THe debt which Saint Paul did owe to these Barbarians and Grecians was to preach the word of God, the Gospel of Christ unto them, for so it is found added in some of the Syriacke copies translated by Tremellius, where followeth these words, at the later end of the verse, I am a debtor to every man to preach unto him. And so Lyranus glosseth it, Debitor sum ad praedicandum Evange­lium ex officio Ap [...]stolatus, As I am an Apostle it is my debitum, my due to preach the Gospel of Christ. The labour of the Apostle was not limited to any private Church or Nation, but wheresoever a doore of utterance, an occasion of good did offer it selfe, they were to apprehend the opportunity. Their commission is large, Math. 28.19. Goe there­fore and teach all Nations, &c. This they were bound to doe upon a great forfeiture, the invaluable losse of their owne soules, upon paine of Gods heavie displeasure, and everlasting perdition, for so much doth the word vae every where imply in the Scripture, saith Saint Jerome. Though I preach the Gospel, saith Saint Paul, 1 Cor. 9.16. yet have I nothing to glory of, for a necessity is laid upon me, and woe be unto me if I preach not the Gospel.

The parties which Saint Paul confesseth himselfe to be indebted unto, or rather Gods assignees (for hee is the principall in the bond) are Grecians and Barbarians, and all the Gentiles; for though some would have the Jewes to be included in the word wise, as they had in­deed a forme of knowledge and wisedome in the Law, Rom. 2.20. yet I take the Gentiles to have beene more properly of Saint Pauls Dio­cesse, they are both named I confesse in the commission, but the Gen­tiles first: Hee is a chosen vessell unto me to beare my name before the [Page]Gentiles, and Kings, and the children of Israel, Acts 9.15. In this E­pistle he is called the Apostle of the Gentiles, because unto him is sud (by a private compact among the Apostles) to have beene committed the Gospel of uncircumcision, Gal. 2.7. and againe Eph. 3.8. Vnto me who am l [...]sse then the least of all the Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ: this was the stocke he was trusted with, the debts which he oweth them.

Now whereas all Ministers are successors to the Apostles, though not quoad gradum & modum ministerii: (id est) not according to the degree and manner of their calling, yet quoad essentiam doctrinae, (id est) according to the substance of the errand: and seeing that the preferring of certaine men to severall congregations is of divine institution, 1 Pet. 5.2. Feed the flocke of God which is among you, taking the oversight thereof. I may warrant this observation.

That all Ministers or Pastors are indebted, are bound in conscience to preach the word of God to the charge they have undertaken. A sub­ject I confesse of as dangerous and untractable an argument as any whatsoever, from discussing of which I might be deterred with those motives wherewith the Priest in Arist. Rhetorick dehorted his son from being an Orator; for said he, If thou speak that which is just men will hate thee: if that which is unjust the gods will abhor thee.

This incompetition betweene God and man was enough to put a Heathen to a great strait, all whose happinesse, and the reward of all whose actions consisted in the good report and opinion of them, but a Christian will soone resolve it, Acts 4.19. VVhether it be better to o­bey God or men, judge ye. Gal. 1.10. For if I yet pleased men, I should not be the servant of Christ. It is said of our Saviour by the Spouse in the Canticles, that his lips drop all myrrhe, Cant. 5.3.

Truth like this may be bitter, yet it is wholesome doctrine: what therefore our Saviour said to Martha in the Gospel, Luke 10.41. Mar­tha thou art carefull about many things, but one thing is necessary, might well be objected to a generall action of men in these dayes, who as S. Panl said of James John, and Cephas, seeme to be pillars to beare up a great burthen in the Church, and to take a great deale of paines, but upon proofe it will appeare that it is nothing but a cold sweat, or a pec­cant humour, rather then the symptome of any true zeale. They have perhaps two Churches abroad, yet are so busie about reforming one Chappell at home, that should the Lord say to them in a Colledge as [Page]be did once to Eliah in the cave, a King. 19.9. they would answer (I make no question) in the words of the Prophet, VVe have beene very realous for the Lord of hosts.

But it is a true saying of Maximus, Tyrius the Philosopher, A good and religious man is Gods friend, but a superstitious fellow is Gods flatterer, for with his mouth he shewes much love, and flitters him­selfe in his owne eyes; untill his iniquity be found out to be hatefull Psal. 6.1. The two Table, Gods Commandements are the Touch­stone or try all of our love: Ye are my friends (faith Christ) if yee doe whatsoever I command you, Iohn 15.14. Now our blessed Saviour hath urged this Commandement not lesse then thrice, Peter, lovest thou me, feed my sheepe; As thou lovest me Peter, feed my Lambs.

