For Preservation of life: Say a Pastor be personally sought for and cannot remaine with his flock without perill of his life, in this case it is lawfull for him to absent himselfe. So Elijah fled from Iesabell, 1 King. 19. and S. Peter left the Church of Hierusalem to escape
Herods fury, Act. 12. And S. Paul left the Church of Da∣mascus when some sought to lay hands on him and slay him Act. 9. So Athanasius left his Church at Alexandria and was hid in a dry Cisterne six yeares and in his Fathers too be foure mouths, and makes this Apologie for himself. Quis mihi mirabiliter & divinitus erepto vitio vertat,* 1.22quod non in manus me quaerentium rejecerim? &c. Who can blame me being miraculously delivered, that I did not cast my selfe into their hands that sought me? Our Saviour wish't his Disciples, when they were persecuted in one City to slie into an other, Math. 10.
But here S. Austins caveat (in his 18. Epist.) to Honoratus must be observed. The Persecution must be Personall not Generall; for a generall persecution (both of Pastour and flocke together) is likened by that Father to the equall danger of Marriners and Merchants in the same Ship in a great tempest: Now God forbid (saith he) that the Master leaving his passingers behind should save himselfe by boat and commit the Vessell to the mercy of the unmercifull waves. Such a Minister is compared by our Saviour to an hireling, Ioh. 10.
For, necessary maintenance. Nature allowes that a man should keep himself from hunger and unrelieved penury. * 1.23 So S. Paul, 2 Cor. 11.8. And indeed it is a kind of Persecution to mussle the Oxe which trea∣deth out the Corne. In case of want a Minister may lawfully leave this or that particular Congregation and take another.
So when a Minister is to give attendance in some Courts of Justice, where he is impleaded; or hath some necessary suit in Law depending, which requires his personall pre∣sence and appearance: In this case Councels have by their Canons grated liberty for a Minister to absent himself a while from his people.
2. As a Paestour may be absent in these and such like private cases: So when the busines about which
he goeth is more publicke and tends to the Profit either of the Ʋniversall Church, or of some Parti∣cular.
Campcius, Moscomus and others which write upon this Subject do reduce hereto the going to Generallor Particu∣lar Synods for compounding differences: Writing against the Churches adversaries, and such like profitable imploy∣ments.
Thus S. Ambrose, Serm. 28. maketh his Apologie to his People, Alterius Ecclesiae necessicatibus evocatus mini∣mè vobis solitum studium dependisse videor, being called forth by the necessary businesse of another Church, I seem not to have bestowed on you my won∣ted care. There are other cases which might be alledged, but this shall serve for the first answer to the Quare.
2. We must distinguish of Residence: It is two fold, Per∣sonall or Pastorall: Not so much the former as the latter is required, jure divino.
Some are Personally resident, but not Pastorally; urgent Occasions, publike Attendance, and such like before spoken of requiring their absence, they feed their Flocke immediately themselves so often as they can, and mediately by others when themselves cannot. Thus Timothy to whom S. Paul had committed the Church of Ephesus, went to establish the Church in Dalmatia, and Titus who was Bishop of Crete, was upon an occasion sent for to come to Rome, 2 Tim. 4. but yet so, that neither Titus left his flock unprovi∣ded of many instructours, which before he had or∣dained there; nor Ephesus wanted Tychicus (as Cal∣vin observes) who was sent unto them to supply Ti∣mothies ro••me. This kind of Residence is that which is espe∣cially required.
Some are neither Pastorally nor Personally resident, such have much to answer for before Gods Tribunall: If any go about to with-hold their Tythes or other
Ecclesiasticall dues, they straight wayes cry out of Sacriledge, when they themselves in the meane while are by CHRISTS owne testimony Theeves and Robbers, wronging Gods Flock by their wicked customes.
