The Pastor's Advocate. Together with The People's MONITOR.  By R. Junius Gent. 
Add this as an Appendix to God's goodness and England's unthankfulness.  

Imprimatur,  
Tho. Gataker.   
SECT. I.  
AS in a Vine, what is taken away by pruning from the branches, is added unto the fruit: so speech, saith Plutarch, is made more piercing, by taking away that which is superfluous. And Seneca affirms, that instructions pointed with delight, pierce the more sharply, and stick the more steadfastly. For which reasons, in speaking of this ensuing Subject, I will only present my Reader with some lose Pearls, filled upon a string; or a few skeins of fine Silk, close wound up in bottoms; which perhaps with a good needle, I could have flourished into a far larger Work.  
Nor need it offend any, that I more respect the weight and benefit of the matter, than the order of handling: Much Gold for a little Oar: Words and matter close and sweetly couched, was not wont to be meanlier, but better esteemed.  
§. 2. There is a horrid sin spread all over this Nation, and lies lurking in the hearts of almost who not? which hath not a second like it; either to hinder the blessings, or draw down the curses and judgements of God upon the whole Land. And yet men are so far from thinking it a sin, that many (possessed with a new startup white devil) think it a virtue. Namely to contemn, rob and persecute the Ministers of the Gospel: who above all other men should be honoured, respected, and rewarded. Of this sin a few Notions, Aphorisms, or Conclusions. Only I wish those whom it shall concern would hearken unto me, as they would have God another day hearken unto them.  
§. 3. Ministers are our Pastors, to feed us that depend upon them, Ephes. 4.11. They are Gods Husbandmen; to Till his Ground, and Sow his Seed, 1 Cor. 3.9. They are Watchmen; appointed by God to give us warning of ensuing danger, Ezek. 3.17. They are Dispenser's of the mysteries of the Gospel, and deliver to us nothing but what they receive from God, 1 Cor. 4.1. They are the Stewards of God's house; to give every man his portion of meat, in due season, Luke 12.42. They are the light of the world, and not only shine forth by a holy life, but enlighten us also by their heavenly doctrine, Matth. 5.14. They are the salt of the earth; to season us with wholesome instruction and exhortation, Matth. 5.13. They are Master-builders; to edify us the House of God, and body of Christ, 1 Cor. 3.10. They are our Captains; to fight God's battles against our spiritual enemies: and our Leaders to instruct us in the spiritual Warfare, 2 Cor. 9.3, 4. They are Gods Ambassadors; to declare his message to us, Ephes. 6.20. They are Coworkers together with God, in converting and saving our souls, 2 Cor. 6.1. 1 Cor. 3.9. And should not these be honoured, respected, and rewarded? Yea how can that man have any interest in Christ's blood, who is not forced with admiration to say; How beautiful are the feet of them that preach the Gospel of peace? bring glad tidings of good things, and publish salvation? Rom. 10.15. Isa. 52.7. St Paul's words are, Let them that labour in the word and doctrine, if they rule well, be accounted worthy of double honour, 1 Tim. 5.17.  
If men did but consider, that they cannot be nourished unto eternal life, but by the milk of the Word; they would rather desire their bodies might be without souls, than their Churches without Preachers: And the devil that roaring lion, is more afraid of such a silly Cock (a poor faithful Minister) than all the other great Beasts. Yet I tremble to think how little they are regarded.  
§. 4. The twelve heads of Israel, as Reverend and Judicious Doctor Hall thinks, would never have written their names in their Rods so willingly, but in hope they might be chosen to the dignity of the Priesthood. If they, all the Princes, had not thought it an high honour, been ambitious of the preferment; they had never so much envied the Office of Aaron. What then shall we think of this change? Is the Evangelical Ministration of less worth than the levitical? Whiles the Testament is better, is the service worse? How is it that the great think themselves too good for this employment? How is it that under the Gospel, men are disparaged with that which honoured them under the Law? that their ambition and our scorn should meet in one subject?  
§. 5. In Jeroboams time, the lowest of the people were made Priests, (whom they resemble that make Tradesmen their Ministers:) And now Priest's 〈◊〉 made the lowest of the people! In all things the Minister is held the ●●●●nest of the Parish, till it comes to any Tax or Payment, and then they will honour him so fare, as to rank him with an Alderman. And what is the issue? they that would study Divinity above all other Arts; when they look upon the contempt, beggary, and vexation that the Ministry undergo, turn to Law, Physic, Trades, or any thing, rather than they will enter into this contemptible Calling.  
But O the sordidness of such! who think the term Minister contemptible; when even Christ himself, who must save them, if ever they be saved, calls himself a Minister, Matth. 20.28. But let them mock on, like those illbred children to the Prophet, 2 King. 2.23, 24. Isaac shall be Heir, when Ishmael shall be turned out of doors. For as, He that despiseth the poor, (either in estate, or impotency of mind or body) despiseth God that made him, Prov. 17.5. so he that despiseth a man for being a Minister, or for the graces of God appearing in him, despiseth, and almost despighteth Christ himself, and the very Spirit of God which made him so.  