The second Nicene Conncell that met together for the establishing of Idolatry, and admitting Images into Churches, being hard bestead for arguments, were not ashamed to make use of that place in the Psalmes. Psal. 26.8. I have loved the habitation of thy house, and the place where thy honour dwelloth: but the enemies of the Lord shall bee found to be [...]ars. God himselfe saith expresly, that all such hate him, in the second Commandement, Though alt not make to thy selfe any gra­ven image, to bow downe unto it, &c. for I am a jealous God, and visit the finnes of the Fathers upon the children, unto the third and fourth ge­neration of those that hate me. The beauty of Gods house, as Cassidore well observeth in the exposition of that very Psalme, consists not in pulchrnudine parictum, ant Ministrorum pret to sissimo apparatu, (id est) not in painting and pargetting of the wall with Mosaick works, not in anticking the windowes with Legends, not in coping the Ministers in sumptuous and gorgeous apparell, but in the humble and fervent devo­tion of prayer, the sincere and powerfull preaching of Gods word; the only image that ought to be in every Church, is the Minister, who if he be painfull and religious, is as ( lomens Alexandriuus, Strom. lib. 5. calleth him, A living image of God by whose exemplary carriage the people should learne to frame and fashion their lives. For such a one whiles others are mechanically striving to convert Tables of wood into Altars of stone, doth by the blessing of God upon his labours, and by the sacred Chymistry of the holy Ghost, convert stones into gold; for a broken heart (saith Saint Chrysost. Hom. 4. in Mat.) is Aureum altare, a golden Altar. How God is present at others Altars, let them dispute that worship them, but sure I am that the Lord is nigh unto [Page]them that are of a broken, and will save such as are of a contrite spirit. I would they were cut off that trouble you, saith Saint Paul. Gal. 5.12. The truth is there might well be spared a great number among us, who like fruitlesse trees doe but cumber the ground, and fraudulently attract the nourishment which would sufficiently releeve and maintain many others: but it were rather to be wished that those trifles about which they beat their fellow servants, were utterly abolished. Upon the Reformation of Religion in Helvetia, Anno 1528. They of Basil pulling downe all their Images out of their Churches brought them into their publique market place, there to be divided for fuell among the poore people, but when they fell a fighting and brawling about the sharing of them, it was at last generally agreed by the Counsell of the City, to make one faire fire of them publiquely, and to burne them all together, which day being Ash-wednesday is yet in the memory of that act celebrated with many pastimes and solemnities.

So were it a happy thing for this Church and Commonwealth if all those Reliques of superstition were burnt together, rather then such combustions, such heart-burnings, should be fomented and maintain­ed among us, and that all would joyntly set themselves to the preach­ing of the word, which is that unum necessarium, many matters of lesse importance called for with a great deale of more rigour, are but things of veniall indifferency, but this is of an absolute and undispu­table necessity every Priest, every Minister is indebted, is bound in conscience to discharge this duty. I am to prove it.

1. Reason. First they are bound by the calling which they have un­dertaken, Let every man wherein he was called therein abide with God, 1 Cor. 7.24. Every man ought to have some calling or other, whereby he may be serviceable to God, or usefull to his neighbour. God and man, saith Hesido: who have nothing to doe, who idle drone away all their dayes.

It is well observed by Tertullian, that in all the day workes of the Creation, the Creator is onely stiled God, God said, Let there be light, and God said, Let the earth bring forth grasse: but he never used the name of Lord till man was framed, and then it is said, Gen. 2.8. The Lord God planted a garden Eastward in Eden: and so ten times in that Chapter: but in the very beginning of the next Chapter, the Divell being to seduce the woman, and through his subtilty to worke the [...] mankind, leave, that out, Gen. 31. Yea hath God said Ye shal [Page]not eat, &c. But God in the despite of him and all his instruments, is the onely Lord of all mankinde, his Lawes doe alone binde the con­science, If he say to one Goe, he must goe, if to another, Come, hee must come; there must be no pretending of Statutes and Dispensations from Popes and Princes: It is said to all Christians; 1 Cor. 7.23. Yee are bought with a price, be ye not the servants of men.

