The Good Samaritan, Part 26
Take care of him, and whatſoever thou ſpendeſt more, Text. when I come again I will repay thee.
So then, Beneficium poſtulat officium. As ſpeaks the Lawyer, ſo the Divine,
Doct. Who ſo receives the gift muſt diſcharge the duty, Numb. 18 21, 31. Luk. 19.13. Mat. 10.2, 5. 1 Cor. 9.13, 14.
Vſe. It would be thought on by ſuch as long to be fingring the Churches penny. The Miniſters reward they love, but care not for the worke; Opes they ſeek, Opus they ſhun. Such there are too many, who covet rather the Churches goods, then the Churches good, which to receive and never labour for, is horrible injuſtice (it being a reward and of right belonging only to ſuch as labour) as our Saviour ſheweth when he ſaith, The labourer is worthy of his hire.
Penſate Fratres (ſaith S. Gregory ſuper Ezek. Hom. 6.) quantae damnationis eſt ſine labore percipere mercodem laboris, quanti criminis precia peccatorum percipere, & nihil contra peccata predicando dicere. Conſider Brethren, how great a damnation it is to receive the reward of labour without labour, how great a fault to receive the price of ſins, and by preaching to ſay nothing againſt ſin. See what God ſaith in the caſe, Ezek. 34.2, 3.
Amongſt others our Lay-Impropriators would do well to ſpend ſome ſerious thoughts concerning the point in hand. True it is, ſome buſie Lawyers may be found, who queſtion the tenure of Tithes, and will be ready to juſtifie Simon Magus (as ſaith our Reverend Hooker. Pol. Eccleſ. lib. 5. §. 79. pag. 249.) There will be alwaies ſome skillfull perſons, which can teach a way how to grinde treatably the Church with jawes that ſhall ſcarce move, and yet devoure in the end more then they that come ravening with open monthes, as if they would worry the whole in an inſtant, yet let theſe take advice of any who have wrot upon this Argument, yea of him who hath moſt pleaded for them, who in the Review of his Hiſtory of Tithes, ſaith thus, Let him that deteines the Churches Tithes and thinkes them not due jure divino, thinks of the ancient dedication of them made to holy uſes; and how ever they were abuſed to ſuperſtition (as other large endowments of the Church before the Reformation) yet it followes not that they may be profaned by commen uſes and Laye hands: Conſult (ſaith he) with Divines herein: And withall he tels them what Judgements have followed ſuch appropiations; and wiſheth it might be ſeriouſly thought on by every Layman that holds them.
The time of the Antient Fathers was free from this corruption, Ridl view p. 145.as yet it had got amongſt them neither name or being, but what they would have judged of it (if in their daies it had bin) is not hard to conjecture. Read S. Auſtins Sermon de reddendis decimis, there we ſhall find, Tubes are a debt, and he that with-holds them invades another mans goods, and how many men ſoever dye for hunger in the place where he liveth (not paying his Tythes) he ſhall be counted guilty of the murther before the Tri…unall ſeat of the eternall Judge, b…cauſe he kept that back to his owne uſe, De Decem chor. c. 12.which was an others. And elſwhere he tells us, That our Righteouſneſſe exceedes not the Righteouſneſſe of the Scribes and Phariſees, if we pay not our Tythes, as they did. More of the Judgement of the Ancient Fathers, together with the decrees of Councells, inhibiting Tithes to bee paid to Lay-men, you may read in Doctor Willets Synops. 5. Cont. queſt. Doctor Carlion. c. 5. M. Eburne. cap. 6. &c.
What is the Judgement of later Divines herein is evident enough. Where find we one who hath wrot concerning this Subject, but cries out againſt it, as the blemiſh of our Church, the bane of our people; for which many thouſands in an high degree ſtand obnoxious to the judgement of Almighty God? Conſult with Doctor Howſon, B. of Oxon. in his two Serm. on Math. 22 Doctor Reynolds on Ohadiah, Verſ. 5, 6. who compareth them to Achan, and their ſinne to that of Anarias and Saphira, beſeeching all young Gentlemen to keep themſelves from that abomination; Citing alſo B. Pilkington on Haggai, who calleth theſe Impropriations, becauſe they be taken away improperly and held from the Church by an improper title.
Read likewiſe Doctor Downhams Sermon, 1 Tim. 3.1. who prooves their Originall to be Antichriſtian, and them to be without excuſe: Now, Quod initio vitio ſum eſt non poteſt tractu temporis convaleſcere. How Lay-men became owners and poſſeſſors of Tythes. See Doctor Field of the Church, Lib. 5. Cap. 59. Pag. 523. And Maſter Roberts Revenew of the Goſpell. Cap. 11.