§. 6. But secondly, they not only slight their Function, but they rob them of their maintenance: and that two wales: First, Their Patrons (Sacrilegious and Atheistical Impropriators) rob them, perhaps of three parts of their livelihood, in carrying away the principal Tithes, for they have no more right thereunto, then to the Cloak on my back. Nor is this all; for many a cursed Patron, and pattern of Atheism, holds a Benefice vacant in his hands, till he hath sounded many Chapmen, with a Who gives more? And then if Balaams' Ass can but dung him silver enough, he will sell him all the souls in the Parish. For he looks more to the gifts of the hand, then to the gifts of the heart; and had rather lose his inheritance in Heaven, then let Christ have his inheritance on Earth.  
I need not tell you, that when Judas is the Patron, Simon Magus must be the Priest: Or if the Patron be a Formalist, or Good fellow, so must his Chaplain be. If the Chaplain be Papistical or Atheistical, his Clerk must be so too: At least if the Minister be conformable and Learned, it matters not though he be lewd. But let me give you this hint, That Judas with his Quid vos dabitis mihi on the one side, and Simon Magus with his Quid ego tibi dabe on the other side, make wicked bargains together. That such Patrons as for lucre betray Christ's flocks into the hands of Jeroboams Priests, make as good bargains as Judas did, in selling his Master to the high Priests for thirty pieces of silver. Indeed one would think that Judas his halter should make them afraid of Judas his question: Or that all such Patrons and Priests, should be whip out of God's house, which were happy for the whole Nation, though it were by far too small a punishment. For certainly, if the buyers and sellers in the Temple, deserved whipping, the buyers and sellers of the Temple deserve hanging, or worse: As who knows whether they therefore scape correction here, that they may have the greater damnation hereafter?  
§. 7. True, while they are drunk with avarice, and out of their wits with an ignorant partiality, they will maintain, and would fain persuade their consciences to think, that they have a right to the Church's maintenance. They gave good money for it, or they had it from their Ancestors, and they take but what the Law allows, that is, what their law, not what the Gospel allows, or the ancient Laws of this Land: and yet they hope not to be saved by the Law but by the Gospel. And let me but appeal, as Bishop Grostead did, from Pope Adrian private, to Pope Adrian public, and not interested in the cause: Or as another, from his Passion as Clement, to his Holiness as Peter; even from them drunk, unto them come to themselves, (which will be at least upon their death beds, or in hell) they will see it to be a cursed sacrilege, the worst of all thefts or murders; and that it were far better for Christ to have his inheritance in his own hands, then to stand to their courtesies, who had rather there were no Gospel, nor Preacher in the world, then that their Heir should want a Parsonage. But now, the melody of gain whistles out the eye of conscience; so they lavish it out on their lusts. As how often doth the Impropriator, some upstart Gallant, newly come to age, wear a Church upon his back, and the Bells at his heels gingling? while the Minister whom he robs, is forced to go in a threadbare Coat, and the poor Flock are starved in the Country. So that the father most unjustly, with the spoils of Christ, purchaseth fields of blood, that the son may Belteshazzar like, drink carouses in the bowls of the Temple. But what is the issue? They that swallow Churches (like dogs that eat knotgrass) never thrive after it. Yea Church livings have been more unfortunate to the Gentry of England, then was the Gold of Tholossa to the followers of Scipio.  
§. 8. Again secondly, As the Minister is robbed by his Patron, so he is gulled by his people; who if they can avoid it, will pay him nothing: or if there be no remedy, will give him the worst of their younglings, and that by the halves. The people in Moses time brought so much treasury, and so many gifts to the building of God's Tabernacle, that the Priests were fain to bid them cease, Exod. 36.5, 6, 7. but men are now so sparing of their pains and cost, that they think that very time misspent which is employed in the service of God; and that money ill bestowed, which is given to the maintenance of his Ministers. They use Preachers, in case they like them, as Carriers do their horses; who lay heavy burdens upon their backs, and then hang bells at their ears to make them music: or rather, as Gentlemen use post horses; whom they spur till they are spent, and then a fresh is called for. Mean while they sit still, and think to go to Heaven by giving them the hearing, which commonly is all they give them.  
It it Satan's policy, that they that maintain the Truth, should not have to maintain themselves. And it is the pride of this sacrilegious Age, that the Minister be always the poorest in the Parish. They empty their Books, they empty their veins, they empty their brains, but they must feed upon Turnips, and leave their posterity beggars. Perhaps they will give a Minister great thanks, and if he be a witty man, that tickles their ears, and pleaseth their sense; they will extol him to the skies. But men cannot Chameleon like, live by the air of thanks, or feed ever the fatter for others praises.  
§ 9 Nehemiah complained, that in his time, the Levites for want of maintenance, were fain to leave the Temple, and follow the plough, Nehem. 13.10. And Luther of his Age; that this was the cause, why the unconscionable of the Clergy beat their brains, and set their wits upon the tenters to invent such tricks of superstition, as might be advantageous to them, prayer for the dead, indulgences, etc. For, saith he, when the covetousness of the Priests, and the ignorance of the people joined together; then they invented Purgatory, Masses, Prayer for the dead, works of Supererrogation, selling of Pardons, and all their other trinkets. For if they had not held our forefathers in ignorance, keeping them from the Word, they would never have been Papists But when they cast a mist before the eyes of all the People, than the blind fell into that ditch, which doth contain so many gross corruptions. And you cannot but observe, that they are Coffer Doctrines, that Rome is most violent to justify. Masses, which bring in masses of wealth; praying for the dead, which is a trick to prey upon the living; and so of selling Pardons, etc. Yea what is the reason they forbidden marriage, and commend vows of chastity? but that they may with the more colour allow of Stews, and have large fees out of Harlot's hiers.  
