THE muzzled 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 dishonour of God, and the grief of all truly godly. Wherein is laid down 

First, The several Causes, of this grand and Gospel grievance.  
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 Ecclesiae Dei.  
Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn.  DEUT. 25.4. 
Doth God take care for Oxen? For our sakes doubtless it is written, that he that ploweth, shall plow in hope; and he that thresheth in hope, should be partaker of his hope.  
Do ye not know that they that minister about holy things, eat of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? So also hath the Lord Ordained, that they which preach the Gospel, should live of the Gospel.  1 COR. 9.9,10.13,14. 
Let him that is taught in the Word, communicate to him that Teacheth, in all good things.  GAL. 6.6. 
LONDON, Printed for W. Hope, at the Unicorn in cornhill, 1650.   

THE muzzled OX, Treading out the Corn, and Bellowing out his Just Complaint against his Merciless Masters.  

WHen I consider the extreme forwardness, freeness, and liberality of all countries, and all ages to promote the cause and service of that god, Idol or devil which they serve or worship; yea of the veriest heathens, and Pagans in the whole world: together with those many presidents and eminent examples of holy men recorded in sacred writ for their piety and zeal to the service of that true God. And withall, the length of time that this nation hath enjoyed that unspeakable benefit of the Gospel of grace, with ' itis plenty, purity, and prosperity, exceeding all presidents: how many famous favourites and patriots of piety this English iceland hath formerly been honoured with: I am ashamed and confounded at the very thoughts of this most degenerat generation in which we live: who notwithstand our predecessors have given so many excellent example and remarkable characters of their love to God and his truth, by not onely yielding as bountiful as competent maintenance to the labourers in his vineyard in their life times, but also let behind them many rare and ample manifestations of the same by those liberal Legacies to schools of Learning, Universities, Hospitals, colleges, Lectures, and preaching Ministers, to succeeding generations: yet we are so shamelessly sacrilegious and irreligious, as not onely to decline their lively-hoods by whom we live, but as much as in us lies, rob them of that which both by the Law of God and Nations is their real and undubitable right, neither am I a little troubled that so general mischievous and matchless a malady as this, is no more laid to heart, that none pleads the cause of them; whose sin it would be accounted( by some) to pled for themselves; the neglect whereof is the sin and shane of all men: I have therefore( notwithstanding many discouragements) resolved to cast in my mite to the treasury of their supply, hoping hence to encourage those more able to contribute their more effectual assistance, that the success of so sacred a service may not be impaired: neither am I altogether without encouragement: for, 

First, As I am not a concerned party, I am not so readily rendered self-ish.  
Secondly, ' Its ordinary for one word of a friend to prevail more in a mans cause then ten of his own.  
Thirdly, I bless God my main aim is to honour him as much as in me lies, in promoting his cause and kingdom.  
Fourthly, The Lord ordinary brings not only great things to pass by despicable but even contrary means.    
Time permits not to memorize how Famous the very heathen have been and are in their superstitious devotions daily; experience speaks loud enough the vast expense our adversaries the Papists are at to promote their Popish and Idolatrous hierarchy, that Romish rabble of Monks, Abbots, friars, Nuns, mass priests; with their Idols and gods of all sorts; it were endless and as needless to recount the one half of that blind zeal the poor ignorant deceived people declare, in the support and supply of not onely their dumb Idols, but their Idle abbey-lubbers, neither will I wrong the dead so much as to undertake to memorize their famous acts of piety and Protestant devotion who lived amongst us, by reason of my own incapacity, who are now reaping the harvest of that seed time they enjoyed; onely resolve to give some brief hints out of Gods word, as the business may require, to enkindle a religious fire of love and godly zeal to the house and servants of God, in the hearts of such who yet appear to live in the frozen zone of Ignorance, profaneness, could formality, lukewarmness, and light esteem of the Gospel.   

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

And for that they are many, and spring out of several roots, I shall first begin with these that proceed merely from the Clergy themselves, who for the generality of them, when they behold their contempt, poverty, and shane 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, profaneness, Idleness, or covetousness, or all these could provoke God, and procure this just judgement upon 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 riot, and for whose sakes onely I now undertake; yet to the heart grief 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 public dispensations, administrations, and congregations, as antichristian; and although it was their sin to be offended, yet woe be to them by whom the offence came. For their pride and covetousness( before the neck of that episcopal hyrarchie was broken) it cannot be so easily forgotten how many vexatious suits begot they with their parishioners, although men peaceably disposed, if they would not either do what they would have them, or give them what they list? no ordinary man durst contend with them, nothing but two shilling and nine pence in the p●und would serve their turns, what gentleman, nay what Nobleman or Peer of the kingdom durst in the least distaste a prelate? nay the Law itself subject to their lusts; how insulted they over Gods heritage? what was he( either lay or clergy) that durst writ or speak any thing that answered not their ambition and avarice? Setting the three kingdoms together by the ears( to ruin one another) to support their Image.  