Doctor Hall B. of Exceter in his Sermon on Zach. 14.20. bewailes the injurious zeale of theſe men, whom he aptly deſcribes to be men of vaſt gorges and inſatiable, devouring up whole Churches, and yet the Sepulchers of their throats are open for more, commending to all Impropriators or Church-Robbers a good Example and Caveat in his Contemp. Lib. 21. On Zerubabell and Ezra.
Read alſo (if you pleaſe) M. Fentens Sermon of Simonie and Sacriledge: M. Richard Bernard of the Miniſters maintenance, M. Eburne on the ſame Subject, as alſo his two Sermons on Math. 22.21. Doctor Sclater of the Miniſters portion. Doctor Iackſons Sermon on Cant. 2.15. M. Francis Dillingham his Sermon againſt Simonie. M. Ieremy Dike his Sermon againſt Covetouſneſſe, pag. 56. We might fill a Volume with Authors and Teſtimonies, I produce theſe few amongſt thoſe who are well known and of note, all of them ſpeaking in particular to Impropriators of Church livings, as to thoſe who ſtand deeply guilty before God of Sacriledge.
Object. But we ſpeake in our owne caſe, &c?
Reſp. It is Chriſts not ours: Say it were; what then? Are all men liers, Is there not one Prophet of the Lord amongst us all? Here than the opinion of ſuch as are impartiall. Conſult with Sir Iames Simple his Reply to M. Iohn Seldons Hiſtory of Tythes. Sir Henry Spelman de non temerandis Eccleſijs, p. 119. who tels theſe men plainly that by taking theſe gifts beſtowed on the Church, they charge themſelves with cure of ſoules and make themſelves ſubject to that burden that lyeth ſo heavily upon every Miniſter, to ſee the ſervice of God performed, people inſtructed and poore relieved; for which three ends parſonages were inſtituted.
M. Lambart, a Lawyer of great note (in his Preamble of Kent) ſpeaking of an Impropriation in Kent, thus cenſures them, One amongſt many of thoſe monſtrous birthe of covetouſneſſe, begotten by the man of Rome in the darke night of ſuperſtition, and yet ſuffered to live in the daylight of the Goſpell, to the great hinderance of learning, the impoveriſhing of the Ministerie, and the infamy of our profeſſion, &c.
Judge Dier is quoted by Sir Henry Spelman (ſometimes L. Chiefe Juſtice of the Common pleas, Trin. 36. Hen. 8. fol. 58. pl. 3.) who averreth, that it was an horrible thing when theſe Appropriations were made to Prioreſſes, and houſes of Nuns: for (although they were Religious perſons) yet they could not adminiſter the Sacraments and Divine Service which they ought to do, who hold theſe holy rites.
Serjant Rastal (another learned Lawyer, in his termes of the Law, in verbo Appropriation) ſaith, It is a wicked thing for a Lay-man to withhold Church rites, bewailing (in his time) that it continued ſo long, to the hinderance (ſaith he) of learning, the impoveriſhing of the Miniſterie, and to the infamy of the Goſpell and profeſſors thereof. And Sir Edward Cooke another great Dr. in the Law hath reported, that by the common Lawes of England, it is evident that no man unleſſe he be Eccleſiaſticall, or hath Eccleſiaſticall juriſdiction, can have inheritance of Tythes. Were this but the ſuggeſtion of ſome few Clergie men, and thoſe of the poorer ſort, (Vicars of Churches and ſuch like) it might with ſome ſhew be ſleighted (though the crye of the poore ought to be regarded) Deut. 24.14. & 26.7. Rom. 21.13. & 29.7, 14. But ſince it is the complaint of ſo many; both of the ſuperiour ſort of Clergie men and others, who with one vote condemne it for a ſacrilegious ſin, it may juſtly challenge mature deliberation. For Proximum ſacrilegio crimen eſt quod Majeſtatis dicitur (ſaith Iuſtin, leg. 1. de geſt. ad legem Iuliam) Treaſon is but a petty ſin in compariſon of it. S. Auſtin gives the Reaſon, tanto gravius eſt peccatum quanto committi non poteſt niſi in Deum; that ſin is ſo much the more grievous, becauſe it cannot be committed againſt any other but againſt God himſelfe. Alas that theſe men would conſider how woefull and uncomfortable it is to live in ſuch a ſin, as hath none to plead, or ſpeake any good word for it before God nor man. And indeed who can? For,
Firſt, theſe things have bin dedicated unto God and appropriated to himſelf as his own peculiar portion from the beginning, and in whoſe power is it to reverſe them. The Law of the twelve Tables amongſt the Romans of old decreed thus, Sacrum ſacrove commendatum qui clepſirit rapſerit que parricida esto. He that ſhall rob or purloyne an holy thing or a thing dedicated to an holy uſe, let him be a parricide. And Salomon ſaith, Who ſo robbeth his Father and mother and ſaith it is no tranſgreſſion the ſame is the companion of a destroyer, Prov. 28.24. that Tythes were conſecrated to God is without contradiction: Now how canſt thou (O Impropriatour) keep theſe back being once conſecrated?M. Dillinghams Sermon againſt Simony, p. 198
Secondly, where tythes are paid there muſt be a matter of giving and receiving, Phil. 4.15. 1 Cor. 9.11. Stipenda Eccleſiaſtica accipiat, ſed qui Eccleſiae; militat m…tat & colligat, ſed qui ſpargit & ſeminat, &c. ſaith Eſpencaeus in 2 Tim 2. p. 24. Let him take the ſtipend of the Church, but he which warreth for the Church: Let him reape and gather, but he which ſoweth: Let him feed of the flock, but he which feedeth the flock, &c. The milke then of the flock is due to him that by preaching feedeth the flock, and not otherwiſe. Now, Qua fronte, qua conſcientia, &c. (ſaith Damaſus Decret. 3.) with what countenance or with what conſcience can you receive Tythes and other Offerings (ſpeaking of Lay-men) who cannot offer up Prayers for your ſelves much leſſe for others.
