Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15400	An harmonie vpon the first booke of Samuel wherein according to the methode obserued in Hexapla vpon Genesis, and Exodus, but more compendiously abridged, these speciall things are obserued vpon euery chapter: the diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controuersies briefly touched, and morall collections applied. Wherein aboue foure hundred theologicall questions are handled, with great breuitie and much varietie, by the former author of Hexapla on Genesis.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25678; ESTC S120031	271,285	362

our Sauiour Ipse ipse inquam ovem perditam quaesivit iuvenit proprijs humeris reportavit he euen he himselfe I say did seeke the lost sheepe and found it and caried it home vpon his owne shoulders Luk. 15.5 Damas. epist. 4. the consideration hereof gaue occasion that it was thus decreed Praecipimus ne conductitijs praesbyteris Ecclesiae committantur We enioyne that Churches be not committed to hireling Priests Eugen. decret 11. 2. An other reason may be grounded vpon the Apostles words 1. Cor. 9.7 Who feedeth a flocke and eateth not of the milke of the flocke A wrong then is done vnto such as are Vicars and Deputies that labouring in feeding of the flocke they should not eate of the milke of the flocke they doe the seruice and an other taketh the reward wherein a double wrong is committed for both the people is wronged who doe giue and receiue not whereas the Pastor and the people ought to communicate in the matter of giuing and receiuing Philip. 4.15 the one to giue spirituall and receiue temporall things the other to giue temporall and receiue spirituall likewise the poore Curate is wronged that laboureth for an other he endureth the heat of the day and the other goeth away with the penie It would be considered whether that place of Saint Iames touch them not concerning the keeping backe of the hire of the labourers which haue reaped your fields Iam. 5.4 for this is the Lords haruest wherein they labour and much more worthie are they of their hire then he that laboureth in the corne 3. The Fathers of the Church haue in times past iudged it an vnnaturall thing that a Pastor should put forth his sheepe to an other to f●ede Damasus compareth them thus Meretricibus similes videntur quae natos statim infantes suos alijs nutricibus educandos tradunt vt suam citius libidinem expleant They seeme to be like vnto harlots which doe put forth their infants as soone as they are borne to other nurses to bring vp that they may sooner fall to lust againe And Espenceus alleadgeth this saying out of one Peraldus Valde ridiculus fuerit qui vxorem ducat frigidus eius vicaria modo opera foecundandae fiducia He were a vaine man that would marrie a wife being vnapt for generatiō trusting that she may become fruitfull by an others helpe So he resembleth them that are maried and espoused to a Church and vse the helpe of others in getting spirituall children vnto God Espenc lib. 3. digress ad 1. Timoth. c. 22. 4. Beside this great inconuenience followeth by such substitutions that Church duties are neglected spirituall exercises intermitted and Pastors carelesse of their owne calling entangle themselues with other temporall affaires the Apostle saith No man that warreth entangleth himselfe with the affaires of this life 2. Timoth. 2.4 much more should he that is entred into Christs seruice and warrefare neglect this spirituall busines and employ his time otherwise For according to the saying of the Poet Excussi proprijs aliena negotia curant they which neglect their owne doe meddle with busines not appertaining vnto them of S. Peter they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intent vpon other mens matters 1. Pet. 4.15 3. Herein also I could wish that our righteousnes exceeded the righteousnes of the Scribes and Pharisies Espenceus before named a graue writer of that side alledgeth this out of Eckius who though an enemie vnto the truth yet thus complained of the abuse among them Nostrates praelati Apostolicum ordinem invertere dum spiritualia graviora quam quae subeant rati in Pontificalibus Suffraganeorum in Iudicialibus Officialium in absolvēdis peccatoribus Poenitentiariorum ope vtuntur in praedicatione Monachum aliquem proferunt Our Prelates doe inuert the Apostolike order while thinking spirituall things to heauie for them to vndergoe they vse the helpe of Suffraganes in their Pontificall duties of Officials in matters of iudgemēt of Penitentiaries in absoluing of sinnes in preaching they set out some Monke but if any temporall busines fall out or matter of profit that is referred to the Bishop