ALthough I nothing doubt,§. 1. Introduction. but that some good and honest minds, (what with the laws connivance at it, others example in it, and their own defect of serious thoughts about it) have been unhappily snared in the foulest guilt of holding More-Cures-than-one, the very distance whereof bars all possibility of their discharging duly the Duties that belong unto them; yet there is cause to fear, that in the Crowd of such Delinquents, there may be others found, who are plainly of their number, on whom the blessed Paul imprints that blackest Cha­racter of Suppposing Gain Godliness. And certain 'tis, that this Ʋnchristian Practice gives but too much occasion to the People, for crying out of All therein engag'd, in St. Peters words, That through Cove­tousness they do make Merchandise of them. For who can see a Person setled in a Benefice, which doth not only comfortably support him, and his Family, but hath to spare, (the common Case, and here re­flected on) yet grasping on another, that he cann't attend one, but will be apt to conclude; 'Tis not the work of Christ, but Mammon of Ʋnrighteousness, whereto he is a Votary? And, how many such sad Spe­ctacles may a little Traveller in this Kingdom meet with? and yet, the wonder is not great, if now, as heretofore; and in this Church as well as in the Primitive, men shall be found, and in the Sacred Office, [Page 2]who serve not our Lord Jesus, but their own Bellies. The fairest Crop of Wheat may have some Tares therein. Honey it self is not without its filth and scum: nor is the richest Ore quite free from Dross. It ought not therefore to cast a worse reflection on the English Clergy, that some bad men creep in a­mong them; than 'twas disgraceful to the Blessed Apostles, that Judas was of their Society. 'Tis pity any should be so like him, as to pretend Christs ser­vice, when they only mean their own, by carrying of his Bag. And those concerned ought to bestow sad thoughts upon it; that though that wretch made shift a while; severest Vengeance was not long in overtaking of him: yea, 'tis observable, that his Hypocrisie was no sooner manifested, than Notori­ously stigmatized also, John 12.6. A fair direction for guiding us upon the like occasion! who may not therefore spare their open great miscarriage; that, seeming to be Christs Disciples, do tread so plainly in his Steps, that did betray him. I will not say to the Non-resident Pluralist, as Nathan did to David, Thou art the man; yet, cannot but with grief ob­serve they are too like, in this respect; Both seek their own, and not the things which are Jesus Christs.

For 'tis notorious,§. 2. Case stated. that we have great numbers of those Ministers in this distressed Church, whom a Single Cure of Souls, (sufficient to make a serious man cry out with Paul, Who is sufficient for it?) although endowed, not only with a Competent, but abundant Maintenance, cannot content; but they must seize upon another, the remote distance whereof, besides the most important and tremendous work belonging thereunto, makes it impossible, that both should be attended by them. A course, so evil in it self, and of so bad, and fatal Influence, both on our Church [Page 3]in general, the particular Congregations that are concerned, and those Ministers own Immortal Souls, that words are wanting, fully to Express the vileness of it. Surely 'tis no rash Sentence in him that saith; Pluralities are the Pest of the Church, and Bane of our Religion. Which, I shall hope, will not be dis­appointed of all good mens Suffrages, even those that hitherto may by surprise have been entangled in this snare, when once they hear what Cogent Arguments lye against it, and what Clear Answers unto all Pleas for it. Of both these in their order; and as briefly, as the Case will bear.

The Arguments are these that follow; 1.§ 3. Arguments against Plura­lities. They war against Scripture; 2. Antiquity is a Stranger to them; 3. They are doom'd by Councils; 4. Are a­gainst Justice; 5. And Charity; 6. And Honour; 7. And Prudence; 8. Serving only to Vice, and naugh­tiness.

1.1. Argument against Scrip­ture. Pluralities make open War against the Scriptures; I mean not only, because there is not in them any Title of Precept, or Example, to encourage them: but they are plainly condemned there. Should any ask for a Particular Law in Terms unto this purpose; it might not happily be absurd to answer, that,Ap. Plutarch, Romul. as Ro­mulus made not any such against Parricide, because he judged so great a Villany was not incident unto human nature; so probably the Sacred Pen-men might in this case forbear, as being loath to think that such a Monster should e're be hatch'd in the Church of Christ. And give me leave to note it, that, as Rome could not afford an instance of that Unnatural Barbarism until about six hundred years were past from the building of that City: So Christi­anity was not pesterd with this grievous Plague, till full as many years, or more, had been elapsed from [Page 4]the first Birth and Infancy of the same. But this is not intended as a shift; for that is utterly need­less; as he must see, who will observe how plainly, Holy Writ doth;Manifested two ways. 1. Condemn Ambition, Covetousness, and Sloth, as bad in all, but stark naught in Mini­sters; which they should flee from, as from Hell it self; from whence they come, and whereunto they go: And 2ly. Command Personal Attendance on their several Flocks, from those that have them; without any Dispensation, ordinarily, in the Case.

Touching the Former; First, Scr. condemns Am­bition, Cove­tousness, and Sloth in Mini­sters. that Ambition, Covetous­ness and Sloth are so condemned in the Minister; should any ask me, what is this unto our purpose? He may as well demand, Why Sin is blam'd for all our Mi­series? 'Tis not more manifest, that all our Wo doth spring from Sin; Than that Pluralities do owe their being to those wicked Parents, Covetousness, Ambi­tion, and Sloth; For when there is before Enough, and Spare: (as was supposed) it is impossible to assign any other real cause of grasping after more, but to maintain their Laziness, Pride, and Covetous­ness.