2. Their looseness and profaneness such as is not fit to mention, being already even declared as sodom; Idleness and carelessness of their charge slighting the Lords day and people, promoting profane exercises, and crying down the power and purity of religion, stopping 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 untimely end, his daughter-in-law traveleth and dieth; 
1 Sam. 2.32,33,34,35,36.  the Lord cuts off the arm of his house, suffers not any of them to live to old age, nay and those that were left, must crouch 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 been pestered withall? fitter many of them to serve swine, then to feed the flock of Christ; may not he that runs red their lives in the very letters of their lashes? how many of the tallest of these Sycamores have fallen by the sword? how many outed the Churches, nay the hearts of all men and daily crouching, not onely for a benefice 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; red 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, painful, and orthodox; and hence fallen into a wandring and unsettled condition( and so into a light esteem not onely of the dispensers 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 foundation 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 design 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, Sampsons plot to destroy the enemies of God( although he perished with them) is memorable; yet this as far exceeding it, so more deplorable; by reason its God, his cause and people, are hereby ruined; although I am so charitable as to believe what pharaoh did maliciously and intentionally, yet these do it ignorantly and accidentally, and doubt not, but that God that preserved his church in an ark of bul-rushes, can and will bring forth at length a glorious reformation from these very waters of confusion.  
Secondly, From their uncharitableness and censoriousness, condemning 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 well were it they would cease to persecute others and maintain such teachers as they have heaped up to themselves, that we may hear less complaint of that also.  
Thirdly, covetousness in some, although I know some do forbear 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, 
Ezek. 33.31.  which is the very reason divers of their own are not able to live: mens hearts go after their covetousness: the Apostle Paul concludes, 
2 Cor. 9.5,6.  when Church contributions are not free and liberal, covetousness is the cause.  
Fourthly, Cause in professors not separate; prejudice upon misinformation, want of Christian love, and circumespection to endeavour 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 horns, but with as many thumbs, fingers, feet, toes, heads, tails, and several shapes as the old seducer can transform himself into: putting upon the purest paths, practices, and patrons of piety, the most ugly vizards he can possible; while he covers the face of formality, error, emulation, and division, with a smooth painted harlots hood: so that men formerly very devour and zealous to run after a Godly Minister, delighting to attend public administrations, are now quiter at loss; like men that have run themselves either stark blind, or seeing so many ways, so many opinions, so much division and difference in judgement, stand stock still, neither moving hither or thither in point of Religion, no matter at all, the Devil having dropped 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 believers, God sees no sin in his Children, what matter for Scripture, they are but the devices 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 consequently, a very sin to contribute to the livelihood 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 believe lies: and itis as delightful to the Devil to carry men in a religious irreligious way to hel, as in any profane and ungodly path whatsoever.  
sixthly, It proceeds from ignorance that the maintenance of ministers is of Divine right, as indeed it is, and as in the succeeding part of the discourse it is clearly evidenced to every unbiased and sincere Christian.  
Seventhly, From carnality, ones of Paul, another of Apollo, and few for Christ; one he's a Presbyterian: another he's an Independent, 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 laborious according to their light to preach Jesus Christ and him said we would cheerfully allow them competent livelihood.  
8. Forgetfulness of Gods mercy, not only in freeing us from popery, &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 dear esteem of God his Cause and Ministers; so they can farm: and mary, and purchase without opposition, let religion sink or swim they care not.  
Secondly, causelessly, 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 red them a homely, 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 promote it, that old enmity 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, riot and excess profane men ordinary spend so much upon back and belly, nay upon theirlusts, that they have nothing to spare for God; whoredom and wine as the Prophet well saith takes away thehearts of such men, Hosea 4.11. And if they be persuaded to contribute any thing. itis very littleand comes very lamly from them, Although they spend more in one hour or two in a tavern then they'el give to a Godly minister for a whole years pains; such men as they are not sensiable of the great benefit of the Gospel, so are they as ignorant how mightily they provoke the Lord to deprive them of it, and to give it to a better deserving 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 compendious way to starve the ministers, then to leave them to mens charity; and although the way of tithes is not so clearly held forth in the Gospel as to enforce that, yet I am sure there is enough to enjoin 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 government which is approved and settled by their own authority; whence proceeds those innumerable and uncontrollable Legions of the most horrid heresies and blasphemies of highest magnitude so swarming in City and Country, as if cum privilegio to the high dishonour of God, and the greatest scandal to the present State, of any thing I know.  
Thirdly, Want of thorough endeavours to reconcile the diffenting brethren, a thing very feasible, if God say amen to the means that may be used; I am fully persuaded if the Lord would put into the hearts of Godly men, whether Presbyterian or Independent in judgement, solemnly, humbly, jointly and sincerely, to seek God by fasting and prayer both in public and private, and wait upon God in the use of means, this devil of division would be cast out.    

Secondly, The sad effects of this evil are very many.  
First, Hence must needs follow an utter overthrow of the ministry; what encouragement can men have to the study of Divinity themselves, or put their children to the schools to so contemptible an employment as now it is in the eyes of most, and who must live upon the charity of such who are utter enemies to God and goodness?  
Secondly, An utter decay of religion, a famine of the word; this being the down-right road to ignorance and impiety, and so to the utter ruin of thousands; souls for where there is no vision the people perish. Hosea 4.6.  
Thirdly, As the unthriftiness of the Saints, so giddiness and darkness in professors: ignorance being so far from being the mother of devotion, that it s the very anvil of error, the very seed of all schism, heresy and profaneness. 
Eph. 4.10. 1 Pet. 1.19. & 2.15. Ezek. 13.3.   