himselfe Eck. hom 2. de Stephan And he which seeth not that such kind of deputations hath done much hurt both in Ecclesiastical discipline and ciuill gouernment among vs obserueth nothing 5. Further it is very euident and apparent that the substitution of Curates and Vicars hath in times past beene the occasion of bringing in one deuise that I feare me will be a baine to the Church both in our time and our posterities I meane of the founding and erecting of Impropriations for when the Laitie saw that Clergie men possessing many benefices did substitute in their places poore Curates for a small stipend or salarie doing little or nothing themselues they were glad to take the hint and deuised to alienate the tithes of Churches to secular vses and to endow I might rather haue said vndoe Vicarages with some small tithes 6. Lastly I would that speech of Iodocus a famous preacher sometime of France were well remembred who though he spake pleasantly yet vttered the truth that such as did feede their sheepe by vicars adibunt per vicarios paradisum in persona inferos shall goe into heauen by their vicars but into hell in their owne person Espenceus writeth that beeing a young man he had heard Iodocus often to inculcate this saying in his sermons for why is it not as well iust with God to reward idle carelesse parsons by their vicars as for them to doe their dutie by vicars But this notwithstanding which hath beene saide against the perpetuall substitution of Vicars and Curates yet all deputation is not to be taken away in the Church for as in the Commonwealth and Ciuill state the King and cheife magistrate can not possibly doe all himselfe but must needes haue officers and ministers to whome we are commanded to yeild obedience as sent of him 1. Pet. 2.14 and he of God So also in Ecclesiasticall affaires it is fit there should be subordinate ministers for the necessitie of the Church As Moses going vp to the mount left Aaron and Hur his deputies Exod. 24.14 So the Euangelists were as the Apostles substitutes for them and in their place to teach and exhort the people as S. Paul sent Timotheus to Thessalonica to stablish and comfort them touching their faith 1. Thess. 3.2 so he left Titus at Creta to continue to redresse the things that remaine Tit. 1.5 But in these substitutions in Ecclesiasticall duties these three conditions are requisite 1. That they should not be perpetuall but for a time during the necessarie occasion of the Pastors absence which necessitie beeing serued the Pastor should haue a desire to returne and visit his flocke and to say as S. Paul to the Romanes I long to see you that I might bestow vpon you some spirituall gift Rom. 1.11 and as Greg. Nazianzen did write to the Bizantines desydero vos filij

king Pellican agreeable to the description of a king in Moses Deut. 17. 2. This booke was laide vp before the Arke that it might continually put them in remembrance of their mutuall dutie Iun. 3. But this booke is not now to be found it is lost as many other historicall bookes Vatab. 15. Quest. v. 27. Of the wicked men that murmured against Saul 1. They are called men of Belial that is without a yoke which refused to submit themselues to Sauls gouernment thinking that because he was of meane parentage and of no power he was not a like man to saue the people Pellic. 2. Therefore they came not to shew their dutie to the king to bring him presents as other did for by such gifts of acknowledgement subiects may expresse their loyall affection to the Magistrate Osiand 3. But Saul held his peace and winked at this fault to auoide sedition and to winne them by lenitie Genevens CHAP. XI 1. Quest. v. 1. Of the attempt of Nahash the Ammonite against the men of Iabesh Gilead 1. IT seemeth that the Ammonites yet bare in minde the great slaughter which they receiued by Ipthah the Gileadite Iud. 11. and therefore they now seeke to be reuenged vpon the men of Iabesh Gilead Pellican Gods prouidence so disposing that by this meanes Saul should haue occasion to shew his valure Borr. 2. This Iosephus thinketh fell out a moneth after Saul had taken the kingdome but that can not be for yet seuen daies were not expired which Samuel had set vnto Saul that so long he should expect his comming to Gilgal c. 10.8 But it seemeth that this attempt was made immediately before Saul was elected king and the feare of Nahash was the cause why the people asked a king chap. 12.14 2. Quest. Of Nahash cruell demand to haue them put out their right eyes 1. In this inhumane and hostile condition here imposed the Ammonites shew their detestable hatred to the people of God that as they denied them bread and water in the wildernes so they