EZEK. 34. 2. THus saith the Lord God unto the shepherds, woe be to the shepherds of Israel, that do feed themselves, should not the shepherds feed the flock? I Have read over this short Treatise and conceive that it will be useful being printed, to convince the World of that soul murdering sin of nonresidency. JO. SEDGWICK. A REMONSTRANCE AGAINST THE NON-RESIDENTS of great Britain: OR nonresidency condemned by Scripture, by strength of Arguments, by Fathers, counsels, Canon-Law, by the judgement of Reverend and Learned Divines. THE careless nonresident. LONDON, Printed by T. Badger, for Rich. Royston, dwelling in Ivy-lane, 1642. To all careless Non-Residents In England, Scotland, Ireland. THe Locust in Hebrew is called Arbeh, of the numbers and multitudes, for rabah signifieth to multiply. Non-Residents are like a Company of Locusts, for they multiply exceedingly, there being no County in England but swarms with them. The Locusts are very fearful and timorous, and therefore it is said of the horse, Job 39 23. Canst thou make him afraid as the grasshopper? Whereby one may express the nature of carnal and worldly Non-Residents, that are full of fear, and at their wits ends, and know not which way to turn themselves, when they suppose that the Parliament will command them to attend their flocks, and to feed them in their own persons. The Locust often shifted his place, Non-Residents have no certain dwelling or abiding place. The Locust flock together, so do Non-Residents in cathedral Churches. The Locust is given to spoil and devour green things, it was one of the plagues of Aegip●; Non-Residents devour the tithes of many Parishes in this kingdom, and they are not to be numbered amongst the least of those plagues that God inflicts upon us for our sins. The Locusts caused Pharaoh and his servants to cry unto Moses, that he would entreat the Lord to take them away; and our Non-Res●dents cause all good people to cry mightily unto God, to the King's Majesty, and to the Honourable House of Parliament, to reform them, or remove them; that there may not be any careless nonresident in all the Coasts of England. Search the Scriptures, Exhortat. to Non-Residents. for in them ye think to have eternal life, but they are they which testify against you: Why are ye called * b Heb. 13. 7. Watchmen? but that you should be vigilant: * Mat. 9 38. Harvest labourers? but that you should be painful: * Ioh 21. 15. 16. shepherds? but that you should have a care of your flocks: * 1 Cor. 4. 1. Stewards? but that you should be faithful. You say that you love your Congregations, why do you not therefore in your own persons, drive them to the green pastures of God's Word, and lead them by the waters of comfort? Psal. 23● When Christ in John 21 asked Peter thrice, Simon, lowest ●ho● me? 1 Plusquàm tua. 2 Plusquàm tuos. 3 Plusquàm te. More than thine, more than thyself, as Bernard expounds it: and Peter still ani sweared, Yea Lord, thou knowest that I love thee. Christ gives him this mark to know it by, pasce oves, pasce agnos; It may be known by thy care in feeding my lambs, and tending my sheep. 1 Cor. ●4. The Apostle calls Ministers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} o● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to row, as if they were captives condemned to the oars, whose arms must row the ship of Christ to shore, yea the winds being conspired against them. Why should you so undervalue, and slight Preaching, as if it were too mean for the dignitaries and rich beneficed Parsons of our Church, and leave it as the refuse of your office for inferior Ministers? Read Acts 26. 17, 18 and there you shall find, that the sum of the Apostles Commission, was preaching; whence we may observe, that preaching and converting the souls of men, of all the acts of the ministry, is the most * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. See M. Barnard's Sermon upon Acts 26. 17. 18. dean of Ardag●in Ireland. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Cujus constitutus sum ego praeco & Apostolus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Non enim misit me Christus ut Baptizarem, sed ut Euangeliza●em. apostolical, for further proof, see 1 Tim. 2. 7. both put together, I am ordained a preacher and an Apostle, a Teacher of the Gentiles, &c. the very same words again, 2 Tim. 1. 11. in both see how the Apostleship is supported on each side with this employment, 'tis preferred before the administration of Sacraments, 1 Cor. 1. 17. Christ sent me not, that is, not so much to baptise, but to Preach the Gospel: Nay 1 Cor. 12. 28, 29. God hath set in the Church first Apostles, secondly Prophets, thirdly Teachers, after that Miracles, than gifts of healings, Governments, diversities of tongues, &c. Now wherein hath it so offended, that lately it should be compelled to take the lowest room? 'Tis a speech of Gregory, we account those to bear the image of the Apostles, Censemus c●s qui Apostolorum figuram tenent praedi●are, Gregor. who are Preachers, & if so, than the more negligent you are in Preaching, the nearer you draw to the Pope, whose Kingdom most of you establish, and the further from the Apostles, whom you ought to imitate. When I read of S. Paul's charge to Timothy, & in what high terms he gives it, 2 Tim. 4. 1. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and in his kingdom preach the Word, be instant, &c. methinks it should make your ears to thingle, that have almost wholly neglected Preaching, both in your own Cures, & in the Cathedrals, where most of you live, Veluti pecora, quae natura prona at que ventri obedientia finxit. Let me be but your remembrancer, of what hath been so solemnly and publicly vowed at Ordination and Consecration; and such a profession before many witnesses, aught to be of no light esteem: The * ye are the Lord's Messengers, Watchmen, Pastors, Stewards, to teach, to premonish, to feed, to provide for the Lord's family. exhortation to preaching before the receiving of the Order of Priesthood, the obligatory promises upon demand for it, the words of * Be thou a faithful dispenser of the Word & Sacraments Ordination itself, the solemn delivery of the Bible, with a charge to preach, this being the sum of the Office, why retain you the name without executing of it? For excuses; if employment in government be alleged for an exemption, consider what S. Paul saith of himself, See the book of Ordination. upon whom came daily the care of all the Churches, 1 Cor 9 16. Yet necessity is laid upon me, and woe unto me if I preach not the Gosp●ll, Acts ●9. 9 and Paul aged too: if disputing and writing be produced for a dispensation, remember it was S. Paul's work also, as writing not a little, so disputing daily with the Jews and Greeks. It is recorded of S. Augustin, that he had contention with Arrians, Ma●ichees, Pe●agians, Donat &c. Yet notwithstanding he did labour in a constant preaching to his last; and the like might be related of Bishop Jewel, Bishop Usher, Dr. Willet M. Perkins, and of divers others; so that no pretence whatsoever can excuse Non-Residents from the performance of this function, to what dignity soever advanced, what burden soever ●ravelling under. The country people say of a nonresident, Oh, he i● an ha●d m●n, ●ee re●pes where he sowe● not, and gathers where he seat●er● not, 〈◊〉 takes pay, but● serv● not in the ●●led, seed● not the flock, but feeds upon 〈◊〉, preys upon it, 〈…〉. Of what a shameless disposition are our greedy Non-Residents to take the profits of many Parishes, for doing little or nothing amongst them, in their own persons, let them consider what S. Jerome saith, Quomodo mercedem obsequimur, & tamen operarii nequaquam sumus, fructus Ecclesia in quetidiano ftipendio percipimus, & pro Ecclesia in pradicatione non laboramus, pensemus quid est sine labore percipere mercedem laboris. Hath God given you gifts fit to teach? A looking-glass for Non-Residents. b● not negligent idle, and slothful, M. Hei●●●● 〈◊〉 Col. 4. 1●. be not like faithless captains, who receive continually the Lord's pay, and yet never fight the Lord's battles, let not your knowledge be wrapped up in an idle brain without practice, as Goliabs' sword in cloth without use. If the people curse him that withdraws his corn from the market: how much more shall they be cursed who by keeping the corn of God's Word from the Congregation of his people, bring upon themselves so fearful a sin? Who when as they should by preaching distil on the people, as the dew upon the grass, and as the rain upon the herbs (like Clouds which sweat themselves to death) vanish away in vanity, like breasts without milk, and clouds without water, who when they should in the womb of the Church, beget many children to God, deserve to be fined of our Governors, as the old and single men of Rome were by their Censors cast out, because they brought no children to the Commonwealth. Respect is due to Ministers, Objections of Non-Residents prevented. 'tis true, but not to those of whom it may be said, as our Saviour speaks of the Lilies; Mat 6. 28. they labour not; they only are worthy of double honour, 1 Tim. 5. 17. who are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Luke 10. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 1 Thes. 5. 