The muzled ox, treading out the corn, and bellowing out his just complaint against his merciless masters. Or, A loud cry from heaven, against the crying sin of this nation, viz. the with-holding competent countenance and maintenance from Gospel ministers; to the high dishonor of God, and the grief of all truly godly. Wherein is laid down first, the several causes, secondly the sad consequences of this grand and Gospel grievance. Thirdly, solutions to all contrary cavils and scruples. Fourthly, remedies for future prevention. Fiftly, several motives to ministerial encouragement. / By a friend to the threshing floor of Ornan, aut Ecclesiæ Dei.

First therefore to begin with the causes of this Epidemicall distemper.

And for that they are many, and spring out of several roots, I shall first begin with these that proceed meerly from the Clergy them∣selves, who for the generality of them, when they behold their con∣tempt, poverty, and shame from the Godly party, nay, from Civil as well as Religious, may well consider (as Josephs brethren in an other case) how justly all this evil is befallen them: if either the height of pride, superstition, prophaness, Idleness, or covetousness, or all these could provoke God, and procure this just judgement up∣on them, they may very well lay their hands upon their mouths and say, Righteous art thou O Lord. For although through mercy we have yet our seven thousand that have not bowed the knee to Baal, or run with the rest to the same excess of Ryot, and for whose sakes onely I now undertake; yet to the heart greif of all truly Godly, we may justly cry out upon these many blind guides, dumb dogs, and Idol shepherds, that fleeced but fed not the flock; who brought such an odium upon the ministry and ordinances, as caused thousands to turn their backs upon our publick dispensations, administrations, and congregations, as antichristian; and al∣though it was their sin to be offended, yet woe be to them by whom the offence came. For their pride and covetousnesse (before the neck of that episcopal hyrarchie was broken) it cannot be so easily forgotten how many vexatious sutes begat they with their parisho∣ners, although men peaceably disposed, if they would not either do what they would have them, or give them what they list? no or∣dinary man durst contend with them, nothing but two shilling and nine pence in the p••und would serve their turns, what gentle∣man, nay what Nobleman or Peer of the Kingdome durst in the least distast a prelate? nay the Law it selfe subject to their lusts; how insulted they over Gods heritage? what was he (either lay or clergy) that durst write or speak any thing that answered not their ambition and avarice? Setting the three Kingdomes together by the ears (to ruin one another) to support their Image.

2. Their loosenesse and profanesse such as is not fit to mention, being already even declared as Sodome; Idleness and carelesnesse of their charge slighting the Lords day and people, promoting profane exercises, and crying down the power and purity of re∣ligion,

stoping the mouths of as many faithful messengers of God as came within their reach; these and such like, justly haled down the judgement of God upon their heads: see how the Lord dealt with Eli••s house for their wickedness; he first slays his two sons, himself for dealing lightly in their reproof brought to an untime∣ly end, his daughter-in-law travelleth and dyeth; * 1.1 the Lord cuts off the arme of his house, suffers not any of them to live to old age, nay and those that were left, must crowch and bow (what) for an office in the house of the Lord, nay even for a morsel of bread: was it thus with good Elies family and can better be expected of such dissolute and ungodly wretches as the Church had so long bin pe∣stered withall? fitter many of them to serve swine, then to feed the flock of Christ; may not he that runs read their lives in the very letters of their lashes? how many of the tallest of these Syca∣mores have fallen by the sword? how many outed the Churches, nay the hearts of all men and dayly crowching, not onely for a be∣nifice but very bread? nay well were it if the most Learned Godly of this nation suffered not for their sakes: see the Lord in that 34. of Ezekiel 2: by the Prophet pronouncing Wo against the shepherds of Israel that fed themselves, not the flock; read from the second verse to the twelft: the Lord grant this stroke of his may be Sanctified.

Secondly, Causes proceeding from Professors themselves.