Fourthly, Hence follows an utter dis-relish of the ways of God, the word of God begets heat and life in the soul, and the more conversant we are in Christian duties, the more delightsome they are to us; for as whoredom and wine takes away the heart, so temperance and attendance upon divine duties and ordinances, begets spiritual life and vigour in the soul.  
Fiftly, we hereby provoke God to give us over to blindness of mind, ignorance and profaneness, to hardness of heart, and reprobate sense, to remove the candlestick, to withdraw his presence; for those that despises his Messengers and ordinances, despise God himself; he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Luke 10.16. hereby giving God just cause to take away our teachers from before our eyes, and leave us to ourselves.  
sixthly, Hence comes decay and loss of faith, and all other graces, for faith cometh by hearing, and hearing by the word of God, Rom. 10.17.  
Seventhly, Hereby we declare ourselves to be mere Gadarens, men more in love with our swine, then our saviour; preferring our gold before our God; men of sinister, self-conceited, covetous, and carnal hearts, who have for every one, and every thing, but God.  
Eightly, Hereby we set open a door to all the sweeping plagues and judgements of God, Sword, Famine, Pestilence, nothing provokes God more then the slighting and abuse of his messengers; and when men are once come to this height of impiety, the Lord looks upon them as ripe to the harvest of judgement, then ordinarily he thrusts in the sickle of his vengeance; see an express place of Scripture for this, 2 Chron. 36.16. but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord rose against his people, till there was no remedy: although those Jews were people in covenant with God, yet this sin was of so provoking a nature, the Lord could not bear it; for hereby we trample under foot the precious blood of the Son of God, give the messengers of God just cause to shake off the dust of their feet against us, and turn to a people better deserving; provoke the Lord not only to destroy us, but the very places of his own worship, that people shall wonder and say, why hath the Lord done this to this Land, and to this house? 2 Chro. 7.21. Nay it shall go easier with Sodom and Gomorah in the day of the Lord, then with such a generation. Mat. 10.15.  
Ninthly, As the Scribes and pharisees by their evil entertainment of the Lord Christ and his messengers, brought upon their heads the guilt of all the blood of the righteous spilled from Abel, to Zacharias; so we also must Inevitably by treading in their steps, hale upon our heads the guilt of all the righteous blood spilled from Abel to this day; for as a man may be a persecuter of Gods messengers by his tongue, so he may as soon be guilty of their blood by with-holding their competent and deserved maintenance, and so starving them, as by drawing the sword and sheathing it in their bowels: for certainly as he that receives a Prophet in the name of a Prophet, receives a Prophets reward; nay, if a cup of could water as to a Prophet shall not be unrewarded, so surely, he that withholds the hire of Gods reapers, that deprives them of their undubitable just lively-hoods, shall also have his reward, and doubtless, if the hire of the labourer that hath cut down your corn detained by you, cry loud in Gods ears, certainly the cry of he that labours in Gods vineyard will be much louder, and call for a heavier judgement.  
Tenthly, This very sin not only deprives a man of the benefit of all other duties, but locks up the very gates of heaven against him; no privilege nor Ordinances can do such men good: Peradventure thou mayst pled thou art baptized in the faith of Christ, thou hast been a constant attender upon Ordinances, frequentin Duty, &c. all these will avail nothing, if close-fisted to the messengers of Christ; nay, although thou shouldst pled with them Mat. 7.22. That thou hast eat and drunk in the presence of Christ, prophesied, nay cast out Divels in his Name, yet if not openhanded and hearted to his Saints and Servants, there is no admittance; the Lord Christ takes no knowledge of such hard-hearted covetous wretches, they must depart with an everlasting malediction, and thence inevitably follows everlasting perdition; The Lord shall come in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. See their doom in Matth. 25.41. The Lord Christ will at last say to such, Depart ye cursed into everlasting fire, prepared for the devil and his Angels.   

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.  
sixthly, 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 devil.  
Eigthly, We cannot tell how to pay the person 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 mere Moralist, a Mosaical man, a Legallist, a Duty-monger.  
Secondly, I wonder what place there is for tithe 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 chooses no Elders, cares not for Reformation, Baptizeth all, Buries, admits all to the Sacrament, and what not?  
sixthly, Would he rest upon mens good wils, I would give him something, but I like not this compulsion or contracting for so much, I will pay nothing in the nature of tithes.  
Seventhly, I will give what I think fit to the Minister myself, 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 labours.   
These, and hundreds more of like nature, as frivolous as frequent, 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 different 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 obeied, that would be displeased; therefore happy is he that keeps off from all sinful compliances, 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 expect a blessing from God, and in due time will reap the fruits of their labours. Now in the solution of these close-fisted and frozenhearted 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 queries.  
1. Whether thou believest it to be the Office of the Minister to place the parishioners 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 livelihood, thou art not as foolish as Scoggen, to strike him stands next.  
2. Impartially examine thyself and tell me, whether thou art not one of them so seldom frequents the public 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 thyself, either for age, estate, or benefit to the Parish and Church also, by reason of the smallness of the Church, and the largeness of the parish, although peradventure lived many yeers more in the place than thyself, yet never seated?  
4. If thou expect privilege 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 appearest not to be one that loves thine ease above thy edification? The poor woman that came to Christ to be cured of her bloody Issue complained not of crowding; 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 quarreled not for precedency.  
