A SERMON Preached in OXFORD Before the KING'S Majesty, April 19 1643.  
Wherein is handled the unlawfulness of Non-preaching Bishops, non-resident, plurality of Benefices, etc. with the utter destruction of IMAGES.  
According to the votes of both the Houses of Parliament, Scripture, Ancient Writers, and Reason itself.  
By Richard Spinkes, Minister of the Word of God, and imprisoned there for the said Sermon.  I have preached righteousness in the great Congregation: lo, I have not refrained my lips, O Lord thou knowest. Psal. 40.9. For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel, 1 Cor. 9.16. 
London, printed in the year, 1643.   

A Sermon preached before the King in Oxford, against the Bishops.  Rom. 1.14. 
I am a debtor to the Grecian and Barbarian, to the wise and unwise.  
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 Syriac 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, Debtor 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 door of utterance, an occasion of good did offer itself, they were to apprehend the opportunity. Their commission is large, Math. 28.19. Go therefore and teach all Nations, etc. This they were bound to do upon a great forfeiture, the invaluable loss of their own souls, upon pain of God's heavy 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 himself to be indebted unto, or rather Gods assignees (for he is the principal in the bond) are Grecians and Barbarians, and all the Gentiles; for though some would have the Jews to be included in the word wise, as they had indeed a form of knowledge and wisdom in the Law, Rom. 2.20. yet I take the Gentiles to have been more properly of Saint Paul's Diocese, they are both named I confess in the commission, but the Gentiles first: He is a chosen vessel unto me to bear my name before the 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 been committed the Gospel of uncircumcision, Gal. 2.7. and again Eph. 3.8. Unto 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 stock 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 certain men to several congregations is of divine institution, 1 Pet. 5.2. Feed the flock 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 confess 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. Rhetoric 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 between God and man was enough to put a Heathen to a great strait, all whose happiness, and the reward of all whose actions consisted in the good report and opinion of them, but a Christian will soon resolve it, Acts 4.19. Whether 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 myrrh, 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 careful about many things, but one thing is necessary, might well be objected to a general action of men in these days, who as S. Panl said of James John, and Cephas, seem to be pillars to bear up a great burden in the Church, and to take a great deal of pains, but upon proof it will appear that it is nothing but a cold sweat, or a peccant humour, rather than the symptom of any true zeal. They have perhaps two Churches abroad, yet are so busy about reforming one Chapel at home, that should the Lord say to them in a College as 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, We have been very realous for the Lord of hosts.  
But it is a true saying of Maximus, Tyrius the Philosopher, A good and religious man is God's friend, but a superstitious fellow is God's flatterer, for with his mouth he shows much love, and flitters himself in his own eyes; until his iniquity be found out to be hateful Psal. 6.1. The two Table, God's Commandments are the Touchstone or try all of our love: Ye are my friends (faith Christ) if ye do whatsoever I command you, john 15.14. Now our blessed Saviour hath urged this Commandment not less than thrice, Peter, lovest thou me, feed my sheep; 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 Psalms. 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 be found to be ●…ars. God himself saith expressly, that all such hate him, in the second Commandment, Though alt not make to thyself any graven image, to bow down unto it, etc. for I am a jealous God, and visit the fins of the Fathers upon the children, unto the third and fourth generation of those that hate me. The beauty of God's house, as Cassidore well observeth in the exposition of that very Psalm, consists not in pulchrnudine parictum, an't Ministrorum pret to sissimo apparatu, (id est) not in painting and pargeting of the wall with Mosaic works, not in anticking the windows with Legends, not in coping the Ministers in sumptuous and gorgeous apparel, but in the humble and fervent devotion of prayer, the sincere and powerful preaching of God's word; the only image that ought to be in every Church, is the Minister, who if he be painful and religious, is as (lomens' Alexandriws, Strom. lib. 5. calleth him, A living image of God by whose exemplary carriage the people should learn 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 Chemistry of the holy Ghost, convert stones into gold; for a broken heart (saith Saint Chrysost. Hom. 4. in Mat.) is Aureum altar, 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 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 fruitless trees do but cumber the ground, and fraudulently attract the nourishment which would sufficiently relieve 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 down all their Images out of their Churches brought them into their public market place, there to be divided for fuel among the poor people, but when they fell a fight and brawling about the sharing of them, it was at last generally agreed by the Counsel of the City, to make one fair fire of them publicly, and to burn 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 Relics of superstition were burnt together, rather than such combustions, such heart-burnings, should be fomented and maintained among us, and that all would jointly set themselves to the preaching of the word, which is that unum necessarium, many matters of less importance called for with a great deal of more rigour, are but things of venial 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 useful to his neighbour. God and man, saith Hesido: who have nothing to do, who idle drone away all their days.  