But above all men Ministers are by speciall relation and dependancy the servants of God: so they are termed by the holy Ghost, 3 Tim 2.24. The servants of the Lord, (that is, the Ministers) must not strive. And in the Parable of the Talents, Math. 25.14. it is said that the Lord called unto him his owne servants: and therefore if they looke for any wages, they must doe his worke, they need not be ashamed of it, it is the same which their Lord and Master was sent to doe and was imployed about; of whom the Prophet Isaiah foretold, Isa 61.1. and our Saviour it to himselfe, Luke 4.18. The Spirit of the Lord i [...] upon me, because he hath anointed me to preach the Gospel. As my Fa­ther sent me, even so send I you, (saith Christ otherwhere) What was his meaning Saint Paul plainly telleth us, 1 Cor. 1.37, God sent mee not to baptize but to preach; that was the maine [...]nd of their vocation and this was the employment and practice of all th [...]se Primitive Bi­shops and Martyrs, who sealed the doctrine they painfully taught, with their owne bloud. Prodig [...]i instar erat, as saith [...]spencaeus, for [...]ny hundred yeares after [...] hee was counted a very prod [...]gy of Christianity who tooke upon him the name of a Bishop and was not a constant and an assiduous Preacher. And to this day in the forme of consecration of Bishops over Sea is the clause used (I know not how well observed) Vade, & praedica Evangelium populo tibi commisso: Goe and preach the Gospel to the people committed to thy charge. And in our present forme of Ordination of all Ministers, the Bishop askes the party to be ordained, Will ye faithfully instruct and teach the people committed to thy charge? he answers, I will, God being my helpe: which I take to be an oath, and as much as, God shall helpe me. And therefore I cannot perceive how they who have forgotten that promise, can satisfie their conscience in case of perjury, unlesse God himselfe hath disabled them by some corporall infirmity. Neither have some upon the same reason thought it lawfull for those who have taken upon this profession, to intermeddle with secular [...]crity or to execute any [...] [Page]teth the opinion of some ancient Divine to this purpose, To conferre a place of civill government, or outward policy upon a Priest, were to reconcile things in their owne nature incompetible to joyne those to­gether whom God himselfe hath put asunder: when some in the Councell of Trent provided that as the best meanes to provide for the residency of Prelates to prohibit them the Courts of Princes, and to forbid them to undertake any civill Office, or to be Judges, Chancel­lors, Councellors, Secretaries of State, or the like, which those muti­nous humorists (as they call them) urged to be expressy forbid out of the word of God, 2 Tim. 2.4. A good souldier of Jesus Christ ought not to intangle himselfe with the affaires of this life. The Bishop of the five Churches, for so was his title, being their Ambassadour for the Emperour opposed that, saying. That if Prelates were forbid to wait upon Princes (as they were admitted at that present into the Courts of the greatest Princes and Prelates of Christendome, and there ma­naged the great affaires of State) it would bring the Church into con­tempt: and if Ecclesiasticall persons, and lay officers were made in­compatible, none of the Nobility would ever after so much releeve their blond and discent, as to accept of orders. This was a reason of State, rather then of religion and conscience. Had Saint Paul been of their counsell, but alas the poore man had he appeared in the threed bare cloake which he left at Troas, in the midst of such an Antichristi­an conventicle of mitred and scarseted Prelates, he would have beene of as ominous a presence as the Owle at the opening at Constance, he would have beene of the same minde that he was, Rom. 12.17. Let us that are of the ministery wait on our ministery, and he that teacheth on teaching; he would never have given his counsell that those who pro­fest themselves of this calling, should leave the word of God to serve Tables. I doe not know how sit such undertakers are for an earthly kingdome, but that flourishing Aristocracy of the Venetians, out of just dislike have excluded the Clergy out of their consultations, for when they goe about to advise of matters of moment and secresie, the Praeco stands up and cryes, Let all Priests depart the roome: how ever I am sure that of the Gospel is true, Luke 9.62. No man having put his hand to the plough, and looking backe, is fit for the kingdome of heaven. Saint Paul telleth us of some that worke not at all, and yet are busie bodies, 2 Thes. 3.11. There is no greater idlenesse then to doe no­thing to the purpose. Minister dix [...], hoc age; Preaching is the high [Page]worke, the prop and maine worke of that high calling, which that worthy and painfull Bishop Saint Cyprian, was so well affected too, as that he was wont to wish that he might be surprised by his persecu­tors in the very act. Tanta fuit illa sermonis sacra cupido, as Pontius in his life relates of him, ut optaret, sic sibi passionis vota contingere, ut dum de Deo loqueretur in ipso sermonis opere necaretur: That when he was in the Pulpit his soule should make him like the chariot of Ami­nadab, that if the malice of his enemies would give him that honou­rable interring, the Pulpit might be made his coffin, and the Church his Monument, Let others study to gaine the name of Politicians, such as he was are the most faithful and wisest servants that God hath. Math. 24.25.26. VVho then is a faithfull and wise servant, whom his Lord hath made ruler over his houshould, to give them meat in due sea­son, blessed is that servant whom his Lord when he commeth shall finde so doing.

2. Reason. They are in debted and bound in conscience to this duty, by reason of the gifts and graces which God hath bestowed upon them for the discharge of this service, God never intended any for this cal­ling, but he first furnished them with gifts and abilities for the con­scionable execution thereof. So the Apostles and Disciples were for­bidden to depart from Jerusalem till the promise of the Father, the gift of the holy Ghost was poured upon them, Acts 1.4. They indeed were miraculously and at an instant instructed by the Spirit of God, and it is still the same Father of lights that enlightens every one that commeth into the world, from whom comes every good and perfect gift, who gives a blessing to our studious endeavours.

For the Church can neither conferre gifts necessary to the ministry, nor prescribe God the parties upon whom he should bestow them, but are onesy to rake notice of, and choose those whom upon tryall and experience of their gifts they perceive the Lord hath fitted, according to the rule of the Apostle, 1 Tim. 3.10. Let them first be examined, and then admit them.

In justice none ought to be admitted to the Ministery, unlesse they bring Gods Conge de estire with them, unlesse they be enriced by him in all utterance and in all knowledge, 1 Cor. 1.15. Now these gifts are not in propriety our owne they are called his substance, Math. 25.14. we are but usufructuaries to improve our talents to the use and interest of our Lord and Master.

All those therefore upon whom God hath conferred such gifts, doe become indebted to the people of God, especially to their pastorall charge over which the holy Ghost hath made them overseers: for God giveth us them not to please our selves in the conceit of them, but to employ them to the benefit and edification of his Church, that Church with which we are betrusted, whether Paul, or Apollos, or Ce­phas, all are yours, saith Saint Paul, 1 Cor. 3.22. I am (said the same Apostle, Col. 1.25.) made a Minister according to the gift of God which is given to me for you to fulfill the word of God. As every man hath re­ceived the gift (saith Saith Peter, 1 Pet. 4.10.) even so minister the same one to another, as good stewards of the manifold graces of God.

And to shew you plainly that it is a due debt, the Lord hath given the people a Letter of Attorney to call for the same, and demand it, Col. 4.17. whence he bids the people say to Archippus, Take heed to thy ministery which thou hast received of the Lord, that thou fulfill it: that is, that thou preach in season and out of season, importune & op­portune. For what the Scripture saith of that union and mystery of marriage, that the body of the husband is not his owne, but his wives, is true of the spirituall tye and conjunction betweene a Minister and his charge, his body, his health, his strength, are not his owne, but the Churches: as Athanasius writ to Dracontius the Monke, who be­ing chose to a Bishopricke, for some inconvemences of ayre or sicua­tion perhaps refused it, Non sibi amplius, sed Ecclesiae utilitati servi­endums esse, you must no longer said that holy and religious Patriarch, serve your selfe, seeke your owne ease and advancement, but the profit and welfare of Gods Church. I cannot perceive but the City of Corinth was by reason of the proximity of two Seas situate in as dan­gerous and obnoxious an ayre, as any whatsoever: yet this holy A­postle, though he was called from them, and distracted with the cares of other Churches, yet he was never Nonresident in heart, 2 Cor. 12.15. I will very gladly spend and be spent for you, though the more I love you the lesse I am beloved.