6. Whether many such as thyself seated in the Church, might not even as well as thee stand in the Isles for their great contribution either to Church or State, to Parish or Poor? For no Pew makes pious, or privilege 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 accommodation.  
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 capable to choose, and would improve their utmost to plant painful and conscientious Ministers, yet we now ordinarily the mayor part of a Parish do not savour the things of God, neither are able to judge of the qualifications of Gospel Ministers, and therefore not fit to choose; and many of them it may be of thy mind, either to bring in one suitable to their lusts, or else none at all: No man will lay out twenty shillings for the body, but he will advice with these understand the commodity if he have little skill himself; why then shall we be so regardless of our souls? Hence it is men daily drink poison instead of physic, and lay out their money for that which is not bread: Nay, the godly party sometime so sadly divided, that each endeavouring to bring in a Preacher according to his own principle, there is neither fear of God, nor love to each other appearing.  
3. Doubtless they to whom God gives hearts to be Instrumental 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 join in their assistance: and therefore, he that pleads to have Ministers paid by them only by whom procured, would( inplain English) have them starved, although such as himself and thousands more perish for want of spiritualsupply.  
4. He that hath not a heart to contribute to a godly, able, and Orthodox Minister, brought in by what hand soever, will not endeavour to bring in any, or willingly countenance such a one, though brought in by the mayor vote.  
5. Such men as thus object, are ordinarily prejudiced against godly and orthodox Ministers, as appears by that open-handedness in them to men Episcopal, Neutral, or Malignant, who should receive as little as the rest were it not in opposition to Reformation.  
6. Did men hunger and thirst after Righteousness as after bodily food, they would as soon 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 spiritual 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 withhold their hands from the one, ordinarily pay least to the other.  
2. Take heed thou complainest not either hypocritically or penuriously; for God may justly bring thee to that pass: but grant thou art a poor man, thy Taxations and assessments 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: 
Mark 12.42.  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 according to thy ability, but the other oftentimes exceeds: more are daily undone an hundred to one by their ill-husbandry and riot, 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 year for their souls; now is it requisite 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 carcase, nay upon 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 year, yet pleadest poverty to thy own eternal undoing to that that puts thee to least charge: Spirituals are at lowest rate, bought ordinarily 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 taxations 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 something, but Ile not give him a penny till then.  
Answ. There are few or none that own the government settled by authority that do refuse to Baptize children of Christian parents; 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 admitted: and for that people of all sorts live together, itis 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 although I am no Anabaptist to deny children baptism, 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 admitted, 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 privileges 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 duties, but ought to be considered for what he doth, he expects no●… g for that he doth not: Account the Elders that rule well, worthy of double honour, especially such as labour in the Word and Doctrine: 1 Tim. 5.17. For the labourer 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, itis not essentially belonging to the Minister, it being a Civil, not Religious act, and however it hath been a Custom in England to red a Homily over the dead Corps, it had a superstitious rise from those have Mary's and Dirges sung for the dead by those pecuniary Popelings in times of Superstition; and although as Reformation increased it hath been of better use, yet now for the abuse and idolising 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 being but a mere 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 led the way to the grave, he best knowing where to find it; itis as religious an Office for one to carry a lantern and Candle before a blind man, or before a seing man an empty lantern 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, itis a mere shift, hundreds would never pay a penny 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, itis true; for my part, I believe the Prayer may and ought to be used, and I know none contrary 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 enjoined in totidem verbis, is merely superstitious, and they that for this reason refuse to pay the Minister are much to blame; for as itis 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 public 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 itis 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 therefore can be no cause to with-hold encouragement.  
Object. 5. Would our Minister deliver the Sacrament as formerly 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, neither they that are joined 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 livelihood; besides, stoppage is no payment.  
2. The government of the Church is altered, and thou oughtest to submit now as well as in former time to the Discipline and Ordinances thereof; the Parliament and Assembly have ordered out examination by the Eldership as the only expedient to Reformation, 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 admitted; which the most profane yet was never so impudent to pled 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 admitted to Sacramental society, who had( no doubt) rendered a reason of their faith before admitted, after which, self examination is sufficient, and all that is expected; Examination at first by the Eldership is a transient duty in order to admittance to external Fellowship; Self examination is a standing and perpetual duty in order to preparation and inward communion with Jesus Christ.  
4. Formerly all were hand over-head admitted, to the great dishonour of God, the shane of our Profession, the oence of weak Christians, the overthrow of that corrupt Hierarchy, and the undoing of many a poor soul; and who ever pleads for, or endeavours 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 rendering 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 easy to make out, but this being more largely debated in the Sacramental 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 clear they need no interpretation, neither will admit of contradiction, 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 Troubles.  
Answ. As Christians in Primitive times were accounted the causers of all judgements upon the Heathen, and as Ahab accounted Elijah The troubler of Israel; so these men, although never so conscientious and godly, if they come near 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 nearer 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 Torments.  
Object. 7. Let him be as precise as he will, I am sure he is as covetous as the devil himself.  