§. 10. All which miscarriages, even of the Antichristian Priests, had been prevented, if the people would have afforded them, either plentiful, or indeed sufficient maintenance. Learning would have more plentiful allowance, than other petty employments, or else it is in danger to be mischievous. For, if you observe it, where wit and poverty meet, they seldom make up an honest man. As what was the reason, that so many serpentine Preachers of the Prelatical faction, were so eagerly driving towards popery, until their mouths were gauged, their arms shortened, and their horns broken by the Parliament? but because Popery is a trade, whereby they might become exceeding rich: yea their fingers itched, and their teeth watered after those great revenues that are conferred upon the popish Clergy; and which their covetousness and craft hath gained them. O that they had had no such inducement! or that (since they have shown themselves so mercenary, and unfaithful to him that put them in trust,) they were all so served. The Bishops for their own ends brought them into the Church the Lord of his mercy cast them out, I mean all, as he hath already done some, that they may never return again: for if these Antichristian Preachers be suffered, its impossible that ever the Church, or men's lives should be reform. Well may they obstruct and hinder all that tends thereto.  
Yet nevertheless, against reason, and all this experience, even in these days of Gospel-light, and so much means of Grace, they hold it as an Axiom; That to keep Ministers poor, is the only way to make them study. Therefore they must be dieted like Horses for a Race, not pampered. A fat Bird, say they, will not sing; a fat Dog cannot hunt.  
§. 11. Men will have a care, that Ministers shall not be both wealthy and faithful: rich and not true, or true and not rich; both together were a miracle. Whiles we had leaden Priests, we paid golden Tithes: and were then persuaded, that blasphemy and drunkenness were tolerable sins in respect of sacrilege. But now, those that in our consciences teach us the true way to blessedness, we think unworthy the worst of what we have. To advance superstitious fopperies, the ignorant and superstitious think nothing too much. Wicked Athalia and her children, broke up the house of God, and all the things that were dedicated for his service, they bestowed upon Balim, 2 Cron. 24.7. God's Prophets were glad of bread and water, whiles Jezabels four hundred trencher-Chaplains, were fed as daintily as the King himself. Should we have superstitious and idolatrous Priests (as in Rome and Italy,) that more aim at the Church's goods, than the Churches good: at their own benefit more than the people's profit, it were easy for them, to purchase both men's praises and purses.: whereas every penny they part with, to a faithful and painful Pastor, is drawn from them, as so many drops of blood from the heart. As O the difference between these Sunshine days of the Gospel, and the darkness of our Forefathers times: when even the comfortable use of the very Bible was interdicted them, the known language concealed, and they bound with a Curse not to read it. Whereas now, it lies open in our Churches, in out windows: God grant we shut it not to our own souls. Which is mightily to be feared, if we cannot be at the least cost for our Religion; if we can be content to do God chargeless service.  
§. 12. It was gain that made Diana so great, and Demetrius to roar and make such a tumultuous stir for her. It's far otherwise with our Ministers; they beat their brains, and spend their spirits, pour out their prayers, plot and contrive all they can to save our poor souls: which being our case, what cause have we to fear the removal of our Candlestick! and that God should leave us in the dark, since we love darkness more than light: And to take away our faithful Ministers from us, when we so ill entreat them, and so unworthily reward them. If we presume to cousin God, to purloyn the maintenance of his Ministers, is not this to point God the way to plague us? and to send upon us a famine of preaching, who have brought a famine upon the Preachers? Is it not just with God, to take away the lamp from that Nation, which hath taken away the holy oil that should maintain it? And Lord I fear that England shall want the Gospel, when the Barbarians receive it: because England had the Gospel, and would not give a penny (more than forced unto) to keep it.  
§. 13. And this (whatever carnal hearts conceive of it,) were a greater judgement, than the loss of the Sun out of the firmament. A famine of bread is a sore plague, when a woeful Mother, for herself and son, is dressing their last provision. The extremity harder, when Mothers by turns cat up their own children, as it fell out, 1 King. 17.12. 2 King. 6.28. But this was nothing to a dearth of the Word. Even Seneca an Heathen could say, It is better not to be, than not to know. Better unborn than untaught. Which if true of humane knowledge, how much more of the divine and supernatural knowledge of the Gospel? For This is life eternal, to know the only true God, and Jesus Christ whom he hath sent, John 17.3. And look to it my Brethren, lest you rob yourselves and your posterity to the world's end, of enjoying this matchless mercy, this unparalleled pearl.  
You indeed set a low price upon it, and thereafter deal with the publishers of it: but O what large bribes would Satan give to have such men hold their peace, if they were of some great Lawyer's mind? Yea I dare say, his servant the Pope would give them more to be silent, than you will willingly give them for all their pains in Preaching.  
