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.

Come we now to the Objections and vain Allegations against this so Necessary Duty: They being endless, I shall only speak to these of most concernment.

• First, One saith, He'll not pay, why? he hath no room in the Church; never a Seat, but must stand like a Boy in the Isles.
• Secondly, Another saith, Let them that brought him in pay him,
• Thirdly, We have so many Taxations now a days, a man can hardly get bread for his Family.
• Fourthly, He'll not Baptize our children, nor Bury our Dead, no, not so much as go before the Corps; nay, nor so much as say the Lords Prayer.
• Fiftly, He'll not deliver the Sacrament as formerly, and as others do, without examination.
• Sixtly, He preacheth nothing but Hell and Damnation, Strife and Contention: These Black-coats are cause of all our Troubles.
• Seventhly, Although he be precise, yet he's as covetous as the Divel.
• Eigthly, We cannot tell how to pay the Parson and the Preacher both.
• Ninthly, Let every man pay, and then I will pay.
• Tenthly, If every man gave as much as I, the Minister would be paid well enough.

Religious Scruples.

• First, He is no Gospel Minister, a meer Moralist, a Mosaical man, a Legallist, a Duty-monger.
• Secondly, I wonder what place there is for Tyth paying in times of Gospel.
• Thirdly, I hear him not, let them that hear him pay him.
• Fourthly, He is Antichristian, and I shall sin in maintaining such an one as he is; he is a loose liver.
• Fiftly, I could submit, and would pay, were we put into a way of Government as other Churches are, but our Minister chuses no El∣ders, cares not for Reformation, Baptizeth all, Buries, admits all to the Sacrament, and what not?
• Sixtly, Would he rest upon mens good wils, I would give him somthing, but I like not this compulsion or contracting for so much, I will pay nothing in the nature of Tyths.
• Seventhly, I wil give what I think fit to the Minister my self, for ought I know those that gather it may put it into their own pockets.
• Eightly, Paul and other Apostles wrought with their hands for their living, so ought these, if Gospel Ministers, and not live by other mens labors.

These, and hundreds more of like nature, as frivolous as fre∣quent, are the vain janglings and cavils of men dis-affected to the Ministry for the saving of their purses; and how hard a matter it is for any Minister that is conscientious to please men of so diffe∣rent dispositions, is easily discerned; and what temptation the best men ly under in this particular, we have too much experience: if one be pleased, the other is displeased; and if it were possible to serve and please two masters, yet there is a third which is above all, and over all, who is only to be served, pleased, and obeyed, that would be displeased; therefore happy is he that keeps off from all sinful complyances, although its good in all other cases to become all things to all men, principally to bring men into God, and next thereby to provide for our own comfort and quiet; such may ex∣pect a blessing from God, and in due time will reap the fruits of their Labors. Now in the solution of these close-fisted and frozen∣hearted cavils, as exceeding sinful in the Saints, so shameful in all; I shall be very brief in things of less moment, and most large where there is most show of either reason or Religion.

For the first,

Object. I have no room in the Church, never yet seated, but am forced to stand in the Isles among Boys and Girls, therefore I will pay nothing.

Answ. For answer to such an one, I shall only propound a few quaeries.

1. Whether thou believest it to be the Office of the Minister to place the Parishoners in pews according to their several capacities? or whether thou sit or stand is his pains in preaching either more or less? and whether if for this slender shuffle thou with-holdest his lively-hood, thou art not as foolish as Scoggen, to strike him stands next.

2. Impartially examine thy self and tell me, whether thou art not one of them so seldom frequents the publike Ordinance and Congregation, that it were a sin in those concerned, to reserve a room for thee? and whether in the things of God thou art not as very a child as those among whom thou standest?

3 Whether there be not many better than thy self, either for age, estate, or benefit to the Parish and Church also, by reason of the smalness of the Church, and the largeness of the parish, although peradventure lived many yeers more in the place than thy self, yet never seated?

4. If thou expect priviledge in the place where thou livest, whether the best way to it be not to become a known Benefactor, rather then an unprofitable and unhelpful Inhabitant?

5. Whether by making this scruple for this purpose, thou appear∣est not to be one that loves thine ease above thy edification? The poor woman that came to Christ to be cured of her bloudy Issue complained not of crouding; others that followed the Lord Christ, were content to stand upon the shore while he taught them out of the ship; nay, in Primitive times when all was brought and laid at the Apostles feet, they quarrelled not for precedency.