It is well observed by Tertullian, that in all the day works of the Creation, the Creator is only styled God, God said, Let there be light, and God said, Let the earth bring forth grass: 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 Devil being to seduce the woman, and through his subtlety to work the 〈…〉 mankind, leave, that out, Gen. 31. Yea hath God said Ye shall not eat, etc. But God in the despite of him and all his instruments, is the only Lord of all mankind, his Laws do alone bind the conscience, If he say to one Go, he must go, if to another, Come, he 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. Ye are bought with a price, be ye not the servants of men.  
But above all men Ministers are by special relation and dependency 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 own servants: and therefore if they look for any wages, they must do his work, they need not be ashamed of it, it is the same which their Lord and Master was sent to do and was employed about; of whom the Prophet Isaiah foretold, Isa 61.1. and our Saviour it to himself, 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 me not to baptise but to preach; that was the main ●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 own blood. Prodig●i instar erat, as saith ●spencaeus, for ●●ny hundred years after 〈◊〉 he was counted a very prodigy of Christianity who took upon him the name of a Bishop and was not a constant and an assiduous Preacher. And to this day in the form of consecration of Bishops over Sea is the clause used (I know not how well observed) Vade, & praedica Evangelium populo tibi commisso: Go and preach the Gospel to the people committed to thy charge. And in our present form of Ordination of all Ministers, the Bishop asks the party to be ordained, Will ye faithfully instruct and teach the people committed to thy charge? he answers, I will, God being my help: which I take to be an oath, and as much as, God shall help me. And therefore I cannot perceive how they who have forgotten that promise, can satisfy their conscience in case of perjury, unless God himself hath disabled them by some corporal infirmity. Neither have some upon the same reason thought it lawful for those who have taken upon this profession, to intermeddle with secular ●●●…crity or to execute any 〈…〉 teth the opinion of some ancient Divine to this purpose, To confer a place of civil government, or outward policy upon a Priest, were to reconcile things in their own nature incompetible to join those together whom God himself hath put asunder: when some in the Council of Trent provided that as the best means to provide for the residency of Prelates to prohibit them the Courts of Princes, and to forbid them to undertake any civil Office, or to be Judges, Chancellors, Councillors, Secretaries of State, or the like, which those mutinous humorists (as they call them) urged to be expressy forbidden out of the word of God, 2 Tim. 2.4. A good soldier of Jesus Christ ought not to entangle himself with the affairs of this life. The Bishop of the five Churches, for so was his title, being their Ambassador for the Emperor 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 Christendom, and there managed the great affairs of State) it would bring the Church into contempt: and if Ecclesiastical persons, and lay officers were made incompatible, none of the Nobility would ever after so much relieve their blond and descent, as to accept of orders. This was a reason of State, rather than of religion and conscience. Had Saint Paul been of their counsel, but alas the poor man had he appeared in the thread bare cloak which he left at Troas, in the midst of such an Antichristian conventicle of mitred and scarseted Prelates, he would have been of as ominous a presence as the Owl at the opening at Constance, he would have been of the same mind that he was, Rom. 12.17. Let us that are of the ministry wait on our ministry, and he that teacheth on teaching; he would never have given his counsel that those who professed themselves of this calling, should leave the word of God to serve Tables. I do not know how sit such undertakers are for an earthly kingdom, but that flourishing Aristocracy of the Venetians, out of just dislike have excluded the Clergy out of their consultations, for when they go about to advise of matters of moment and secrecy, the Praeco stands up and cries, Let all Priests depart the room: 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 bacl, is fit for the kingdom of heaven. Saint Paul telleth us of some that work not at all, and yet are busy bodies, 2 Thes. 3.11. There is no greater idleness then to do nothing to the purpose. Minister dix●●, hoc age; Preaching is the high work, the prop and main work of that high calling, which that worthy and painful 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 soul 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 gain the name of Politicians, such as he was are the most faithful and wisest servants that God hath. Math. 24.25.26. Who then is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season, blessed is that servant whom his Lord when he cometh shall find 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 departed 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 cometh into the world, from whom comes every good and perfect gift, who gives a blessing to our studious endeavours.  