B. King on Ionas (Lect. 33. pag. 463.) averreth it to be againſt all equity and conſcience that Gods Tythes and Offerings ſhould be tranſlated unto ſtrangers, that they ſhould eat the materiall bread of the Prophets, who never give ſpirituall food unto the people, and that they who ſerve not at the Altar ſhould live by it.
That which the bad ſervant ſpake to his good Maſter wickedly, thou reapeſt where thou didſt not ſow, may be charged upon theſe juſtly, we ſow ſpirituall things and they thruſt their ſickle into our Harveſt to reap our temporall things.M. Ieremy Dyke in his Sermon againſt couetouſneſſe, p 56
The world, ſaith a reverend Divine, is wondrous buſie about the diſquiſition of the tenure of Tythes, by what right they are due; and many are cunninger herein then in the maine fundamentall Articles of their Religion: But in the meane time there is this moſt neceſſary quaere forgotten, by what right impropriators detaine Church maintenance: Let that caſe be canvaſed in the court of conſcience, and if God ſhall there determine on their ſides we have done, much good do it them.
Object. Parcius iſta, &c. Let us be ſparing in thus charging men before we heare them, they have nothing of Gods part or of his Miniſters, but what their Anceſtours have left them, and which they dearly purchaſed and paid wel… for?
Reſp. Semel Deo dicatum non eſt ad uſus humanos ulterius transſcrendum dec. de reg. Iuris 6. See Houſ. Ser 1. on Math 22. p. 20. & Fen Serm. on Prov. 20.25. p. 15. & D. Down. Serm on 1 Tim. 3.1And were theſe Church revenews left you by your Fathers (ſaith D. Smith.) Alas ſo the holy veſſels came to Belſhazzar from his Father, and yet whilſt he prophaned them after his pleaſure the hand of God came forth againſt him end he died for it, Dan. 5.2, 30. that we read, Ezek. 18.14.—19. would be thought on for anſwer.
2. Say they were purchaſed by you or your Anceſtors, and ſo bequeathed you, what then? Caveat emptor, the buyer ſhould have lookt to that: He dealt not fairly with you who ſold you that he had no right unto. Read Levit 27.28. There we ſhall find that nothing ſeparate from a common uſe unto the Lord might be ſold: And will you deny that theſe were ever ſeparated? Beſides hath not God entailed them upon his Miniſters? See Numb 18.21. and what man hath power to cut of the entaile which God hath ratified?
Object. But many an honeſt Gentleman hath an Impropriation in his hand, Biſhops and Colledges have many?
Reſp. I grant you many an honeſt Gentleman may hold them in their hands, but yet I muſt tell you, that it is no part of their honeſty ſo to doe. That anſwer which Sir Richard Brarkley relates a Husband-man gave to the Arch-Biſhop of Cullen may be in this caſe given.Felicity of ma lib. 2c: z, p. 90.
The Story is this, A poore Husbandman being in the fields at plough, ſpies a great troupe of horſemen, well armed paſſing by (after the manner of the Princes of Germany) he asked of the for moſt who it was that was comming after, and being told that it was the Arch-Biſhop of Cullen, he fell into a great laughter, being asked why he laughed, he replied, becauſe S. Peter the Prince of Prel…tes lived poorly, to leave his Succeſſors rich. The Arch-Biſhop being told what this fellow ſaid, was willing to juſtifie himſelf, and comming to the fellow told him that he wore thoſe roabes and rode in that ſtate not as he was a Biſhop, but as he was a Duke; then the fellow laughed more than before, and anſwered, Cum damnatus fuerit Dux quid fiet de Epiſcopo? If the Duke ſhall happen to goe to Hell for his Pride, what will become of the humble Biſhop? It would bee thought on.