6. Whether many such as thy self seated in the Church, might not even as well as thee stand in the Isles for their great contributi∣on either to Church or State, to Parish or Poor? For no Pew makes pious, or Priviledge charitable.

7. If thou art in none of these capacities, but yet a Benefactor

where thou livest to Church or State, let it comfort thee that thou art both at charge and pain for spiritual supply, and art in the number of those that buy the truth and sell it not; neither canst thou live long in a place without answerable accomodation.

Object. 2. I had no hand in bringing of him in, therefore let them that brought him in pay him.

Answ. Primitive Christians were not of thy mind, when they without compulsion brought all and laid at the Apostles feet, for the love they bare the truth, without asking who sent them; it was enough to them they preached Christ.

2. Although it were desirable that all men were able and capa∣ble to chuse, and would improve their utmost to plant painful and conscientious Ministers, yet we now ordinarily the major part of a Parish do not savor the things of God, neither are able to judge of the qualifications of Gospel Ministers, and therefore not fit to chuse; and many of them it may be of thy mind, either to bring in one sutable to their lusts, or else none at all: No man will lay out twenty shillings for the body, but he will advise with these un∣derstand the commodity if he have little skill himself; why then shall we be so regardless of our souls? Hence it is men daily drink poyson insteed of Physick, and lay out their money for that which is not bread: Nay, the godly party somtime so sadly divided, that each endeavoring to bring in a Preacher according to his own principle, there is neither fear of God, nor love to each other ap∣pearing.

3. Doubtless they to whom God gives hearts to be Instrumen∣tal to procure the means, will not be wanting to contribute to it rather more than less than their portion, and yet this far short of a comfortable subsistence unless others joyn in their assistance: and therefore, he that pleads to have Ministers paid by them only by whom procured, would (inplain English) have them starved, al∣though such as himself and thousands more perish for want of spi∣ritualsupply.

4. He that hath not a heart to contribute to a godly, able, and Orthodox Minister, brought in by what hand soever, will not en∣deavor to bring in any, or willingly countenance such a one, though brought in by the major vote.

5. Such men as thus object, are ordinarily prejudiced against

godly and orthodox Ministers, as appears by that open-handed∣ness in them to men Episcopal, Neutral, or Malignant, who should receive as little as the rest were it not in opposition to Reforma∣tion.

6. Did men hunger and thirst after Righteousness as after bodi∣ly food, they would assoon say to the Victualler, Let them that brought these provisions to Market buy them if they will, and so starve themselves, as say, Let him that brought the Minister in pay him; for such men plainly say, they'l starve their own souls, and many others, as much as in them lies, rather then be at any charge to preserve them: Such men doubtless have little or no spi∣ritual appetite.

Object. 3. Why, there are so many taxations now a days, I can spare no money, I can hardly buy bread for my Family.

Answ. 1. Whether do not they that pay taxations best either for Parish or State, pay the Preacher best also? and they that with∣hold their hands from the one, ordinarily pay least to the other.

2. Take heed thou complainest not either hypocritically or pe∣nuriously; for God may justly bring thee to that pass: but grant thou art a poor man, thy Taxations and Assesments are ordinarily accordingly levied; and little to the Minister freely, bewrays thy good affection, more then greater contribution by men of greater estates; The widows mite in the Gospel was prized before all the other abundance cast into the Treasury: God looks upon the heart.

3. Beware thou hast not more need to cry out upon thy excess and riot than Taxetions, which are ordinarily laid upon thee ac∣cording to thy ability, but the other oftentimes exceeds: more are daily undone an hundred to one by their ill-husbandry and ryot, then by Taxations or other Duties in Church or Parish; men that care not to spend more in a Tavern in one week, nay in one day, then would provide a whole yeer for their souls; now is it requi∣site to put Back and Belly, or thy Lusts in competition with thy soul? Canst thou find in thy heart to spend all thy strength, time, industry and revenues upon a sinful dying stinking carcass, nay up∣on thy base lusts? Consider how this will wound thy heart if ever sensible how far more excellent thy soul is then thy body, how little charge thou needest be at for the one in comparison of the

other; though thou art never so moderate, thou spendest as much upon thy body in one week, as would buy food for thy soul a whole yeer, yet pleadest poverty to thy own eternal undoing to that that puts thee to least charge: Spirituals are at lowest rate, bought or∣dinarily without money; Jesus Christ the true and ever-living food comes to thee freely, and canst thou not find in thy heart to pay for the dressing where the meat is given thee? Certainly, if he were a fool that would lose his soul for the whole world, what madness is this in thee to lose soul and body and all, rather then part with a small pittance to preserve both? Cease pleading taxa∣tions to thy soul, and complain of them to thy lusts, thy back, belly, and excess.