And when the disciples of our Saviour had a spice of one of those Diseases; doth he not presently apply himself unto the Cure, and clap a Corrosive to the Proud Flesh, which was growing up? He tells them, 'twas a Heathenish Plant, and should not grow in Christian Soil; by no means, in the Holy Sanctuary: It shall not be so among you, Matth. 20.25.26. Doth not be that lodged in his Masters bosom, set a black brand upon Diotrephes, for his aspiring humor? 3 John 9.10. How doth the great Apostle of Vs Gentiles, charge his dear Timothy, to beware of loving Money, the Root of all Evil; when he saith, Thou, O man of God, flee these things, 1 Tim. 6.10.11. [Page 5]And he of the Circumcision, banish all filthy lucre from the Ministers Eyes, in taking up a Single Charge, 1 Pet. 5.2. What Death, do we think, would he have doom'd it to; had he perceived it gotten into the heart of any, to make him grasp for more than one? yea, and to shew us, how naturally, cursed sloth, and Negligence attend the other Two; long be­fore them all, the prophet calls such Ministers, Dumb Dogs that cannot (at least will not) bark, sleeping, lying down, loving to slumber; yea, greedy Dogs, which can never have enough; Shepherds that cannot understand, looking all to their own way, every one for his gain from his Quarter, Esai. 56.11. But why should I light a Candle to the Sun, or spend more words in a Case so plain? To quote all places in the Scripture against these Vices, particularly this Ido­latry, (Col. 3.5.) and in Ministers especially; would be to transcribe good part of the Holy Bible.

As for the Latter, That Personal attendance on their Flock is indispensibly required of Ministers,Secondly, re­quireth Perso­nal Attendance on their Flocks. Ordinarily; the Scriptures are as full unto this like­wise. There may sometimes, and for a while per­haps, be just occasion of the Ministers absence; on which necessity, he may pass guiltless both with God and Men. But to do this Ordinarily, or for a Con­stancy, and meerly out of Choice, as well as plainly for some Secular Interest; This will not be dispensed with in the Court of Heaven, whatever Dispensati­ons may be gotten here on Earth. The Apostle doth command the Ephesian Elders, Act. 20.28. Acts 20.28. to take heed unto themselves and to all the Flock, over which the Holy Ghost had made them Overseers, and to feed the Church. That the Elders here, were Ministers, is out of question: and that they were meerly Pres­byters, and not Bishops, Comment i [...] Tit. 1. St. Jerom confidently affirm­eth: [Page 6]to be sure! they are charg'd in their own Persons to attend the Flock; as plainly, as words can speak is. And note it, the self same way that they are call'd upon to tend their own Souls, they are required to attend the Flock: for ther's but one taking heed, which serves for Both. And surely that was not to be By Another, Numb. 18. In­fra. and without Themselves. But the wretched Shift of doing this by Another, was not then born; and shall be hereafter handled by us, ac­cording to its merit: mean while, I would fain know, how Pluralists can with any reason be supposed to be made Overseers by the Holy Ghost of that Flock; which, after they have seized on, they hardly ever see; or to no other purpose, but to Fleece, not Feed them: St. Paul, while he staid there at Ephesus in his own Person, both taught them publickly, and from house to house, vid. 20.Vid. 20. And proposed that Pra­ctice for the Presbyters imitation. And do not our Non-residents keep very close unto this Copy? They have their seasons, I confess, to go from house to house, and not omit the poorest: but 'tis to call for, and exact their Dues;How many pluralists are there in Eng­land that hard­ly see either of their livings in a year? Sir S. Degge a stre­nuous Contra-Pluralist, Pars. Couns. Part. 1. ch. 4. 1 Thes. 5.12.13. For other Doctrines, they are so far from doing any thing like to the keeping Conven­ticles; that the Temple shall not see them in a Twvelve mouths time together; or more, perhaps. Can we imagine that this same Apostle, when in another place, 1 Thes. 5.12.13.) he doth beseech the People, to know them that Laboured among them, and were over them in the Lord, and did admonish them; and to esteem highly of them for their works sake; can we, I say, imagine, that he should ever mean Pluralists and Non-residents; that are so far from Admonishing, Labouring, and Working with them, that they are not among them? Nay, is it not most evident hence, that all who take the Care of Souls [Page 7]upon them, should both be Present; yea, and Painful likewise, with their People? [...]: gre­gem, qui a vo­bis pendet; uti apud Sopho­clem, [...], abs te pendemus, Bez. in loc. 1 Pet. 5.2, 3. Doth not the Apostle Peter therefore to this purpose, charge the Elders to feed the Flock of God, that is among them; that is, whereof they have the Care: and to be ensamples to them, (1 Pet. 5.2, 3.) And are not they marvellously likely to do thus for them, and be thus to them, that are at twenty, fourty, or a hundred miles distance from them; Ministers should be indeed the Light of the World: but be they snuff'd ne're so well, and shine they never so bright, those that are so far from them, may walk in darkness notwithstanding. Were it indeed believed by Non-residents, that they must give an account to God for the Souls they undertook the charge of; (and they acknowledge to the Bishop, when they are admitted, that they accept so great a Care) they would surely watch, and know that they could not do so unto any purpose, except they kept upon the Spot, where the danger is. That they must answer thus, and therefore ought to watch so, as we speak, is clear by Hebr. 13.17.Hebr. 13.17. They watch for your Souls, as they that must give account. And then, what man may safely dare to take another, and a distant Cure; where he can never do the Watchmans part? For, being absent, he can give no warning; for want of warning, the Sinner dieth in his Iniquity; and the blood of him so dying, will God require at this false Watchmans band, Ezek. 3.18.Ezek. 3.18. If Personal Attendance were no Duty, why should our Saviour brand that Shepherd for an Hireling, that fleeth when the Wolf is coming, John 10.12. And,John 10.12. what's the difference 'twixt fleeing from, and not coming at the Flock? Both equally expose it unto danger; yea, may not they be strictly said to flee, and leave the Sheep; who, after their Induction, come not at them, [Page 8]save to fleece them? Was not Peter bound, if he lov'd his Lord, to feed his Lambs and Sheep in Person, John 21.John 21. nothing more manifest. But to produce more Scripture-Testimonies, would be the pouring wa­ter into the Ocean; I shall therefore beg Non-Resident Pluralists to observe with sadness, what a dreadful Wo God hath denounced against those Shepherds that feed themselves, Ezek. 34.2. &c. and not the Flock, in Ezek. 34.2, 3, 4, to vers. 11. Son of Man, Prophesie against the Shep­herds of Israel, Prophesie and say unto them, Thus saith the Lord God unto the Shepberds, Wo be to the Shepherds of Israel that do feed themselves: should not the Shepherds feed the Flock? Ye eat the fat, and ye Cloth you with the Wool, ye kill them that are fed: but ye feed not the Flock. The Diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven a­way, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered, because there is no Shepherd: and they became meat to all the Beasts of the Field, when they were scattered. My Sheep wandred through all the mountains, and upon every high hill: yea, my Flock was scattered upon all the face of the Earth, and none did search or seek after them. Therefore, ye Shepherds, hear the Word of the Lord; As I live, saith the Lord God, surely, because my Flock became a prey, and my Flock became meat to every Beast of the Field, because there was no Shepherd, neither did my Shep­herds search for my Flock, but the Shepherds fed themselves, and fed not my Flock: Therefore, O ye Shepherds, hear the Word of the Lord; Thus saith the Lord God, Behold, I am against the Shepherds, and I will require my Flock at their hand, and cause [Page 9]them to cease from feeding the Flock, neither shall the Shepherds feed themselves any more; for, I will deliver my Flock from their mouth, that they may not be meat for them. And surely, if Non-resident Plu­ralists are not quite past feeling; they must be sen­sible, that they are the men concerned therein. Perso­nal neglects are there complain'd of: and that's their guilt; and unavoidably so. And Personal Vengeance is there threatned, on all such Delinquents: from which, by timely Repentance, may the Good Lord deliver them.