13, Quam maxime coaros ducatis propter opus ipso●um. The Apostle doth not say, esteem them very highly in love, for receiving the Tihes and starving their Substi●utes, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for their works sake. labourers, in the Word and Doctrine, maintenance is their due, but 'tis the labourer is worthy of his hire. High esteem is their due {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but for their works sake. What is the cause of late, the calling of Ministers hath fallen into such contempt? Is it not for not showing themselves workmen, rightly dividing the Word of truth? What is the cause so few subject themselves to Christ's sceptre? Is it not because Non-Residents draw not out the sword of the Spirit, (the Word) but the sword of the Magistrate, for which they never had any Commission from Christ? Some of our careless Non-Residents have a The practice of Non Resident. cure of souls in one place, and live in another like fugitive captains forsake their ensign and Company at Barwick, and flee to Dover: who being with Jonah commanded for Nineveh, flee to Tarshish, being placed in the country, they run to the Cathedrals, they leave their charge, Job 39 15. as the Ostrich doth her eggs in the earth and sands, forgetting that either the foot may crush them, or that the wild beast may break them, or at the best they leave their Congregations, as the Cu●kow doth her eggs to be hatched of a Sparrow or some other bird: Substitutes cannot excu●e ●wors●●on-Residents. Is their unnecessary absence excused because their places are supplied? What then is the election of Ministers, but a scorn and mockery (as Dominicus Soto speaketh, writing hereof at large) if a man may take a Benefice, and discharge it by another man? Note. and seeing Christ sendeth them as labourers, teachers, not ordainers of labourers and teachers in their places, what is it as Parisiensis speaketh, De vitils, c. 22. writing much to this purpose, but as if a man should mar●y a woman, under hope to obtain issue of her, but by another man? What is this but a cross practice of the Samaritan, Luk. 10. 35. and of Christ: of whom the former, did not commit the care of the wounded man to his inn-keeper, till he was to depart himself; the Lord did not commit his sheep to Peter, Io●. 21 15. Ioh. 19 26. nor his mother to John, till he was now ready to commit his soul to God, and his body to the ground, as Alphonsus de Castro discoursing hereof at large speaketh. If Non-Residents shall still think that their curate's presence can excuse their absence, then let th●m go to the Prophet Ezekiel, & put their fingers in the print of the prophet's speech, that they may not still be unfaithful, but bele●ve that it fully concerneth them. Ezek. 4●. 8. You have not kept the charge o● my holy things (saith the Lord God) but ye have set keepers of my charge in my Sanctuary for yourselves. Thus doth the Lord plainly reprove them, for substistuting others under them; and therefore they may justly fear that, which Claudius Espencaeus a Papist, is bold to write, which I am even afraid to speak, that God shall serve them hereafter, as they serve him now; they shall be saved by their Vicars, but damned in their own persons. Humbly therefore I beseech our careless Non-Residents (if there be any place for beseeching left) that the commandement of God's Word might move them, which willeth them to look to their callings, and abide in them; who * Ipse, ipse inquam ove● perditam quasivit, &c. Damasus Ep. 4. himself came to seek the lost sheep, and finding it put it upon his shoulders, and himself brought it home. Let the example of the Levites, and all good overseers excite them; Let the sight of those of the Romish Clergy in every corner, who travel sea and land to make their proselytes, whet their resolutions to be more industrious; let the ignorance of the people, and dread to murder their souls, which Christ hath purchased with his own blood provoke them. Yea let the care of their own quiet, and the peace of their own Consciences, which shall grievously torment the negligent Pastors in hell, enjoin them, and let the assured persuasion of God's goodness, who hath promised, to honour those that honour him; constrain them, to redress all unfaithfulness, and to take heed to the ministry which they have received in the Lord, that they fulfil it: Col. 4. 17. A PRAYER. NOw thou that art the good and faithful shepherd of Israel, be merciful unto all our careless Non-Residents, and give unto them increase of Knowledge, give them faithfulness, give them zeal, that they may teach thy people in thy truth; and reform, or remove those Ministers, that either for Ignorance cannot, or for Negligence will not, or for fearfulness d●re not, or for wickedness and ungodliness ought not to Preach thy Word; that true Pastors being placed in among thy People, which may feed them with Knowledge and understanding, thy Church may grow up in perfect beauty to the glory of thy Name, Amen. And let this be the Prayer of all faith full people, and of men Thy most unworthy servant John BLAXTON. GREG. lib. 4. Epist. 8. SAcerdotum nomina accepimus, non ad quietem sed ad laborem, ut inveniamur in opere quod signamur in nomine. we have received the names of Priests, not to rest, but to labour, that we may be found in work, that which we are sealed in name. Errata. PAge 3. line 5. f. that have r. that they have. l. 10. f. armenianism, r Arminianism. p. 12 l. 18. for albreed, r. allowed. p. 15. l. 11 f. exalteth, r exacteth, l. 15. r. frame p. 32. l. 24. r. receive. p. 33. l. 120 f. or, r. of p. 34. l. 11. r. affect. l. 26. r. desire to be Magistrates p 36. l. 4. r. 〈◊〉. t. p. 37. l. 5 r. had l. 28. r had he, p. 47. l. 8. r. denegarent. A REMONSTRANCE Against Non-Residents. CHAP. I. Nonresidency described. Answer. IT is an ordinary absence of the Minister from his charge: M. Perkins Vol. 1. pag. 55. namely, from that particular Congregation committed unto him. They that ordinarily reside not upon their Cures are not Pastors, Bishop Lake, on Ephes. 4. v. 11. Pastoris nomen significat personalem actionem sicut nomen medici, Maldonat, ex Hier. & August. for a Pastor is he that resides upon his cure, and takes care of the people to instruct them in the knowledge and fear of God, and recalls them when they go astray, and comforts them in perplexities of conscience. CHAP. II. In what cases the Minister is permitted to be absent. Answer. FIrst, sickness: M. Perkins ut supra illud noverit dilectio vo●tra, nunquam me absentem fuisse licenticsa ●●bertate, sed necessaria servitute, Aust. Epist. 138. The council 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 festival days, 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 public commodity for the same, Col. 1. 7. Epaphras is their Minister, but Cap. 4. 12. Amb. 1. 5. and 17. Epist. to Valenti●ian the Emperor. He being absent saluted them. And Ambrose though he were Bishop of Milan, yet went he twisce Ambassador into France, to make agreement betwixt Maximus and Valentinian. Thirdly, If by reason of persecution he be enforced 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 justify their ordinary absence from their Cures. First, sickness is not the cause of their absence, for their health serves them, to live at Cathedrals, and from hence to compass all the kingdom for preferments; Esau did never more greedily hunt after Venison, than these men after Dignities. Secondly, nor have they Allowance from the Church to be absent from their Parsonages and Vicarages, in such manner, as they usually are; If they preach once or twice in a whole year in their Cures, we must believe that have done God sufficient service and that they deserve many hundred pounds per annum, for these great performances. Thirdly, nor is persecution any cause at all of their absence, for they will not be persecuted for the Truth, armenianism, Popery, and new * And yet these New Canons contain in them many matters contrary to the King's Prerogative, to the fundamental Laws and Statutes of the realm, to the right of Parliaments, to the Property and Liberty of the Subject, and matters tending to sedition and of dangerous consequence thereby establishing their own usurpations, justifying their Altar-worship, and those other Superstitious Innovations, which they formerly introduced without warrant of Law. See the Remonstrance of the State of the kingdom, pag. 13. Canons, withal the ridiculous ceremonies of the Church of Rome, they will as willingly swallow down, if the minds and pleasures of the High Priests be made known unto them, as they devour 2 or 3 Steeples. CHAP. III. Arguments against careless nonresidency. 1 Argument. THat which is not honest and of good report, Proposit. is not to be practised by the Ministers of Christ's gospel: For the Scripture teacheth us, Phil. 4. 8. Rom. 12. 17. 1 Thes. 5. 22. that we should do such things as are honest and of good report, providing for honest things, not only before God, but also before men; abstaining from all shows of evil. But this careless nonresidency, Assumpt. as it is practised by our lazy cathedral Priests, and other Non-Residents, is neither honest nor of good report: Ergo, I prove the Assumption, First, by Scripture. Secondly, by counsels. 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 walls, O Jerusalem, which all the day and all the night continually shall not cease: Ye that are mindful of the Lord keep not silence, and give him no rest, till he repair, and till he set up Jerusalem the praise of the World. Acts 20. 28. &c. Take heed therefore unto yourselves, 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 blood: for I know this, that after my departing, shall grievous Wolves enter in among you, not sparing the flock. Moreover of yourselves shall men arise, speaking perverse things, to draw Disciples after them. Therefore watch and remember, that by the space of three years, I ceased not to warn every one night and day with tears. 1 Pet. 5. 