Answ. I believe itis his preciseness not suiting with thy profaneness 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 thyself, he had not need be very prodigal; and thou dost well unawares to compare his Covetousness with the Divels, for they both hunt for thy soul, and are prodigal 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 Jesus Christ that it might reign 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 livelihood, 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 repined at his allowance, and be more ready to cover his infirmity, than cry it at the across; who spends himself that all thy sins may be not onely covered, but done away through the blood of Jesus Christ.  
Object. 8. We have an Impropriator, and I cannot tell how to pay the person and the Preacher both.  
Answ. For the Impropriator thou canst not avoid till taken off by Law, but why thou shouldst pled 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 starved while thy body is pampered, but when that calls upon thee, I believe the Impropriator is forgot, although thou spendest more in one week upon thy carcase, thy lusts, &c. than upon person and Preacher both, in a whole year, and never blushy 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 godly Orthodox painful Preacher shall never have all men friendly, the devil will always 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 something, but it also implies that thou givest not so much as thou shouldst; otherwise those employed in the collection 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 idly and basely, yet have nothing either for God or his Cause.  
4. If every man gave as much as thyself, and no more, yet a thousand to one it would not be the one fourth part of a competency.  
5. Hereby thou rankest thyself 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 concernment, 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 could 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 advice thee therefore to say and conclude thus, if there be any man of thy Ability that gives more than thyself, that thou wilt give as much as he; so shalt thou writ after a right copy, 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 mere Duty-monger.  
Answ. Although I intend not here to enter into the list of the Antinomian controversy, 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 heavy upon all such who are thus given over to believe lies; who deny the morality of Sabbaths, the exercise 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 Fundamental Truths of the Gospel, and given themselves over to vain janglings, nay to such foul abominations as are not fit to be mentioned, that with their ethusiastick dreams, visions, and fancies, building Castles in the air, a deceived heart having turned them aside, God having given them over, because they would not receive the Truth in love, and hence is it they now slight and scorn those most, who have been most Instrumental of that brain knowledge they have got, which not being rightly sanctified, they make use of so much to the dishonour 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 something, and to whom I only propound these few Queries.  
1. If it be the Office of a Gospel Minister to preach Christ crucified, and life and salvation in his Name, justification by Free-grace, Repentance from dead works, delivering the known saving Fundamental Truths of God publicly.  
2. If to show 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 been spoken, Consider the testimony of the many thousand godly and sincere Christians, who can say truly they have been not only principally Instrumental to convert them to Christ, but daily to edify and build them up in him; now if the three be known by its fruit, the matter is out of question; satan 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 tithes in the Gospel, why then should we pay any?  
Answ. Suppose that were not at all disputable, yet thou oughtest 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 yield 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 livelihood, but also tells us they have Divine Right unto it; red 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 tells 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 thyself; 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 labours; 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 Minister 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 approve 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 well-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 unsettled minds, become a very prey to satan 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 removed 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 public enough, for that poor men many of them having neglected their callings, and thrust themselves into the Pulpit, as they are disenabled to satisfy their Auditory if judicious, so uncapable to live by their labour, 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 constituted by Episcopal authority, as I know thatis the great plea, then I say, Its not Ordination or Constitution only that can speak a man Anti-christian, for such as have been ordained by the presbytery since the intended Reformation, I shall not need to speak at all in their defence, knowing such care hath been taken, that none but men both Pious and Orthodox have passed their Ordination: but to look upon any man as Antichristian merely for his Ordination, whether by the presbytery or Episcopacy, is voided 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: Suppose a man should be never so rightly constituted, if his Doctrine hold not forth Jesus Christ, and life and salvation by him, &c. whether he is not rather Antichristian then such whose Ordination are so much disputed, their Doctrine sound: and if you will let the Apostle John in his 1 Epist. 2. cap. 22. v. determine the difference: who tells us plainly there, that He is Antichristian that denieth 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 Prophets 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 heterodox 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 aim, but if Christ were preached, he rejoiced. I cannot therefore but account this as mere 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 never 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 Constitution 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 Word of God, which notwithstanding these men so much carp at; and why men should contend so much about Constitution, that neither observe Ordination nor Order, I understand not: And whereas you object he is a loose liver,  
1. Know for such an one I pled not.  
2. That if he preach the Truths of God, although his Conversation be not so unblamable as it ought, yet this is not the way either to reform him, or to edify by him; we ought to do what he saith, and not after his works: and take heed the devil 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 livelihood, 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 chooses 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 because he doth these.  
I must needs confess he that in these times wherein Reformation is countenanced and endeavoured by all truly godly, admits promiscuously 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 remoras 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, rather join 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 pled 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 Eldership, &c. I have spoken in the preceding part of this Discourse sufficient.  
Object. 6. Would he rest upon mens good Wills, I would not be wanting; but I do neither like tithes nor Contracts.  
Answ. Although the way of tithes is not so clearly held forth in Gospel days, yet that there should be a certain competency allowed the Gospel is clear 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 Independent 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. Why he should rest upon mens good wills for that that is due to him by Divine Institution, I know not; what labourer 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 labour 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 journeying 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 labour, Tentmakers, Fishermen, &c. men extraordinarily called, so extraordinarily 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 sequestering men from profane and common employment, to the study of Divine mysteries; and he that expects men thus set a part to labour 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 congruity 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 neither desired it, nor God required it; the Lord Christ bid them take no care to provide any thing for their journey, 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 accommodation is comprehended; nay further gives them order to shake the dust of their feet against those unworthy wretches that would not entertain them: 
Mat. 10.10. Mark 6.8. Luke 9.3.  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 enlarged in their affections, with the Galatians, ready to pluck out their eyes to do them service, laying all at their feet, &c. yet he foresaw that in after times it would be otherwise, peoples hearts would be estranged and straitned, his messengers might fall into a close-fisted frozen-hearted generation as now; therefore minds them of it, that they should make provision for themselves 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 employments, all their life time sequestered from the world; let him that runs red?  