For the Church can neither confer 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 trial 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 Ministry, unless they bring God's Congee de estire with them, unless they be enriced by him in all utterance and in all knowledge, 1 Cor. 1.15. Now these gifts are not in propriety our own 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, do become indebted to the people of God, especially to their pastoral charge over which the holy Ghost hath made them overseers: for God giveth us them not to please ourselves 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 Apollo's, 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 fulfil 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 show 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 ministry which thou hast received of the Lord, that thou fulfil 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 own, but his wives, is true of the spiritual tye and conjunction between a Minister and his charge, his body, his health, his strength, are not his own, but the Churches: as Athanasius writ to Dracontius the Monk, who being chose to a Bishopric, for some inconvemences of air or sicuation perhaps refused it, Non sibi amplius, sed Ecclesiae utilitati serviendums esse, you must no longer said that holy and religious Patriarch, serve yourself, seek your own ease and advancement, but the profit and welfare of God's 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 air, 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 less I am beloved.  
There is a great deal of prodigality in the Greek, it is as our Anselme expounds it, Vit on meam, fotritus meos, fanguinem meum effundam, & exhauriam pro vobis: I would very gladly shed my blood, lay down my life, spend my spirits to do you good I count nothing too dear or those whom Christ hath purchased with his own blood, as he other where expresseth himself to the Thessalonian, 1 Thes. 2.8. being affectionately desirous, we were willing to have inaparted unto you not the Gospel of God only, but also our own selves, because ye were dear unto us. If Saint Paul and his painful assistants did through the love of God shed abroad in their hearts, so highly prise those to whom they were strangers by country and alliance, as to give their souls for them.  
They have but small love to Christ, what ever they talk of it, who will not adventure their bodies, nor endanger their healths for the eternal life of those to whom they have a near relation.  
It was a wicked and ungracious speech of those in the Psalms, Our lips are our own, who is Lord over us? Ministers must know the contrary, they have a Lord to whom they must one day be accountable and their tongues are not their own, for, The Prtests lips should preserve knowledge, and the people should seek the law at his mouth, for he is the messenger of the Lord of hosts, Math. 2.7. He that hide his talon in the ground, had as good have stolen it: The Lord doth not only call him idle, but also wicked servant: Idleness is the tutor of all vice and wickedness. Sozomen. Hist. lib. 6. cap. 18. reporteth of Amonius the Monk, that to avoid a Bishopric (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 go a begging for able and sufficient men) cut off his ear, (for such was the superstition of that minority of the Church, that a corporal blemish and deformity made a man uncapable of that promotion.) Not long after Evagrius a man of known 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 himself into the wilderness, till the votes of the people were devolved upon some other.  
It fortuned after that he met with Amovius, and told him that himself had made a fair eseape, whereas he by cutting off his ear had been injurious to his own body, and had by violent hands incurred the guilt of selfe-maiming. To this Amovius modestly replied, 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 think to escape the judgement of God, who through too much self love hast voluntarily cut out thy tongue in not using that grace which God hath given thee, to the edification of his Church. No doubtless, 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 speak a word inseason to him that is weary. Achan the thief was stoned for stealing from Jericho a wedge of gold. It is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth as it is in the margin, a tongue of gold: their sacrilege (believe it) is not less 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 souls.  