2, 3. Feed the flock of God which depends upon you, carrying for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind, not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock. Secondly, by counsels The council of Antioch, nonresidency condemned by counsels. the 17 Canon. If any Bishop by imposition of hands inducted into a charge, and appointed to govern a people, do neglect to take upon him that office, and delayeth to go to the Congregation allotted unto him, such a one shall be prohibited from the Lord's Table, till he be enforced to attend upon that charge, or at the least somewhat be determined by a complete assembly of the Ministers of that Province. The council of Sardice, the 14 Canon. We remember that our brethren in a former assembly decreed, that if any layman remaining three Sabaths or lords-days, that is, three weeks in a City, did not in the same City frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in laymen, much less in Ministers, for whom it is neither lawful nor convenient, without urgent necessity, 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 council held at Constantinople in the 24 Canon decreed, that Ministers ought not to have their Substitutes, or Vicars, but in their own persons, with fear and cheerfulness perform all such duties, as are required of them in the service of God. The Canon Law doth conclude the same things. Can. And by Canon Law. siquis vult, Distinct, 36. debent indesinenter, &c. The Bishop (saith the Canon) ought to be continually resident in God's Tabernacle, that they may learn somewhat of God, and the people of them, whilst they read often, and meditate upon God's Word. Again, in the Canons entitled Pontifices: Et si quis in Clero, Episcopos, qui Dominici gregis suscipiunt Curam, &c. The Bishops which take upon them to feed God's flock, ought not to depart from their duty, lest they lose that excellent talon which God hath bestowed upon them, but rather strive with that one talon to get three more talents. And in the 80 Canon of those which are termed the Canons of the Apostles, there is express mandate, that such, whether Bishop or Senior, who attendeth not upon their office in the Church, shall forthwith be removed from that place. The Chalcedon council, Canon 10. Let no man be ordained Minister of two Churches, in two several Cities, but let him remain in that unto which he was first called: and if for vainglory, he shall afterward go to a greater Congregation, For this thing look the Decree of Damasus, and the council of Trent, §. 9 Can 8 let him immediately be recalled to his first charge, and in that only exercise his ministry; but if one be called to another charge, let him simply give over the former, and have no inteterest in the same, &c. But what have our most judicious and Reverend Bishops thought of nonresidency? who have been much wiser than ourselves, and have had as just occasion to look into it: for nonresidency is no new device, but an ancient sin, which hath been continually practised in all ages, and in the most famous and flourishing Nations of the World. The authority therefore of the wise and learned Fathers of the Church in nonresidency condemned by Bishops. former times, aught to be a great motive to sway our judgement in this point. Doctor Sands, Bishop Sands testimony, Sermon 11. on Rom. 13. 8. pag. 87. Archbishop of York, an Exile, in the reign of Queen Mary, writes thus: The Minister is a debtor 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 lieth, to feed it both spiritually and Corporally: Spiritually by Life and Doctrine, corporally with hospitality according to his ability. Woe be to that Pastor that payeth not this debt: For if the flock perish for want of food, all that perishing blood shall be required at his hands; a hard reckoning for him to answer, and a sharp punishment to sustain for not answering. Bishop Babington, Bishop Babington on Exod. p. 244. as soon as Christ had sent away his Disciples, saith the gospel, he departed into a mountain to pray; let this inform us, how dangerous the absence of the Pastor is: Ma●ke 6. 46. Exod 32. 1. Mat 13. ●5. when Moses was absent, the Israelites fell to great and gross Idolatry, whilst men sleep, the enemy soweth Tares, and what too mun absence of Pastors hath done of evil in England, Note. who can tell? We are present often in the time of profit, but absent too often touching pa●nes: the ships therefore over which the Lord hath appointed many of us, are not only troubled as this was, but almost even sunk and cast away by contrary winds of And by judicious Divines. Romish charms. Master Philips: Atheist and Non-Residents subscribe M. Philip's on Matthew 2. 1, a pag. 49. to the general 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 souls is blood: but that Note. he himself is in this danger, that taketh the fleece, yet feedeth not the sheep: or that he doth jeopard his own soul, in suffering the souls of other to famish, he will instantly and shamelessly deny, their consciences condemning them in the particular. Master Gilpin: So long as it shall be lawful for men, M Gilpin in his Sermon before King Edward the 6, on Luke 2. 41. &c. s. 12● to have so many livings as they can get, and discharge never a one, and so long as men may have Livings to lie where they will in idleness far from their Cure, fatting themselves like the devil's porklings, and let a thousand souls perish, for lack of spiritual food, God his business shall never be well applied, nor his gospel have success in England. Master Wheatly: M●●heatly a caveat for the Covetous, p. 56 Some Ministers feed themselves, and not the flock, but (contenting themselves with the name of Ministers) either through idleness, or disability, do seldom or never drive the sheep of Christ to the green pastures, and still waters that he hath provided for them: When a Minister having but one Living (either because he is unlearned and cannot, and slothful and will not, be at so much pains, or else because he lies in the wind to scent out farther promotion, and so is taken up in other places about other business) neglecteth to break the bread of life unto his people constantly and ordinarily each Sabbath day: or when a Minister taking upon himself more charges than 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 alehouse 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 aught to be so accounted also amongst men. For the Church livings 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 loiter, but which labour at it; Let our Non-Resi●ents mix these truths with Faith, that they may receive the devil whom they serve. and therefore those that labour not, have no interest from him to eat of the fruits; and if they presume to do it, they fill and fat themselves with stolen and ill gotten goods, which though they taste sweet in the mouth shall prove gravel, yea wormwood, yea poison in the bowels. And thus I have sufficiently proved my Assumption, that careless nonresidency, is neither honest, nor of good report, both by authority of Scripture, as also by counsels, Canon-Law and by the testimony of learned Bishops and judicious Divines. Now since these authorities join in one against nonresidency; they who shall oppose themselves in defence thereof, had need to come well appointed with strong Arguments and sound Reasons; or else methinks we should hardly believe them in the mean time: the Conclusion that necessarily flows from the premises, Conclusion. will be this, that this careless nonresidency ought not to be practised by the Ministers of Christ's gospel. 2 Argument against nonresidency. THey that have no assurance in themselves of their calling, Proposit. nor the inward testimony of their Consciences, that they are appointed of God to labour in his Vine-yard, are no better than intruders. But careless Non-Residents have no assurance in themselves of their calling, Assumpt. nor an inward testimony in their Consciences that they are appointed of God to labour in his Vineyard. Ergo, Conclusion. they are no better than intruders, and consequently, are to be cast out. The proposition is proved by that which our Saviour saith, Ma●. 1●. 13. Every plant which my Heavenly Father hath not planted shall be rooted out. And they that are ordered Deacons or Priests, See the form and manner of consecrating Priests and Deacons. 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 promoting of his Glory, and the edifying of his people? To the which every one answereth, I trust so: in the judgement therefore of our Church it is necessarily required that Ministers should have assurance in themselves of their calling. For the Assumption, that it may be proved sufficiently, 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; Dr. Will●t on John 17. p 84. M. Heiron. vol. 2 p. 35●: for they which are deputed to the Lord's service, are in some good measure enabled 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 wherewith they are endued, to the edifying of Christ his Church. Ministers can have no good assurance, that God ever called them, M. Hild● s●●●m, on Ioh. 4. p. 261: unless they can find that the thing that moved them to enter into that calling, was an earnest 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 work. It is true indeed, that the best of God's servants have been at the first Exceedingly unwilling and backward; but before they have entered upon this function, they have been made by God's Spirit marvellously willing and desirous to be employed in it: When the Prophet Esay (who had been a little before greatly dejected in the sense of his unworthiness and unfitness 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 property 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 zealous desire to do good ●ust be in a Minister at all times when he goeth about the Lord's work: he must go to it as willingly as he goeth to his meat, when he is hungry, see the 1 Pet. 5. 2. 2 Tim. 2. 24. Without this willingness there is no reward. Am●rose saith, Voluntarius Minister habet premium, coactus dispensat ●bsequium: The willing Minister hath a reward, he that is forced only employed and used: for application, since therefore our careless Non-Residents either want gifts to furnish them for the ministry or having gifts, want willingness to provoke them to feed the flock which by God's providence depends upon them, since they want a good will to deal unto the people the gospel 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 perform it; I must conclude, that they can never be sure of their calling, and consequently, that they deserve to be rooted out. Shame and contempt should surely pursue all those, who having received their talon, Nihil agunt, do nothing● for the servant that digged his talon in the earth, Mat. 25. 26, 28, 30. and employed it not, was censured by his Master, for wicked and slothful, had his talon taken from him, and for his unprofitableness was commanded into utter darkness, it is the Elder that Rules well, 1 Tim. 5. 17. 