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 work as those that were never brought up to the study of divinity do in the pulpit, when they get up poor, base, cobbling, patched stuff, so must of necessity be the wears or pieces of work 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 mechanic 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 receive all they are; one Apostle works, or two now and then at pleasure, all the rest live upon the Church: for certainly 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 pled 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 mechanics 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 labour, 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 aclowledge 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 public officer, else if every one should be of thy mind, who can tell how little or how much the minister enjoyeth.  
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 publicly, 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: itis no shane to do public duties publicly; in private charity be as large as thou canst, but take heed of mocking God, and deceiving thy own soul.    

Fourthly, the Remedies for Future Prevention.  
1. Till some other course be taken, him that will not contribute without compulsion, let him not partake of Church privileges: let him hear the word, he may be better instructed; but till he alter his opinion he should stand in the Isles among the boys, which he so much complains of, a place fittest for him: where they pay, let them baptize and bury, &c. For I account such a man as unfit for church fellowship, that hath not a heart to do any thing for God, as a common drunkard, swearer, &c. covetousness a sin not fit to be name amongst Saints, this strikes at the very root of religion.  
2. Let not such a one be forgot in other assessments, either for Parliament, or Parish; if any be eased, let it be the Free hearted.  
3. Let there be a certainty settled upon the ministry, that they may both by the Law of God and man demand and receive their right, not resting upon peoples good wills; because itis gone out of the country: but let men be ranted by certain honest able inhabitants for the ministry; as for the poor viz. in like manner, that all may pay according to their abilities, and enabled by law to recover by distress or otherwise, as for the poor: but take heed of making this rate according to mens houses, for a poor man may live in a house of a great rate by reason of his Trade, &c. while a rich man having paid a Fine, may pay little or no rent at all; this being the most unequal way of any; but assessing men according to their estates and abilities most just: for although I pled not for tithes, yet if there be not a certainty appointed the ministry, we may bid farewell to religion: while the messengers of Christ may justly shake the dust of their feet as a witness of our address.  
Object. None was compelled in the Apostles time to contribute.  
Answ. No, God gave them the hearts to do it freely, they needed not; for all was laid at the Apostles feet: but as Moses said in point of divorce, Permission was for the hardnese of their hearts; so here is the same reason to compel men to pay, &c.  
4. Let us seek God solemnly by fasting and prayer, both Presbyterian and Independent jointly that this devil of division, this lunatic, deaf, dumb, erroneous, blasphemous, this closefisted and Frozen hearted devil may be cast out, that the God of love and peace may possess us, that so grace, mercy, and peace may be multiplied.  
5. If any man see this evil in himself, and desires to be cured of it. 

1. Let him be constant in attending the means of grace.  
2. Let him set a high price of the Gospel of Jesus Christ, of his Ordinances and Messengers.  
3. Often red over those Scriptures that hold forth the lawfulness of Ministerial contribution.  
4. Pray against this evil in thyself, and wait upon God; but I fear they that are most guilty of this sin, are least sensible of it.     

Fiftly, Consider the several motives to ministerial Encouragement.  
1. Consider the extreme charge and vast expense men were at in the time of the law in and about the worship of God, what with their several feasts and offerings, it were endless and impossible to calculate the tenth part of their charge, they had their feast of dedication, of fat things, of harvest, of gathering in, of passover, of Tabernacles, of unleavened Bread, of weeks; likewise their solemn Feasts, these no small charge; then had they their offerings of all sorts, as of burnt, of free-will, of meat, of drink, of peace, of sin, their trespass, wave, wood, and heave offering; besides all these, the tenth of all Israel an offering to the Lord: All these were occasion of a vast expense of time and treasure, these all spent in shadows and ceremonies, and yet most free, indeed some covetous or profane catifs would offer the blind or the lame, thinking to put God off with any thing, as too many such we have in our days, but see in Mal. 1.14. the Lord counts them deceivers, and denounces a heavy curse against them.  
Consider in the framing of the Tabernacle with the appurtenances, 
Exo. 35.36.  what unspeakable cost men were at freely and willingly sparing for nothing, gold, silver, brass, iron, silk, spice, oil, precious stones, every one according to his Ability so freely, 
Exo. 36.6,7.  that Moses was forced to sand out a Proclamation to prohibit it.  