continue hatefull toward them still and therefore the Lord knowing their malice against his people prouided in the law that the Israelites should haue nothing to doe with them Deut. 23.6 Borr. 2. By the right eye some Hebrewes vnderstand that text in the law that the Ammonites should not enter into the congregation till the tenth generation that they would haue it rased out but this exposition is ridiculous and fond Nahash would indeede haue their right eye put out to make them vnapt for warre for the left eye was shadowed and hid with the sheild which they held before it Ioseph and to make them vnfit either to read or write the law of God as some Hebrewes ex Pellican but the reason is here expressed to bring shame and ignominie vpon Israel as the Ammonites had a delight to reproch the people of God as Haman the sonne of this Nahash did shame Dauids seruants that were sent to him in kindnesse in shauing their beardes and cutting off their garments by the middle 2. Sam. 10. 3. Now who are the Ammonites that in these daies doe reproach the people of God it is not hard to iudge euen they which in stead of the word of God doe thrust vpon the Church superstitious traditions and so denie vnto the Israelites the spirituall water and bread of their soules who while they nusle the people in ignorance and seduce them from the right faith which is the eye of the soule doe in a manner condition with them to plucke out their right eyes Borr. 3. Quest. Whether the men of Iabesh Gilead did well in yeilding themselues to Nahash demaund 1. They shew their weakenesse in that they would at all yeelde to Gods dishonour by the shaming of his people they bewray also their diffidence and distrust in expecting helpe from man and not relying vpon God Osiand yea they seeme also to prescribe vnto God in limiting a time for their deliuerance Mar. for this they had beene worthie to haue beene deliuered ouer into the hand of their enemies but that God had respect rather vnto his owne glorie then vnto their deserts 2. They desire a time of seauen daies which the enemie in the pride of his heart thinking that the Israelites durst not encounter him refuseth not But Gods prouidence herein is seene in giuing occasion to Saul to shew his valure and to bring this proud tyrant to confusion Pellican 4. Quest. v. 6. What spirit of God came vpon Saul 1. The Chalde paraphrast very well expoundeth this place that the spirit of fortitude came vpon Saul as the like is saide of Sampson Iudg. 14.5 that the spirit of God came vpon him when he tare the lyon it was then an heroicall spirit wherewith he was endued Borr. the spirit of strength and courage to goe against this tyrant it was not the spirit of sanctification and regeneration see before chap. 10. quest 7. 2. By this it is euident that a man euen in ciuill actions hath neede of the direction of Gods spirit to bring them to a good ende as before chap. 10.26 it is saide that there followed Saul a band of men whose heart God had touched man hath not any free-will of himselfe in morall actions to doe that which is good and pleasing in the sight of God vnlesse he be thereunto drawne and guided by the spirit of God contrarie to the erroneous doctrine of the Romanists 5. Quest. v. 7. Of the edict of Saul proclaimed in his name and Samuels with the hewing of the oxen in pieces 1. Saul vseth not his owne name onely but Samuels also saying Whosoeuer commeth not forth after Saul and Samuel both for more authoritie because he was anointed king by Samuel the Lords Prophet Osiand and because he was not yet generally approoued and receiued king of all Vatab. as also Samuel had not wholly resigned and giuen vp the administration as is noted before c. 7. quest 14. and it seemeth also that Samuel was present also at this time in the battell as appeareth v. 14. Iun. 2. And Saul vseth this policie in hewing his oxen in pieces and sending them because he knewe that deedes would perswade more then words Osiand as the Leuite did the like when he hewed his wife in pieces and sent her parts into all quarters of Israel Iud. 19. beside Saul herein sheweth his zeale and forwardnes in defending the Lords people Pellican And it was necessarie also that Saul beeing alreadie contemned of some should set forth his edicts vnder some penaltie that the people might be kept in due awe and obedience Osiand 6. Quest. v. 8. Why the men of Iudah were counted apart from the men of Israel 1. Whereas it is said the men of Israel were three hundred thousand the men of Iudah thirtie thousand it is euident that before the falling away of the tenne tribes from the kingdome of Dauid some were reckoned of Isreel and some of Iudah Borr. 2.

workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them Eph. 2.10 but the decree of election is not grounded vpon any such condition respect or foresight of our workes and faith for then contrarie to the Apostle Rom. 9.15 it should be in him that willeth and runneth and not in God that sheweth mercie 14. Quest. v. 23. Whether Samuel should haue sinned if he had ceased to pray for the people and to shew them the good way 1. There are sinnes of omission when a dutie commanded is left vndone as there are sinnes of commission when things are committed which are vnlawfull and forbidden to be done of duties omitted some are priuate and in them there is lesse daunger some are publike the omitting whereof is a losse and hindrance to many and the default herein is more grieuous and offensiue And of these duties some concerne the ciuill and politike state as the administration of iustice some the spirituall estate condition of the soule as in teaching and instructing and preaching the word And of all other the omission of these duties is most displeasing to God discommodious to his Church and dangerous to their soule by wome the default is committed And therefore Samuel saith here in direct tearmes farre be it from me that I should sinne against the Lord and cease praying for you yea I will instruct you in the good and right way Samuel confesseth he should haue sinned if he ceased or intermitted to pray for thē and teach them and to execute his Propheticall office among them as the Apostle saith Woe is me if I preach not the Gospel 1. Cor. 9.16 2. If such necessitie be laid vpon Prophets and Apostles then and Pastors and Ministers now to preach the Gospel doth it not follow that euery Pastor in his particular charge is bound to preach vnto his people continually and to sanctifie the Lords day with them in preaching the word and that a Pastor beeing not necessarily letted omitting to preach doth not hallow the Lords day as the Lord requireth and will it not follow vpon Samuels conclusion that whosoeuer ceaseth to pray and preach for and to his people especially vpon the Lords day which is consecrated to those exercises therein sinneth This position then that euery Pastor not necessarily absent or otherwise necessarily letted is bound to pray with and preach to his people euery Lords day and in omitting these duties vnhalloweth for his part that sacred day it may be iustified by the word of God and by the continuall practise of the Church For the Lord saith by his Prophet If the watchman see the sword comming and blow not the trumpet and the people be not warned if the sword come and take any person from among them he is taken for his iniquitie but his blood will I require at the watchmans hand Ezech. 33.6 7. When should the Minister blow the trumpet but vpō the Lords day which is as it were the feast of blowing the trumpet of the word of God and is there not feare of Gods iudgements continually and doth not the Pastor daily see the Lords sword drawne out against sinne if he then spare to tell the people thereof his danger is great Moses was read and preached in the Synagogues euery Sabboth day Act. 15.21 S. Paul saith Necessitie is laide vpon me and woe if I preach not the Gospel The Prophet saith Cursed is he that doth the worke of God negligently Ierem. 48.10 S. Peter is an ensample to all good Pastors who saith I thinke it meete as long as I am in this tabernacle to stirre you vp by putting you in remembrance 2. Pet. 1.13 For if parents are bound to whet vpon their children the law of God Deuter. 6.7 often to inculcate vnto them the Lords commaundements much more is it the dutie of the Pastor if bodily almes is not to be deferred till to morrow if we now haue it Proverb 2.28 how much more is not spirituall almes to be deferred Further if a Pastor preach not vnto his people where he is not letted by necessarie absence publike imployment or sicknes and infirmitie and so is staied by the hand of God by his priuate necessary affaires beeing abroad or by the publike busines of the Church what is the cause of his not preaching either it is his want of abilitie and then he is an intruder or if he can and will not it is his want of zeale and sheweth idlenes and negligence which in Gods busines is accursed as the Prophet saith or he would and can not by reason of many Churches which he hath cure and charge of which proceedeth of greedines and couetousnes so then which soeuer of these causes is pretended whether it be the ignorant idle or couetous Pastor he can not be excused in leauing such a principall dutie vndone vpon the Lords day for euery one according to his place is to sanctifie the Lords day he that is taught sanctifieth it in hearing the word reuerently communicating with the praiers of the Church deuoutly but he that teacheth must sanctifie the Lords day not as one of the sheepe but as a Pastor not as an hearer but as a teacher or els he sanctifieth it not as he ought