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 eat: and he that will not work in the Vineyard must not look for his penny. Yea, but they are so much employed otherways, that they have no leisure. What? no leisure to be Ministers? Why, M. Down on Tit●● 15. p. 22. are they Ministers then? to seed upon the flock and not to feed it, is little better than sacrilege: and argues a base, sordid, and contemptible mind. But it may be our cathedral Non-Resid●nts, suppose that the Reverend Bishops will suffer them to pass, with seen and albreed: let them therefore seriously ponder upon the words of Bishop Latimer, Bishop Latimer 4 Serm. before King Edward, p. 526. 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 among the people, and to have no living at their hands. For as good Preachers be worthy double honour; so un-preaching Prelates be worthy double dishonour: they must be at their doublets. But now these two dishonours what be they? Our Saviour doth show, 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 trodden of men; by this salt is understood Preachers, Non Residents to be cast out. and such as have cure of souls: 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? another dishonour is this, ut conculcentur ab hominibus, to be trodden under men's 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 aptus: to teach and to confute all manner of false doctrine; but what shall a man do with aptness, if he do not use it? It were as good for us to be without it. 3 Argument against Non-Restd●n●y. THey that neglect the grace of edification, Propos. are not the faithful Ministers of Christ Jesus. But carelesse-Non-Residents, Assumpt. neglect the grace of edification: Ergo they are not the faithful Ministers of Christ, and consequently, should be reformed, or removed. The proposition, Bishop Lake on 1 Cor. 15. 10. p. 267. I prove by the testimony of Bishop Lake, neither is it a bare and naked testimony, but it is sufficiently furnished with unanswerable Arguments, bearing down nonresidency before them: Thus he writes, Ministers must not neglecttheir grace of edification, they must not hide their talon, consult with flesh and blood, be disobedient to the Heavenly visions; they must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, stir up the grace of God, blow off the ashes that would overcast it, sound the Trumpet, and give timely alarms, 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 darkness of men; being Architects, we must ever be building of God's House: being husbandmen, we must ever be labouring in God's field: finally, being shepherds, Note. we must ever be attending on Christ's flock: so was S. Paul, so must we. Otherwise God's grace is bestowed on us in vain: Our Consciences can ●ot yield us this good testimony which S. Paul giveth here unto himself, it will rather challenge us of our neglect, and the grievousness 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 blood of many perishing souls. Be persuaded then, Exhortation 〈◊〉 Ministers. See D. Saundesson on 1 Cor. 12. 7. p. 117. all you, whom God hath made Stewards over his household, and blessed your ba●ket and your store, to bring forth of your treasures things both new and old: Manifest the spirit God hath given you, so as may be most for the profit of your brethren. The Spirit of God, when he gave you wisdom and knowledge, intended not so much the wisdom and the knowledge of themselves, 1 Cor. 12. 8, Luk. 21. 15. as the manifestation of them, or (as it is in the next verse) the word of wisdom and the word of Knowledge: as Christ also promised his Apostles, to give them Os & Sapientiam; a mouth and wisdom. Alas, what is wisdom without a mouth? But alas, Syrac. 20● 30. a pot of treasure hid in the ground, which no man is the better for. Wisdom that is hid, Luk. 19 20. Mat. 5. 15. and a treasure that is not seen what profit is in them both? O then do not knit up your Master's talon in a napkin, smother not his light under a bushel, Luk. 12. 42. Exod.: 16. 20. pinch not his servants of their due provision, put not up the Manna you have gathered till it stink, and the worms 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 condition of your calling exalteth from you. Remember the manifestation of the spirit was given you to profit withal. And since the end of all gifts is to profit, aim 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 1 Cor. 14. 1. Prophetas interpretes dicit Scripturarum, Amb. Prophetia, id est, donum interpretandi Scripturas Piscat. Scol. in 1 Cor. 1. 21. Misticum sensum ed salutem auditorum explanantes, Era●in Paraphras ad 1 Cor. 14: fourteenth Chapter, Covet spiritwall gifts, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but rather that ye may prophesy, and by prophesying, he meaneth the instruction of the Church and People of God, in the needful doctrines of Faith towards God, repentance from dead works, and new and holy obedience. It is one stratagem of the arch-enemy of mankind, (and when we know his works, we may the better be able to defeat him) by busying men of great and useful parts in by-matters, and thiugs of lesser consequence, to divert them from following that Unum necessarium, that which should be the main of all our endeavours, the beating down of sin, the planting of ●aith, and the resormation of manners. Controve●sies, I confess 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 maintained, Scripture perhaps opened, heresy confuted, the mouths of Adversaries stopped, schisms and Novelties suppressed. But when all is done, Positive and practic Divinity is it, must bring us to Heaven, that is it, must pause our judgements, settle our consciences, direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our souls: Hoc opus hoc stadium: there is no study to this, none so well worth the labour as this: None that can bring so much profit to others, nor therefore so much glory to God, nor therefore so much comfort to our own hearts as this. Tit 3. ●. This is a faithful saying, and these things I will that thou affirm constantly (saith Paul to Titus) that they which have believed in God, might be carefulto maintain 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 careless 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 dens, to their Cathedrals, there they preach not above once or twice in a year, nay they are so far from preaching themselves, that they discountenance, all faithful Preachers in the places where they be resident, and upon the Lord's day in the afternoon's, they will not go to the Assemblies of the Saints, where they may hear God's Word, but content themselves with Prayers in their Cathedrals; Yea if there be power in their hands, they will suspend such faithful Ministers, as break 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 faithful Ministers of Christ Jesus, and humbly I beseech God, to put it into the heart of his Majesty, and the great counsel of State assembled in the High Court of Parliament, to endeavour their reformation, and if they will not be reformed, to remove them. Amen. 4 Argument against nonresidency. THey that by the use of all good means, Proposit. do not seek to preserve the credit and estimation of their persons in the hearts of God's people, deserve not the name of Christ's Ministers. But Non-Residents do not by the use of good means, Assumpt. seek to preserve the credit and estimation of their persons, in the hearts of God's people. Ergo, they deserve not the name of Christ's Ministers, and consequently, aught 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 God's Ministers to labour to maintain their credit, for if they lose their reverence and estimation in the hearts of God's people, their doctrine will do them no good. The Assumption will be easily proved, How Ministers may maintain their estimation in the hearts of the people. if we take into our consideration the means chalked out unto us by God's Word, whereby we may maintain our estimation in the hearts of the people, and I find in God's Word three special means, whereby this may be done. First, by our diligence and care to teach profitably, 1 means. that is the chief 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 show thyself 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 look to it, that no man despi●e his youth: he telleth him by what means he may preserve his person and ministry from contempt and disdain, verse 13. and standdeth principally upon this, give attendance to reading, to exhortation, and to doctrine: Verse 14. Despise not the gift that is in thee: but stir it up, and seek to increase it: and addeth Verse 15. These things exercise, and give thyself unto them, that it may be seen how thou proprofitest amongst all men. If this care and conscience be in us, we shall be sure to have honour, though Satan and all the World should conspire to disgrace us, a Proph●t (a true and faithful Prophet he means) 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 means, 2 means. Vide M Hildersham on Ioh. 4. p 367. is by our faithfulness in our ministry: this differeth from the former, for a man may be a diligent and very sufficient Teacher, and yet not faithful in his ministry. This is faithfulness, when we are careful to deliver the whole counsel of God to his people, not concealing any part of it for favour, or fear of any man, Jer. 23. 28. He that hath my Word, let him speak my Word faithfully. 1 Cor. 4. 2. It is required of God's Stewards, that every man be found faithful. 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 bear 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 look to it, that no man despise him, he prescribeth him this way, to keep himself from contempt, Tit. 2. 15. These things speak 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 particular 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 boldness, as thou speakest of. No (saith the Apostle fear it not, this will gain thee estimation and honour in the hearts of men, yea, of all men: yea, even of them that were most offended with thee for they faithfulness, if they belong to God: And this is that, that Solomon saith, Prov. 28. 