There is a great deale of prodigality in the Greeke, it is as our An­selme expounds it, Vit on meam, fotritus meos, fanguinem meum effun­dam, & exhauriam pro vobis: I would very gladly shed my bloud, lay downe my life, spend my spirits to doe you good I count nothing too deare or those whom Christ h th purchased with his owne bloud, as he other where expresseth himselfe to the Thessalonian, 1 Thes. 2.8. be­ing [Page]affectionately desirous, we were willing to have inaparted unto you not the Gospel of God onely, but also our owne selves, because ye were deare unto us. If Saint Paul and his painfull assistants did through the love of God shed abroad in their hearts, so highly prize those to whom they were strangers by country and alliance, as to give their soules for them.

They have but small love to Christ, what ever they talke of it, who will not adventure their bodies, nor indanger their healths for the e­ternall life of those to whom they have a neere relation.

It was a wicked and ungracious speech of those in the Psalmes, Our lips are our owne, who is Lord over us? Ministers must know the con­trary, they have a Lord to whom they must one day be accomptable and their tongues are not their owne, for, The Prtests lips should pre­serve knowledge, and the people should seeke the law at his mouth, for he is the messenger of the Lord of hosts, Math. 2.7. He that hid his talent in the ground, had as good have stolne it: The Lord doth not onely call him idle, but also wicked servant: Idlenesse is the tutor of all vice and wickednesse. Sozomen. Hist. lib. 6. cap. 18. reporteth of Amonius the Monke, that to avoid a Bishopricke (for such dignities bring them places of burden and charge were not so highly prized, so eagerly pur­sued and sought for, as of latter times, but were glad to goe a begging for able and sufficient men) cut off his eare, (for such was the super­stition of that minority of the Church, that a corporall blemish and deformity made a man uncapable of that promotion.) Not long after Evagrius a man of knowne parts and sufficiency, but emulating the glory of that action, was chosen and preferred by Theodosius Bishop of Alexandria to the like dignity, did likewise withdraw himselfe into the wildernesse, till the votes of the people were devolved upon some other.

It fortuned after that he met with Amouius, and told him that him­selfe had made a faire eseape, whereas he by cutting off his eare had beene injurious to his owne body, and had by violent hands incurred the guilt of selfe-maiming. To this Amouius modestly replyed, At tu non put as te poenas datur [...]m quod lingua propter nimium tui ipsius ame­rem excisa gratia, qua à Deo tibi donata est, mimmè visus? Dost thou thinke to escape the judgement of God, who through too much selfe love hast voluntarily cut out thy tongue in not using that grace which God hath given thee, to the edification of his Church. No doubtlesse, [Page]for this very end doth God furnish us with knowledge and utterance that we should impart the truth unto others, Isaiah 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speake a word inseason to him that is weary. Achan the theese was sto­ned for stealing from Jericho a wedge of gold. It is in the Originall [...] which properly signifieth as it is in the margent, a tongue of gold: their sacriledge (beleeve it) is not lesse punishable, who rob the people of God of the instruction that is due unto them, the wants of which tend to their utter destruction, and impoverishing of their soules.

Faith is much more precions then gold which perisheth, saith Saint Peter, 1 Pet. 1.7. But how should they beleeve without a Preacher? saith Saint Paul, Rom. 10.14. There is gold, and a company of Rubies (saith Salomon, Prov. 20.15.) but the lips of knowledge are a pretious jewel, and he that wrongs the owner of them, it is as much as his soule is worth. And therefore I am perswaded that those who first seized upon the temporals of the Church, were not guilty of so much sacriledge as in enacting that Statute whereby Ministers are authorised to discon­tinue from their livings till forty yeares of age, had it beene thirty yeares there might have beene some seeming exense and warrant from the example of Christ, who did not take upon him the Ministery until he was, as Saint Luke saith. Luke 3.23. about thirty yeares of age: and so Gregory Nazianz [...]n would have none to undertake this calling un­till they be arived to a perfect age and statute, alluding I suppose to the age of our Saviour, whom Saint Paul calleth a perfect man Ephes. 4.13. and his age, the measure of stature; and much about the same age was Saint Paul called or God to the Ministery, for he lived 68 yeares, of which he spent 35. in preaching the Gospel, as Baronius reports out of Chrysostome: but 40. yeares is the rerme of impenitency which seems in Scripture to put the Lord himselfe, who is long suffering and graci­ous, out of patience with wicked and ungodly men, Psal. 95.10. Forty yeares long have I beene grieved with this generation, &c. wherefore I sware in my wrath that they should not enter into my rest. Some there are who though they be opimerate that they would scorne to come into competition for learning with many of their industrious neighbours in the Country, pretend they doe discontinue from their charges, and live in some Schoole of the Prophets, thereby to better their under­standings, and to gaine a great measure of knowledge, by hearing of [Page]Acts and controversies scholastically handled: but what Eliab, Davids elde [...] brother said to him, 1 Sam. 17.28. VVith whom hast thou left those few sheeps in the wildernesse? I know the pride and haughtinesse of thy heart, thou art come forth to see the battell: may (I feare) be said too truly of a number of such who care not with whom they leave the soules committed to their charge and custody, that they study rather their owne promotion then the good of the Church, another Benefice rather then to benefit their understanding.