and his fault and negligence is so much the greater because he onely doth not faile in sanctifying the Lords day himselfe but is the occasion that others sanctifie it not as they would and might by hearing the word preached I doe reuerence in this behalfe that worthie Canon of the Trullan Councell Oportet eos qui praesunt Ecclesiis omnibus quidem diebus sed maxime dominicis populum docere pietatis eloquia ex divina scriptura colligentes iudicia veritatis They which are set ouer the Churches ought vpon all daies but most of all the Lords daies teach the people the precepts of pietie gathering out of the Scripture the iudgemēts of truth Trul. c. 19. Augustine hath an excellent reason to shew the necessitie of the often preaching of the word Certissime scitote fratres quia qualis est caro quae post multos dies percipit cibum talis est anima quae non assidue pascitur verbo dei c. Know ye brethren for a certentie that as the flesh is which after many daies receiueth food such is the soule which is not continually fed with Gods word de Temp. Serm. 56. Origen long before him saide In nostro dominico die semper pluit Dominus Manna de coelo In our Lords day the Lord alwaies raineth Manna from heauen hom 7. in Exod. Who will not embrace that worthie saying ascribed to Damasus Omnis negligenter pascens toties sibi commendatum dominicum gregem convincitur summum non amare pastorem nec eius se velle discipulum fieri cuius exempla negligit imitari Euery one negligently feeding the Lords flocke so often commended vnto him is conuinced not to loue the

brethren by whome the Lord had appointed this conquest of Goliath should be obtained Borr. 2. Likewise the more the Israelites were in feare and the greater that their perplexitie was the more famous was the victorie and deliuerance which they did not expect Osiand 3. Further herein euidently appeareth the great change and alteration that was in Saul how the spirit of God had forsaken him and of a valiant and couragious man and of an heroicall spirit he was growne to be a dastard and coward that whereas before in one day he had slaine almost 40. thousand of the Philistims he now is 40. daies together afraid at the sight of one man Pellican 9. Quest. v. 18. Wherefore Dauid is bidden to take a pledge of his brethren According to the diuers significations of the word harabah there are diuers expositions of these words 1. It signifieth a sorting or mingling and so some read learne with whom they are ranked and sorted Lat. but it is like that Ishai did know of what companie they were and vnder what captain seeing he sendeth him a present of ten fresh cheeses 2. Vatablus taketh it to be spoken of those diuers things which he caried with him but that is prescribed before what he should beare with him 3. The word therefore here properly signifieth a pledge of the same signification with the Hebrew word herabon Gen. 38.17 where the word arrhabon a pledge or earnest penie seemeth to be deriued so interpret Ar. Pag. And they which take it for a pledge some expound it of the token which he receiued to goe in and out to his brethren in the armie without suspition Pellic. some of the pledges which his brethren had laied to pawne for their necessities as the Septuag much what to that sense read know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things they neede but the fittest interpretation is that he should bring some token or pledge from them as a signe of their welfare Iun. as the Chald. paraphrast interpreteth thou shalt bring their welfare that is bring tidings how they fare or bring commendations from them Osiand 10. Quest. v. 19. Of the valley of Elah where the campe of Israel lay 1. Some doe make it an appellatiue word but because there is great vncertentie what kind of tree Elah should signifie some taking it for the Terebinth or turpentine tree as Hierome some for the chesnut tree some for Ilex the holme tree some for an oake Iun. and Vatab. with the Septuag I think it is more safe to retain the Hebrew word as A.P.B.G. especially seeing it is the proper name of the valley it is most like to be so called of the oakes there growing 2. Where it is said they were in the valley it must not be so strictly taken that they pitched in the valley it selfe for the hoast of Israel stood vpon a mountaine the Philistims on an other mountaine ouer against them v. 3. but they encamped toward or vpon the valley which lay betweene both the campes as Iosephus noteth 3. The most read they were fighting with the Philistims A. P. L.S. but seeing the Israelites fled away at the sight of Goliath and he for the space of 40. daies together vaunted himselfe it is not like that the armies had yet met or that they skirmished together as Osiander thinketh but onely had set their battell in aray the one against the other v. 21. therefore the better reading is that they were bellantes Iun. or belligerantes Vatab. or ineuntes bellum Chal. they were warring rather then fighting for the word lacham signifieth both 11. Quest. v. 20. To what place of the campe David first came 1. Some take the word mahegalah for a proper name the Latine translatour calleth it Magala but c. 26.5 where the same word is vsed there he interpreteth it tentoriū Saul lay in his tent it was not then a proper name of a place for Saul also had his mahagal that is such a place of the campe 2. Some take it for vallum the trench or fort A.P. 3. Some for locum castrorum the place where the tents were Chal. Vatab. 