For if the Impropriator ſhould hap to goe to hell for his ſacriledge, what would become of the honeſt Gentleman? For my owne part I doubt not, but divers ſuch God will ſhew mercy unto upon their Repentance, but if after they come to a knowledge of the truth, they withhold it in unrighteouſneſſe, and make not in ſome meaſure reſtitution; little comfort can they take of the truth of their Repentance.
In that other plea of the Lay-Improprietary from the example of Colledges, Biſhops, &c. They are no ably deluded through the deceit of their owne hearts: For all theſe are de familia Eccleſiae and ought to be ſuſteined by the Church, as Sir Henry Spelman ſaith well; De non temertidis Eccl. p. 113and that Reverend and learned D. Reynolds in his Comment on Obadiah, Ser. 2. So that Tythes are quodammodo, the Churches ſtill.
Object. But Kings have right to tythes, and it was an ancient cuſtome for Kings to take them, Ʋetuſtiſſimum ſuiſſe morem ut reges decimarët colligitur ex 1 Sam. 8.15. Cal in Num. 18.27 Reſp.as may be collected (ſaith Calvin from 1 Sam. 8 15.) Now ſaith the Lay-Impropriator, of Kings we hold them.
Whether the Scripture doth deſcribe a Iuſt King or a Tyrant is queſtionable: Oſiander tells us that Samuell there deſcribeth to the people the King which God would give them in his wrath; and ſpeakes of ſuch manners and faſhions which are incident, not to true Monarchies, but ſuch rather as decline to tyrannie, a d ſo ſheweth not (ſaith Pellican) what a good King may do, but what this King would do.
Secondly, A King is not merè laicus, ſaith our late Soveraigne of bleſſed memory, he is Perſona mixta, foreign Sir Edward Cook de jure Regis. Eccl. pa. 5.a perſon endowed as well with Eccleſiaſticall Authority as with Temporall. In which reſpect both King and Priest of old were anoynted with the ſame oyle, (as the Chalde Paraphraſe on Zach. 4.11. hath it) which was the holy oyle, Pſal. 89.27. And (in theſe later daies) at their Coronations they are not only crowned with the Diadem of the Kingdome, and girt with the Sword of Juſtice (to ſignifie their temporall Authority) but they are annoynted alſo with the oyle of Priesthood, and cloathed Stola ſacerdotali and veſte Dalmatica, as Sir Henry Spelman in his Tract of the Rights of Churches hath demonſtrated, p. 117. In which reſpect he may (if his neceſſities require) partake with Levi in his Tyth (as David did with the Priest in the Shewbread, 1 Sam. 11.6.) and Levi in duty muſt yeeld him a portion, I ſay Levi yeild it, for it muſt come through his hand (ſaith Sir Iames Sempell in his Treatiſe of Sacriledge, cap. 8. §. 3.) for the avoiding of Sacriledge.
Thirdly, the Tyth ſpoken of, 1 Sam. 8.15. which Kings uſed ordinarily to receive was not Levi his tythe, but another tyth or tenth: After that Levi had tythed the people, the King ſhould tythe them over againe (Thus M. Nettles in his anſwer to the Iewiſh part of M. Seldons Hiſtory of Tythes, c. 3. §. 6. p. 127.
Fourthly, Though a King hath power to tythe a people and to take for the ſupplying of his neceſſities a portion of Levies tythe, yet he hath not power (ſaith D. Smith in his addition to D. Willets Hex: in Levit. cap. 25. mor. 5.) to transferre holy things to prophane uſes, he may not give them away to his ſervants, nor alienate them from the Church to the Churches dammage. So alſo ſheweth Keckerman, Syſtem: Polit. Lib. 1. cap. 21.
Concering ſuch conſecrated things, the beginning wherof was ſuperſtitious (as Abbi-lands) which were given for the maintenance of Idolatry, D. Willet on Lev. c. 5, obſ. 5.and redemption of mens ſoules, it is not to be doubted (ſay ſome) but that the civell Magiſtrate hath power to divert them to prophane uſes, as we read, 2 King. 10.27. But there is an other reaſon of tythes the proper inheritance of the Church: Theſe were from the firſt foundation of them dedicated to the Miniſtery of the Word, and originally intailed by God upon his Miniſters; now neither the Pope nor King Henry the eight, can cut of an entaile (ſaith Doctor Smith on Levit. 27. mor. 4) which God hath ratified.