§. 14. Magistrates are the Arms of the World, Counsellors the Brains, Lawyers the Tongues, the Rich the Stomaches, the Poor the Backs, Merchants the Feet, Officers the Hands, and Divines the Hearts. God made thee, thy Preacher (as a coworker together with God) saves thee. Where is another equivalent to God and his Ambassador? And yet as if God and his Minister had nothing to do with us, and nothing had done for us; there is none whom we so boldly defraud. Our best things should not be too dear for the Lord, whose both they and ourselves are. And those that sight for our souls, against spiritual powers, may challenge maintenance from us, and it is a shameful unthankfulness to deny it. Nor do Ministers more take pains than they pray for us. They beg and dig, and dig and beg, as that good Vine-dresser did, whose Mattock kept off the Master's Axe, Luk. 13.8, 9 Besides, he can never be truly thankful to God, who is unthankful to the means, by whom God doth him good.  
§. 15. When Abraham had vanquished the five Kings, and delivered Lot and his family; the King of Salem met him with bread and wine. But we reward our Champions, that stand in the gap to defend us, as the Jews did Christ, they give us wine, and we return them vinegar. For either we traduce, and speak evil of them, as Absolom did of his own father, 2 Sam. 15.3. Or we unjustly accuse them, to get away their Live, as false Ziba did honest Mephibosheth. Or like Mules, we suck their milk, and then kick them with our heels, which is to outdo mischief itself. Yea sometimes it fares with them, as it did with the two milch Kine that carried the Ark of God back from the Philistines to Bethshemish, that were for their labour burnt in sacrifice, as soon as they had done that good office, 1 Sam. 6.14.  
§. 16. But far they well or ill, they go on in discharge of their duty, which proves them to be like the Apostles of Christ, who though they were beaten for Preaching in the Name of Jesus, yet ceased they not to teach and preach the Gospel, and to win all they could, Act. 5.42. Indeed some there are that will square cut their positions, according to their people's dispositions, as not daring to speak to the full extent of their consciences, for fear least by displeasing their Auditory, they should lose their salary. Nor dare they reprove great men's particular sins, because such an attempt would bring them into contempt. But how unlike are such Messengers to Eliah, in his personal dealing with Ahab? to Elisha, about Jehoram? Jeremiah, with Pashur? Amos, with Amaziah? John Baptist, with Herod? our Saviour, with the Scribes and Pharisees? Steven, with the high Priests and Elders? yea St Paul with Peter his fellow Apostle, and with Elymas the Sorcerer, most of them mighty and potent?  
And most pitiful is the case of such a people, whose sins are so connived at, except conscience makes a supply, which were extraordinary. Indeed if that be awake it will fear no man, but dares check a Magistrate, control a Prince And admit it may sometimes slumber (as no woman is always scolding) yet when it wakes, it will speak and speak home.  
§. 17. But I speak not of those trencher Chaplains, who out of covetousness and for want of courage, betray the truth; who are more careful for their own profit and quiet, then of the people's good, or God's glory: for these were never sent of God, and it's meet their wages should be according to their work: and yet I would rather err in giving a Wolf his due (if he be appointed my Pastor) then in the least detain from a faithful Shepherd what of right belongs to him.  
But I tell you of such as fear God, and are of his sending, who think it better to lose men's favours then their souls, and will be sure to discharge their consciences from the burden of any one's blood. As God's glory will make a good man speak, even when terror itself hath commanded silence.  
A conscionable Minister resembles David, who would venture on a Bear, rather than lose a Lamb: and Jacob, who would endure heat by day, and frost by night, rather than neglect his flocks. And Moses, who would fight with odds, rather than the Cattles should perish with thirst. Only a Balaam wants this mercy.  
§. 18. And what though men remain obstinate for a time? When wood is green, it will not presently burn, yet if it be long blown, it will take fire, and flame at length. Or admit the worst, yet he will not be silent. Good meat put into a stomach corrupt, feavourish, or hydropical, doth not more nourish nature, than the disease: yet we do not thereupon forbear utterly to give them meat, but rather strive to purge out those bad humours which cause the offence. The Lord by his Ministers, gives every of us light, let us beseech him also for clear and sound eyes, that we may find benefit, and take comfort in the light he hath given us.  
§ 19 I grant, that in speaking of this sinful sin of Sacrilege, even the most conscientious and faithful Ministers are too sparing: Not for that Sacrilege scorns to be reprehended, nor for that he is taxed of indiscretion that meddles with it, but that it may appear they least of all seek themselves. And for that they should thereby so prejudice their hearers, that they would little regard what ever else they do deliver. For such is the sottishness and sordidness of most men, which makes me the rather speak; neither let any of these Godhaters, Rom. 1.30. blaspheam the Ministry for what I have or shall speak: For I am no Minister, nor have I any particular relation to the Ministry: so that self-interest can bear no sway with me, I only speak my conscience, as it is informed from the Word: And to me it represents itself, as the most unjust, unreasonable, ingrateful, abominable and prejudicial sin to ourselves, of all other sins.  