So much for the first Argument, Pluralities war against the Scriptures: wherein we have spent more words, because it is of greatest consequence; the rest will be dispatched sooner.

2. Antiquity is an utter Stranger hereunto: § 4. 2d. Argument against Anti­quity. I may safely say, a bitter Enemy to the Roots, and Seeds hereof; Sloth, Pride, and Covetousness, in the Mini­sters of the Gospel: Rebukes, both frequent, and severe, against these Vices (as well as others) may be met with in the Ancient Fathers. But not one Title about that, we now are dealing with. The truth is, This Piece of Naughtiness was only in the womb; not midwif'd into the world as yet. Twill not serve the turn to tell us; That the Church was under Per­secution in those Elder days; and then there was not such Provision made for Ministers, as hath been since: For, though some part hereof be true; the whole is not. I hope at Constantine's time, there was no cause to complain in either of those respects: Both Cruel Persecution then was gone, and Great Prospe­rity did succeed it: but how much to the Churches benefit, let the Reader judge by St. Jerome's words.Part 3. E­pist. 43. de vita CaptrMon. He tells us, That the Church of Christ did thrive by Persecutions, was crown'd with Martyrs: but when [Page 10]Christian Princes were in power, Her riches did in­deed increase, but vertues decrease. And this was that which gave occasion to the well-known Proverb; piety was brought-a-bed with Plenty, and the Daughter choak'd her Mother. But notwithstanding such de­generacy then, we have no notice, that this foul Cor­ruption of Church-mens Spiritual Bigamy did any where prevail in the Church for the first Six hundred years. No instance can be found (upon my best en­quiry) of any Ministers taking two Wives at once: or rather a Concubine to his Wife, Hist. of Couns. of Trent. lib. 2. ad sin. Anno Dom. 1546. Engl. Edit. page 217. to vex her; I mean a Second Church, unto his former. A learned and excellent Author, faith this boldly; Never any thought to hold the Title of an Office, or enjoy the Profit with­out doing Service; but only after the year seven hun­dred in the Western Church. And as before a Person was chosen sit for the necessity of the Church; so after­wards, a Degree, Dignity, or Emolument was fitted to the Quality of the Person: from whenoe arose the exercising of the Ministery by a Substitute. Behold by this the Venerable Hoary Hairs of Curates, and their Masters, Pluralists! with whom the Christian Church was utterly unacquainted, till Popery had invaded it; and the Universal Bishop gotten to be Tyrant over it. It should seem indeed, that some such Creatures were creeping into the Church before, about four hundred and fifty years after Christ; but they were quickly disorder'd, and as soon repuls'd by the Council of Chalcedon, Infr. Argu­ment 3. consisting of six hundred and thirty Bishops: as we shall hear anon. And the Attempt was reinforced near two hundred years after this Council: but Gregory the Great, then Bishop of Rome, and just before the Man of Sin was mounted on his Throne,Dist. 89. c. 1. Singula. crush'd it in the Shell: as may be seen by his Letter extant in the Decrees: wherein he [Page 11]Orders, That the several Duties belonging to the Church should be committed unto several men: and that no one Person, how well soever experienced, should at one time hold a double Service. Thus long you see the Ancient Church was not acquainted with our Pluralists; or laid their Ax unto the very Root there­of, when once they found it. Tis true that some time after (as also hath before been noted) this Mis­chief, with a Crowd of others, came in, as a Re­teiner unto Antichrist.