He that is to be ordained Minister ought to be for the present 1 Tim. 3.2. apt to teach, fit to teach: that is (as Catharmus a learned Bishop doth paraphrase on the words) he must be one qui sciat docere & non indigeat descere, sed qui actu doceat plebeculam suam, one who further is able to instruct the flocke committed to him, and need not still him­selfe be taught, let such consider what our Saviour saith to his servants to whom he gave the Talents in the gospel, he doth not say (as Stella observes upon Luke) Discite dum venio, sed negotiamim dum venio, Traffique and imploy till I come. For what is Divinity which we pre­tend to study? Is it not a science onely of disputing acutely and sub­tilly of every point of controversie, as a reverend Professor of ours, Bako: in his first Lecture upon Jonas confesseth:} but it consuts rather In bona conscientia, quam in bona scientia; in a good then in abundance of knowledge and science. And the best way to increase their know­ledge, is to be faithfull in a little, to imploy that little that they have to the benefit of others, in the conscionable discharge of their calling, according to the golden rule of our Saviour, Ioh [...]. 7.17. If [...]ny man will doe his will be shall know his doctrine, &c. Diligence of Apostles prea­ching is commended by the Spirit of God, though at first he knew not so much as his fellowes, yet by the preaching of his gifts he much im­proved them, Acts 18.25.26. This man being fervent in spirit, spake and taught diligently the things of the Lord, knowing onely the bap­tisme of John: but in the next verse he met with some hearers, who raught him the word of God more perfectly: for it is not with this as with other debts (saith Christ) for abroad the debtors shun the credi­tors, and are loath to come within his reach. But I follow you and intreat you to receive that which I owe you, instruction; and that not without reason, for they if they pay their debts have the lesse, seeme to be the poorer for it, but when I pay you and discharge this debt of my calling I am the richer for it, for what is my hope, my joy [Page]my crowne of rejoycing, Thess. 21.19. Are not even ye in the presence of the Lord Iesus Christ at his comming?

Lastly, let such remember how that servant that hid his Talent in the earth, was doom'd and sentenced in the Gospel, Take and cast that unprofitable servant into utter darknesse. Hee doth not say that debau­ched, wicked, filthy, malicious, proud, drunken and prophane villaine, but it was enough to damne him that he did no good, cast out that un­profitable servant.

3. Reason. Thirdly, Ministers are bound in conscience to preach to their charges, by reason of the danger which by their silence and neglect will assuredly redound to the soules committed to them.

Am I my brothers keeper? was the question of the first murtherer: Ministers must make no question of it; the holy Ghost hath so plainly and peremptorily affirmed it, Heb. 13.17. Obey them that have the rule over you; the Greeke may well be interpreted Priests, and sub­mit your selves, for they watch for your soules as those that must give an account for them. I dispute not here about the infallibility of Gods predestination, the foundation of God stands sure, and he knowes who are his: but if thou dost not build upon that foundation, if thou doest not by all meanes endeavour to reclaime the most desperate and incor­rigible sinner, his bloud shall be laid to thy charge: Non pavasts, occi­disti, that Minister that is not a pastor is a murtherer, saith Saint Am­brose: for when the vision failes, the people must needs perish, Prov. 19.18. And so the Lord telleth us of a sort of Prophets, Ezek. 13.19. that for a handfull of Barley and a piece of bread (that is) for base and sinister respects did slay the soules of those that should not dye, by de­taining the truth of God from them. The Lawyers say well, qas cau­sam damni dat ipsum damnum dedisse videtur. It is as true of damna­tion, God will easily acquit his Justice against the most slanderous and blasphemous imputations, when thousands of the damned shall bitterly curse the idlenesse of their Ministers, which was the cause of their ignorance. Sonne of man, saith the Lord, Ezek. 3.20. I have made thee a watchman, if thou dest not warne the wicked to returne from his wicked way, he shall die, but his bloud will I require at thy hand. Hee whom the King should employ to carry a pardon to a company of ma­lefactors, that every moment are in danger of execution, should bee drinke himselfe drunke by the way, or be detained by every triviall occasion, were a great deale more cruell then the hangman. So the Mi­nisters [Page]who are, as the Prophet calls them, Mal. 2. the messengers of the Lord of hosts, and hath a pardon in his bosome, the Gospell of peace, by preaching and publishing of which he might both save him­selfe and those that heare him. If he beginnes to eate and drinke and to be drunken, Luc. 12.41. if hee doe not goe about the errand that God hath sent him (who would have all men to be saved, and come to the knowledge of the truth) but be detained by the way by every shift and pretence, is for all the Lawes and Statutes that can bee pretended a most impardonable murtherer. Saint Paul who here confesseth him­selfe a debtor, had not he discharged his duty, and got a quietus est on record to his conscience, other where by the same Logicke of the holy Ghost had concluded himselfe a murtherer: Acts 20.26. I take you to record this day, that I am pure from the bloud of all men, for I have not shunned to declare unto you the whole counsell of God: but how? by Epistle perhaps, or by sending some substitute to them, as Timothy or Trophimus, no saith he, but remember how that from house to house, night and day I intreated every man with teares that he would be saved.