Object. 4. Would our Minister Baptize, Bury, and say the Lords Prayer, I would give him somthing, but Ile not give him a peny till then.

Answ. There are few or none that own the government setled by authority that do refuse to Baptize children of Christian pa∣rents; only in regard Parishes are large and populous, Ministers may very well make it matter of Conscience to be acquainted with the parents before the child be admited: and for that people of all sorts live together, its requisite to know whether the parents hold the Principles and Fundamentals of Christian Religion, without which, what hope or assurance is there of its education? For al∣though I am no Anabaptist to deny children Baptisme, yet I hold it requisite the parents should be either known to be sound in the Faith, or called to give an account, before their children be admit∣ed, otherwise children of Heathens, Infidels, and men utterly ignorant of God, enemies to all good, seed of the adulterer and whore, must partake in external Church priviledges with those in communion.

2. Peradventure the Minister hath not undertaken the Pastoral charge, i•• only Lecturer, and then it cannot be expected, especially where there is another that performs other Church administrations.

3. He that preaches the word of God truly, and takes pains in the Ministry, ought not (the premises considered) to be denied his du••ies, but ought to be considered for what he doth, he expects no∣•…•…g for that he doth not: Account the Elders that rule well, wor∣thy of double honour, especially such as labor in the Word and Do∣ctrine:

1 Tim. 5.17. For the Laborer is worthy of his hire. Luke 10.7.

4. Many refuse to pay the Minister for not Baptizing, which never had occasion to use him that way.

5. How many withdraw their hands notwithstanding their Minister doth Baptize and Bury? Its hard to serve two masters; some will not pay because he will not Baptize and Bury, others because he doth both; so that between both if there be not some speedy course taken to settle a competency, they must either starve, or turn to a more worthy people, and justly shake the dust off their feet against this close-fisted generation.

As for burying the dead, its not essentially belonging to the Mi∣nister, it being a Civil, not Religious act, and however it hath bin a Custom in England to read a Homily over the dead Corps, it had a superstitious rise from those Ave Mary's and Dirges sung for the dead by those pecuniary Popelings in times of Superstition; and although as Reformation encreased it hath bin of better use, yet now for the abuse and idolizing thereof by ignorant people, utterly abolished: Its the duty of friends and alliance to see their dead decently interred; the Ministers going before the corps be∣ing but a meer ceremony, the pressing whereof begets superstition, otherwise as a friend he might accompany the corps to the grave, no matter where he goes losing not that civil respect belongs to him: Its the Ministers duty to show men the way to heaven while they live both by Doctrine and Conversation, but the Sexton may well serve to lead the way to the grave, he best knowing where to find it; its as religious an Office for one to carry a Lanthorn and Candle before a blind man, or before a seing man an empty Lant∣horn in a dark night, or to carry a dead corps before the Minister when he is going to the Pulpit, as for him to go before the dead to the grave out of any religious intent.

And as for that of saying the Lords Prayer, its a meer shift, hun∣dreds would never pay a peny to a Minister could they possibly put it off, although it were said every day as often as there is beads upon the string; that some do use it, some not, its true; for my part, I believe the Prayer may and ought to be used, and I know none con∣trary opinioned, but the tying it upon a Minister upon all occasions is superstitious: It is indeed the especial sacred plat-form of all

prayer, but this to be enjoyned in totidem verbis, is meerly super∣stitious, and they that for this reason refuse to pay the Minister are much to blame; for as its the plat-form of all prayer, so is it used every day even by those Ministers that you say use it not, for man can put up a prayer in publike or private according to the mind of God, that is not grounded upon this very foundation: and might I speak plainly, I believe some few forbear to use it out of Conscience, the rest because its out of fashion, and to please the Auditory; however, if his Doctrine be sound, he take pains in the Ministry, pray spiritually and understandingly, although he keeps not to the very words, he virtually saith it as often as he prayeth; this there∣fore can be no cause to with-hold encouragement.

Object. 5. Would our Minister deliver the Sacrament as for∣merly without examination by the Eldership, I would contribute; I am sure the Apostle saith, Let a man examine himself, and so let him eat, &c.