Faith is much more precious than gold which perisheth, saith Saint Peter, 1 Pet. 1.7. But how should they believe without a Preacher? saith Saint Paul, Rom. 10.14. There is gold, and a company of Rubies (saith Solomon, Prov. 20.15.) but the lips of knowledge are a precious jewel, and he that wrongs the owner of them, it is as much as his soul is worth. And therefore I am persuaded that those who first seized upon the temporals of the Church, were not guilty of so much sacrilege as in enacting that Statute whereby Ministers are authorised to discontinue from their live till forty years of age, had it been thirty years there might have been some seeming exense and warrant from the example of Christ, who did not take upon him the Ministry until he was, as Saint Luke saith. Luke 3.23. about thirty years of age: and so Gregory Nazianz●n would have none to undertake this calling until they be arrived 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 Ministry, for he lived 68 years, of which he spent 35. in preaching the Gospel, as Baronius reports out of chrysostom: but 40. years is the rerme of impenitency which seems in Scripture to put the Lord himself, who is long suffering and gracious, out of patience with wicked and ungodly men, Psal. 95.10. Forty years long have I been grieved with this generation, etc. wherefore I swore in my wrath that they should not enter into my rest. Some there are who though they be opimerate that they would scorn to come into competition for learning with many of their industrious neighbours in the Country, pretend they do discontinue from their charges, and live in some School of the Prophets, thereby to better their understandings, and to gain a great measure of knowledge, by hearing of Acts and controversies scholastically handled: but what Eliab, David's elde● brother said to him, 1 Sam. 17.28. With whom hast thou left those few sheep in the wilderness? I know the pride and haughtiness of thy heart, thou art come forth to see the battle: may (I fear) be said too truly of a number of such who care not with whom they leave the souls committed to their charge and custody, that they study rather their own promotion then the good of the Church, another Benefice rather than 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 flock committed to him, and need not still himself 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, Traffic and employ till I come. For what is Divinity which we pretend to study? Is it not a science only of disputing acutely and subtly of every point of controversy, as a reverend Professor of ours, Bako: in his first Lecture upon Ionas 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 faithful in a little, to employ 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 do his will be shall know his doctrine, etc. Diligence of Apostles preaching is commended by the Spirit of God, though at first he knew not so much as his fellows, yet by the preaching of his gifts he much improved them, Acts 18.25.26. This man being fervent in spirit, spoke and taught diligently the things of the Lord, knowing only the baptism of John: but in the next verse he met with some hearers, who reached him the word of God more perfectly: for it is not with this as with other debts (saith Christ) for abroad the debtors eat the creditors, and are loath to come within his reach. But I follow you and entreat you to receive that which I own you, instruction; and that not without reason, for they if they pay their debts have the less, seem 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 my crown of rejoicing, Thess. 21.19. Are not even ye in the presence of the Lord jesus Christ at his coming?  
Lastly, let such remember how that servant that hide his Talon in the earth, was doomed and sentenced in the Gospel, Take and cast that unprofitable servant into utter darkness. He doth not say that debauched, wicked, filthy, malicious, proud, drunken and profane villain, but it was enough to damn 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 souls committed to them.  
Am I my brother's keeper? was the question of the first murderer: 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 Greek may well be interpreted Priests, and submit yourselves, for they watch for your souls as those that must give an account for them. I dispute not here about the infallibility of God's predestination, the foundation of God stands sure, and he knows who are his: but if thou dost not build upon that foundation, if thou dost not by all means endeavour to reclaim the most desperate and incorrigible sinner, his blood shall be laid to thy charge: Non pavasts, occidisti, that Minister that is not a pastor is a murderer, saith Saint Ambrose: for when the vision fails, 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 handful of Barley and a piece of bread (that is) for base and sinister respects did slay the souls of those that should not die, 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 idleness of their Ministers, which was the cause of their ignorance. Son of man, saith the Lord, Ezek. 3.20. I have made thee a watchman, if thou dost not warn the wicked to return from his wicked way, he shall die, but his blood will I require at thy hand. He whom the King should employ to carry a pardon to a company of malefactors, that every moment are in danger of execution, should be drink himself drunk by the way, or be detained by every trivial occasion, were a great deal more cruel than the hangman. So the Ministers who are, as the Prophet calls them, Mal. 2. the messengers of the Lord of hosts, and hath a pardon in his bosom, the Gospel of peace, by preaching and publishing of which he might both save himself and those that hear him. If he begins to eat and drink and to be drunken, Luc. 12.41. if he do not go 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 Laws and Statutes that can be pretended a most impardonable murderer. Saint Paul who here confesseth himself a debtor, had not he discharged his duty, and got a quietus est on record to his conscience, other where by the same Logic of the holy Ghost had concluded himself a murderer: Acts 20.26. I take you to record this day, that I am pure from the blood of all men, for I have not shunned to declare unto you the whole counsel 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 entreated every man with tears that he would be saved.  