First their unsoundness in principles of Christian Religion; who for that some ministers have proved loose and careless in the things of God, received prejudice against all others although pious, pain∣ful, and orthodox; and hence fallen into a wandring and unset∣led condition (and so into a light esteem not onely of the dispen∣sers of Divine ordinances but of the ordinances themselves: men of itching ears, setting up ways of their own, building up their own Babels, while as much as in them lies, they raze the very founda∣tion of the house of God; the readiest road to root out Religion, being to discountenance and destroy the principal pillars of it; Pharaoh's plot was, by destroying the Hebrew infants, in time to cut off the whole race, but this designe of the devils, outstripes Pharaoh's abundantly; this slays the parents, and outs of the very capacity of the generation of the righteous. I must confess, Sam∣psons

plot to destroy the enemies of God (although he perished with them) is memorable; yet this as far exceeding it, so more de∣plorable; by reason its God, his cause and people, are hereby ruined; although I am so charitable as to believe what Pharoah did malici∣ously and intentionally, yet these do it ignorantly and accidental∣ly, and doubt not, but that God that preserved his church in an arke of bul-rushes, can and will bring forth at length a glorious refor∣mation from these very waters of confusion.

Secondly, From their uncharitableness and censoriousness, con∣demning all but themselves as Antichristian; which they must needs do, or else their separation would not be owned by any; and hence is it they'l allow neither maintenance nor Civil respect to any although never so Godly if not of their opinion; nay wel were it they would cease to persecute others and maintain such teachers as they have heaped up to themselves, that we may hear less com∣plaint of that also.

Thirdly, Coveteousness in some, although I know some do for∣bear out of conscience for want of better light, yet such is the love of money in others that they will study prejudice and put offs, * 1.2 which is the very reason divers of their own are not able to live: mens hearts go after their covetousness: the Apostle Paul con∣cludes, * 1.3 when Church contributions are not free and liberal, cove∣tousness is the cause.

Fourthly, Cause in professors not separate; prejudice upon mis∣information, want of Christian love, and circumespection to in∣devour satisfaction by humble and holy unfolding our doubts and hearts unto one another when troubled, withdrawing hence our assistance to the most Godly, for want of knowing them better then by report.

Fiftly, This evil proceeds from light esteem of the Gospel; by reason religion of late is grown a Monster, not onely with 7 heads and 10 hornes, but with as many thumbs, fingers, feet, toes, heads, tayls, and several shapes as the old seducer can transform himself into: putting upon the purest paths, practises, and patrons of pi∣ety, the most ugly vizards he can possible; while he covers the face of formality, error, emulation, and devision, with a smooth painted harlots hood: so that men formerly very devour and zealous to run after a Godly Minister, delighting to attend publick admi∣nistrations,

are now quite at loss; like men that have run them∣selves either stark blind, or seeing so many ways, so many opinions, so much division and difference in judgement, stand stock still, nei∣ther moving hither or thither in point of Religion, no matter at all, the Devil having dropt this into their brains, that they must not now be duty-mongers, moralists, legallists, mosaical men; no matter for fasting or praying, hearing or observation of Sabbaths, no need of repentance, confession of sin, no use of the Law to be∣lievers, God sees no sin in his Children, what matter for Scripture, they are but the devises of mens brains; there's neither heaven not hell; God nor Devil, but a mans conscience: we must now live above ordinances, look upon nothing but free-grace; thus setting Scripture by the ears, wresting it to their own ruin, make that most precious doctrine of free-grace, the pack-horse of all their impieties; and if no need of ordinances, no need of ministers; and so conse∣quently, a very sin to contribute to the livelyhood of any employed about Church Administrations; certainly such men forget what the Apostle saith, Rom. 10.17. then Faith cometh by Hearing, and Hearing by the Word of God.

For, As this is a Judgement of God upon our profane Clergy, so is it as just a Judgement upon our giddy Gospelers, who because they received not the love of the truth, that they might be saved; God sends them strong delusions, that they should beleive lies: and its as delightful to the Devil to carry men in a religious irreligi∣ous way to hel, as in any profane and ungodly path whatsoever.