23. He that rebuketh a man shall find more favour at the length, than he that flattereth with his tongue. The third and last means we are to use and maintain 3 means. our honour and estimation in the hearts of God's people, is to make ourselves an example and pattern to them, in all the duties of holiness towards God, and righteousness towards men: and to show care of this, not in ourselves only, but in all that are of our family also. This direction is given, Tit. 1. 6. ●e must be unreprovable; and not so only, but his children also must be faithful, not scandalous for riot, neither disobedient. See the great force that this hath to gain reverence to our persons and ministry, in two examples, 1 Tim. 4. 12. Let no man despise thy youth, but be unto them that believe, an example in word, in conversation, in love, in spirit, in Faith and in pureness. The other is in John Baptist; see what honour the holiness of his life did gain him with all men, Mar. 6. 20. Herod reverenced John, because he knew him to be a just man and a holy. Now to apply this to our Non-Residents, Application. they do not carefully use these means to preserve the credit and estimation of their persons in the hearts of the people. Ergo, they deserve not the name of Christ's Ministers, and consequently, should be removed. 5 Argument against Non-Residents. THe faithful Ministers of Christ Jesus must labour Propos. to be fruitful and profitable in their ministry. But careless Non-Residents, Assumpt. do not labour to be fruitful and profitable in their ministry: Ergo, they are not the faithful Ministers of Christ. I prove the Proposition by 4 reasons: First, God hath placed us in this calling, See M. Hildersham on John, 4. pag. 289. and given us the gifts we have to this end. Even for the perfecting 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 withal, 1 Cor. 12. 7. Secondly, every man should count it his misery to be unprofitable, it is noted for a great part of the misery of our estate by nature, that we are altogether unprofitable, Rom. 3. 12. How much more a Minister? Matth. 21. 30. Cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. Thirdly, Nothing will yield us that comfort in life or death, as this; not all the wealth we have gathered, 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 rejoicing. Fourthly, this is the chief thing that will assure us, that God hath indeed called us to be Ministers of his gospel, and ●pproveth of our ministry, when we are fruitful, when the Porter (the Holy Ghost) appeareth unto us, and giveth entrance unto our ministry in the hearts of the people, John 10. 3. as we know he did to Paul's ministry in the heart of Lydia, Acts 16. 14 We have heard all the Ministers of the new Testament are called Reapers. The servants to whom God committed his talents, if they were good and faithful servants, gained somewhat to their Master, Mat. 25. 23 Thus Paul approveth himself to be an able Minister of the gospel, the Corinthians that were converted by his ministry, were his letters of commendation written in his heart (Yielding him much inward comfort 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 calls the very seal of his Apostle-ship, 1 Cor. 9 2. The Assumption, viz. Non-Residents labour not to be fruitful and profitable in their Ministry, proved by six Reasons. that Non-Residents do not labour to be fruitful and profitable in their ministry, I thus prove: First, because they are not diligent and painful, 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 stir it up, and increase it, saith the Apostle unto Timothy▪ 1 Tim. 4. 13. 14. But this blessed counsel of the Apostle they disrespect, as is manifest to all men, Ergo. Secondly, when they do teach (which is but seldom, they teach that wherein they themselves may show most learning or eloquence) not which may be most profitable, and of use to them that are committed 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 ministry fruitful, 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 inquire for fruit, and deal 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 publicly, but from house to house. And indeed how can they do thus, since they visit their Congregations but once or twice in the year, and then having gathered up the profits of their Livings, they speedily return to their dens of idleness, that they may consume the same in rio●ous living? I conclude therefore, that they are not the faithful Ministers of Christ, and consequently, that they ought to be reformed, or removed. Faxi● Deus. 6 Argument against nonresidency. ALl faithful Ministers of Christ Jesus are, and Proposition. must be painful and laborious in their ministerial function. But Non-residents are not painful and laborious in Assumption. their ministerial function. Ergo, Conclusion. they are not the faithful Ministers of Christ Jesus. I prove the Proposition; First, That they are laborious in their ministry, the examples of Christ, his Apostles, Prophets, evangelists, Bishops and Martyrs of the purest time, do abundantly prove: Luke 4. 16. 31. It was Christ's custom to enter in their Synagogues on the Sabbath days, and to read and expound the Scriptures to the people. Acts 17. 2. 2●. 4. It was S. Paul's manner to reason in the Synagogues, and to open the Scriptures on the Sabbath days. Upon Sunday (saith Justin Martyr) all the Christians that are in the Cities or Countries about, Justin Martyr, Apol. 2. meet together, and after some Commentaries of the Apostles, and writing of the Prophets have been read, Tertull. Apol. 3 9 the Senior or precedent doth by a Sermon exhort the people, and ad monish them to the imitation and practice of those Divine truths, which they had heard and read unto them. And Saint Austen telleth us of Ambrose that he Eum in populo verbum veritatis recte tractantem omni die Domin●co audiebam, August. Confess. lib. 6. cap. 3. heard him rightly handling the Word of God unto the people every Lord's day. Yea it should seem by the Homilies of Saint Chrysostom that he did oftentimes preach daily unto the people, Si ad Ecclesiam frequenter ve●ias, a●rem divin● literis ad moveas, explanationen mandatorum Coelestium capias, 〈◊〉 scaro, ità spiritus verbis divinis convales●et Origen. Hom. 9 in Levit. and therefore we frequently meet with his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, yesterday this and this I taught you, and Origen intimateth this frequency of expounding the Scriptures in his time, if saith he, you come frequently unto the Church of God, and there attend unto the Sacred Scriptures and to the explication of those heavenly commandments, thy soul will be strengthened, as thy body with food. I will close this point with the assertion and profession of holy Austen, that he was never absent from his episcopal service and attendance, Illud n●verit dil●ctio vestra, nunquam me abse.. t●m fuisse, licentiosà libertate, sed necessariâ servitute. Aug. Epist. 138. upon any licentious and assumed liberty, but only upon some other necessary service of the Church. Secondly as faithful Ministers are painful 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 Lord's word, Esa. 58. 1. that it may sound and ring in the ears of the people, criers, so as they m●st be no tongue tied fellows, Esa. 4. 11. Ezek. 34. 10. 1 Pet 5. 4. for they are no fitter for this office, than is a blind man to be a Pilot, they must be as shepherds, which in Juda were fain to watch all night to preserve their flocks from Wolves: Watchmen, who must take heed, Ephes. 5. 20. lest through their sloth the Fort be surprised. Embessadours having a great message to deliver from the King of Heaven: Angels, as Christ is called the angel of the great Covenant: and Revel. 3. Write unto the angel: that is, Revel. 3. 2 Tim. 2. 15. the Minister of such a Church: workmen because they be builders of men's consciences: Stewards, 1 Cor. 3. 10. to provide meat for the Lord's inheritance: we are Stewards of no meaner a gift than the grace of God, and the wisdom of God, that grace which by Saint Peter is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a manifold grace: and that wisdom which 1 P●●. 4. 10. 〈◊〉. 3. 10. by Saint Paul is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the manifold wisdom of God: We are the depositaries and dispensers of the most precious treasures which were ever opened unto the sons of men, the incorruptible and precious blood of Christ, the exceeding great and precious promises of the gospel, the word of the grace of God, 1 Cor. 4. 2. and of the unsearchable riches of Christ. Now it is required of Stewards that a man be found faithful, that he defraud not Christ of his purchase, which is the souls of men, nor men of their price and privilege, which is the blood of Christ: that he neither favour the sins of men, nor dissemble the truth of God. Mat. 5. 14. Ministers are the light of the world, and therefore their duty is to shine forth by heavenly Doctrine to enlighten God's people; they are the salt of the Earth, Mat. 5. 13 and therefore their duty is to season with wholesome Doctrine, the weak souls that bendto corruption, 1 Cor. 3. 19 they are builders and therefore must edify the body of Christ, the house of God. They are captains, and therefore it is their part to fight God's battles: Heb. 13. 17. and as good Leaders and chieftains to instruct God's people well in this spiritual warfare. In Saint Paul's time it was a curse of damnation not to preach: which cannot be appropriated to Paul himself, it being a duty required of all that labour in Christ's Vineyard, and 2 Tim. 4. 