The consideration of this duty and dangerous neglect of the same, put the holy and industrious Bishop Saint Chrysostome into the same extasie with the Disciples in the Gospel, Lord who then can be saved? I wonder (saith he) if it be possible that ever any Minister or Bishop should be saved. And Saint Augustine further, Si pro se quisque, &c. Good God (saith he) if it should bee so dangerous a tryall for every man to give an account for his owne soule, and that the righteous shall scarcely be saved, quid fiet de Sacerdotibus? what shall become of me and the Priests? that stand chargeable and accountable for all the soules committed to our oversight. Surely they be not thorowly perswaded of the danger who sleepe upon both eares (as they say) and purpose to give up their accounts by a Proxie. But truly me thinkes should I hold my peace, that loud Oratory of bloud should be enough to awaken the wretchlesse security of these times, unto a serious con­sideration. Scarlet it selfe which is usually made the cloake of Non­residency. should be but a melancholy sight and sad representation to any that hath but the affection of a father; it lookes so like Josephs coat as if it were dipt in the bloud of those whom some evill beast had devoured.

Cedrinus reports of Constantine the Emperour, that having a jealous eye over the acts of his brother Theodosius, he forced him into Eccle­siasticall [Page]Orders, and got him made a Deacon, and from his hand was wont to receive the Cup in the Eucharist. But at last fearing that his worth and deserts might make some faction and party in the Empire, he caused him presently to be put to death, whereupon hee was ever haunted and dogged with the Faries of a clamorous and accusing con­science and so broken and disquieted in his sleepe, that oftentimes he seemed to see his brother comming to him in the habit of a Deacon, presenting him a cup full of bloud, and saying these words. Bibe frater, Drinke brother.

And tell me thou that standest here idle in the market-place, pre­tending thou art trading for learning and knowledge, thorough thy knowledge shall thy poore brother perish for whom Christ died? and shall not that imagination of David wormwood all thy cups, when thou art drinking the Annuities of thy Livings? is not this the sweat, is not this the bloud of those men? Bibe frater, drinke brother, but know for all these things God will call thee to judgement. In the hand of the Lord there is a cup too the dregs thereof shall all the wicked in the earth drinke. That place of the Gospel would be better considered of a many, Marke 6.4. VVhen our Saviour came out and saw much peo­ple, he was moved with compassion towards them, because they were as sheepe not having a shepheard and hee began to teach them many things. He had compassion on them: the word in the Originall is very em­phaticall, and is used by Saint Matthew upon the same occasion. Mat. 8.36. He had compassion on them. Commiseratione ab intimis visceribus profectum, so Beza renders it, his bowels yerned within him, it made his heart bleed to see so sad and rufull a spectacle. He that hath promi­sed to be with us to the end, doubtlesse seeth us, and therefore will un­doubtedly one day make their hearts ake, whose idlenesse and ambi­tion hath beene the cause of so great want as there is in many places, where the maintenance is large enough. That great Shepheard of the flockes (as Saint Peter cals him) will have a day of visitation too, in which howsoever now Conformists speed, it will be a fearfull one for Non residents, else that of the Prophet is not true, Ier. 23.2. Thus saith the Lord to the Pastors of Israel, because you have not visited my flocke, therefore will I visit upon you the evill of your doings.

4. Reason. They are bound in conscience by reason of the Stipend and meanes which they receive for their Cure, as they improperly call them. Be not angry and I will speak but this once. If Saint Paul hath [Page]confessed himselfe a debtor to all Grecians and Barbarians, though no Church communicated with him as concerning giving, but the Philip­pians onely, Philip. 4.15. Surely then those Ministers are much more indebted to their severall Congregations from whom they receive yearly such large Pensions and Annuities. It was the old rule of the Church, Beneficium datur propter officium, he that will not do the Lords worke, cannot with a safe conscience eate punem Dominicam, demand his penny at night; for he that would not worke should not eate. Every idle man is a theefe, saith Phocilides. And so our Saviour the truth it selfe is bold to call all those that are not good and painfull Shep­heards, Iohn 10.1. that is, as Musculus interprets it, goodnesse, doe not communicate their grace and knowledge to others, theeves and robbers: And therefore at the great Assizes and day of Judgement, when all others are condemned and cast out of heaven, let not sacrile­gious Ministers looke to have the benefit of their Clergie: will hee respect your persons, saith the Lord of hosts, Mal. 1.9. all their war­rant that Ministers have for that their maintenance by the Morall Law of God (the equity of which is perpetuall) is deducted out of that Commandement in the second Table, Honour thy father and thy mother, by our Saviours owne glosse doth not onely consist in a titular or ce­remonious reverence, but in reall expressions of maintenance. So that Paul, 1 Tim. 5.4. commands children to requite their parents: the word in the Syriacke properly signifieth Use, Foenus rependant progenitoribus suis, Let them pay use to their parents; use (I suppose) for the charge they had beene at in their education and breeding: for Solon the Hea­then (Plutar. in Solon) observing how earnestly some men brought up their children, to the great danger and endamaging of the Common­wealth, enacted this Law, That no sonne should be forced by Law to maintaine that father in his age, who had not taught him or brought him up in some Science or Trade, whereby he might get his owne li­ving. By what law and conscience then may many Ministers demand and exact such large allowance of their Parishioners to whom they shew themselves Fathers in nothing, unlesse it bee by disinheriting them. In Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15. Ministers can be fathers in no other respects to them to whom they are set over, but in teaching and instructing them in the word of God.