Answ. Why wilt thou deal ill with him for doing his duty? Knowest thou not that if he would do it, yet he cannot, although thou spurnest against authority of God and man, he dares not, nei∣ther they that are joyned with him in the work; For

1. Consider the Ordinance of Parliament prohibits, and he must run the hazard of outing his Office to please thee or lose his lively hood; the Sacrament is not thine without obedience to the Ordinance, but yet he hath a right to a lively-hood; besides, stop∣page is no payment.

2. The government of the Church is altered, and thou ought∣est to submit now as well as in former time to the Discipline and Or∣dinances thereof; the Parliament and Assembly have ordered out examination by the Eldership as the only expedient to Reformati∣on, and without one, the other cannot be; admit one, so all, and so both ignorant and profane as well as the judicious godly will be admited; which the most profane yet was never so impudent to plead for.

3. When the Apostle said Let a man examine himself, and so let him eat &c. consider to whom he spake, not to men and women out of Fellowship, but such as formerly were admited to Sacramen∣tal society, who had (no doubt) rendred a reason of their faith be∣fore admited, after which, self examination is sufficient, and all

that is expected; Examination at first by the Eldership is a transi∣ent duty in order to admittance to external Fellowship; Self examination is a standing and perpetual duty in order to prepara∣tion and inward communion with Jesus Christ.

4. Formerly all were hand over-head admitted, to the great dishonor of God, the shame of our Profession, the oence of weak Christians, the overthrow of that corrupt Hierarchy, and the un∣doing of many a poor soul; and who ever pleads for, or endea∣vors promiscuous dispensation of that sacred Ordinance, is as arch an enemy to Reformation (according to his capacity) as those whom God would suffer no longer to profane his holy things.

5. What hurt can come to thee by rendring account of thy faith to the Church? or what good reapest thou by spurning against Authority, nay against God? That it is a duty of divine Right, is easie to make out, but this being more largely debated in the Sa∣cramental Stumbling Block, and both sully and satisfactorily handled in the Vindication of the Presbyterian Government, set forth by the Ministers and Elders of the Province of London, to which I refer all that desire satisfaction. I shall for present only commend to consideration two or three places of Scripture that are so cleere they need no interpretation, neither will admit of contra∣diction, viz. Heb. 13.7. 1 Pet. 3.15. 2 Tim. 4.2.

Object. 6. i He preacheth nothing but Hell and Damnation, Strife and Content on; these Black-coats are the cause of all our Trou∣bles.

Answ. As Christians in Primitive times were accompted the causers of all judgements upon the Heathen, and as Ahab account∣ed Elijah The troubler of Israel; so these men, although never so conscientious and godly, if they come neer the quick, must bear this badge from such as (having itching ears) cannot endure sound Doctrine; it being as lawful and profitable for Gods Ministers to denounce judgements against the impenitent and implacable, as to pronounce the blessing to such as by faith and repentance lay hold upon Jesus Christ; I shall not ravel out time to so ill purpose as to say more to that, only as I think it very fit for the Ministry to be known by their habit, so if they preach the Truths of God, let them be in what coloured coat soever, I ought to obey them, and

the neerer they come to my heart, the better I ought to love them, and embrace their message; besides, if thou art not in thy sin, hell and damnation cannot hurt thee; for what the Apostle saith of the Law, 1 Tim. 1.9. that may well be said of Hell and its Tor∣ments.

Object. 7. Let him be as precise as he will, I am sure he is as co∣vetous as the Divel himself.

Answ. I believe its his preciseness not suiting with thy pro∣faness more troubles thee than his covetousness, and if every one were of thy mind, be might gain little by coveting; sure I am; had he no better Benefactors then thy self, he had not need be very prodigal; and thou dost well unawares to compare his Covetous∣ness with the Divels, for they both hunt for thy soul, and are prodi∣gal of their pains to speed at last, only they differ in this, the one would have thy soul for himself, to be an object of his malicious tormenting everlasting fury, the other would draw thy soul to Je∣sus Christ that it might reigne with him in glory to all eternity.

2. If thou thinkest him indeed worldly covetous, let not that be a means to with-hold his livelyhood, but learn thou of him to covet the best things; if thou thinkest thou hast not enough for thy money, where thou hearest once, hear him twice, attend the Ordinances with all diligence, and the more benefit thou reapest, the less wilt thou repine at his allowance, and be more ready to cover his infirmity, than cry it at the Cross; who spends himself that all thy sins may be not onely covered, but done away through the bloud of Jesus Christ.

Object. 8. We have an Impropriator, and I cannot tell how to pay the Parson and the Preacher both.