2. He adjureth Timothy to preach insta●tly: so that as John as the forerunner, and Timothy as an Evangelist, were to preach with vehemency, so are we as Pastors to cry the same cry: for it never yet pierced deep enough, nor entered far enough to make men watchful over their lives. The assumption is too true, the Conclusion therefore must of necessity be yielded unto, viz. that Non-Residents are not the faithful Ministers of Christ, and consequently, that they ought to be removed. CHAP. IV. Answereth the Objections made by Non-residents for the maintenance of their idleness. Obje. 1. THough Non-residents be ordinarily absent Obje. 1. from their people, yet there is no place of Scripture expressly condemning nonresidency as a sin. Answer. We have the authority of God's commandment, Answer. See Doctor Tailor on Titus pag. 727. Acts 20, 28. binding all Pastors carefully to attend unto the flocks, of which the Holy Ghost hath made them Overseers: and this not at the quarter or half years 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 blood. I would know whether this precept requireth the personal presence of the Pastor or no? if any man say, Non-Residents would be excused by their substitutes. that he is as good as present in his sufficient substitute: I answer, that the most do not prove it so sufficiently, but some rakeshame of men, some jeroboam's Priest of the basest of the people, But may not be excused by 'em for three Reasons. that cannot tell otherways what to do with himself. But if they did; the Text is not satisfied, which requireth his own attendance, neither enjoineth a Pastor to see his people fed, For three Reasons. but to feed them. I would further here demand, whether that Commandeme●t given to Archyppus, belong not to all the Pastors of the New Testament, Take heed to the ministry that thou hast received in the Lord, 1 R. that thou fulfil it? which if it do (as no forehead can deny it) then with what face can any man take a ministry upon him that another may fulfil it; the like commandment is given by Solomon, Prov. 27. 23. be diligent to know the state of thy flock, and take heed to thy herds: which not obscurely implieth the presence of the Pastor, who must not only teach, but teach aptly, and apply not only true, but fit Doctrine according to the state and condition of his people. Secondly, the excellency of the Object tieth the Pastor, 2 R. Heb. 13. 17. to more than ordinary attendance: his calling is to watch over men's souls: were it but to watch over men's bodies and goods, it were no less than capital, for any man to leave his station at his own pleasure wherein his captain hath set him: and how can this unfaithfulness in them who are set in the Lords watch Towers, but be by so much the more perilous than the other, by how much the soul is more precious than the body, and the loss of the soul infinitely surpassing the loss of the body? Thirdly, 3. R. the straightness of the account that is to be made for the people, cannot but bind him that hath any conscience left in him to ordinary residence, and attendence in his own person, hence the Apostle to the Hebrews saith, Heb. 13. 17. They watch over men's souls as they that must give account. 1 Pet. 5. 4. And the Apostle Peter wisheth them so to feed the flock depending upon them, that when the chief shepherd shall appear, they may give up their accounts with joy. Now with what joy can he 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 seldom known by voice unto them: yea scarce known by face to many of them: That which will die let it die, Zachar 11. 9 He is none of his brother's keeper, slender is that account which that captain can make to his Prince, who having received his pay to guide and train such a number of soldiers, leaveth them in the plain field to the spoil and violence of the enemy: or at the best, setteth a base fellow over them, fitter to guide cattle than to train men up to such services; such another account must needs here be given up, but neither of them will go for payment. Fourthly the love of Christ were it present, Negligenter pascens convincitur non amare summum Pastorem, Damas. Epist. 4. Non-Residents want would constrain Ministers to feed his sheep: Peter saith Christ, lovest thou me? feeds my sheep: were there love to the flock, it would not suffer them to run into ruins, nor to fall awry from their zeal faith, virtue: neither should the pastor's absence open the door to Wolves and deceivers, to Priests and Jesuits, 1 Love. who in such places have free scope to poison and destroy. 2 Faith. Were faith present to rule the heart, it would extinguish the drought of the world, and would be working by love towards Christ, and his people, accounting obedience to God above thousands of gold and silver. 3 contentedness. If true contentation were there, such an appearance of evil would be avoided as covetousness 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 beam is not more perspicuous than scandalous: and yet is the root, as of all evil, so of this ordinary nonresidency. 4. Humility. If true humility were present, 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 fidel●ty took place, 5. Fidelity. he would be diligent to till the Lord's field as he hath promised: he would as a faithful Steward be providing necessaries (not for his own) but for God's family: as a good physician he would be ministering to the sick and diseased souls, he would be binding up the broken spirits, he would be seeking and saving that which is lost, yea he would go before the sheep of Christ and lead them in and out: for all this he hath promised before God and his people, and undertaken it in his own person. If equity and justice ruled him, 6. Equity and justice. he could not suffer the people who sow carnal things unto him, not to reap spiritual from him; he could not take so much wages of God, Note. and do him so little work for it: he could not receive his pay, and fly from the battle: he could not so greedily eat the milk of the flock, and give them little or no food: he could not so wrongfully keep back the hire of the labourers, who reap the Lord's fields, neither could he live of that Altar which he doth not serve, 7. Right reason. 2 Cor. 9 13. Lastly, if right reason ruled him he would easily discern what unnatural 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 show him how impossible a thing it is, for one shepherd to keep more flocks than one: how unreasonable a thing it is, for any man to perform service in one place, and take wages in another, what a shameful thing it were, to marry a wife in hope to beget children by another man's help: what an equal thing it is, that he doth not his duty in his own person, but by a Deputy, should also go to heaven by a Deputy, but not in his own person: as merrily and wittily, Jodicus a famous french Preacher, witnessed by Espencens: Perald. 2. Tom. tract. 4. in avar. part. 2. cap. 11. from all which I may conclude this reason with the words of a Papist, that seeing neither nature is the principle or ground of nonresidence: for that is contented with a little: nor yet grace, which is contented with less; therefore the corruption of the heart of man is the chief counsellor and persuader unto it, neither is his reason to be neglected: for though a man (saith he) dare live a nonresident, yet would he not willingly die one, and as for the matter of Substitution whereon the whole frame of non-residency is set, as on a foundation: he saith, he seeth not why one man might not have as well an h●ndreth livings, as one by this plea, for he might get substitutes enough: Note. neither doth he see any reason but women might also be capable of Church livings (by this plea) as well as men, Doctor wil●et in 1 Sam cap. 14. ver. 28. for they also might perform 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 argument. THough we preach but seldom, Objection 2. and are seldom seen in our several Congregations, yet when we we do 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 stuffed with all manner of learning, we have abundance of quotations and allegations out of Fathers, schoolmen and other learning, which no question edifies much, and therefore we may be the better borne with, and ought not to be accused of idleness, though we preach but once or twice in a year. Let Non-Residents know, Answer. Mr. Downe on Tit. 2. ver. 15. that they justly displease good men, because they propound to themselves, not God's glory, or the edification of the Church, but their own praise and applause. To what end else is this vain ostentation, of Wit, Eloquence, Reading, and all variety of learning? wherein first they prevaricate with Christ, pretending to woo the souls of men unto Christ, but indeed intending to win reputation to themselves. Secondly, they fail the hope and expectation of their brethren, who repairing to them for instruction, received no more benefit by their Sermons, than Calicula's guests did by his golden banquet, which only delighted the eye, but neither pleased the palate, nor satisfied the stomach. Wise and wholesome is the counsel of Saint Jerome, when thou teachest in the Church, non clamor populi sed gemitus suscitetur, stir you up not the applause but the groans of the people, Lachrymae anditorum laudes tuae sint, let the tears of thy auditory be thy praises, Act● 2. 37. if thou canst with Peter prick the people at the heart, and make them say, Men and Brethren what shall we do? if by discoursing of righteousness, Temperance and judgement to come, Acts ●4. 25 thou canst make Felix tremble, thou shalt both glorify God, and procure honour unto thyself. But if neglecting the glory of God, thou aim at nothing but thine own praise and commendation: God will sure pour down contempt upon thee, for his mouth hath spoken it, 1 Sam. 2. 