To conclude this branch, I could wiſh that every Lay-Impropriator would adviſedly conſider what hath bin ſaid, and know, how ever he conceives he hath nothing to anſwer for before Almighty God but Lay-vocation, yet he bath alſo (by taking of the two pence) to make anſwer for ſpirituall function; for Tythes, Tranſeunt cum onere, they carry their charge with them.
Secondly, forget not that admonition which is given by Lorinus in Levit. 27.30. Caveant hi, &c. Let theſe Lay-men take heed, who have a grant of Tythes upon this condition, that hereafter they muſt make reſtitution, leaſt they be involved in the puniſhment of eternall damnation.
Thirdly, Let ſuch as have taken the houſes of God in poſſeſſion, or poſſeſſe his portion without his aſſignement, read thoſe Plagues and Judgements threatned, Pſal. 83.5, &c. againſt thoſe who did but ſay, Let us take, &c. And what in all ages hath bin executed and inflicted on them who did take it, read D. Howſon, and D. Downham on this ſubject. And in your own obſervation you may find the truth of that which Salomon ſpeaks, See Dillingham Ser. on Pſ. 14.1 p 113.Prov. 20.25. Sacriledge is like Pope Adrians ſly it will not ſuffer a man to leave vomiting til it hath gotten up his gall.Ex male quaeſitis vix gaudet tertius haeres.
Laſtly, An anſwer would be ſtudied to Saint Auſtins queſtion, with what face canſt thou expect an inheritance from Chriſt in Heaven, who haſt defrauded Chriſt of his inheritance on Earth, Bee not deceived, God is not mocked, thou mayſt have wit enough to befoole thy innocent Mother on Earth of her portion, but with all thy ſubtilty thou ſhalt never beguile thy Almighty Father which is in Heaven.
We doe but beat the ayre, theſe men ſtill reſolve to have the tenth of their Neighbours eſtates, let their Salvation go whither it will; they will ſooner looſe their lives then their livings, as an Impropriatour once rebelliouſly ſpake, when mention was made of our late Kings willingneſſe in their reſtitution: Latere prae abundantia non valet, & prae impudentia non quarit, Bern. in Cant. Serm. 33.However Iſrael muſt know his Tranſgreſſions, and Iacob his Iniquities, and ſuch men heare of their Impropriations.
There is another whelpe of the ſame litter, the unconſcionable tyther, or common defrauder of the Miniſters (remaining) dues, through their unconſcionable cuſtomes, falſe preſcriptions, and unjuſt compoſitions. The Ammonites had halfe our apparell before now through theſe new found out tricks, the poore Miniſter is turned out naked, that little which the Canker-worme left, the Caterpiller hath eaten up.
Impropriations are at a ſtay (we truſt) they cannot take from the Church (ſaith M. Eburne in his ſecond Sermon on Math. 12 21. pag. 29.) more then already they have (albeit many a greedy and ſacrilegious minded perſon, elther deſires or attempts it) but theſe ſort of perſons do daily more and more encroach upon the Church to the ſpoyle and bane of it, the hinderance of the Goſpell and decay of learning.
There is ſcant a man of underſtanding, who lives in any Pariſh where the tithes are impropriated (and ſuch Pariſhes there are good ſtore in England at this day, if they be ſum'd up aright) but doth diſlike, Of 9284. Pariſhes in Englād 3845. are impropriated, of which number are within the province of Cā 3303. & within the province of York, 592. Cādyea diſclaime againſt them (if his owne hand be not in the ſin.) Now thou that blameſt another doeſt thou even the ſelfe ſame thing? For what are theſe unconſcionable cuſtomes, compoſitions, preſcriptions, &c. but ſo many petty and particular Impropriations? Change but the name the thing for ſubſtance is the ſame; their ground and originall is vitious, and the fruits and effects to the Church moſt pernicious; as I have on that Parable, Luk. 18.10. at large diſcovered. I will conclude this Diſcourſe with the report of a great and learned Lawyer of this Kingdome. Sir Ed Cooke. 2 part of his Reports, fol 44.It is recorded (ſaith he) in Hiſtory, that there were (amongſt others) two grievous perſecutions, the one under Diocleſian, the other under Inlian the Apoſtata; Euſeb. Eccl. hiſt. l. 7. c. 3.the former intending to root out all Religion, Occidit omnes Presbyteros, he ſlew all the Preachers of the Word of God; notwithſtanding this, Religion flouriſhed, for, Sanguis Martyrum eſt ſemen Eccleſiae. This Perſecution was grievous: But that under the other was more grievous and dangerous, Niceph. l. 7. c. 3Quia ipſe occidit Preſbyterium, hee deſtroyed the order of Prieſthood it ſelfe, Theod. hiſt l. 3. c. 6. & Niceph l. 10. c. 5.whilſt he robbed the Church, and ſpoyled ſpirituall perſons of their revenews: Upon which inſued in ſhort time great ignorance of true Religion, and the ſervice of God, and thereby great decay of Chriſtian Profeſſion. Ah vile ſhame; whilſt Hagar complaines of her miſtreſſes perſecution, ſhe ſhould carry her ſelfe ſo inſolently: Whilſt our Laity complaine of the Prelates and the Priests, they indeed are found to be the greateſt perſecutors that this day England hath.