§. 20. 1. Most unjust for we partake of the Preachers goods; they bring us the glad tidings of salvation, would furnish and endow us with the spiritual, unvaluable, and lasting riches of grace and glory:) and shall not they partake of our goods, that are inferior, earthly and perishing? Let him that is taught in the word, communicate unto him that teacheth, in all his goods, says the Apostle, Gal. 6.6. None but those, who would give sin a passport to offend, can deny this to be New Testament, and to be most just and equal. Yet to go home to that place, or to bring that place close home to men's consciences; would appear harsh, in these times of Gospel light, or New-lights as they call them: if any man does not communicate, and communicate in all bis goods: God is not mocked, Gal. 6.7. so it falls, and I fear it falls heavy on many amongst us. Again (saith the same Apostle,) If we have sown unto you spiritual things, is it a great thing if we reap yiur carnal things? 1 Cor. 9.11. Do ye not know, that they which minister about holy things, live of the things of the Temple; and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel: ver. 13, 14. He useth many other arguments in the same Chapter, that he may meet with men's carnal reasonings in this case: As, Who goeth a warfare at any time at his own charges? who feedeth a flock, and eateth not of the milk of the flock? and the like, the which read at your leisure. And in Rom. 15. Their debtors they are (which proves it not a benevolence or free gift,) for if the Gentiles have been made partakers of their spiritual things, their duty it also to minister unto them in carnal things, ver. 27. The Apostle calls it a debt, and tells us it is our duty: observe that. All which is New Testamen, if obstinacy would suffer men to take notice of it. But our Pharisees are worse than the Pharisces of old: for what saith one of the worst of them? I pay tithes of all that I have: I should have thought he had lied, but that our Saviour justifies him; even to mint and cummin. A Pharisce of Jerusalem, was in this an honest man, to many Citizens of London▪ yet that Pharisee went to hell, in all probability.  
§. 21. Yea a Minister, must not require those deuce that are acknowledged (though perhaps those deuce will not maintain him;) but he is too strict (especially of the meaner sort●;) and yet sometimes, and in some cases, in losing his right, he shall wrong and do prejudiee to other Pastors that live about him, and those likewise that shall succeed and come after him in his living: yea foster his people in that fond conceit, of thinking their labour and ministry so little worth; which ought to be stood upon. Aristippus the Philosopher would take money of his friends, though he cared not for it, to teach them that it was his due, and how they ought to esteem of the riches of the mind.  
Fourthly, Why should Ministers more than other men, take a testern for a shilling? when themselves that make the objection, will not think it fair dealing from their debtors, but take their full due, and think it neither breach of justice, piety or charity? why then should they impose the same upon others?  
Fiftly, Admit he take his full due of a poor body; the poorest of all have souls; and I see not, but as the poor may count it a happiness that they may have their mite accepted, so that the Minister in giving to the poor, should have the same liberty that all men have, viz. to bestow it where he pleaseth, and where he thinks it will be best bestowed. Briefly, if men would have Ministers de jure cedere, they should also learn jus reddere. But  
§. 22. 2. As it is most unjust, so it is most unreasonable. Men would have fire kept in the Sanctuary, but allow no fuel; they would have the lamp burn, but without oil: And how do they serve Christ and themselves in so serving their Ministers? To take away the pr●vant from the Army, is to betray it to the Enemy: and simple souls, they do no less to their power, then split or sink that ship in the midst of the sea, which alone should save them. Sacrilege is the greatest theft, yet of it men make the least conscience.  
The Merchant provides bravery for our backs, the Farmer food for our bellies, the Lawyer looks to our estates, the Physician to our bodies, but th' Divine saveth our souls; which is infinitely beyond all: For saith Christ in the Gospel, Is not the life more worth than the meat, and the body than raiment; and the soul more precious than all. And yet men envy not the prodigious wealth of Merchants, of Lawyers, of any: But they cannot hear of a Minister that hath a Tithe of their means, but their hearts and spleens rise at it: Yea this upon the point is the only conference, or parley, both in public and private, how to decrease the Minister's maintenance, and yet increase his work: which is like Pharaohs oppressing God's people, Exod. 5. Get ye straw where ye can find it, yet shall nothing of your labour be diminished. As good shalt a Bird into a Cage, give her no meat, and yet bid her sing.  
§. 23. But what say they? Though we give them not so much as they would have, yet we give them sufficient: Though not at does, yet as of benevolence and free gift Though this argument is held of no force in any other case. He that works with us by the day, we say is worthy of his wages, we do not call it a benevolence. Nor will the Lawyer or Physician give you thanks, though you tender unto them a more considerable Fee, but for ask of aquestion. And are Divines slaves in comparison of all other men? Are thousands but sufficient for a Tradesman, and an alms enough for a Minister? O that men would but read what is written, Levit. 1.10. and 3.1. and 23.19. and 27.30, 32, 33. Deut. 14. 22, 23, 24, to 30. and 15.21. and 12.17, 18. and 17.1. And 26.12, to 16. Numb. 18.20, 21, 24. and 28.31. Nehem. 10.37, 38. Gen. 14.20. Heb. 7.4.8. Luk. 11.42. 2 Chron. 31.4. Mal. 1.8, etc. and 3.8, 9, 10, 11. Amos 4.4. Hag. 1. and 2. Chapters. Ezek. 43.22. and but seriously consider of them.  
§. 24. But admit the one's humility should satisfy the others pride, and take what they think sufficient for Minister, and that as a benevolence, or free gift, and not as their own proper deuce. What is it they call sufficient? And what is their great benevolence, of which they are apt to boast, and for which they count him their servant? as their very children, by bearing their Parent's discourse, can in the School thus twit their Ministers children, Your father is but our father's servant, they maintain him, etc. which to hear, though from foolish children, would make any good, or ingenuous man's blood to rise.  
Their contribution is even such, as I am ashamed to name, nor can I with patience once think of it. Perhaps the father of such a child gives to the Minister or Lecturer, if he be worth five hundred pounds, three pence a Quarter, as he gives to the Bclman, for labouring all the year like a Horse.  