3.§. 5. 3d. Argument against Church Canons. This Practice hath been doom'd too by several Councils; and many Canons of the Church have pass'd against it: Methinks, it doth betray its guilt, by the very face thereof. Are not these Craftsmen glad to get their Licences, and Dispensations to set up with? Were there no Transgression, Plain men would ask, What need of Dispensation? The Canons of our Church, 'tis thought, are not severe enough against it: and yet they have not the fairest aspect on it neither. Witness theVid Can. 41. Many Restrictions, necessity of Residence, and sufficiency of the Curate, that is injoyned. Howe're, St. Augustins Plea doth her good service too. 'Tis one thing (saith he) what the Church doth tolerate; and another, what She teacheth. Aliud est quod docemus, aliud quod sustinemus &c. Contr. Faust. l. 20. c. prope sin. 'Tis only that, not this, may be imputed unto Her. And yet it must be said, (however it may reflect upon us) that other Churches, both long before any Refor­mation had been made; and since it too; and which bear a Mortal hatred thereunto, have made most smart Decrees against it. For the Reformed Churches abroad, I need not be concerned to produce their Censures of it; till it be made appear, which of them have e're been troubled with it. Well then, the first Cannon planted against pluralists, that I shall mention; is that of the Laterane Council under Alexander the third and about [Page 12]the year 1180.Tom. concil. 3. Can. 13. The words are these; Because some men, putting no bounds unto their Covetousness, endeavour to get Ecclesiastical Dignities, and more than one Pa­rish Church, contrary to the Order of the Holy Ca­nons: so as when they are hardly fit to discharge one mans Duty, they receive the Wages of several: We strictly command, that it be never so done any more hereafter. When therefore a Church is to be disposed of, let such a Person be found out, as will Reside there, and discharge the Cure himself: Otherwise the Receiver shall lose what he hath taken, and the Giver his power of disposing. So that Excellent Canon; and from a Popish Council! And, To the Extirpation of Pluralities, and Non-residences; without adding one word of Explication!

But near four hundred years before this time,An Do. 781. Prid. Conc. Sy­nops. Tom. 3. Couc. Post. Act. 7. Can. 15. ano­ther General, and the second Nicene Council, (as 'tis called) is found to have this Grain of Wheat, in a whole Heap of Tares: Let not a Clergy man be henceforth settled in two Churches: for, this belongs to Merchandise and filthy Lucre, and is alien from the Churches custom: Every one therefore ought to abide where he is called, and to settle in one Church: So full and plain,An Do. 454. Prid. ubi supr. Tom. Concil. 2. Act. 15. Can. 10. as to need no Comment! Nay, and three hundred years afore this last mention'd Council, that undoubted General one of Chalcedon (glanc'd on in the former Argument) nipt this mis­chief in the Bud, and would not let it blossom; much less hear Ripe Fruit. For thus it saith, 'Tis not lawful for a Clerk to be Intituled to (or inrolled in) two Churches: viz. That wherein he was Ordain'd at first, and the greater whereunto, for Vain-glories sake, he goeth afterwards: but let such men be brought back to their first; and only there attend their Duty. Which needs must bar all hopes of having Churches [Page 13]more than one; or not discharging Duty by ones self, where it was undertaken. But to conclude this point of General Councils, the late Trent Assembly, styled by the Romanists, Decret de Re­form. C. 17. Sess. 24. the last General Council; whatever the Deeds among them are, in Word con­demn this Practice. For, reciting that Speech of the Council of Chalcedon, (but just now mention'd) Neminem oportere in duabus Ecclesiis conscribi, they exclaim against their wicked Covetousness, who are grasping after many Benefices: and charge the whole Clergy, even Cardinals themselves, To keep no more than one Cure of Souls: as may be seen at large in the place refer'd in the Margent. Nay, there were a­mong them then and there; Hist. Count. of Trent, l. 2. p. 253. ad An. 1547. Circ. med. & l. 6. Anno 1562. Engl. E­dit. pag. 496. and the major part of a General Congregation too; that did maintain, Both that Residency was required by the Law of God, and Pluralities by the same forbidden.

Now adding hereunto, Pope Extrav. com. lib. 3. Tit. 2. De Praeb. & Dign. Cap. 5. Execrabilis. John 22th. his De­cree, That non (save Cardinals and Kings Sons) shall keep more than one Cure of Souls, and one Dig­nity without cure; upon pain of losing both, in case of disobedience: together with Pope Greg. De­cret. lib. 3. Tit. 5. De Praeb. & Dign. C. 28. De multa. Innocent the 3d. his peremptory Determination, That whosoever ac­cepts 1 Benefice with Cure, (having before another of that nature) shall be forthwith depriv'd thereof; and if he make a stir to keep it, shall forfeit both: now putting these Decrees of Popes, and Popish Councils all together, as I said; 'tis worthy to be se­riously though on; whether it doth not cast an ill Reflection on a Protestant Church, to connive at that, which very Papists do condemn? especially, since both their Latter, as well as Elder Doctors, De Cleric. San [...]im, Cap. 11. Sect 4 Arg. 5. 6. are therein Unanimous, as a Learned Author of theirs, and in an Excellent Piece against Pluralities, hath evinced sully. But we must make haste.