The consideration of this duty and dangerous neglect of the same, put the holy and industrious Bishop Saint chrysostom into the same ecstasy 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, etc. Good God (saith he) if it should be so dangerous a trial for every man to give an account for his own soul, 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 souls committed to our oversight. Surely they be not thoroughly persuaded of the danger who sleep upon both ears (as they say) and purpose to give up their accounts by a Proxy. But truly me thinks should I hold my peace, that loud Oratory of blood should be enough to awaken the reckless security of these times, unto a serious consideration. Scarlet itself which is usually made the cloak of Nonresidency. should be but a melancholy sight and sad representation to any that hath but the affection of a father; it looks so like joseph's coat as if it were dipped in the blood of those whom some evil beast had devoured.  
Cedrinus reports of Constantine the Emperor, that having a jealous eye over the acts of his brother Theodosius, he forced him into Ecclesiastical 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 he was ever haunted and dogged with the Fairies of a clamorous and accusing conscience and so broken and disquieted in his sleep, that oftentimes he seemed to see his brother coming to him in the habit of a Deacon, presenting him a cup full of blood, and saying these words. Bibe frater, Drink brother.  
And tell me thou that standest here idle in the marketplace, pretending thou art trading for learning and knowledge, through thy knowledge shall thy poor 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 Live? is not this the sweat, is not this the blood of those men? Bibe frater, drink 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 drink. That place of the Gospel would be better considered of a many, Mark 6.4. When our Saviour came out and saw much people, he was moved with compassion towards them, because they were as sheep not having a shepherd and he began to teach them many things. He had compassion on them: the word in the Original is very emphatical, 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 rueful a spectacle. He that hath promised to be with us to the end, doubtless seethe us, and therefore will undoubtedly one day make their hearts ache, whose idleness and ambition hath been the cause of so great want as there is in many places, where the maintenance is large enough. That great Shepherd of the flocks (as Saint Peter calls him) will have a day of visitation too, in which howsoever now Conformists speed, it will be a fearful one for Non residents, else that of the Prophet is not true, jer. 23.2. Thus saith the Lord to the Pastors of Israel, because you have not visited my flock, therefore will I visit upon you the evil of your do.  