In Parishes that I could name, of late times, it's mostly left to every man's choice, the more shame and pity, what he will give to the Minister, and what do they give? Not one in ten gives any thing, though many of them no mean ones,: yea some forsooth pretend conscience for their robbing the Minister: he hath taken degrees, is ordained, is a blackcoat, a Presbyterian, an Independent, will not indifferently administer the Sacrament, nor give it men at home when they are sick, as in former times; he had not their voice, nor consent when he was chosen; or they do not like his Preaching, or he is a Roundhead, or I am of another Church, or I hear at other Churches, or I cannot edify by his Preaching, or he preaches the Law, and therefore is a railer, or the like. Of the rest, the greater part give eight pence, twelve pence, or sixteen pence a Year. And of those that give two shillings, four shillings or more, there are not very many, though great Parishes, and the Ministers, both Learned, Godly and deserving: So that in Parishes where were 6 or 10 thousand Communicants in the Bishop's time, there can scarce be collected clear to the Minister threescore pounds per annum, to maintain him, his wife and family, and to provide portions for his children.  
§. 25. And as for the Country, how many whole Parishes be there in the Land, yea how many hundreds, that suffer their faithful and painful Minister (who lies Ledger for the great King of Heaven and earth) to feed upon crusts, and spin out twenty or forty marks a year, into a thread as long as his life? Or if in other Parishes they allow their Minister more, is that more (if they can help it) any more than a mean Mechanic will get, with keeping two Apprentices, and a Journeyman, though he play himself. Or will their great benevolence afford a laborious Bee, books enough to furnish his study, and breed his children as were fit, or provide them portions?  
Or if so, whereas men of other professions, whether Attorneys, Shopkeepers, Aledrapers, & c (not to name the richest, as Courtiers, Lawyers, Merchants) think it a small matter, to get two or three hundred pounds a year, and leave their children five hundred or a thousand pounds apiece to their portions. It is counted a mighty business, if a Minister hath an hundred, or sixscore pounds a year, which will not comfortably maintain his Charge, and afford him to do that good, which every one expects a Minister should do, have he never so little.  
Yea a Player, Fidler, or Dancer is better maintained then a Preacher. And as if the better part were least to be cared for, men could be content, if need were, to bestow more upon a Licence to eat flesh in Lent, then upon their souls all the year. Yea many men's shoeties cost them more in a year, than God and their souls. And doth not all this speak men most brutish and irrational? yea impious and ungrateful? As God forbidden men should profit so little by their Minister, as their Minister profits by them.  
§. 26. And yet they have some piece of reason for it: for their blockish stupidity is such, that they think none live more idly than Scholars: yea doubtless they think Ministers can preach without study as the Apostles did; or live by miracle as John Baptist did. Mistake me not; I have no mind to meddle with that perverse generation, that are so drunk with an opinion of the spirit; and such enemies to learning, and pains in study, that they barrowcado their hearts, not only against the admitment of what any one of another judgement can attedge, but even against common sense: though these also are of the others judgement, and that in the extreme. For these hold, yea will maintain, that a Cobbler may sit at his work all the week, and yet preach two better Sermons upon the Lord's day ex tempore, than the best Scholar can do, that spends himself in his library, alleging the Apostles for their warrant. And yet could I hear Fishermen or the like, writ and preach like the Apostles, and likewise speak all Languages by the Spirit as they did; who of no Scholars were suddenly changed into greater Scholars and better Orators than ever the world bred up in the best Universities: I would see if I could prevail with my understanding, to submit to their judgements. In the mean time I say, of all men in the world, I mean not to meddle with them, and I should be as sorry to have them meddle with me. And therein also my hope is depending, for like that Horse sent to Dr Butler in Cambridge, they care not for books, yea they will allow of no books to be read but the Bible (wherein by consequence, they condemn all preaching.) So having a little stepped out of my way, to meet with our Enthusiasts, as once a grave Divine stepped out of his text, to meet with King James about his swearing, I return to the parties with whom my business lies.  
§. 27. Men envy not the prodigious wealth of Merchants, Lawyers, Courtiers; but they cannot hear of a Minister, that hath a tithe of their means, but their hearts and spleens rise at it. Nor must what they have be counted as due wages for their work; though as I shown before, he that preacheth the Gospel should live of the Gospel, 1 Cor. 9.7, to 15. Thought he that is taught in the word, is commanded to communicate unto him that teacheth in all his goods, Gal. 6.6. Rom. 15.27. Though our debt and duty to our spiritual Pastors is such, as that Paul told Philemon, Thou owest unto me, even thine own self, Philem. 19 And though the believing Galathians received Paul as an Angel of God; yea even as Christ Jesus: and to pleasure him, would if it had been possible, have plucked out their own eyes and have given them unto him, Gal. 4.14, 15. But it must be called, a benevolence forsooth, or free gift.  