4.§ 6. 4. Argument against Equity and Justice. 'Tis most apparently likewise against all Equity and Justice, That, Beneficium datur propter Officium, the Benefice is bestowed for the Service that belongs unto it, Who is able to make a doubt of? Doth not every new Incumbent yield himself (accipere curam) to undertake the Cure; the Work and Duty that is; when he receives his Title from the Bishops hands? Doth not the Apostle make it plain, That the Mini­sters Reaping Carnal things is founded meerly upon Sowing Spiritual; as Ministring about holy things onely, could onely entitle to the right of Living on the things of the Temple; and waiting at the Altar, for pertaking with it? yes, he doth so: and he conclu­deth it Gods Ordinance now; That they who preach the Gospel, should live upon it, 1 Cor. 9.11, 13, 14. So that maintenance is only due for Service: which was our Saviours mind too, when he said, That Meat belong'd to Workmen, Matth. 10.10. and Hire to Labourers, Luk. 10.7. And, who can be ignorant, or not ready to acknowledge it, that our Kings and other Benefactors, settled Glebes, and Tythes with us (which Law confirmeth) for the particular Service of those Places, whence they rise, and where­unto they are assigned? Those Donations were upon such Conditions; namely, That the People should be there Attended, where the Ministers were so Re­warded. And we know who said, If it be but a mans Covenant, [...]. (or Testament) no man disanulleth, or ad­deth thereunto, Gal. 3.15. So that Justice and Equity, as well as the Express Law of God conclude, That he that Teacheth, is to be communicated to by him that is Taught, and not another, that doth not teach them, Gal. 6.6. Nay, as he that doth not work, must not eat at all, 2 Thess. 3.10. So, he may not have a double Mess, that doth but single Work, if that.

What an Ʋnequal, and an Ʋnrighteous thing is it then, that one man should take all the Pains, and another the Profit thereunto belonging? That La­bourers should go without, and Loyterers bear away the Hire, and Reward from them? Why should Lazy Pluralists expect the Pay, belonging unto La­borious Souldiers; or demand the Wages due to pain­ful Workman? Diligent Preachers are the One, and Other, in the Gospel: but they are neither; in one of their Cures at least. Can it be justified, that when I sweat at plow all day; another, that did not so much as look on, shall carry away my Wages at night? Or, when I venture my Life in the Field, he that never struck one Stroke, should come at Muster day, and take away my Pay? This is the Case betwixt the Painful Curate, and the Lazy Pluralist: and, what words are bad enough for the Iniquity of such Deeds? Why may they not as well go into Peoples Houses, and take away what Plate, or other things they have a mind unto; or stand upon the Road, and put the Moneys of those men they meet with, into their own Pockets? Oh! There's a Jayl and Gibbet in these Cases! But the Curse of God, and Hell hereafter, are they nothing in the other? Well, that we may proceed.

5. Tea, and against Charity too; §. 7. 5th. Argu­ment against Charity. I mean not only, what is due to the Souls of Christians, and their own also: which too many Pluralists, God knoweth, seem not to have a Stock of, that may so much as match the gleaning after Vintage. For, beside the failing in his Personal Duty, which God requireth; how commonly do we see Ignorant, or Vitious Curates (whether will serve cheapest) give him good con­tent; if some men do not seek for such: when the [Page 16]Profits of the Place would well encourage, it may be Two, Learned, Pious, and painful Preachers; as the the necessity of a numerous Congregation probably may require the same. 'Tis certain, would they re­sign their Super-numerary Living to a Worthy Suc­cessor, there would be proof of Christian Love unto their Peoples Souls; and they should thereby deliver their own from heavy Guilt.

But there is another kind of Charity also, which this Practice is at enmity with. The Pluralists know, vast numbers of Worthy Scholars, that are Ministers; (in and out of the Universities) and some with the charge of Wife and Children on their hands; hardly find means to get them Bread: but they have several Hundreds; perhaps a Thousand Pounds, or more, per annum, by their Cures, and Dignities the while: so that, though their Pains be that of Drones, yet they both eat the Fat, and drink the Sweet; live in their palaces, are Cloth'd in Silks, and keep their Coaches, with ample Retinues; and like them in Amos, 6.4, 5, 6. are never grieved for the Af­fliction of their Brother Joseph, though brought upon him, by their Ʋncharitable, and Ʋngodly Covetous­ness: besides the manifest Injustice, as we have heard; Is there not the shutting up of bowels of Compassion, here? And consequently, just cause, with fear, to ask; How dwelleth the Love of God in such? 1 John 3.17. Their works proclaim, that it is the love of Money, (which is the Root of all Evil, 1 Tim. 6.10.) and of this World, (with which the Love of the Fa­ther cannot consist, 1 John 2.15.) whereto they pay their Homage and stand Devoted. But let them remember; The Labourers Hire crieth, and the Cry doth enter into the Ears of the Lord of [Page 17]Sabaoth: and themselves are Deaf, if they do not hear it.