4. Reason. They are bound in conscience by reason of the Stipend and means 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 confessed himself a debtor to all Grecians and Barbarians, though no Church communicated with him as concerning giving, but the Philippians only, Philip. 4.15. Surely then those Ministers are much more indebted to their several 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 work, cannot with a safe conscience eat punem Dominicam, demand his penny at night; for he that would not work should not eat. Every idle man is a thief, saith Phocilides. And so our Saviour the truth itself is bold to call all those that are not good and painful Shepherds, john 10.1. that is, as Musculus interprets it, goodness, do not communicate their grace and knowledge to others, thiefs 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 look to have the benefit of their Clergy: will he respect your persons, saith the Lord of hosts, Mal. 1.9. all their warrant that Ministers have for that their maintenance by the Moral Law of God (the equity of which is perpetual) is deducted out of that Commandment in the second Table, Honour thy father and thy mother, by our Saviour's own gloss doth not only consist in a titular or ceremonious reverence, but in real expressions of maintenance. So that Paul, 1 Tim. 5.4. commands children to requite their parents: the word in the Syriac properly signifieth Use, Foenus rependant progenitoribus suis, Let them pay use to their parents; use (I suppose) for the charge they had been 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 son should be forced by Law to maintain that father in his age, who had not taught him or brought him up in some Science or Trade, whereby he might get his own living. By what law and conscience than may many Ministers demand and exact such large allowance of their Parishioners to whom they show themselves Fathers in nothing, unless it be 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 Shewbread was set in the midst of the Temple, to signify (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 wilderness, and was buried, as it is in the next Chapter, which hath caused many Cabalistical conjecture among the Jewish Doctors but their best Expositors of Scripture, the followers and adherents of Rab: Ishmael do thus interpret it, That the Lords portion was only to be given to him amongst the Priests who were skilful and diligent in the teaching and preaching of God's Law as was Aaron, the reversion of his maintenance being rather entailed upon his worth and deserts, then to be challenged by the hereditary descent of any Loiterer, which opinion seems 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 encouraged in the Law of the Lord, not to encourage their idleness: and that Apophthegm of Rabbi Raccha in the Talmud is very famous among the Jews, that he who gives aught to an ignorant, idle, profane and ungodly Priest, doth a worse deed then if he should cast it to a Dog, or to a Lion for these creatures may be bettered by such alms; they are of God's family, and he provides for them, Psal. 104.21. But if a Priest who is unworthy, eat of the offerings, it is his poison and thou (said he) art accessary to his death, by giving it to him. All which he would prove by that place of Levit. 22.9, 10. The Priests shall keep my ordinances, lest they bear sin for it, and die if they profane it, if the Lord do sanctify it, Deut. 23.8.  
I am persuaded verily that that God who would not have the price of a dog to be brought into his Sanctuary, did never intent, and would never give consent that the Revenues of the Sanctuary, the children's bread should be given unto dogs. So not I, but he that will justify it, calls idle and silent Ministers, Isay 58.10. His watchmen are blind, they are all dumb dogs, they are all ignorant, they cannot bark, sleeping, lying down and loving to slumber: they are all Shepherds which cannot understand: they all look to his own way, every man to his gain from the quarter: that is, they will be sure to demand their annuities, their quarterages; and how do they spend it? merrily in the next verse, Come, say they, and we will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. And here is the true property of dogs indeed, to return to their vomit, drink and to it again.  
Pliny that great Secretary of Nature, acquaints us with a great reason of State used in that title but exemplary Commonwealth of Bees, those that are Drones, and are by the loss of their stings become unprofitable and unserviceable to the State are not only denied maintenance, but cast out into disgrace, or severely punished; Cessantium inertiam notant, castigant mox, & puntunt morte. They take notice of, and censure sometimes with death the idleness of unuseful Drones among them. Now what is all the means of the Church, but like the Honey which Samson found in the carcase of the dead Lion having been 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 souls. And what is an idle Priest who never preacheth a man (as the Psalm saith) in whose mouth there are no reproofs; a Drone without a sting (as Hesiod well compares idle persons) to stingless Robbers, who did idly devour 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 fear 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 own flocks, there to instruct them, let them be cut off from the communion of Saints; if any do so little love the Lord Jesus, as not to feed his sheep, let him be Anathema Maranatha.  
It is strange to hear how declamatory many men are in their discourses for the maintenance of the Clergy, and that tithes are de jure divino, is the first Text prosecuted with that passion and vehemency of Rhetoric, as if Arius were alive again, 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 nonpayment of the other a necessity is laid upon the poor people, and woe be unto them if they pay not their tithes. Mistake me not, I do not go about to slacken their forwardness, or to manacle their withered hand, too many are over forward to rob the Church, and there would be more if they could but make benefit or advantage of any Statute, if, they had any Law to plead for it, their consciences would be persuaded to detain and sequester their tithes.  