Again in Ezra's time, what an excellent spirit was there then in the people, although spoyled by the enemy, extremely wait, newly returned from captivity, how mightily were their hearts enlarged towards God! those that returned were forty two thousand three hundred and sixty, they gave toward the merchandizing the Temple sixty one thousand drams of gold, in English money twenty four thousand eight hundred twenty six pounds, thirteen shillins and four pence; they gave likewise five thousand pieces of silver, each piece containing one pound six shillings and eight pence, amounting to sixty nine thousand six hundred sixty six pounds, thirteen shillings and four pence, so that the total( beside the Priests garments, was ninety four thousand, four hundred ninety three pounds six shillings and eight pence, all at once freely, besides the Levites tenths, which we by our baseness and coldness toward God and his service, declare to all the world that we have no joy in our returning from our Egyptian slavery, or Babylonish Captivity of Popery, &c. If we delighted in the work of Reformation, and desired to see Sion in her beauty, we could not possibly be so miserable hide-bound, nay heart-bound toward God and good men: Consider, if the Houses of Gods Worship were not built to our hands, what cost should we be more at then now we are put to? How free are Papists and others in their blind devotion! They account it their duty to bestow all they have upon a company of abbey-lubbers; what cost spare they to support their Superstition? Were not men prodigal of their children of old to sacrifice them to their Idols? Did not the jews in our saviours time hold forth that Parents ought to be neglected if in competition to Temple contribution? 
Mat. 7.11,12.   
Did the Primitive Christians bring all and lay at the Apostles feet, and shall we trample the Messengers of God under our feet? shall we be so shamelessly unconscionable and uncharitable, nay so impious as to starve them? What difference is there between stoning and starving? Wo be to such wretches.  
Were the Galatians and others ready to pull out their own eyes to do the servants of God service; and do we endeavour to put out their eyes? Can we expect the work of Reformation to prosper, the Church of God to be re-built, and with Pharaohs Task-masters with-hold the straw, cry out for Reformation, and crush the child in the cradle? Shall Heathens, Pagans, Turks, jews, be all zealous for the God, Idol, or devil that they worship? and shall Christians be so cruel? a stony-hearted Saint God hates; Certainly if he that despised Moses perished without mercy, of how much sorer punishment are such men worthy? Nay, not only Papists and Pagans, but even the men of Sodom and Gomorrah shall rise up in judgement, and it shall go easier with them then the men of this generation.  
2. Consider this is a duty of Divine Institution, its Gods ordinance that they that preach the Gospel, should live of the Gospel: 
1 Cor. 9.14.  1 Cor. 9.14. How darest thou contradict or dispute the matter with thy master? Hast thou no fear of God before thine eyes? See Deut. 25.4. 1 Cor. 9.11.13,14. see there how strongly Paul even the same Paul that is propounded a President, pleads ministerial maiutenance against all gain-sayers jure Divire.  
3. Will not the Lord Christ leave a cup of could water to a Prophet unrewarded? Certainly he will not forget greater love, but while such are blessed, the contrary minded shall be blasted; the very dust of the feet of Gods faithful Messengers shall rise up in Judgement against them; 
Mat. 10.10.  and as Solomon sends the Sluggard to the Ant to learn frugality, so sand I these hide-bound Professors to learn liberality to God and his Cause, to the Papists, Pagans, Turks, Jews, Scribes, pharisees, none so shameless and impious as these frozen-hearted, dead, dumb, painted sepulchres.  
4. Remember( not many yeers since) how free even thou thyself wast to these now so contemptible in thine eyes; thou once hadst them in double honor for their work sake, yet who do more slight and despise Gods messengers now then they that once had them in highest esteem? For profane men to slight a godly Minister, is ordinary and natural; but for thee that professest Religion who hast gained that little brain-blessing thou hast by these contemptible ones, give me leave to ask thee who hath bewitched thee into this foolishness? Dost thou thus reward them while they are preaching to thee, or praying for thee, seeking thy soul, dost thou endeavour their destruction? Shall the Ravens of the Valley pick out the eyes of him that despiseth his natural parents, and shalt thou go unpunished for thy spiritual unnaturalness?  
5. By with-holding the Ministers due, thou deniest the Lord Christ of his, in despising them, thou despisest him, and with the Gadarens, rather desirest the room of Christ then the loss of thy Swine, although to the ruin of thyself and thousands more.  
6. Consider( as hath been already shewed) the judgements of God formerly felt and hanging over the heads of all such as slight and despise the Dispensers of his Ordinances; 
Neh. 9.26,27.  see in 2 Chron. 36.16. But they mocked the Messengers of God, and despised his Words, and mis-used his Prophets, until the wrath of the Lord rose against his people, till there was no remedy. 
Mat. 24.34.35. Luke 11.49,50.  Nay, men are oftentimes given over to this sin in judgement, that by the slighting, mocking, persecuting and evilly entreating the Messengers of God, all the righteous blood spilled from Abel to this day may be brought upon their heads; nay, let me tell you, this sin hales hell at the very heels of it; Mat. 23.33, This very sin was cause of pouring out the third Vial of Gods wrath by the Angel, Rev, 16.6. whereby the Fountains of Water were turned to blood, because they had  shed the blood of the Saints and Prophets of God: Doth the hire of the labourer that hath reaped your fields( when kept back) hale a curse down from God upon all the rich mans estate? Iam. 5.4. and think we that the Lord will suffer the defrauding of his labourers in his own Vineyard? I tell you nay.  