6. Against Honour also; how unworthy is it,§. 8. 6th. Argu­ment Against Honour. for any man to accept, much more to Court, and sue for, such an Office, which he knows himself uncapable to discharge; and truly, never doth intend it? To be a Labourer in Christs Vineyard; and yet to Loyter out, one half of his work, at least? To cry up, and magnifie Primitive Purer times; and live a perfect Non-conformist thereunto; To avow se­paration from an Apostate Church, and yet to keep so foul an instance of her Apostacy; which her self, for very shame, by Words, is forced to condemn? To make a shew of Love to Justice and Charity, and indeed regard neither; but hate both? Is not this to play the Current; nay, the Errant Hypocrite? See then, how well our Pluralists do come off! How honourably they acquit themselves! In a word: If it be Noble, to be false and negligent in the greatest Trust on Earth; to be Ʋnjust, and Cruel to our dearest Brethren; to count Gain Godliness, and pre­fer Earth before Heaven: then, these Delinquents may pass for men of Reputation: else, their own hands will lay their Honour in the dust. This is so legible, that he that runs may read it.

7. Against Prudence, beside: §. 9. 7th. Argu­ment against Prudence. As for Spiritual Wisdom: that surely is utterly banished hence. Were it possible else, that mens own, and Peoples Souls should be postpon'd unto, and scorn'd in comparison of the Mammon of Ʋnrighteousness? Nay, Common Prudence is abandon'd by these men! For, What can be more undiscreet; than, when there is no need at all (as was at first supposed) to create themselves the ill [Page 18]Opinion of,It was the saying of a merry fellow, That in Chri­stendom there were neither Scholars e­nough, Gentle­men enough, nor Jews e­nough. And when answer was made him, there was ra­ther too great a plenty than any scarcity: he replied, if there were Scholars enough, so many would not be double or treble Beneficed: if Gentlemen enough, so many Peasants would not be ranked among the Gentry: if Jews enough, so many Christians would not profess Usury. So Doctor Heylen prints the Scorn made of them, Cosmogr. Com. W. Genoa, at the be­ginning. and become indeed just Scorn unto, the generality of Ʋnderstanding, Sober, and Impartial Christians? Is't not almost a proverb, Their only way to climb to Heaven, is by heaping Steeple upon Steeple, as the Gyants did one Mountain on another for that purpose? Certainly, themselves cannot be ignorant, that the Gentry censure them, the People hate them, and their own Best Brethren grieve, and blush for them. Nor do they think it Wisdom in the man that said;

In short: They every where pass for Perfect Drones, who feed, and fatten on the sweat of others brows. And most men in their hearts, Ignavum fucos pecus a praesepibus arcent: wishing the Magistrate would speedily put his hands thereto.

8.§. 10. 8th. Argu­ment, serveth only to mens Corruptions. Lastly, The Pluralities spoken of are only ser­viceable unto Covetousness, Ambition, Pride, Luxury, Sloth, and Ʋniversal Ʋnconscionableness in the whole Christian, and Ministerial Calling. For Proof; do but consider duly what hath been already spoken, and con­sult your senses therewithal, and more there is not need of. He that can shew the man that is not bated, but increased in his Diligence, Sobriety, Humility, Modesty, Liberality, and Ʋniversal Conscience in Religion by Pluralities, Erit mihi magnus Apollo; shall be esteem­ed one, that hath made an Observation, which the whole World hath hitherto been a perfect Stranger to.

So many Evident Proofs being therefore made a­gainst Pluralities, the Bill must needs be found, a Ver­dict given, and Sentence past thereon, for Condem­nation of them.

But what Criminal is there,§. 11. Pleas urg'd, and answer'd. but will say something for himself: or what Cause so bad, but that one Plea or other, shall be made for it?

We shall therefore fairly hear what the Delinquent, with whom we have to do, can plead in the defence; or at the least, excuse of the Guilt imputed to him.

1.1st. Plea. Learned and Good Ministers have been found to do so; and it hath been used for many ages in the Church.

Admit, That Learned, and Good Men too,Answer. have done it, (for who am I to judge mens States with God, nor dare I but to maintain such thoughts of some;) nei­ther sound Learning, and much less True Godliness, could prompt them to it; as by what above appear­eth. All Stories, and the most Sacred too, afford too many Instances of some Good Mens great Miscarriages. And the very Best do yet know but in part: and can therefore do not better. However, we are to follow a very Paul, but as he doth Christ. As for the length of time, wherein it hath been used: we heard before, how Old it was; younger by a great many hundred years, than Christianity; and born with Antichrist. But could it write a great deal Elder; what were it worth, whilst we can truly say, From the beginning it was not so. This Plea is therefore Silenc'd by St. Cyp­rian: Custom without Truth, is but the Antiquity of an Errour. Consuetudo sine veritate est vetustas erroris Ep. ad Pomp. prop. fin. 2d. Plea. Answer.

2. The Law allows (with Qualification) to take another Church.

What Ecclesiastical Laws require you in the Case, hath been heard already: and in a perfect Contra­diction to this Plea. And a man would think, that [Page 20] Good Church-Laws should have no little value with Good Church-men. Doubtless if the Church forbid, though the State allow; such men, as those, soon know, not only that forbearance is the safer Choice, but manifest Duty to them. However, no Humane Laws (whatever Rome shall say) can dispense with the Law of God: and that, we have already found most peremptory in the Negative. Touching the Common, or the Statute Laws with us, I must confess great ignorance in them: but yet that worthy Knight, and Lawyer too,Pars. Couns. p. 1. C. 7. Sir Simon Degge will tell you, That the Commons of England always complained against Pluralities and Non-residence: and many Parliaments under several Popish Kings mov'd for several Penal­ties against them. And whatsoever allowance in that Case is made by Law, was done in times of Popery: which gives no cause to Protestants to be fond thereof. This I am sure of, Those that will think all good, that Humane Laws (whensoever made) allow of; must quickly think many thing bad, which Divine Laws enjoyn us. And then let them pass for never so Loyal Subjects to their Temporal Prince, they must prove Rebels to the King of Kings.