Some are both Pastorally and Personally resident, he that can receive this, let him receive it. In all ages such have bin most honoured and best liked; in brief seeing there is a care which God expects of every man that hath a Flock, let us discharge it conscionably and not suffer the grace bestowed on us to be in vaine: * 1.24 As for those whom either service or great imploy∣ments call away, let them with the Apostle though they be absent in the flesh, yet be present in spirit, knowing that a hirelings negligence shall not excuse him, if the wicked be not warned from his way.
Secondly, Observe we from hence (with S. Ber∣nard)
[Doct.] That all that is required of this Host is care; Petitur a vobis cura non curatio, he saith not, * 1.25Sana il∣lum, Heale him, Sed curam illius habe, Take care of him.
Non est in medico semper relevetur ut aeger.
The Physitian may prescribe the potion, it is God that must give the blessing: So sheweth the Apostle, 1 Cor. 3.7.
[Vse] Therefore we may not be discouraged in our labours, God hath given his Prophets a charge to preach, when before hand he hath told them that their words would not be received by those who heard them, Ier. 7.27. Ezek. 2.3, 4, 7. He that planteth would willingly eat of the fruit he sets; and he that soweth reap; and he that administreth Physick, desireth that it may kindly work and effect that which is intended; but if the succesle be not answerable to our hopes, we may not faint, Nullus do∣ctor est dator boni quod docuerit (saith S. Bernard) we may be doctores gratia, but datores we cannot be,
we may teach but we cannot give. Rebecka may cooke the Venison, Isaack must blesse it. If Rachel be barren, Iacob is not God to give her children.
Not is our labour lost; whether our people profit, or profit not, we shall have our fee, Isa. 49.4. Wee are a sweet savour to God, not onely in them that are saved, but in them that perish, 2 Cor. 2.15. Hence it is that those messages which have conteined nothing in them, but curses against an obstinate people, have yet bin as honey in the mouthes of them that brought them, Ezek. 2.10. & 3.3. As the Physitian (then) omits no point of his art (though the recovery of his patient be desperate, and (it may be) dyes under his hand) no more should we; but still be diligent and carefull; remembring what followes in the Text,
Ridl view p. 145.
De Decem chor. c. 12.
M. Dillinghams Sermon against Simony, p. 198
M. Ieremy Dyke in his Sermon against coue∣tousnesse, p 56
Semel Deo di∣catum non est ad usus huma∣nos ulterius transscrendum dec. de reg. Iuris 6. See Hous. Ser 1. on Math 22. p. 20. & Fen Serm. on Prov. 20.25. p. 15. & D. Down. Serm on 1 Tim. 3.1
Felicity of ma lib. 2c: z, p. 90.
De non temerti∣dis Eccl. p. 113
Ʋetustissimum suisse morem ut reges decimarët colligitur ex 1 Sam. 8.15. Cal in Num. 18.27 Resp.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sir Edward Cook de jure Regis. Eccl. pa. 5.
D. Willet on Lev. c. 5, obs. 5.
See Dillingham Ser. on Ps. 14.1 p 113.
Ex male quaesi∣tis vix gaudet tertius haeres.
Latere prae a∣bundantia non valet, & prae impudentia non quarit, Bern. in Cant. Serm. 33.
Of 9284. Pari∣shes in Englād 3845. are im¦propriated, of which number are within the province of Cā 3303. & within the province of York, 592. Cād
Sir Ed Cooke. 2 part of his Re∣ports, fol 44.
Euseb. Eccl. hist. l. 7. c. 3.
Niceph. l. 7. c. 3
Theod. hist l. 3. c. 6. & Niceph l. 10. c. 5.
Beda. de imag. mundi.
Ephes. 4.11. Ezek. 33▪ ••. Heb. 13.17. 1. Cor▪ 3 8, 10.
Epist 66.
Tripart hist▪ l. 6 c. 22.
D. Den. expos▪ on 2 Pet. c. 1 verse 1, p 122
1 Cor. 15 c
••••rn. de Consid. l. 4.