Sixtly, It proceeds from ignorance that the maintenance of mini∣sters is of Divine right, as indeed it is, and as in the succeeding part of the discourse it is cleerly evidenced to every unbyassed and sincere Christian.

Seventhly, From carnallity, ones of Paul, another of Apollo, and few for Christ; one he's a Presbyterian: another he's an Inde∣pendent, a third he's either a civil man episcopal, or a Royallist: and so cares for neither; these seeds of divisions bring forth nothing more then strife, contention, and emulation, the greatest enemies to love, peace, unity, charity and piety in the world; while were our hearts upright, holy and humble, let men be for what government soever, hold they fast the foundation, are they conscientious and la∣borious according to their light to preach Jesus Christ and him

said we would cheerfully allow them competent livelyhood.

8. Forgetfulness of Gods mercy, not only in freeing us from po∣pery, &c. but in working our conversion even by those instruments we now so much slight, surely did not we slight our own salvation, we could not slight those that under God are instruments of it.

Thirdly, Causes in relation to Civil and Profane.

First, In Civil men, want of love and deer esteem of God his Cause and Ministers; so they can farme: and marry, and purchase without opposition, let religion sinck or swim they care not.

Secondly, Causlesly, being offended at the minister for not admitting hand over head to the sacrament of the Lords supper without examination by the Eldership, although as its a thing out of the ministers power, so is it the greatest enemy to reformation in the world; for without examination before admitance, in point of ignorance and scandal, their can be no reformation.

Thirdly, Hatred of God and goodmen, for could such men have an episcopal superstitious pot companion that would read them a homly, sow pillows under them, preach placentia allow them to pot and pipe, drink and drab, swear and swill, and give them the Sacrament to, although to their own undoing, o this would be counted the right honest man, heshould have hand and heart; but (this reformation) will not down with them, neither can they in∣••dure any but from teeth outward that promot it, that old emnity between the seed of the woman and of the Serpent will never end till the world ends, there for such men will rather give 10 pounds to out an honest man, then 10 pence towards his maintenance.

Fourthly, Ryot and excess profane men ordinary spend so much upon back and belly, nay upon theirlusts, that they have no∣thing to spare for God; whoredome and wine as the Prophet well saith takes away thehearts of such men, Hosea 4.11. And if they be perswaded to contribute any thing. its very littleand comes very lamly from them, Although they spend more in one houre or two in a tavern then they'el give to a Godly minister for a whole years paynes; such men as they are not sensiable of the great beni∣fit of the Gospel, so are they as ignorant how mightily they pro∣voke

the Lord to deprive them of it, and to give it to a better de∣serving people.

Fourthly, Causes proceeding from the state or visible power of the Nation.

First, Leaving all men to their liberty, not settling some effectual way in all places to compel men to pay as well to the ministers as to the poor, or other parish duties: for there cannot be a more com∣pendious way to starve the ministers, then to leave them to mens charity; and although the way of Tyths is not so cleerly held forth in the Gospel as to inforce that, yet I am sure there is enough to en∣joyne a competent maintenance for every preaching minister, and not leave them to mens wils; but of this in its more proper place.

Secondly, The not countenancing and supporting with their power that goverment which is approved and settled by their own authority; whence proceeds those innumerable and uncontrolable Legions of the most horrid heresies and blaspemies of highest mag∣nitude so swarming in City and Country, as if cum privile∣gio to the high dishonour of God, and the greatest scandal to the present State, of any thing I know.

Thirdly, Want of thorow indeavours to reconcile the diffenting brethren, a thing very feasible, if God say amen to the meanes that may be used; I am fully perswaded if the Lord would put into the hearts of Godly men, whether Presbyterian or Independent in judgement, solemnly, humbly, jointly and sincerly, to seek God by fasting and prayer both in publique and private, and wait upon God in the use of meanes, this Divel of division would be cast out.

Notes

• * 1.1

  1 Sam. 2.32,33,34,35,36.
• * 1.2

  Ezek. 33.31.
• * 1.3

  2 Cor. 9.5,6.