Answ. For the Impropriator thou canst not avoid till taken off by Law, but why thou shouldst plead the Impropriator to thy soul to starve that and him that feeds it, I know not; my advice is, if this be such an unsupportable burden to thee, lay it upon thy back, thy belly, thy lusts, thy excels, and let not thy soul be star∣ved while thy body is pamper'd, but when that calls upon thee, I believe the Impropriator is forgot, although thou spendest more in one week upon thy carcass, thy lusts, &c. than upon Parson and Preacher both, in a whole yeer, and never blush at the business.

Object. 9. Let every man pay, and then I will pay.

Answ. Thou mayst as well say thou wilt never pay, for a god∣ly Orthodox painful Preacher shall never have all men friendly, the Divel will alwaies stir him up what enemies he can; and therefore it cannot be expected all men will be so well disposed.

2. Thou mayst as well say, if no man will starve his soul, then I will feed mine; or if every man go to heaven, then I will go; or if no man go to hell, then I will go to heaven; a most desperate and damnable conclusion: I pray thee tell me, when thou goest to Market to buy food, dost thou conclude to buy none except every man else buys? If thou didst, thou wouldst not live long in that opinion; neither wouldst thou live long in that opinion, were thou as sensible of thy Spiritual as Bodily wants.

Object. 10. If every man gave as much as I, the Minister would be maintained well enough.

Answ. I understand by this (if thou mayst be believed) that thou dost contribute somthing, but it also implies that thou givest not so much as thou shouldest; otherwise those employed in the colle∣ction would be satisfied.

2. As thou givest (if any thing) but a little, so thou thinkest a little maintenance enough for a Minister, though never so godly.

3. If thou givest any thing, never expect that every man will give as much; for such is the Impiety and hardness of some mens heart, that though they spend never so much idely and basely, yet have nothing either for God or his Cause.

4. If every man gave as much as thy self, and no more, yet a thousand to one it would not be the one fourth part of a compe∣tency.

5. Hereby thou rankest thy self with the archest enemies of God and goodness that are in the parts where thou livest, for they ordinarily give nothing, or nothing considerable, while the honest party are forced to contribute beyond their Abilities.

6. Such lame excuses as these against Duties of so high con∣cernment, render thee uncapable of any reward from God; for the Lord loves a cheerful giver; and let it be little or much, if it come not freely, he regards it not; the least cup of cold water with a good heart is rewarded, while a stalled Ox wrung out of thee by argument or by compulsion is not at all regarded.

7. I advise thee therefore to say and conclude thus, if there be

any man of thy Ability that gives more than thy self, that thou wilt give as much as he; so shalt thou write after a right Copie, and discover an ingenuous and upright Spirit.

A second sort of Scruples proceeding from men professing Religion.

Object. 1. He is not a Gospel Minister, a Legalist, a Moralist, a Mosaical man, a meer Duty-monger.

Answ. Although I intend not here to enter into the list of the Antinomian controversie, author of these and many such like vain allegations, for that I should injure the business for want of time to cut off the many heads of that Monster, yet I must tell him, that the judgements of Godly heavie upon all such who are thus given over to believe lies; who deny the morality of Sabbaths, the exer∣cise of all holy and religious duties, deny the Law of God to be of any use at all to Believers, not so much as to be the Rule of a Christians conversation, overthrowing that sweet harmony that is between the Law and the Gospel, who by wresting the Scripture with the Anabaptist and others, have departed from the Funda∣mental Truths of the Gospel, and given themselves over to vain janglings, nay to such foul abominations as are not fit to be menti∣oned, that with their ethusiastick dreams, visions, and fancies, building Castles in the Ayr, a deceived heart having turned them aside, God having given them over, because they would not re∣ceive the Truth in love, and hence is it they now slight and scorn those most, who have bin most Instrumental of that brain know∣ledge they have got, which not being rightly sanctified, they make use of so much to the dishonor of God and their own undoing: but their folly being manifest, I shall (only for satisfaction of other weak Christians, before whom they have laid this Stumbling-Block) speak somthing, and to whom I only propound these few Queries.

1. If it be the Office of a Gospel Minister to preach Christ cruci∣fied, and life and salvation in his Name, justification by Free-grace, Repentance from dead works, delivering the known saving Fun∣damental Truths of God publikely.

2. If to shew forth the power of godliness in the conversation, teaching as well by life as doctrine.

3. If furnished with Ministerial qualifications and abilities, able like workmen, not ashamed of their work, to divide the word of God aright, and (like wise Stewards) give each one his portion.