30. Them thot honour me will I honour, and they that despise me shall be lightly esteemed. Our careless Non-Residents should from schoolmasters learn a point or discretion; Good Lessons ●o: Ministers. they range their scholars into forms, Bishop Lake. and though themselves be never so learned, yet they read unto their several forms, no deeper points than they are capable of: if they should do otherwise, well might they show their learning, they would show no discretion, neither would the scholars be the better for that which they should teach them: and let these men remember that it concerns them so to distinguish their auditors. Some learned Divines will not use the Latin or the Greek tongue, Master Harris Absaloms' funeral Epist. when their hearers have not Latin or Greek ears: and they will content themselves with the delivery of God's word, because their Auditors are content to take God's 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 plain Sermon is but like their ordinary Communication, their meaning is, when they are in a good mood that is not to be understood, of all times, and in all places, for to my knowledge; they usually rail upon faithful Ministers when they are at their Tables, at their Dice; and in their conference with their idle companions, but let these cathedral Non-Residents know, that there be many Ministers in the Country, that preach twice upon the Lord's day constantly, and keep also a Lecture upon a week day, and if their Sermons be weighed in the balance of the Sanctuary, they will every one of them excel 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 ecclesiastical and profane, or ●ore aloft in unnecessary speculations far above the capacity of their auditors, these over do, &, magno conatu magnas nugas, take great pains, and eviscerate themselves, as it were, to weave a web, which when it is ended, is fit for no other use, but only as an unprofitable thing to be swept away. THough we be Non-Residents, Object. 3. yet we have done God good service executing the office of Magistrates, and if we might still be Magistrates, we would cut down sin and iniquity with the sword of Justice. He is of a shameless forehead that will deny your desire to Magistrates, Answ. how did they struggle for the sword of Justice at Salisbury? inquire of the Citizens, and they will tell you, but it is unlawful for Ministers of the gospel to be Magistrates: this appeareth by the words of our Saviour expressly forbidding his Apostles to be Rulers of Nations, and leaving it to Princes, the Kings of Nations rule over their people) and they that be great ones, exercise authority, with you it shall not be ●o: that is, Mat. 20. and Mark. 10. you shall neither bear rule, nor exercise authority over your brethren. Object. The word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: they overrule their Subjects with injustice and violence; Bishop Bilson of Christian Subjection pag. 17●. you shall not do so. Answer, Christ in that place doth not traduce the power of Princes as unjust or outrageous, but distinguisheth the calling of his Apostles from the manner of Regiment, which God hath allowed the Magistrate: Christ saith not Princes be Tyrants, you shall deal more courteously than they do: but he saith Princes be Lords and Rulers over thei● people, by God's Ordinance you shall not be so: Luk. 22. again the word which Saint Luke hath, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without any composition. They be Lords and Masters: and Saint Paul confesseth of himself and other Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not that we be 2 Cor. 1. Lords or Masters of your Faith, yea the Compound {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is with power and force to rule men whether they will or no, not with wrong and injury to oppress them: and therefore the conclusion is inevitable, that Princes may lawfully compel and punish their Subjects which Bishops may not. This distinction between them is evident by their several Commissions which God hath signed: the Prince, not the Priest; beareth the sword; Rom. 13. Ergo the Prince, Mat. 26. not the Priest is God's Minister to revenge Malefactors: Peter himself was sharply rebuked by Christ for using the sword, and in Peter all Pastors and Bishops are straightly 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 he that should feed his Master's household fall to striking, 1 Tim. 3. and Tit. 1. Mat. 24. 2 Tim. 2. he shall have his portion with Hypocrites. The servants of God must be gentle towards all, instructing those that resist, with mildness, not compelling any with sharpness: 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 persuasions to believe and embrace the promises of God: to conclude, Pastors may teach, exhort and reprove, 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. not force, command or revenge: only Princes be governors, that is, public Magistrates to prescribe by their laws, and punish with the sword such as resist them within their Dominions, which Bishops may not do, thus far Bishop Bilson, with whom accord many other Reverend Bishops and Divines, see the margin. 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 whipped out of their holes and dens where they hide themselves, and by violence be forced to feed their sheep, and if they will not feed them with the Bread of Life, and give unto them the Waters of Life to drink, let them be removed ipso facto, for all such wicked errors. MAny Divines have been zealous in preaching against nonresidency, Objection 4. and yet afterwards have been Non-Residents themselves, Ergo, upon second thoughts, nonresidency is not to be condemned. Answer, Answ. Saint Paul tells us, that Demas hath forsaken him, and embraced this present world, yet Demas did not well to forsake the truth, 2 Tim. 4. 10. neither do they. THe laws of the Land allow us in some cases to be Non-Residents, Ergo, Objection. 5. it is lawful. Answer, This permitting of nonresidency, argues that nonresidency in itself is evil, and the rule of conscience must be fetched, not from the laws of men, but from the word of God. The nonresident is herein like the Jews, who said, we have a Law, and by our Law he ought to die, John 19 7. when they could not say, by God's Law he ought to die: they said by our Law he ought to die: so when the nonresident cannot say, by God's Law I may be a careless nonresident; he saith by man's Law, I may rob the Parish of their Tithes, and give a miserable allowance to a poor substitute, this is the poorest defence of all the rest, for if God's Law forbid thee, can the laws of man excuse thy negligence and sacrilege? SOme of us deny their people their due, Objection 6. namely of spiritual inspection and instruction, that they might follow their studies in the Universities, and so be the better fitted for their charge. Yet Timothy for the church's behoof, Answ. Master ●ike on the Heart pag. 235. forsook Paul's company, his dear Master, with whom he had abode still, neglecting the Church, he wanted not this pretence, that he did it to furnish himself with greater store of knowledge; for Paul might have been instead of many Universities unto him, take notice therefore of the deceitfulness of our hearts, which shows itself in forging of idle reasons to s●tisfie, and bear 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: Doctor Slater in Rom. 1. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I long to see you. It signifies such a desire as is impatient of delays, whence note the affection of a true Pastor towards his people: how holily impatient their desires are of detainment from their people: Why good Ministers will not be nonresident pressed partly by necessity laid upon them, partly constrained by the love of Christ, 1 Cor. 9 16. partly commiserating the state of their people; 2 Cor 5. 14. Mat. 9 36. to which might be added the knowledge of their people several estates, for their better fitting to divide the word aright, 2 Tim. 2. 15. To which pattern how suitable their practice is, that under pretence of fitting themselves to the work of the ministry, wilfully absent themselves from their charges, I would they themselves would rather seriously consider, than give others cause to complain. I know it's true that a Pastor ought to labour for fitness to discharge the great work he hath undertaken, 1. Tim. 4. 16. but this I marvel how men can think themselves sufficiently fitted to take upon them care of souls, and yet by their absence under pretence of study, acknowledge their present absolute unfitness, ●o teach and exhort their people: or secondly, how they can imagine by private study in schools of the Prophets, better to furnish themselves, for pastoral performances, than by diligent employment of their talents already received amongst their people. IT is in vain to write against nonresidency, for first this will bring you hatred, Object. 7. secondly they will in one word confute you, and say 〈◊〉: thirdly they will not be reformed. Answ. 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 sins: if they love not themselves, it matters not though they love not me. Secondly it is an easy matter for Non-Residents to con●ute me in one word, as some of the 〈◊〉 Residents, that are most careless Non-Residents conf●●ed Doctor Twisses book 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 worthy to carry his books after him. Thirdly, if they will not be reformed, yet they may be vexed in their consciences, and persuaded not to open their mouths so impudently in defence of their idleness, as usually they have done. CHAP. V. Propoundeth certain Questions to be answered by Non-Residents. Quest. 1. Whether they can say with the Apostl●, I seek not yours but you? Quest. 2. Whether by their idleness they have not lost their abilities to preach, there being no life nor power in their ministry 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 do they acco●nt such precise Puritans, as say to them, as Saint Paul commanded the Colossians to say to Archippus, Take heed to the ministry which thou hast received in the Lord that thou fulfil it? Col. 4. 9 17 Quest. 5. Are you not more careful to inquire whether your curates be conformable to the Ceremonies of the Church, than whether they be diligent in preaching? and do you not dissuade them from preaching twice upon the Lord's day, and discourage them from taking so much pains for the souls of the Flock, which your poor Substitutes feed, and you fleece? Quest. 6. Doth not the Apostle by these words, 2 Cor. 2. 16. who is sufficient for these things? give us to understand that the ministry is a heavy burden: but if you may lay the burden upon the shoulders of poor Curates, is it not to you an easy burden? Quest. 7. Does not your nonresidency declare, that when you desired the Office of a Bishop, or a Minister, you desired not a good work, 1 Tim. 3. ●. as you should have done, but a good dignity, good riches, good revenues? Quest. 