§. 28. And in case he seeks to mend himself, by accepting of better means, they will make it such a heinous matter, as if he had stolen a horse; or as if he had forsaken his lawful wife, and married another woman. As it, would amaze a man to hear, how confidently these blocks will maintain; that a Minister in this case, cannot with a good conscience forsake his people, yea though his aim and end be principally the glory of God. As when all, or most in the Parish, blind themselves with prejudice against him, and even stop their ears against whatsoever truth he delivers, resolving against their own conversion: If he shall remove to another people, that will receive him as the Galathians did Paul; and help them to another whom they far more respect, and whose Ministry is more likely to do good upon them: they will most basely calumniate him, and not he alone shall suffer, but all these Churchmen say they, are so covetous, that they never think they have enough. And what hospitality do they keep? when they have scarce enough to fill the bellies of their own families: all which not only argues them as brainless as beasts, but proves them to be as full of the serpent's enmity, as the egg of a Cockatrice is full of poison. But.  
§. 29. 3. As it is most unjust and unreasonable, so it is the most abominable in God's sight of all other sins.  
How abominable it is, we may partly gather from the many complaints and threaten which God throughout all the old Testament utters for the robbing him of his Tithes, Offerings, etc. See Mal. 3.8, 9, 10, 11. and 1.7, 8, 13, 14. Hag. 1, and 2d Chapters, etc.  
Besides, What is the root and spring of this their spite and enmity to the Ministry, but an inbred enmity and hatred against God himself? As when Satan slew Jobs sons and servants, his malice was against Job. Or as when Saul darted a spear at Jonathan, his spite was against David: He that loves not the members, was never a friend to the Head.  
§ 30. And accordingly God takes what is done to his Ministers or Messengers as done to himself. They have not cast thee away, saith God to Samuel, but they have cast me away, that I should not reign over them, 1 Sā. 8.7. You are gathered together against the Lord, saith Moses, to Korah, Dathan, and Abiram; when they presumptuously told him, He and Aaron had taken too much upon them; and what is Aaron, that ye murmur against him? Num. 16. 11. He that hateth me, saith our Saviour, meaning as he was a Minister of the Gospel, hateth my Father also, Joh. 15.23. which proves a world among us to be God-haters, Rom. 1.30. Many such places I might allege if I would be large.  
If men honoured Christ they could not despise his Ministers, his Ambassadors: if they despise his Ministers they do not honour Christ: and if they do not honour him he will never honour them. But it appears, that too-many value not their Minister so much as they do their Horse, which is a sign of a desperate condition. When Homer had spent many lines in dispraising the body of Thersites, he briefly describes his soul thus; That he was an enemy to Ulysses. And we need say no more of a bad man, than he is an enemy to his Pastor, that is enough to brand him. But.  
§ 31. 4. It is not more unjust, unreasonable, and abominable, than it is foolish and prejudicial to ourselves. For ourselves suffer most, and are the greatest loser's in this kind of thirst. As mark diligently I pray you, but these few Scriptures, Is it time for yourselves to dwell in your seeled Houses. and this my House lie waste, Hag. 1. Now therefore thus saith the Lord of Hosts, Consider your own ways; Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but ye are not warm; and he that earneth wages, putteth the wages into a bag with holes. Thus saith the Lord of Hosts, Consider your ways in your hearts; and go up to the Mountain, and bring Wood, and build this House; and I will take pleasure in it, and I will be glorified in it, saith the Lord; Ye looked for much, and lo it came to little; and when ye brought it home, I did blow upon it; and why saith the Lord of Hosts? even because of my House that is waste, and ye turn every man unto his own House. Therefore the heaven ever you is stayed from dew, and the earth it stayed from her fruit: And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the corn, and upon the new wine, and upon the oil, and upon all that the ground, bringeth forth, and upon men, and upon cattles, and upon all the labour of the hands, Hag. 1.4. to 12.  
§. 32. And again in the second Chapter, from the 15. verse. And now I pray you consider in your minds from this day and upward, even afore a stone was laid upon a stone in the Temple of the Lord: since these days were, when one came to an heap of twenty measures, there were but ten; when one came to the pressofat for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting, and with mildew, and with hail in all the labours of your hands; yet you turned not to me, saith the Lord. Consider I pray you in your minds, from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lords Temple was laid, consider it in your minds. Is the seed yet in the barn? yea, as yet the vine, and the figtree, and the Pomegranate, and the Olive-tree hath not brought forth: from this day will I bless you, Hag. 2.15, 16. to 20.  
And again, Mal. 3. Will a man rob God? yet ye have rob me, but ye say, wherein have we rob thee? In tithes and offerings. Ye are cursed with a curse, for ye have rob me, even this whole Nation, Bring ye all the tithes into to the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open the windows of Heaven unto you, and power you out a blessing without measure, so that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground, neither shall your Vine cast her fruit before the time, or be barren in the field, saith the Lord of Hosts. And all Nations shall call you blessed, for ye shall be a delightsom Land, saith the Lord of Hosts, Mal. 3.8. to 13.  
By these places you may see, that if God be to be trusted, the only way to abound in all things, and to have them blest unto us, is to pay the Lord his deuce; Whereas from them that will not pay the tenth, or a considerable part, he takes away, if not all the other nine, yet so much as may make us no small loser's: A case worth the considering of all that study to be rich. Nor is it possible with words to express the truth of a thing more clearly, fully, and plainly, than the Lord hath delivered himself to us in the  Scriptures touching this point.  