4. Others read he came within the compasse of the hoast B.G. but yet Dauid was not come to the hoast as v. 22. he went from hence into the hoast 5. Therefore that place is meant hereby where the cariage with the carts and other impediments lay hagalah signifieth a cart as 2. Sam. 6.3 mahaghalah the compasse or circuit where the carts stand and sometime it signifieth the tract or beaten way made with carts as Isai 26.7 the Septuag sometime expresse it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth rotunditatem the roundnesse or compasse sometime by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cart 1. Sam. 26.5 It seemeth it was the place where the carts and cariage lay which was as a fort and defense vnto the campe for it is said v. 22. that Dauid left his things there with the keeper of the carriage And Saul lay asleepe in that place where the cariage and other such things lay that he might be in more safety and securitie for feare of Dauids breaking in vpon him 1. Sam. 26.5 Iun. 12. Quest. v. 25. Of the rewards which Saul offered to him that would encounter with Goliath 1. It is fit and requisite that rewards should be propounded vnto those which shall offer their seruice in the defense of the Commonwealth for although we can not deserue an euerlasting reward at the hands of God yet a temporarie reward may be deserued at the hands of men and such rewards may be respected and aimed at though chiefely the glorie of God and the good of his Church ought to mooue euery one to performe his dutie 2. Now the rewardes which Saul proclaimeth are three to ioyne him in affinitie in making him his sonne in lawe in endowing him with riches and enfraunchising his house as in setting it free from taxes and other impositions Genevens and so aduancing it to the state of nobilitie Chald. Iun. 3. But herein Sauls inconstancie and leuitie appeared who was liberall in promising but slow in performing as it is euident in his vnkind cariage toward Dauid afterward Martyr 13. Quest. v. 26. Whether Dauid were mooued with the reward to fight with Goliath 1. Dauid was not incited or stirred vp by the hope of the reward which yet a priuate man may safely respect but the honour of God and the loue of the people of God mooued him and therefore where he saith What should be done to the man that killeth this Philistim he saith thus in effect what neede any such reward to be promised the indignitie which the people of God and the reproach which they beare at the hand of this Philistim is sufficient to prouoke any man Iun. 2. And Dauid yeeldeth two reasons of this his resolution one taken from the person of the Philistim who was an vncircumcised person and a stranger from Israel the

fatuum hoc videtur non enim valet quispiam Dei effugere manum This seemeth a foolish part for no man can escape Gods hand Ecclesiasticall histories make mention that in that great and contagious pestilence vnder Galienus and afterward vnder Maximinus the Emperours the Gentiles and Christians were of farre vnlike behauiour for the Gentiles left their dearest friends halfe dead and aliue and suffered them to lie vnburied and fledde away but the Christians staied performing all duties of charitie not onely to themselues but euen to the Gentiles which were forsaken of their nearest friends Nicephor lib. 6. c. 20. c. 28. Euseb. lib. 9. c. 8. Cyprian vpon this occasion as it seemeth writ his booke de mortilitate perswading Christians not to be afraid of the plague and among other he vseth these three most notable perswasions First Mortalitas ista vt Christi hostibus pestis est ita Dei servis salutaris excessus est this mortalitie as it is a plague to the enemies of Christ so it is an wholesome departure vnto the seruants of God It skilleth not if a man be prepared what death he dieth of for he is sure howsoeuer he dieth that he goeth vnto rest Againe saith he mentes humani generis examinat c. it examineth mens hearts and trieth their charitie whether masters will forsake their seruants one kinsman an other the physicians the sicke God sendeth the pestilence to take triall of mens charitie and faithfulnesse in their seuerall callings which if the plague doe fray them from a greater plague remaineth for them Thirdly Exercitia sunt nobis ista non funera contemptu mortis praeparant ad coronam these are not dead corses but liuely experiments vnto vs by the contempt of death preparing vs to the crowne of martyrdome