The Table of the Shew-bread was set in the midst of the Temple, [Page]to signifie (saith Aquinas) quod Sacerdores in Templo servientes; [...] Templo victum habere de [...], that is, That these Priests that wait un­on the altar should have benefit by it, and none else. That is a consi­derable place, Numb. 18.28. God there commands the Israelites whiles they were yet upon their journey to the promised Land, that when they came there they should give the Lord Heave-offerings to Aaron the Priest, now Aaron the Priest died in the wildernesse, and was bu­ried, as it is in the next Chapter, which hath caused many Cabalisticall conjecture among the Jewish Doctors but their best Expositors of Scripture, the followers and adherents of Rab: Ismael doe thus inter­pret it, That the Lords portion was onely to be given to him amongst the Priests who were skilfull and diligent in the teaching and preach­ing of Gods Law as was Aaron, the reversion of his maintenance be­ing rather intayled upon his worth and deserts, then to bee chalenged by the hereditary discent of any Loyterer, which opinion seemes to be countenanced with the authority of that place, 2 Chron. 31.4. When Hezekiah commands the people to give the portion to the Priests and Levite, that they might be incouraged in the Law of the Lord, not to encourage their idlenesse: and that Apophthegme of Rabbi Raccha in the Talmud is very famous among the Jewes, that he who gives ought to an ignorant, idle, prophane and ungodly Priest, doth a worse deed then if he should cast it to a Dog, or to a Lyon for these creatures may be bettered by such almes; they are of Gods family, and he provides for them, Psal. 104.21. But if a Priest who is unworthy, eate of the offerings, it is his poyson and thou (said he) art accessory to his death, by giving it to him. All which he would prove by that place of Levit. 22.9, 10. The Priests shall keepe my ordinances, lest they beare sinne for it, and die if they prophane it, if the Lord doe sanctifie it, Deut. 23.8.

I am perswaded verily that that God who would not have the price of a dog to be brought into his Sanctuary, did never intend, and would never give consent that the Revenues of the Sanctuary, the childrens bread should be given unto dogs. So not I, but he that will justifie it, calls idle and silent Ministers, Isay 58.10. His watchmen are blinde, they are all dumbe dogs, they are all ignorant, they cannot barke, sleeping, lying downe and loving to slumber: they are all Shepheards which cannot understand: they all looke to his owne way, every man to his gaine from the quarter: that is, they will be sure to demand their annuities, their quarterages; and how doe they spend it? merrily in the next [Page]verse, Come, say they, and we will fetch wine, and we will fill our selves with strong drinke, and to morrow shall be as this day, and much more a­bundant. And here is the true property of dogs indeed, to returne to their vomit, drinke and to it againe.

Pliny that great Secretary of Nature, acquaints us with a great rea­son of State used in that title but exemplary Common-wealth of Bees, those that are Drones, and are by the losse of their stings become un­profitable and unserviceable to the State are not onely denyed main­tenance, but cast out into disgrace, or severely punisht; Cessantium inertiam notant, castigant mox, & puntunt morte. They take notice of, and censure sometimes with death the idlenesse of unusefull Drones a­mong them. Now what is all the meanes of the Church, but like the Honey which Sampson found in the carkasse of the dead Lyon having beene bequeathed by Kings and Potentates at their deaths, or by some others (who perhaps have got them by rapine or extortion from others) dedicated to pious uses, the benefit of others, and others soules. And what is an idle Priest who never preacheth a man (as the Psalme saith) in whose mouth there are no reproofes; a Drone without a sting (as Hesiod well compares idle persons) to stinglesse Robbers, who did idely devoure the labours of the more industrious Bees: this ignavum pecus, these idle Drones ought not to be tolerated in the Church, but should be cast out and excommunicated. There is an old Canon of the Apostles to that purpose, I feare it is razed out of our latter Editions, but Franciscus Torrensis, a credible Author, saith, that he found it in vetustissimo libro in an old Manuscript, If any that are Pastors do not abide with their owne flockes, there to instruct them, let them be cut off from the communion of Saints; if any doe so little love the Lord Jesus, as not to feed his sheepe, let him be Anathema Maranatha.

It is strange to heare how declamatory many men are in their dis­courses for the maintenance of the Clergy, and that tythes are de jure divino, is the first Text prosecuted with that passion and vehemency of Rhetoricke, as if Arius were alive againe, or the Divinity of Christ once more called into question: But that Residency and Preaching at their [...]ivings is of the like necessity, is contradicted by many, and que­stioned by most: In the one are many provisoes, exemptions, dispen­sations, and excuses allowed, but none admitted: for the non-payment of the other a necessity is laid upon the poore people, and woe be un­to them if they pay not their tythes. Mistake me not, I doe not goe [Page]about to slacken their forwardnesse, or to manacle their withered hand, too many are over forward to rob the Church, and there would bee more if they could but make benefit or advantage of any Statute, if, they had any Law to plead for it, their consciences would bee perswa­ded to detaine and sequester their tythes.

But I say to Ministers, as the Prophet to negligent Priests of his time, Mal. 1.9. Now therefore I pray you beseech God that he would be gracious unto us, this hath beene by your meanes. It is the Ministers idlenesse ignorance, and covetousnesse, that hath so withered the han [...]s of the Laity: men are of the same mould they were of in old time, and perhaps not so comparatively wicked, neither as those who cru­cifie the Lord of life; yet they at the Apostles preaching parted with their demeanes, sold their possessions, rather then their poore bre­thren, much lesse then the Apostles should want. Who more free­hearted then our Forefathers were? looking upon the decayes and ruines of Churches, Abbeyes, and Monasteries. I cannot choose but fish out that of the Philosopher, Vestigia hominum video, or rather the hand of God, for it was the lazinesse and luxury of the Church that mortmaimed their liberties.