More Particularly. From the Hiſtory wee may collect,
Doct. Good Hoſts ſhould be carefull of their Gueſts.
We read, Ioſh. 2.2, 6. of Rahab who having once taken charge of the Spies, ſhe diſcharged the part of a good Innkeeper, and tooke great care that no hurt might befall her gueſts, hiding them from death with the ſtalks of that plant which was made to hide the body from nakedneſſe and ſhame; and for this ſhe is commended, Heb. 11.31. Such a good Hoſt was Lot, Gen. 19.6, 7, 8. and Obadiah, 1 King. 18.13.
Vſe. Theſe Examples (together with that in hand) ſhould be remembred by thoſe who are of this Profeſſion. Ʋnto theſe men do no harme (ſaid Lot unto the Sodomites) for therefore came they under the ſhadow of my Roofe, Gen. 19.8. Yea, he rather chuſeth to be an ill Father, then an ill Hoſt, he tenders his daughters to ſave his Gueſts (a faulty offer though a good intention.)
Beda makes mention of an Inn in Arabia, the Hoſt wherof was a notorious theife and robber, Beda. de imag. mundi.and did uſe to bring thoſe paſſengers he meant to ſpoyle into a goodly Roome, richly adorned with curious pictures and hangings, wherin was a ſoft bed to lye upon and delightfull to behold, but both the Chamber and Bed were annoynted with deadly poyſon, in ſuch ſort that the infection did ſlay the Gueſts before the morning and whilſt they were a ſleep: But Gods Judgements ſlept not, for within a ſhort time the houſe was fired by Lightning, and both it and the Keepers were conſumed to aſhes.
If we have no ſuch Hoſts in England, yet we have heard of ſome Gueſts, who have had their threats cut in their Inns by the conſent of Hoſt and Hosters; and of many more who have had their bane through infectious beds and roomes poyſoned with drunkenneſſe and diſorders. I could wiſh all would take warning by judgements inflicted upon others; vengeance will not ſuffer wicked Hoſts to live.
The Heathen had a private and domeſticall god, whom they tearmed the god Lar, which in our language we may interpret, the god of the hearth: Him they held in ſuch reverence, that if any had ſled to the hearth, albeit in the houſe of his capitall Enemy, yet his Enemy durſt not there offer him any violence (by this means Themiſtocles the Athenian was ſaved.) For the hearth was dedicated to the Goddeſſe Veſta, who was held to have her holy place, where the chiefe fire of the houſe was made: If then no Violence might be offered to our very Enemy flying to our hearth; much leſſe to thoſe who come Gueſt-wiſe under our roofe for ſuccour.
Myſt. In the Mystery. Miniſters ſhould hence learne, To bee carefull of thoſe flockes committed to their cure and charge, Epheſ. 4.11. Ezek. 33▪ …. Heb. 13.17. 1. Cor▪ 3 8, 10.Act. 20.28. 1 Pet. 5.2. 1 Tim. ….1.5. & 2 Epiſt 4.1, 2. Hence are we called Paſtours, Shepheards, Watchmen, Rulers, Planters, Builders, Fiſhers, Husbandmen, &c. All which Titles require of us great diligence and carefull attendance.
Reaſon. Our gifts are given us for this end, not to hide up in a Napkin, but to imploy: Our maintenance is upon this condition, that we work and labour, 1 Theſ. 5.13. 1 Tim. 5.17. Hence Saint Paul acknowledgeth it a Debt, Rom. 1.14. into which debt he came by his Calling, and the gifts that God beſtowed on him for the Miniſtery of the Word. Saint Cyprian ſpeaketh thus: Debere Presbyteros tanquam decimas accipientes ex fructu non recedere ab altar, ſed nocte die que ſpiritualibus inſervire. Epiſt 66.Miniſters as being receivers of Tythes of the increaſe ought not to retire from the Altar, but night and day to attend upon ſpirituall things.