By such and the like perswasions that holy Martyr dealt with the Christians not for feare of the pestilence to forsake their duties and calling Therefore vpon the former reason it appeareth that the plague or pestilence is no sufficient impulsiue to driue the Pastor from his charge and calling But whether the Minister is bound in particular personally to visit all which are infected it is an other question wherein I incline rather to thinke that he is not so bound 1. because he is the Minister of the whole congregation which is to be attended vpon which he cannot doe without great daunger if he goe to euery infected house 2. he is to respect his owne family and not to bring them into daunger which if he should be carelesse of to prouide for the safetie and good of his family herein he should come farre short of the very Infidels and be much worse herein then they as the Apostle insinuateth 1. Timoth. 5. 3. vnlesse God haue giuen vnto him such an especiall confidence and assurance whereby he feeleth himselfe as it were called to this extraordinarie worke of charitie as some I confesse haue had and may yet haue it is presumption for a man to offer himselfe to the stroke of Gods Angel seeing Balaams asse declined the way where the Angel stoode with a drawne sword which sheweth that where our speciall calling and dutie holdeth vs not we may safely decline all occasions of danger 3. A third 〈◊〉 of absence is that a man may haue diuers cures and so can not yeeld his corporall presence and attendance vnto them all but this allegation may be retorted for the hauing of many cures and Churches doth not excuse the Pastors absence but for the same cause it is vnlawfull to possesse many Churches because the Pastor can not be present to doe his dutie to all which reason was vsed in a Synod of Mentz c. 64. Cum vnus pluribus ecclesiis curam impendere necessariam nequeat seeing one can not sufficiently care for many Churches But such will aske what Scripture we haue against them I would therefore that these texts were diligently considered as first Esech 34.4 from whence this argument may be enforced they are no good shepheards that doe not strengthen the weake nor heale the sicke nor bind vp the broken nor seeke that which was lost but such as hold many Churches and attend not vpon the flocke can not performe these duties for how can they beeing absent confirme the weake restore the bruised in conscience and bring home them that are seduced Againe they are no good shepheards which feede themselues and feede not the flocke Esech 34.8 which liue of the tithes and offerings of the people but giue them not spirituall foode againe but such are they which yerely receiue an hundred two hundred or more pounds out of a parish and scarce giue them once a quarter a sermon what is this els but negotiationis turpis luchri proprium a kind of merchandise and gaine as it is called Nicen. concil 2. c. 15. If such should examine their conscience they will finde that it is not the loue of Christ or of the flocke but the loue of lucre and commoditie and a meere couetous minde that maketh them hunt for so many Churches they are not my wordes but vttered in the Laterane Councell held vnder Alexander part 1. cap. 13. in very corrupt times Quia nonnulli modum avaritiae non ponentes c. plures ecclesias nituntur acquirere c. because some finding no measure of their couetousnesse doe seeke to get many Churches Further seeing in Scripture Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.11 Pastors shepheards the very name sheweth how vnfit yea vnpossible a thing it is for one to watch ouer many Churches seeing one shepheard can not feede or keepe more then one flocke Lastly Ministers professing the Gospel should be ashamed herein to come short of that care which the superstitious Romanists haue professed as in the Synod of Colen vnder Adolphus Medium 3. c. 9. thus it was decreed Prohibendum est otiosum illud insatiabile studium coacervandi multa beneficia c. That idle and vnsatiable desire of heaping together many benefices hauing cure of soules is to be restrained And then these reasons are added Vndo populus fidelis graviter scandalizatur spoliantur Ecclesiae debitis ministerijs fundatorum frustratur voluntas qui laborare in Ecclesia volunt excluduntur c. Whereupon the faithfull people is grieuously scandalized the Churches spoiled of the due seruices the minde of the founders is frustrate and they which would labour in the Church are excluded These fowre great inconueniences or rather annoiances do accompanie follow non residencie and pluralities 1. The offence and scandall of the people of God who are much grieued to see how greedie many are to eate the milke of the flocke and yet are carelesse to feede them againe but the Apostle would haue vs to giue no offence to the Church of God 1. Cor. 10.32 and our Sauiour Christ pronounceth woe vnto those by whome offence commeth Matth. 18.7 2. By this meanes the