In many deeds of Feoffement in Fee there was commonly a clause added (saith Bracton, lib 1 fol. 14.) Quod licitum sit donatorio rem da­tam dare vel vendere cui voluerit, exceptis viris religiosis, & Judaeis. Land was given and bequeathed with this condition that the party might give or sell it to whom he would, unlesse it were to Jewes and Cle gimen. A strange combination in that Climactericall alteration of the Church, when Kings and Princes, the nursing Fathers of it did not onely weane it, but saw it necessary to let it bloud, for the dropsi­ed superfluity of humours which domineered in the body of it. It is apparant that the idlenesse and Non-residency of the Priests was that which improptiated all our livings. For in Queene Maries dayes Car­dinall Poole conventing a Synod of the Clergy in London for the re­formation of the Church (as he called it) beginns the third Decree with these words, Seeing that judgement ought to beginne with the house of God, and reformation among the Clergy, but among them­selves is espied a notorious and scandalous abuse, that those who have the greatest Livings doe not reside upon them, but put off the cure and charge to a sort of mercenary Hirelings, quae res omnium faeces malorum in Ecclest a causam at rulit, which thing hath beene the onely cause of [Page]these calamities, and of the Church of late: therefore be it enacted, &c. And to looke a little abroad, especially on that kingdome, the heroicall atchievements of which the eyes of all men now ad yes are fixt upon unto admiration, and after ages will reade with unbe [...]efe.

Gustavus King of Sweden, Grandfather to that great avenger of bloud in our dayes, having by the exposing of his person to many dangers, freed his Country from the Danish yoake and tyrannous u­surpation, did likewise to provide for the future quiet of that Com­monwealth, and utterly to defeat the more dangerous factions of in­testine Trayrors, summon a Parliament at V [...]salia, Anno Dom. 1327. March 18. where among other things he did demand, that the Re­venues, Lands, and immoderate riches of Bishops and other Clergy­men, which was rather the maintenance of fuell, pride, luxury, and se­dition in his predecessors times, might be reduced to a competent al­lowance, and the rest transferred into the Kings Exchequer, for the use and defrayment of the publique.

This part of the Reformation the Bishops and Prelates did most earnestly labour against, affirming that the annuities, priviledges and endowments of the Church granted by the free donation of Kings and Emperours and confirmed by their Seales and Charrers, could not, neither ought to be revoked and disclaimed, without incurring the great curse and irrevocable sentence of Excommunication and conse­quently of eternall damnation. Here was a judgement preached, but too late, for to this the Advocates of the King replyed, that true it was indeed, that the Ministers of the Gospel, those that labour in the Word and Doctrine were worthy of double honour, a due respect, and sufficient maintenance, but as for those Locusts and Catepillers, those frages consumere nati, those Caterers for wormes, those flow bellies, (as Epimenides calls the Cretians) who were neither serviceable to God nor man, such ought not to be maintained of the expence of the Commonwealth; for though his predecessors had zealously perhaps, but inconsiderately, weakned the kingdome, by conferring so much upon them, who so ill imployed it, his Majesty as he was then Mini­ster of God too, and bore not the sword in vaine, was bound in con­science to cut them short, and to redresse such disorders.

When the Prelate, were demanded what title of Scripture they had to shew that Bishops should intermeddle with secular authority, and where did God in all his Will and Testament give to idle loyterers [Page]such a claime of great allowance. Alas all their skill was in the Canons, Cretals and Extravagancies, and so being destitute of other arguments, it was concluded that the priviledges and liberties of the Church were in the Kings power, and that he as the times and meanes varied, might augment or diminish the revenues of it.

Vpon the execution of which Decree, great stirres and commoti­ons were made, and many buls were ban [...]ed against the King by the malecontents among the Clergy, but this being Gods hand, he justifi­ed the Man of his right hand, for he lived religiously, reigned victo­riously, and died peaceably. And for ought that I can heare the ter­tius haeres, the third heire (God be thanked) thrives well enough, and the kingdome being sinewed and flesht with the addition of so much new strength and force, flourisheth.

Had it not been pitty that that nourishment which is nourishment and releefe of so many distressed Christians, of the recovering of so much ground from the encroaching of Antichrist of propagating the Gospel of Christ into many Countries heretofore captivated with a willing unbeleefe, should have beene spent and bezied in the high fee­dings and surfetted entertainments of Abbeyes and Monasteries? Had it not beene pity that all that should have beene bestowed on Mitre or Crosier staffe, which will now buy so many Speares and Helmets, better a great deale in my opinion bestowed on those men, who (as it was sayd of Paul and Sylas) have hazarded their lives for the name of the Lord Jesus; then those who could not speake a good word for him? All you therefore that wish the good of the Church, and would see Jerusalem in prosperity all your life long if you would heap coales of fire upon your enemies heads, and make the sinne of Impropriation Sacriledge, be diligent in the Lords worke, and then you need not be so loud in calling for your wages; for the hire of the labourer which is kept backe by fraud, cryeth (saith Saint James, Jam. 3.4.) and the cry thereof shall enter into the eares of the Lord of Hosts.

The best way then not onely to procure the maintenance, but to se­cure the welfare and prosperity of the Commonwealth, is to be dili­gent in preaching.

The Prophet Isay, a Courtier, one that was neere to the King (as it was thought) both in person and alliance, teacheth us this Ecclesiasti­call policy, Isa. 62.67.78. Ye that make mention of the Lord, or ye that are the Lords Remembrancers, keepe no filence till he make Jerusalem a [Page]praise on the earth. The Lord hath sworne by his right hand, and by the arme of his strength. (it is the hand and arme in which are the hearts of Kings, much more of the common people) surely I will no more give thy corne to be meat for thine enemies, and the sonnes of the strangers shall not drinke thy wines for the which thou hast laboured, but they that have gathered it, and they that have brought it together shall eate it in the Courts of my Holinesse.