Vſe 1 You will ſoon infer (I doubt not) upon the delivery of this, that thoſe Ministers tranſgreſſe who reap the Profits of a place and performe not the duty therto belonging, who ſheare the Sheepe but feed not the Flocke: And indeed they faile in a very high degree: Woe to the idle Shepheard (ſaith Ezekiell) that leaveth the Flocke, the ſword ſhall be upon his arme, and his right Eye ſhall be utterly darkened. A practiſe that cannot ſtand with the love we pretend we beare to Chriſt, and which is expected from us, Iohn 21.15. Loveſt thou me; feed my ſheepe: Upon which words Saint Gregorie thus inferreth, Si dilectionis Argumentum eſt cura paſtoralis, quiſquis virtutibus pollens gregem Dei renuit paſcere, ſummum paſtorem convincitur non amare; If care and diligence in a paſtorall charge be an argument and certaine evidence of the love we beare to Chriſt, whoſoever furniſhed with gifts and abilities thereunto refuſeth to feed Chriſts flocke, is to be taken, pro convicto, that he beares no good affection to the chiefe Paſtor of our ſouls.
Nor can negligence and unneceſſary abſence of a Miniſter ſtand with that true love he ought to beare unto his Flocke. Then eſpecially doth the Divell ſow his tares, whilſt the Husbandman is a ſleepe, then are the Sheepe apt to ſtraggle and run into many dangers whilſt the ſhepheard is from amongſt them; Moſes was not above forty daies away, but upon his returne, he findes his people worſhipping a golden calfe which they had ſet up, Exod. 31.1.
Nor can this Practice ſtand with the Lawes of Princes and Decrees of Councells, which even the darkeſt time of ignorance have made divers Cannons and Conſtitutions charging a Miniſter with Reſidence, as Conc. Antioch. Can. 17. Conc. Sardi. 14. Can. Si qui… vult, &c. Diſt. 39. Conc. Calſid. Can. 10. Conc. Trid. Seſſ. 7. cap. 8.
Queſt. Is there then no juſt and lawful cauſe, for a Miniſters abſence? Is he ſo tied to reſide upon his cure as that upon no occaſion he may abſent himſelf from his people for a while?
Reſp. Valentia with others do obſerve, that this Commandement of Reſiding is praeceptum affirmativum, and ſo binds not ſemper or ad ſemper, nor may it be laid in the ballance ſtript from thoſe neceſſary materiall circumſtances, which ſhould give it waite: There may be certaine caſes which may excuſe Miniſters abſence for a time.
1. Wh… it is, Pro vita & viatico, for recovery of health, preſervation of life and neceſſary mainetenance.
For Recovery of health, this ſtaid Epaphroditus from the Church of the Philippians: As ſoon as he was recovered he was ſent by S. Paul, Phil. 2.25, 28. So Sylvanus Biſhop of Philopolis in Thracia, being of a very ſickly conſtitution was remooved thence to Troas a hotter Climate, as we read, Socrat. lib. 7. cap. 37. Thus if a Paſtor be ſick in body, and the place where hee lives unfit for his Recoverie, it would bee hard-heartedneſſe in a Flock (as Moſcouius notes) to barr the Phyſitian of their ſoules the uſe of lawfull means.
For Preſervation of life: Say a Paſtor be perſonally ſought for and cannot remaine with his flock without perill of his life, in this caſe it is lawfull for him to abſent himſelfe. So Elijah fled from Ieſabell, 1 King. 19. and S. Peter left the Church of Hieruſalem to eſcape Herods fury, Act. 12. And S. Paul left the Church of Damaſcus when ſome ſought to lay hands on him and ſlay him Act. 9. So Athanaſius left his Church at Alexandria and was hid in a dry Ciſterne ſix yeares and in his Fathers too be foure mouths, and makes this Apologie for himſelf. Quis mihi mirabiliter & divinitus erepto vitio vertat, Tripart hiſt▪ l. 6 c. 22.quod non in manus me quaerentium rejecerim? &c. Who can blame me being miraculouſly delivered, that I did not caſt my ſelfe into their hands that ſought me? Our Saviour wiſh't his Diſciples, when they were perſecuted in one City to ſlie into an other, Math. 10.
But here S. Auſtins caveat (in his 18. Epiſt.) to Honoratus muſt be obſerved. The Perſecution muſt be Perſonall not Generall; for a generall perſecution (both of Paſtour and flocke together) is likened by that Father to the equall danger of Marriners and Merchants in the ſame Ship in a great tempeſt: Now God forbid (ſaith he) that the Maſter leaving his paſſingers behind ſhould ſave himſelfe by boat and commit the Veſſell to the mercy of the unmercifull waves. Such a Miniſter is compared by our Saviour to an hireling, Ioh. 10.
For, neceſſary maintenance. Nature allowes that a man ſhould keep himſelf from hunger and unrelieved penury. D. Den. expoſ▪ on 2 Pet. c. 1 verſe 1, p 122So S. Paul, 2 Cor. 11.8. And indeed it is a kind of Perſecution to musſle the Oxe which treadeth out the Corne. In caſe of want a Miniſter may lawfully leave this or that particular Congregation and take another.