4. If chosen and approved of by the people; if any or all these speak a man forth a Gospel Minister, then blessed be God we have many Gospel ministers, who with grief of heart we may bewail the neglect of, and whose slighting will amount to no less than the slighting and despising of Iesus Christ; therefore such men as are thus deluded, are the fittest objects of Prayer and pity, for that while they persecute the faithful messengers of God, they think they do him good service.

5. Besides all that hath bin spoken, Consider the testimony of the many thousand godly and sincere Christians, who can say truly they have bin not only principally Instrumental to convert them to Christ, but daily to edifie and build them up in him; now if the Tree be known by its fruit, the matter is out of question; Sathan begets not children to God, for then his Kingdom could not stand, but of this more at large else-where.

Object. 2. But there is no place at all for Tyths in the Gospel, why then should we pay any?

Answ. Suppose that were not at all disputable, yet thou ought∣est to obey the Civil Magistrate; for although the employment of a minister be religious, yet his maintenance is Civil, and in all such cases thou oughtest to yeild obedience to Authority.

2. If thou didst make this matter of Conscience, thou wouldest not be wanting some other way equivalent; I am sure the Gospel not only allows the ministers thereof a livelyhood, but also tels us they have Divine Right unto it; read but 1 Cor. 9.11.13,14. and then if thou hast but common sense, the matter may be referred to thine own arbytration, whether covetousness and contention, or Conscience are greatest cause of this cavil; for that Scripture tels thee plainly, that its Gods ordinance to pay the Preacher; what kind of Conscience that is that dare dispute an ordinance of God, let all judge.

Object. 3. I hear him not, therefore let them that hear him pay him, it is enough for me to pay where I hear.

Answ. Here I would have thee faithfully and impartially to examine, whether the cause of not hearing him, be in the minister

or thy self; if he be a man sound in the faith, preaching the Word of Truth in season and out of season, furnished with ministerial abilities, although peradventure he may come short of some other, all are not expected to be like gifted, yet thou oughtest not to turn thy back upon the means of grace, or to slight his labors; but if at any time thou goest to hear for thy better profit, none being so precisely bound up to one place, or one man at all times, although for order sake to avoid confusion its convenient each Pastor or Mi∣nister should know his people, and the limits of their resides, to the end as the people may the more conveniently meet together, so he also may be enabled to perform the office of Pastor to them, and also may know where and by whom to be paid; yet can I not ap∣prove of the wanderers of our age, who by reason of their rolling hither and thither, gather little or no moss of grace at all, while the old wel-grounded Professor serving the Lord in his place, and waiting upon God in his Ordinances, although not so finely disht up, thrives in grace, and grows stronger and stronger to resist Sathans tamperings, while men of unstable spirits and unsetled minds, become a very prey to Sathan and their own lusts.

2. Its a great question to me whether thou payest any thing or any where at all, for he that will not pay a Minister against whom there is no just exception in his own Parish, will never pay abroad where he is a Tenant at Will; but however thou dost the Minister of the place (by with-holding thy hand, and turning thy back upon his Ministry) a double injury, for were thy habitation remo∣ved as far as thy heart, there would a thousand to one come a more beneficial Inhabitant both to Church and State too in thy stead: beside, sure I am divers of those you hear are so low brought for want of means, their complaints are publike enough, for that poor men many of them having neglected their callings, and thrust themselves into the Pulpit, as they are dis-inabled to satisfie their Auditory if judicious, so uncapable to live by their labor, and in fine, fall between two stools.

Object. 4. He is antichristian, a loose liver, and I shall sin in maintaining him.

Answ. I shall refer the solution of this to the answer given in to the first of these objections, viz. He's no Gospel minister, &c. only I add, if you account him Antichristian for that ordained and con∣stituted

by Episcopal authority, as I know thats the great plea, then I say, Its not Ordination or Constitution only that can speak a man Anti-christian, for such as have bin ordained by the Presbyterie since the intended Reformation, I shall not need to speak at all in their defence, knowing such care hath bin taken, that none but men both Pious and Orthodox have passed their Ordination: but to look upon any man as Antichristian meerly for his Ordination, whether by the Presbyterie or Episcopacy, is void of common sense, for