3.3d. Plea. Two smaller, though far distant Parishes may be better cared for by one Minister, than many a single Great One, in some Towns and Cities; especially Lon­don.

'Tis somewhat odd (methinks) to offer this Com­parison; If it be meant,Answer. that there are some so ex­ceeding numerous Congregations, that they are too great a Charge for the best qualified Minister to undertake: I say, that, first, 'Tis pity but the State should take meet care about it; either by making more Churches, or providing more Ministers for them; next, that no man is compell'd to take up a burden (of this kind) [Page 21]as is like to break his back. Lastly, That if he be en­gaged already; he must either lay it down, or take in help unto him: to be sure, at least, he is obliged to lay out the utmost of himself therein; and then he may have hopes of a more than ordinary blessing with him. But for Two Places, and far distant, it is not possible that a single Person can discharge the Duty of them both; and therefore 'tis a mockery, to talk of doing it better, when it cann't be done at all.

4.4th. Plea. All Church-Livings are the Churches Common Bank: and therefore She may dispose thereof at Her discretion; provided all the Churches shall be taken care of duly.

1.Answ. 1. But we see Pluralities never suffer such due Care to be taken of all particular Congregations wants. And who would make new ventures, where all before him had miscarried?

2. And then, not only Two, but Ten, or Twenty, 2. or an Hundred Cures, or more, (for what should hinder, if supplies be made?) may be assigned to one man. And this were a Monopoly, I think, the boldest Plu­ralist would never seek a Patent for.

3. nay, wherefore truly,3. should not the Bishop take all the Profits of all the Livings within his Dio­cess into his own hands; allowing Pensions, which he thought convenient, to those that should officiate in the several Parishes?

4. Lastly, But we do see, that Glebes, 4. and Tythes ought both of Right, and do by Law, belong unto particular Parish-Churches, whence they arise; and for encouragement of those particular Ministers, who labour and take pains among them: as was before evinced.

5.5th. Plea. Why? But, indeed, the Bishop hath the Care of all the Churches in his Diocess, be they never so many: [Page 22]Why may not then a Presbyter take the Care of Two? and put one other in his room, as he doth many?

1.Answ. 1. Had we nothing else to say but that, not mens Example, but Gods Word must be our Rule; that were enough to baffle this Pretence. We heard before, where God hath made men Watchmen, or Overseers; they owe a Personal Attendance on the respective Flocks, and all among them.

2.2. Our Bishops Charge lies purely here; to see, as far as in him lieth, that you discharge your duty to the Flock, and they to you, and unto one another, and all to God: or else to deal with Both or Either, according to the Rules of Government. You under­take, and that unto the Bishop, the other Part of their Instruction: wherein, 'tis likely, that you quit you very well, in not seeing their Pulpit in a twelve month once!

3.3. Lastly, If (as you say) the Bishop putteth off his Care to you, why may not you do so with yours un­to another? Besides the Errour last taken notice of; I would also ask; Why may not also that other, whom you trust, put off his Care unto a Third; that Third unto a Fourth: he unto a Fifth: and so in Infinitum? Till at the last, Every Body's work, (according to our Proverb) be no Body's work: and you shall make the most Careless business in the World, of the most Careful Office that belongeth to it!

6.6th. Plea. Lastly, But the Pluralist hath a Curate, that dischargeth all the Duty whereunto himself is bound. And to do it by another, is as well as if himself had done it.

It may be better,Answ. 1. For though too many Curates are but Sorry Things; 'tis to be fear'd, most Pluralists are a great deal worse.

But 1st. We have heard already what a late Inven­tion, [Page 23]this of Curates is. But if, when God commands a Minister to watch, and warn, to teach, and feed his Flock himself, the Pluralist thinks still well enough, and that he is obedient unto those Commands, so long as another doth it for him: I would ask him, why he should not fulfil all other Commands the same way too? Let another Repent, Believe, Love God, and Forsake Sin for him also, and not himself; And so at last, let another be saved for him too: and himself be lost for ever! The Arguing is as good in the one, as in the other Case.

2. If another may do it for him: why may not La-men, as well as Clerks be presented, instituted, and inducted into Church-Livings also? Nay, why should Women be excluded from an equal share in such a Priviledge? These are as capable of discharging the Duty of those Places by the way of Curates, as well as Ministers are: and, probably, it might prove better for the People so, than otherwise. For we may reasonably think, that most of them would make better allowances, and so find better Substitutes than the Covetous Pluralist ordinarily doth.

3. Once more, either the Curate is a bad, 3. or good man; and worse, or better than the Pluralist is him­self? If he be Bad; where is the Conscience, to send a Wolf to tend the Sheep? Bad Curates are worse than Thieves and Robbers: they are Soul-Destroyers And should he be rewarded, that sends a man to kill and slay the Peoples Souls! If he be but worse, than he that sends him: what reason is there, that we should pay whole wages, when but half our work is done? What! Give a Master-workmans Hire, to one that's newly come unto, and can do little at the Trade? If he be good; Why should he do all the work, and do it well, and not have half, perhaps not [Page 24]a fifth, or seventh, or tenth part of the Wages due thereto? If better than his Sender too: Why should the worst be best rewarded? Nay, Why one Penny, where there is no Pater Noster? It seems, this is the Hireling, and the Curate the True Shepherd. And 'tis a thousand pities that be, so ill deserving, should have the Charge and Profit of two Flocks; and this, with so much merit, of none.