§. 33. There was a Gentleman, well known and observed by many Ministers, and other conscientious Christians in this Land, that had the tithes of a Parsonage impropriate; by right whereof he demanded tithe wool of a parishioner who was very rich, and the owner of many hundred sheep: he sent him a very small quantity, the servants shown it their Master, the Master his neighbours, who all acknowledged that he did him wrong. He demanded more, the other denied to give more; and vowed in his choler, that if he were driven to pay more, he would never keep sheep again, and so deprive him of that profit. The Law compelled him, whereupon he put away his sheep: after which he presently fell into such decay, that when this Gentleman was buried (which was not long after,) he among the rest of the poor people, stood to receive such alms as were given at the funeral. And this myself can say out of experience; that in serving the Commonwealth when time was, I gained in a lawful way many hundreds a year: but being unthankful, and not once intending to glorify God with my substance; what I got, God did blow upon, and it was put into a bag with holes, as the holy Ghost speaks, Hag. 1.6, 9 for my estate rather lessened, then increased: until amongst other things, I indented with myself, to make conscience of sanctifying the Sabbath, and to return to the giver (as he should direct,) the tithe of what I then was, or ever after should be able to expend: whereupon I found such a sudden change, and that God did so bless and prosper me, that it appeared miraculous! for no reason could I give of this his mercy, but his mercy and O the depth! Nor was this the one half: for as in a short time, the Lord framed my estate to my mind; which made me leave off all public employment, he hath ever since so framed my mind to my estate and present condition (which amounts to more than all the millions this world is worth,) that I think I may speak it without vanity, there is not a man alive more brimful of joy and content. I know I shall be counted a fool for this: but if it may be an inducement to others, to trust God, or at least to try him, in making conscience of this foul and consuming sin, it shall never trouble me. It is a happy loss that makes God and his Church gainers.  
§. 34. I will take leave to close this discourse with a double suit; one to the people in general, the other to supreme Authority: both which shall come from an heart unfeignedly devoted to the common good.  
My suit to the first of these is: that what hath been spoken may be an inducement to all that have any fear of God, or love of their own souls, to try the success of paying to Ministers their due: I speak not to the profane, for who can wonder that those men disregard their Ministers that have cast off all respect of God and their own souls. Neither do I need to press such whose hearts are changed by the power of their Pastors preaching. For great is the affection of a Convert, to the Ministry which hath been the means of his conversion: He accounts his very eyes but a mean recompense for so great a benefit, Gal. 4.15 Yea, our debt and duty to our spiritual Pastors is such, as that Paul told Philemon, Thou owest unto me even thine own self. And the Primitive times prove it; insomuch that Luther says, so soon as the Gospel took root in men's hearts, and after when it revived again, money grew dead. The glad tidings of the Gospel, was so sweet to them, that in comparison, riches had no relish.  
§. 35. I speak not unto these, I say, but to such as have not hitherto made conscience of this duty: and all such I beseech as they tender the good of their estates here, and their souls hereafter, to take God's word; As what heart is able to stand out, when he hears and considers what the Lord speaks, Mal. 3. Do but try me, saith the Lord, if I will not pour out a blessing upon you, etc. ver. 10, etc. Count it not lost, what you give to your Pastor: think it not gotten what you gull him of. Give him not the starvelings of your breed; the best of all kinds, is ●it to be consecrated to the Lord of all. Every thing we have is too good for us, if we think any thing we have too good for him. Say not with Judas, why is this waste? but with David, I will not offer to the Lord of that which cost me nothing, 2 Sam. 24.24. And by maintaining your Pastor's body, he is enabled the better to feed your souls. When the lamp is not fed with oil, there will be but a dark house. Yea admit your Minister grows old; and be no longer able, or fit to feed your souls with spiritual manna; cast him not off: but maintain him and his charge, according to his former pains and deserving. Yea, let not his wife and children want, though he be dead. Occasion not the world, to laugh at the Minister, or his, when they come to beg a straw of their own sheaf. The Levite might not serve after fifty. What then? must he lose his maintenance? no, he had the same provision still. A man will not cast off his Dog being old, because he hath a long time done him service.  
§. 37. Secondly, My sure to Sovereign Authority is: that they will provide the Ministry may be so maintained; if not by the name of Tithes, (which name only is made a colour to cozen the Clergy of all:) yet at least in some other way; that they may live comfortably, without carking or caring what they shall do, and where they shall get their bread, when their own temporal means is gone. The Lord hath committed the souls of Magistrates to their Ministers, but the bodies of Ministers to the Magistrates. And indeed what should become of the Levites, if there were not Laws: and what of the Church if there were no Levites.  
§. 38. And so much of contemning and robbing Christ's Ambassadors of the Ministry; which is enough to prove, that Millions who think they love God, do indeed, and in good earnest hate him (For our love to God is best known by our respect to, and usage of his Messengers,) Of wronging and persecuting them in their persons and good names; which follows in the transcribed copy; together with the residue of England's sin and unthank fullness; when the Stationer shall be encouraged by the acceptance that these find, which are already done, to print the whole in a larger character; which may well be doubted, in that men are so taken up with News and Controversy, (a, new trick of the devils) that few read profitable Divinity: or if so, not many can hear these downright truths; but they must also hear the sentence of their own condemnation. Wherefore for the interim, If any out of a public spirit, would have many of these without cost (to distribute to whom they concern) let them repair to the Author.  
The end of the first Part.   

London, Printed by Abraham Miller and are to be sold by James Crump in Little Bartholomew's Well-yard.