So when a Miniſter is to give attendance in ſome Courts of Juſtice, where he is impleaded; or hath ſome neceſſary ſuit in Law depending, which requires his perſonall preſence and appearance: In this caſe Councels have by their Canons grated liberty for a Miniſter to abſent himſelf a while from his people.
2. As a Paeſtour may be abſent in theſe and ſuch like private caſes: So when the buſines about which he goeth is more publicke and tends to the Profit either of the Ʋniverſall Church, or of ſome Particular.
Campcius, Moſcomus and others which write upon this Subject do reduce hereto the going to Generallor Particular Synods for compounding differences: Writing againſt the Churches adverſaries, and ſuch like profitable imployments.
Thus S. Ambroſe, Serm. 28. maketh his Apologie to his People, Alterius Eccleſiae neceſſicatibus evocatus minimè vobis ſolitum ſtudium dependiſſe videor, being called forth by the neceſſary buſineſſe of another Church, I ſeem not to have beſtowed on you my wonted care. There are other caſes which might be alledged, but this ſhall ſerve for the firſt anſwer to the Quare.
2. We muſt diſtinguiſh of Reſidence: It is two fold, Perſonall or Paſtorall: Not ſo much the former as the latter is required, jure divino.
Some are Perſonally reſident, but not Paſtorally; urgent Occaſions, publike Attendance, and ſuch like before ſpoken of requiring their abſence, they feed their Flocke immediately themſelves ſo often as they can, and mediately by others when themſelves cannot. Thus Timothy to whom S. Paul had committed the Church of Epheſus, went to eſtabliſh the Church in Dalmatia, and Titus who was Biſhop of Crete, was upon an occaſion ſent for to come to Rome, 2 Tim. 4. but yet ſo, that neither Titus left his flock unprovided of many inſtructours, which before he had ordained there; nor Epheſus wanted Tychicus (as Calvin obſerves) who was ſent unto them to ſupply Timothies ro…me. This kind of Reſidence is that which is eſpecially required.
Some are neither Paſtorally nor Perſonally reſident, ſuch have much to anſwer for before Gods Tribunall: If any go about to with-hold their Tythes or other Eccleſiaſticall dues, they ſtraight wayes cry out of Sacriledge, when they themſelves in the meane while are by CHRISTS owne teſtimony Theeves and Robbers, wronging Gods Flock by their wicked cuſtomes.
Some are both Paſtorally and Perſonally reſident, he that can receive this, let him receive it. In all ages ſuch have bin moſt honoured and beſt liked; in brief ſeeing there is a care which God expects of every man that hath a Flock, let us diſcharge it conſcionably and not ſuffer the grace beſtowed on us to be in vaine: 1 Cor. 15 cAs for thoſe whom either ſervice or great imployments call away, let them with the Apoſtle though they be abſent in the fleſh, yet be preſent in ſpirit, knowing that a hirelings negligence ſhall not excuſe him, if the wicked be not warned from his way.
Secondly, Obſerve we from hence (with S. Bernard)
Doct. That all that is required of this Hoſt is care; Petitur a vobis cura non curatio, he ſaith not, …rn. de Conſid. l. 4.Sana illum, Heale him, Sed curam illius habe, Take care of him.
Non eſt in medico ſemper relevetur ut aeger.
The Phyſitian may preſcribe the potion, it is God that muſt give the bleſſing: So ſheweth the Apoſtle, 1 Cor. 3.7.
Vſe Therefore we may not be diſcouraged in our labours, God hath given his Prophets a charge to preach, when before hand he hath told them that their words would not be received by thoſe who heard them, Ier. 7.27. Ezek. 2.3, 4, 7. He that planteth would willingly eat of the fruit he ſets; and he that ſoweth reap; and he that adminiſtreth Phyſick, deſireth that it may kindly work and effect that which is intended; but if the ſucceſle be not anſwerable to our hopes, we may not faint, Nullus doctor eſt dator boni quod docuerit (ſaith S. Bernard) we may be doctores gratia, but datores we cannot be, we may teach but we cannot give. Rebecka may cooke the Veniſon, Iſaack muſt bleſſe it. If Rachel be barren, Iacob is not God to give her children.
Not is our labour loſt; whether our people profit, or profit not, we ſhall have our fee, Iſa. 49.4. Wee are a ſweet ſavour to God, not onelyonly in them that are ſaved, but in them that periſh, 2 Cor. 2.15. Hence it is that thoſe meſſages which have conteined nothing in them, but curſes againſt an obſtinate people, have yet bin as honey in the mouthes of them that brought them, Ezek. 2.10. & 3.3. As the Phyſitian (then) omits no point of his art (though the recovery of his patient be deſperate, and (it may be) dyes under his hand) no more ſhould we; but ſtill be diligent and carefull; remembring what followes in the Text,