I would know of such men whether the Doctrine men deliver be not that by which men are to be deemed either Christian or Antichristian, rather then their Constitution or Ordination: Sup∣pose a man should be never so rightly constituted, if his Doctrine hold not forth Jesus Christ, and life and salvation by him, &c. whe∣ther he is not rather Antichristian then such whose Ordination are so much disputed, their Doctrine sound: and if you will let the Apostle Iohn in his 1 Epist. 2. cap. 22. v. determine the difference: who tels us plainly there, that He is Antichristian that denyeth the Father and the Son: for my part I think it more safe to hear a man preaching Jesus Christ, whose Doctrine is built upon the Pro∣phets and Apostles, and shall account him a true Preacher of Christ, although he had received his Orders from Rome, then one that is never so rightly constituted, if his Doctrine be hetero∣dox and inconsistent with the Word of God: and if I mistake not, the Apostle Paul is like-minded, Phil. 1.15,16,17,18. for he neither disputes either Constitution or Aym, but if Christ were preached, he rejoyced. I cannot therefore but account this as meer a shift to save the purse as the rest, by reason although some men be never so Pious and Orthodox, if not constituted as you would have them, are counted Antichristian; while men neither rightly constituted nor qualified are pleaded for, let their Doctrine be ne∣ver so erroneous and destructive to the power of godliness, nay to the very being of Christ: neither do I (nay I think nor themselves that make this scruple) know what kind of Ordination or Consti∣tution of a Minister they would account to be right, especially when upon serious consult and debate of the most godly learned in the world that is thought to be best bottomed upon the VVord of God, which notwithstanding these men so much carp at; and why

men should contend so much about Constitution, that neither ob∣serve Ordination nor Order, I understand not: And whereas you object he is a loose liver,

1. Know for such an one I plead not.

2. That if he preach the Truths of God, although his Con∣versation be not so unblameable as it ought, yet this is not the way either to reform him, or to edifie by him; we ought to do what he saith, and not after his works: and take heed the Divel hath not a design upon thee in begetting such a prejudice against him, and peradventure upon very slight grounds, as whereby he deprive thee of that profit thou mightest reap by his Ministry.

3. If he be a man sound in the Faith, painful in his Office, seek him of God, and let it not be said that had he no more help from Civil then religious men, he could not live; for by with-holding his livelyhood, he is the fitter object of Temptation and to be drawn aside.

Object. 5. Were we put into a way of Government as other Churches are, I would pay; but our Minister neither chuses Elders, nor cares for Reformation, Baptizes all, Buries, admits all to the Sacrament, and what not?

Answ. Here consider what a sad condition the Ministry of England is in, one will not pay him because he will not Baptize, Bury, Administer Sacraments, &c. another will pay nothing be∣cause he doth these.

I must needs confess he that in these times wherein Reformation is countenanced and endeavored by all truly godly, admits pro∣miscuously all to the Sacrament, must needs be one whose heart is bent against God and goodness; and such men do more hurt, and are greater Remora's to Reformation then any other; and if with-holding their maintenance would reform them, I should side with you; but that not being the way to benefit the Church, ra∣ther joyn thy assistance to out such an one then to let him preach; for he that will not promote the work of God and do his duty, is not the man I plead for in the least, but cast such out of the Church, and let them either serve Tables or Swine, which they will.

For Baptizing and Burying, &c. Examination by the Elder∣ship, &c. I have spoken in the preceding part of this Discourse suf∣ficient.

Object. 6. Would he rest upon mens good Wills, I would not be wanting; but I do neither like Tyths nor Contracts.

Answ. Although the way of Tyths is not so cleerly held forth in Gospel days, yet that there should be a certain competency al∣lowed the Gospel is cleer enough, and sure I am he that is of that opinion to give the Minister nothing unless at pleasure, and would have him rest upon mens good wills, either understands not what he saith, or else in plain English would have him starve: For be he never so godly, if a Presbyterian, he is a rare man of an Indepen∣dent will freely give him any thing; if an Independent, he is a rare man of a Presbyterian contributes any thing; the religious party being thus halfed: and let him be either (if godly) the civil or profane will not give him a groat by their good wills, therefore a certainty is of necessity, and that by compulsion, once lawfully and proportionally levied by judicious and impartial Inhabitants.

2. VVhy he should rest upon mens good wills for that that is due to him by Divine Institution, I know not; what laborer canst thou hire either to plow or sow thy land, &c. that will at the yeers end rest upon thy good will?

3. Its of dangerous consequence to rest upon their good wills, that have no will at all to good.

Object. 9. But why cannot our Ministers work to maintain themselves as well as Paul and other the Apostles, who wrought with their hands, that they might not be chargeable?

Answ. Consider that although Paul did now and then labor to ease the Churches burden, yet he was not cut off his interest in the common stock, all things being common, brought and laid at the Apostles feet, there was no need of compulsion.