Thus all the Pluralists Pleas are insufficient to save him harmless: and that Evil Practice, whereof he is indicted, must be pronounced hateful both to God and Men. As what is plainly against the Holy Scrip­tures, Antiquity, Canons, Justice, Charity, Honour, and Prudence too; serving none other Ends, than of down-right Ʋngodliness.

For a Conclusion,§. 12. Conclusion, with Address in greatest Se­riousness unto Pluralists. I shall apply my self, and briefly, to those concerned in the Guilt before detected.

Fathers and Brethren, the practice you are found in, appeareth bad above excuse: Will you be per­suaded to reflect thereon in the fear of God? You own your selves,For the Churches Ser­vice. True Sons of the Church of England: and can you be persuaded, such a behaviour is to her Service, and Reputation? Do you not know, Mo­nopolies in the State, are not more mischievous than Pluralities in the Church? It were but little, to bid you consult your Memories, or ask your Fathers, for the Odium they have brought of old: Whether, For men to seek their own, and not the things of Christ be not of influence most pernicious, and destructive, let Holy Scriptures judge. How much this evil con­tributed to her late Calamity, cann't be forgotten: and how near unto a Death-bed it hath been helping to bring Her now, he cann't but see, that will not wilfully shut his Eyes. Is it nothing to you, although Dis­senters do reproach Her, and Papists ruine Her; pro­vided, [Page 25]you be at dividing of the Spoil, and come in for a Childs part? Is this to be Legitimate, and no Bastards! If the True Mother would not have Her Son divided, and so destroyed: they are surely false Sons, that make no matter though the Mother be served so!

Again;Gods Honour. Have you not taken on you a Calling that is most Honourable, and yet most Careful, of any other in the World? you are Gods Ministers; Christs Ambassadors! Can you sufficiently be concern'd for your Masters Honour, and your own Duty? And, do not your Proceedings plainly argue neglect, if not with Scorn, to both? They make you Labourers, and you are Loiterers! You undertake to work, but yet are idle! At very best, discharge but half of that you charge your selves withal! you are to mind your Masters Service: whilst you are only serving of your selves! Let others tend, and feed the Flock; so you make sure of the Fleece! Is there any thing else your Practice, speaks your care for? You dare not to deny that your Commission runs, To Preach the Word; be instant in, and out of season; Reprove, Rebuke, Exhort, with all Long Suffering and Doctrine. To feed all the Flock, over which the Holy Ghost hath made you Overseers: and so to feed them with you; as not for filthy lucre, but of a ready mind. You do it not: and are uncapable, in far distant Congrega­tions, were you of never so ready a mind.

Lastly, The Souls committed to you,And Souls Salvation, their Peoples and their own. and under­taken by you, should make you tremble, both for them, and for your selves, when you consider, how carelesly you treat them both. To talk of taking care by others, when God expects it by your selves, is vain, and idle; is vile, and unexcusable! Will it pass with you, to bid your Servant do such, or such [Page 26]a business carefully, that is of great concernment to you; and he shall take his ease, and pleasure; and without your privity set another to perform it any how? Will a Prince endure that his Ambassador, Commission'd, and Equipped for an Affair of his Crown and Kingdom, should make (and for the Tythe too (may be) of his Salary) a Substitute without his Licence? And, dare you serve the King of Kings thus? And, in a matter of his Kingdom? And, for the base respect of putting Money in your Pockets? For 'tis just thus. You pretend his Com­mission: undertake the Charge: to be sure take the Profits: and, without Gods leave, imploy your Hire­ling in the Service. How the Affair succeeds, you trouble not your thoughts! whether Gods Kingdom get or lose: his Subjects be encreased or diminished, and peoples Souls be sav'd or damn'd eternally, you neither do, nor can, at distance, concern your selves according to your Duty. So little do you prize the purchase of Christs Blood; the Souls of Sinners, and your own! but, be you sure, the end must pay for all: and 'twill not go thus cheap at last, whate're you think on't now. The Lord hath spoken it, When I say unto the Wicked, thou shalt surely dye, and thou givest him not warning: he shall dye in his Iniquity: but his Blood will I Require at they Hands.

Reverend Sirs, would you but seriously ponder these things, how could you be able not to renounce the Wages of Unrighteousness, and honestly labour in the Single Lot of Christs Vineyard, for the Fruits you eat thereof; leaving the increase of other Fields un­to the particular Dressers of them? Surely, you would then conclude, one Flock would find you work enough, if you attend the same with Conscience. If not; one is too many: Why have you any at all? [Page 27]How will you answer for your negligence at Christs Tribunal? But to grasp more Business, and what, it is impossible, were you never so willing, never so able, to go through with; is as void of Reason, as Religion! For indeed, you tell the World, That it is not Work, but Wages you look after.

However remember, if Souls miscarry through your neglect, your own must answer for them. Let then the Hire, and Labour, go hand in hand, as they ought to do, to those that can, and will attend the same with faithfulness. What God (and Man) have joyned together, far be it from you to put, or longer keep asunder. Forget not, that you are Stewards, by your Office. And 'tis required in Stewards, saith the Apostle, that they be found faithful.

Who then is that faithful, and wise Servant, whom his Lord hath made Ruler over his Houshold, to give them their portion of Meat in due Season? Blessed is that Man, whom his Lord, when he cometh, shall find so doing, Luk. 12.42, 43.