7. Remember the example of holy men of old, how devout were they? how did their zeal burn toward God and his service? spared no cost, would not offer that to God that cost them nothing: Was not Obadiah renowned and recorded to be a true fearer of the Lord for this very act of nourishing and preserving an hundred of the Lords Prophets in caves from the cruelty of Jezabel? Doubtless where there is no love to Gods Messengers, there is no fear of that God that sent them: Call to mind that memorable example of Ebedmelech, who gave testimony of his trust in God by his favour to jeremiah, 
jer. 38.8.10,11. 39.16.  and therefore he was preserved in that common calamity that fell upon Jerusalem; neither did Rahab the harlot lose her reward for kindly entertaining Gods messengers; how was the house of ob Edom blessed for receiving the Ark of God? 
2 Sam. 6.11.  How did the Apostle commend the liberality of the Macedonians, propounds them as a President to Corinth? 
2 Cor. 8.2,3,4.  Nay, the Lord Christ above and beyond all other President, became prodigal of his blood for us, and shall we grudge him that which is not worth the naming? 
Mat. 25.40.  Nay, the very ground of that approbation and eternal benediction at the last pronounced to the godly is, that they had been open-handed and hearted to the messengers the Saints and servants of God; and whatsoever kindness is bestowed on them, the Lord takes it as done to himself.  
8. Hereby we shall engage the Messengers of God to present our condition or wants, be what they will, at the throne of grace; for godliness is ever accompanied with holy ingenuity; how thou canst expect their prayers that wilt not open thy purse for them, I know not? And although they out of conscience in duty to God and care of thy soul commend thy estate to God among others, yet thou as much as in thee lies deprivest thyself of the blessing. The woman of Shunem who gave the prophet Elisha entertainment, built him a little house, furnished it only with a bed, a table, a stool, and a candlestick, no more but very necessities for a wayfaring man: he lodged in it but one night before that God that enlarged her heart to him as a prophet, enlarged the prophets heart to her, he sends for her; would she have any thing with the King? no: would she have any thing with God? yea, her son being dead, he restores to life.  
9. This is the way to obtain a blessing upon what we enjoy, do we honour God with our substance? then shall our barns be filled with plenty, and our presses burst forth with new wine, Pro. 3.9,10.  
10. Did the Lord make such sure, large, and lasting provision for the Priests and Levites under the Law, and blessed not only their substance, but those also that freely gave them entertainment; and cursed those that dealt deceitfully and close-fisted with them. And think we because tithes are not so clearly held forth in the Gospel, that God hath so cast off the care of his Churches, as to make no provisions for their several Angels; certainly the Lord knoweth the Gospel more strongly obligeth to the Dispensers thereof: tithes were appointed under the Law because of the hardness of mens hearts, but the Gospel and the grace thereof should teach men without spuring to out-strip all Legal Precepts or Presidents: If any look for Gospel Precepts for this duty, let him consult with the Title page., and were there no more to be found in holy Writ, there is enough to convince all gain-sayers if not beside themselves, where is clearly set forth that Gods ministers have not their means for nought, but that itis as due to them as the hire of any hard labourer, as also in Luk. 10.7. and 1 Tim. 5.17,18. surely if the withholding the hire of a handi-crafts-man, employed about our Terrestrial and more base services procure a curse upon all we have, how much more the with-holding and defrauding the hire of those employed in our more spiritual and celestial service; take heed thy back, belly, thy drunken Associates, thy base lusts rise not up in judgement, and at last proclaim in the ears of God and his holy Angels( to thy everlasting Infamy and Condemnation) that thou always hadst for them, thou never turnedst them empty-handed, while the faithful messengers of God were not only starved, but thy own soul destroyed.  
But considering all the arguments in the world are as Arrows against the flint, unless God convince men of this horrid ingratirude and impiety, and that multitudes although brayed, will yet be brutish, I shall spare to speak the half of what might further be offered, and shall leave the hope of this ploughing to the blessing of that heavenly husband-man without whom there can be no increase.  
And although( were it needful) something might be spoken with submission to the encouragement of all faithful and painful labourers in the vineyard of God, yet that I may not render myself ridiculous in seeming wiser then my teachers, I crave leave only to conclude with two or three ensuing considerations.  
1. Are you slighted, scorned and despised? so was the Lord Christ, the servant must not be above his Lord, nor the Disciple above his Master: Mat. 10.24. Luke 6.40.  
2. Consider who they are that slight you most, either ignorant, erroneous, or scandalous, while the truly and judicious godly both love and honour you, and doubtless account you worthy of double honour for your very work sake; according to that Apostolical exhortation, 1 Thes. 5.13.  
3. If you suffer with Christ, your reward will be to reign with him.  
4. Although now slighted and contemned yet I am persuaded before many yeers be expired, when once the Lord shall undeceive the many thousands of people of this nation now misled by Sathans subtlety( as sure I am he will do all that belongs to that election of grace) although he suffer them a while to weary themselves with their own inventions, yet I say, such will be the repure and esteem of all godly orthodox and faithful ministers, as shal give them even a competent recompense in this life. But without all peradventure I shall say thus much, that however you may be despised here, when the Lord Christ shall appear, ye shall also appear with him in glory: therefore take the express precept of Paul Tim. 2.4.2. preach the word, be instant in season, out of season; do the work of Evangelists, make full proof of your ministries; and by the same Apostle be also exhorted and with which I conclude 1 Cor. 15.58. be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as( you know) that your labour is not in vain in the Lord,   
FINIS.   

licenced by Moses,— Paul: By His Majesties special Command, The King of Salem.