2. The Churches where Paul came journying from place to place were but few, the number of Disciples not many, and not so able to maintain the Apostles as our large Parishes are to maintain one Minister.

3. The Apostles were handy-crafts-men fitted for labor, Tent∣makers, Fishermen, &c. men extraordinarily called, so extraordi∣narily gifted for the Ministry, which we cannot now expect; but where we desire to prefer to the work of God, there must be used ordinary means to enable hereunto, by sequestring men from pro∣fane and common employment, to the study of Divine mysteries;

and he that expects men thus set a part to labor with their hands for their living, may as well expect every Trades-man to leave of his calling and go preach for his living, there being as much con∣gruity in the one as the other; the one being as able to preach, as the other to labour.

4. Although Paul was pleased to work, yet the Church nei∣ther desired it, nor God required it; the Lord Christ bid them take no care to provide any thing for their jorney, but to eat and drink such as was provided for them; the workman saith he, is worthy of his meat: under which word all necessary accomodation is comprehended; nay further gives them order to shake the dust of their feet against those unworthy wretches that would not inter∣taine them: And doubtless although the Lord Christ provided room in the hearts of the faithful of those times for his messengers, insomuch that they wanted nothing, Luke 22.35. Men being exceedingly inlarged in their affections, with the Galatians, ready to pluck out their eys to do them service, laying all at their feet, &c. yet he foresaw that in after times it would be otherwise, peo∣ples hearts would be estranged and straitned, his messengers might fall into a close-fisted frozen-hearted generation as now; there∣fore minds them of it, that they should make provision for them∣selves in ordinary ways, the Lord ceasing to provide miraculously for them; Luke 22.36. How vain a thing it is to expect men to live by worldly imployments, all their life time sequestred from the world; let him that runs read?

5. Besides what is already said, suppose ministers were indeed put to it to labour with their hands; what kind of living would they make, brought up to no trade, they must needs make as good worke as those that were never brought up to the study of divini∣ty do in the pulpit, when they get up poor, base, cobling, patcht stuffe, so must of necessity be the wares or pieces of worke from the hands of unskilful trades-men; and as their work would be slight so their pay and so their living: and I believe those that run to hear mechanick sermons do it as much to save their purses many of them, as any thing else, contenting themselves with any hotch potch, forgetting that old proverb very true in this sense, the best is best cheap.

6. The same Apostle above all other that wrought with his

hands, hath laid down many unanswerable Apostolical arguments for the maintenance of Gospel Ministers to be of divine right, nay proves it to be an absolute ordinance of God, 1 Cor. 9.14.

7. See how apt men are to dispute God out of his own from whom they recieve all they are; one Apostle works, or two now and then at pleasure, all the rest live upon the Church: for cer∣tainly most of them being fishermen, they could not catch fish in the forests, deserts or streets, but consequently lived by preaching Jesus Christ; but in this case men are apt to plead one Paul against all the rest of the Apostles, nay set him together by the ears with himself, any thing to save their purses.

8 As by extraordinary call, as also the extraordinary gifts, the Apostles from poor mechanicks became Ministers of the Gospel, and able dispensers of divine mysteries; so when the Lord Christ in like manner shall call those men from the ministry that you would have work for their livings, either to catch fish, make tents, or other handi-craft labor, which I believe he will never do, his service consisting more upon catching souls then fish; we may expect then these Ministers of the Gospel will be as able Trades-men as the Apostles were preachers, for that he that calls them to the work, is able to fit them for it; but till then, I desire you to acknowledge them and honour them for their work sake.

Object. 8. Well, if I give any thing, Ile give it the Minister myself Ile trust no body to give away that I have.

Answ. First know a competent Contribution is the ministers due, not thine to dispose of or dispense withal, and thou oughtest to pay it to the publick officer, else if every one should be of thy mind, who can tell how little or how much the minister enjoy∣eth.

2. There be divers of thy mind in matter of the poor, they will give nothing at the Church door to the Collectors, no by no means, they'l tell them they will do it themselves, but indeed do nothing less: a shift for present is as much as they care for; and I believe if thou intendest well to the minister, thou wouldst pay him his due publikely, and become exemplary to others, which while thou talkest on to do in private, neither minister, nor any else can find any good at all come from thee: its no shame to do publike duties publikely; in private charity be as large as thou

canst, but take heed of mocking God, and deceiving thy own soul.

Notes

• Mark 12.42.
• Mat. 10.10. Mark 6.8. Luke 9.3.