8 do not Non-Residents give entertainment to the sins of Sodom, viz. to Pride, fullness of bread, abundance of idleness, and do they strengthen the hands of the poor and needy? Quest. 9 May not Non-residents think that the gain got by spiritual promotions, joined with spiritual destructions, are more shameful and infamous than the gains of the usurer a●d Promoter? Quest. 10. Are there not in Hell already, who curse the day that ever careless Non-Residents were borne, through whose cruelty they are fallen into Hell, where the worm dieth not, and the fire never goeth out? Quest. 11. May it not be truly said, that you love your Congregations, as Laban loved Jacob, only to get riches by him, and not for any love to the Person of Jacob or David; else would not your love be seen by your pains in the ministry of Christ Jesus? Quest. 12. If by your dishonouring God in your places, and unfaithful 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 yourselves? Quest. 13. The Apostle tells us, that the Elders that rule well are worthy of double honour, 1 Tim. 5. 71. 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 do you deserve, that voluntarily absent yourselves from your flocks? Quest. 14. Pharaoh King of Egypt saw in a dream seven ill favoured Kine, that did eat up the seven fat Kine, a●d when they had eaten them up, it could not be known that they had eaten them, but they were still as evil favoured, as they were at the beginning: Is not this judgement of God upon you also, when you have swallowed up that profits of many good benefices in the Country, are not many of you at the years end, as poor, as your poor Curates, doth not God curse you with a curse? Quest. 15. Do as thou wouldst be done by, is a Principle in Nature, and it must be understood and expounded, according to the grounds of a good conscience, dictates of right reason, and directions of a just and rectified will: but you idle and lazy Non-Residents, would not that your Curates should have the profits of your livings, and that the souls of the people should be fed with your continual pains and labours, they affording unto you a poor and miserable maintenance, Ergo, why do you that to your Substitutes, that you would not have done unto yourselves? Quest. 16. Experience of all Histories and times showeth us▪ what advantages the devil hath won, upon godly and industrious men otherwise (as upon David in the matter of Uriah, and many others) only by watching the opportunity of their idle hours, and plying them with suggestions of noisome lusts, at such times, as given themselves, but some little intermission, from their ordinary employment: how will he not then lead captive at his pleasure, those Non-Residents, whose lives are nothing else but a long vacation, and their whole care nothing but to make up a number, and to wast the good creatures of God? Quest, 17. It is well known in this our Land how both Church and commonwealth groaned under the burden of those heavy lubbers the monks: the commonwealth, whilst they became Lords of very little less (by their computation, who have traveled in the search,) than the one half of the Temporalities of the kingdom: and the Church, whilst, they engrossed into their hands the fruits of most of the best Benefices in the realm; allowing scarce so much as the chaff towards the maintenance of those that tread out the corn: the Land is purged of these overspreading Locusts, for which we praise God, and should we not have as great cause, to break forth into the mention of God's praise, if our Non-Residents, that relish ease, and under pretence of praying in cathedral Churches &c. leave off the ministry, and live upon the sweat of other men's brows were wholly removed? Quest. 18. It is said of the soldiers, that they bowed the knee before Jesus, and mocked him, saying, God save the King of the Jews, Matth. 27. 29. and do not our careless Non-Residents resemble these wicked soldiers in mocking Christ, when they will bow the knee before him, put off their hats, and make legs at the name of Jesus; but they will not in their own persons feed his sheep, in their own persons though they be commanded so to do, John 21. 15. Quest. 19 A learned Divine lays down the lamentable face of our Church in respect that so many of her children, Doctor Sutton on Rom. 11. p. 254. who should be like Barnabas, prove like Benoni, a heaviness and woe unto her: he tells us (which we find true by woeful experience,) that too many Ministers disgrace the ministry, many that are screwed (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 ear of careless Non-Residents, and persuade them to meet God by repentance and a reformed conversation? Quest. 20. When Saint Paul saith to the Galatians, Gal. 4. 20. I would I were with you now, he shows, that the presence of Pastors with their people is a thing most necessary. And there are two reasons thereof, one is to prevent spiritual dangers, Perkins in ●ocum. 1 Pet. 5. 8. Ephel. 6. ●. 12. which are manifold and continual, in that the devil seeks continually whom he may devour: and we fight against Principalities and powers in heavenly things, in this respect pastors are Watchmen and Overseers. Secondly, the pre●ence of pastors with their people, serves to redress things amiss, and to recover them that be in apostasy: as Saint Paul saith in this place, were it not therefore to be wished, that this mind of Paul were in all pastors, that with one consent they might say to their people, I would I were with you now? Q●est. 21. When Saint Paul saith, Gal. 4. 20. lest I should run in vain, he gives us to understand, that the ministry of the word is not a work of ease, or pleasure, but a labour: nay a continued labour, like to the running of a race: were it not therefore to be wished, that the Ministers of the gospel would so labour and walk in this calling, that they might be able to say with Paul, I have fought a good ●ight, I have finished my course, &c. and if they will not labour, why should they have their wages for doing nothing? Qu. 22. When Saint Paul saith, let him that is taught in the word, make him that hath taught him, Gal. 6. ● 6. partaker of all his goods; is this the meaning of the Apostle, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} communicate all thy goods with thy teacher: that is, with a nonresident that lives at a cathedral, and visits his Parishes once or twice in a year with a hungry Sermon? Quest. 23. The means that you Non-Residents allow unto your Substitutes, seldom exceeds thirty pounds per annum, though your Benefices be worth two hundred, or three hundred pounds by the year, usually you allow twenty or sixteen pounds per ann●m, to the ox that treadeth out the corn, and muzzle his mouth from receiving any more. Do you think that this base allowance, proceeding from your base Spirits, is sufficient to defray all charges, to satisfy all payments, to answer all expectations of wife and children for portions, of Strangers for Hospitality, is this sufficient to keep them and their children from begging or starving? for God's sake let the labourers have their due wages, shall not the Parliament do well to compel you thereunto? Quest. 24. It is the Ordinance of God, 1 Cor. 9 v. 14 that they which preach the gospel should live of the gospel: but you careless Non-Residents do not constantly preach the gospel. Ergo why should you live of the gospel? Quest. 25. The Apostle Peter, exhorts Ministers to feed the flock of God, &c. his reason is: and when the chief shepherd shall appear, you shall receive an incorruptible crown of Glory, 1 Pet. 5. 2. 4. May lazy Non-Residents expect this crown promised, when they neglect the work of the Lord, in the Lord's House, to the Lord's servants, upon the Lord's day, and receive an honourable maintenance for the same? Quest. 26. When the Bishop gave unto you the Order of Priesthood, See the book of Consecration of Deacons Priests &c. he demanded of you these questions: First whether you would give your faithful diligence, always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this realm hath received the same, according to the commandments of God, so that you may teach the people committed to your charge, with all diligence to keep and observe the same? and you answered, I will so do by the help of the Lord. Secondly, he demanded, whether you would be ready with all faithful diligence, to banish and drive away all erroneous and strange Doctrines, contrary to God's word, and to use both public and private monitions and exhortations, as well to sick as to the whole, within your cures as need shall require, and occasion be given? and you answered, I will, the Lord being my helper. Now resolve me these questions, first whether these promises made by you, in the sight of God, of the Angels, and before many witnesses: proceeded from honest and upright hearts, since you live from your particular Cures, no necessity compelling you thereunto? Secondly, and whether God will not call you to a fearful account one day for the breach of these honest promises? Saint Jerome condemning such undiscreet hastiness, saith, Hierom. in cap. 5. Eccles. 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, than not to keep promise: and it is better doubtfully and long to deliberate, than to grant easily, and perform hardly. Gregory observing this fault in the Jews saith, Exod 24 3. G●●g 〈◊〉 31. cap ●9. 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 Jews were signified by the Locusts, which used suddenly to leap up, and forthwith to fall down to the earth again: they did (as it were leap up, when in words they promised to do all things, which the Lord had said, but they fell to the Earth again, when in their deeds they denied the same, and may not we truly say the careless Non-Residents amongst us, are signified by the Locusts, who make many promises when they enter into the ministry, but when they have the charge of souls, they cry out with these rebels, Psal. 2. Let us break their bands, a●d cast their cords from us, and therefore I will thus conclude. From all careless Non-Residents good Lord deliver us. We beseech thee to hear us good Lord. FINIS.