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 been by your means. It is the Ministers idleness ignorance, and covetousness, 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 crucify the Lord of life; yet they at the Apostles preaching parted with their demeanes, sold their possessions, rather than their poor brethren, much less than the Apostles should want. Who more freehearted than our Forefathers were? looking upon the decays and ruins of Churches, Abbeys, 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 laziness 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, unless it were to Jews and Cle gimen. A strange combination in that Climacterical alteration of the Church, when Kings and Princes, the nursing Fathers of it did not only wean it, but saw it necessary to let it blood, for the dropsied superfluity of humours which domineered in the body of it. It is apparent that the idleness and Nonresidency of the Priests was that which improptiated all our live. For in Queen Mary's days Cardinal Poole conventing a Synod of the Clergy in London for the reformation of the Church (as he called it) begins the third Decree with these words, Seeing that judgement ought to begin 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 Live do 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 been the only cause of these calamities, and of the Church of late: therefore be it enacted, etc. And to look a little abroad, especially on that kingdom, the heroical achievements of which the eyes of all men now add yes are fixed upon unto admiration, and after ages will read with unbe●●efe.  
Gustavus King of Sweden, Grandfather to that great avenger of blood in our days, having by the exposing of his person to many dangers, freed his Country from the Danish yoke 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 fuel, pride, luxury, and sedition in his predecessors times, might be reduced to a competent allowance, and the rest transferred into the King's Exchequer, for the use and defrayment of the public.  
This part of the Reformation the Bishops and Prelates did most earnestly labour against, affirming that the annuities, privileges and endowments of the Church granted by the free donation of Kings and Emperors and confirmed by their Seals and Charrers, could not, neither aught to be revoked and disclaimed, without incurring the great curse and irrevocable sentence of Excommunication and consequently of eternal damnation. Here was a judgement preached, but too late, for to this the Advocates of the King replied, 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 worms, those flow bellies, (as Epimenides calls the Cretians) who were neither serviceable to God nor man, such ought not to be maintained of the expense of the Commonwealth; for though his predecessors had zealously perhaps, but inconsiderately, weakened the kingdom, by conferring so much upon them, who so ill employed it, his Majesty as he was then Minister of God too, and bore not the sword in vain, was bound in conscience to cut them short, and to redress such disorders.  
When the Prelate, were demanded what title of Scripture they had to show that Bishops should intermeddle with secular authority, and where did God in all his Will and Testament give to idle loiterers such a claim 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 privileges and liberties of the Church were in the King's power, and that he as the times and means varied, might augment or diminish the revenues of it.  
Upon the execution of which Decree, great stirs and commotions were made, and many bulls were ban●●…ed against the King by the malcontents among the Clergy, but this being God's hand, he justified the Man of his right hand, for he lived religiously, reigned victoriously, and died peaceably. And for aught that I can hear the tertius haeres, the third heir (God be thanked) thrives well enough, and the kingdom being sinewed and fleshed with the addition of so much new strength and force, flourisheth.  
Had it not been pity that that nourishment which is nourishment and relief 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 unbelief, should have been spent and bezied in the high feedings and surfeited entertainments of Abbeys and Monasteries? Had it not been pity that all that should have been bestowed on Mitre or Crosier staff, which will now buy so many Spears and Helmets, better a great deal in my opinion bestowed on those men, who (as it was said of Paul and Sylas) have hazarded their lives for the name of the Lord Jesus; then those who could not speak 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 coals of fire upon your enemy's heads, and make the sin of Impropriation Sacrilege, be diligent in the Lords work, and then you need not be so loud in calling for your wages; for the hire of the labourer which is kept bacl by fraud, cryeth (saith Saint James, Jam. 3.4.) and the cry thereof shall enter into the ears of the Lord of Hosts.  
The best way than not only 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 near to the King (as it was thought) both in person and alliance, teacheth us this Ecclesiastical policy, Isa. 62.67.78. Ye that make mention of the Lord, or ye that are the Lords Remembrancers, keep no filence till he make Jerusalem a praise on the earth. The Lord hath sworn by his right hand, and by the arm of his strength. (it is the hand and arm in which are the hearts of Kings, much more of the common people) surely I will no more give thy corn to be meat for thine enemies, and the sons of the strangers shall not drink thy wines for the which thou hast laboured, but they that have gathered it, and they that have brought it together shall eat it in the Courts of my Holiness.  
FINIS.