Quakerism the Path-Way to Paganism, Chapter 21

Quakerism the Path-Way to Paganism · Chapter 21

p. 401CHAP. XXI. Of Ministers Maintainance.

1. WE come now to the last particuliar touched upon by him, in this his Tenth Thesis, wherein he is some what large; and indeed it is one of the mai…e Common places, that the Quakers, on all occasions, make use of, in crying down the Ministrie, as thinking they have some popular advantage in this, & ground, to cry out against them, as hirelings, and what not? Wherein they joyn with Anabaptists and Levellers; little knowing or considering, how much hereby they are playing the Devils game. Iulian the Apostate, when he was seeking to extirpate the Christian Religion by wiles, thought this a very effectual meane to accomplish that desperat designe by viz. to reduce the Ministrie to Contempt and Poverty, by withdrawing their immunities and stipends, as we read Sozom. Hist, tripart. lib. 6. c. 4. And who seeth not the manifest tendency of such a designe? The Aegyptian Priests were more carefully looked to Gen. 47:22. When the Levites, his ministers, were neglected, the Lord accounted it a robbing of himself Mal. 3:8, 9, 10. Will a man rob God? yet ye have robbed me. But ye say, wherein have we robbed thee? In tithes and offerings, ye are cursed with a curse, this whole nation &c. Ought not Quakers to feare this curse? But they fear nothing said in the Scriptures; If the light within be their friend all is well.

2. What would this man be at, in this matter? He tels us Pag. 210. §. 28. That they willingly confess, that they, to whom Ministers are sent, if need be, should supply their necessities. This is, me thinks, a poor allowance; to have only their necessities, which some may possibly contract to little bounds, supplied; and that not absolutely either, but if need be. The necessity then that must be supplied, must be very necessitous, and extreme; yea a double necessity, and very constringing; & possibly he will allow no more, than will serve to put away the greatest extremity of hunger & misery. This is given with a very niggardly hand. Secondly, he saith, that it is lawful for them, to take what is necessary. And who would call this in question, seing hunger, we say, will break thorow hard walls. Men do not despise a thief, if he steal to satisfie his soul, when he is hungry Prov. 6:30. would not this Quaker pity a Minister, if he were driven to this straite, to take something, to satisfie his hunger, though it were not formally given him: and will he allow no more, then that he take what is given, for the supply of his necessities, which may be very pinching, before some ill-willers, like our Quakers, will let them passe for necessities? He tels us therefore, that he will not oppugne a necessary aliment. Wherein he is wise; for it may be the Quakers themselves both get and take more. What will he then oppugne? an aliment that is limited and compelled; and then, what is superfluous and sumptuous. But what if that, which some shall account superfluous, and sumptuous, be, in it self, all things considered, nothing else then necessary? who shall be judge in this case? must the Quakers only sit on the bench, as judges, here? If p. 402so, some might possibly suspect them of partiality, and accuse them of cruelty. If the Supreme Magistrates of the land be judges herein, (& who can reasonably refuse their umpirage and determination?) Will it not satisfie him, if Ministers rest satisfied with their decision? No, it will not satisfie him, for against this he rageth, as thinking it superfluous and sumptuous: and I shall not deny, but as to so…e it may be so, and therefore shall plead rather for others, who have but whereupon to live honestly, as becometh Men of such a function; and it may be scarce that. But, be it what it will be, he will not have it limited; And yet some way or other it must be limited, that it may answere the case of necessity, by a geometrical proportion, for an arithmetical proportion will not so well answere the necessity, which cannot be supposed to be alike in all. Who then shall make this limitation? Shall the givers only do it? But what if their allowance be too scanty? must the honest minister perish for want? Shall the Magistrates? He will not yeeld to this; for then that would bring in a compelled maintainance, which he will also oppugne. But if there be not some legal compulsion, (I owne no illegal, unjust and iniquous compulsion) what shall some Ministers do, who have to do with such hard hearted persons, as would rather suffer the Minister and all his houshold perish with hunger, before they would give what is just, yea or what is necessary, if they were not compelled by law: How shall they get their necessities supplied? These things, we see, can not well hang together.

3. He tels us, that only this (that is, a necessary aliment) and no more, is included in these passages of Scripture, Gal. 6:6:1 Cor. 9:11, 12, 13, 14. 1 Tim. 5:16. We must then alittle consider these passages, that we may come to some clearness herein. The first is Gal. 6:6. Let him, that is taught in the word, communicate unto him that teacheth, in all good things. But let us read the following verses too, where this matter is pressed, Be not deceived, God is not m…cked; for whatsoever a man soweth, that shall he also reap: For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well doing, for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them, who are of the houshold of faith, Gal. 6:7, 8, 9, 10. It is like, there were some of our Quakers principles, even in these dayes, who dealt unworthily with the Ministers of the Gospel: And it hath been Satans way, in all ages, to have men superfluously large in their allowance to superstitious courses, and to Idolatry; but niggardly spareing in the maintainance of truth: But Paul considering, what an open door this was, to let-in ignorance, if the labourers in the word were thus dealt with, sets himself against this evil, and will have every one, whom the Minister catechizeth and instructeth, to communicate unto the Minister, in all good things; this is not to contribute with others, to a bare supply of his necessities; but it is questionless a larger allowance; and that not in this, or that particular good thing, but in all good things: And because many might, and possibly did, pretend, that there was no great necessity, the Minister had enough, and more; and they had little enough for themselves, and their owne families (as worlds wretches, who love the mammon p. 403of this world, better than durable riches in heaven, can devise many such things;) therefore the Apostle addeth, Be not deceived, God will not be mocked. It was with Him, and not with man only, they had to do; and he knew the truth of all, as he knoweth what really prompteth the Quakers to this opposition, whatever plausible pretexts they may alledge. And further he saith, whatsoever a man soweth, that shall he also reap. To tell us, that this communication should not be with a niggardly and spareing hand; as we say, men must not hunger t…e ground, they must sow liberally, that their harvest may be the richer; and they would sow, as exp…cting an harvest upon their sowing; and not suppose, that all that is given away to Ministers, is cast in the winde, seing it will have an harvest following it. Moreover he tels us, that the communicating of their good things, after this manner, is a sowing to the Spirit, which shall be followed with a reaping of life everlasting; not that this did exhaust the whole import of the expression, which the Apostle doth here thus accommodate, nor as if all such, as are thus liberal unto Ministers, shall have ground to expect life; but that the honest and conscientious liberal dealing of such, as are thus beneficial upon a good account, for maintaining of truth, and of the preaching of the Gospel, the meanes of propagating the Kingdome of Christ, and of the great designe of the Spirit, is in it self a sowing to the Spirit; and if their hearts be upright in the maine, and if they thus sow to the Spirit, they shall certainly of the Spirit reap life everlasting. But, on the other hand, what is keeped-up to the defrauding of labourers, of what they should have, is in God's account, a sowing to the flesh; and the harvest thereof shall be corruption; and thus their very niggardliness, shall destroy their substance. And lest some might think, that too oft giving might tend to poverty. He addeth vers. 9. and let us not be weary in well doing; for in due season we shall reap, if we faint not: To shew, that there should be no sitting up here; and that folks fainting and drawing back their hand prejudgeth themselves of the harvest, that would follow in due season▪ Upon which consideration, he presseth a more universal beneficence, not only to dispensers of the word, but to all persons; especially to the houshold of faith; and that when ever opportunity is offered. What liberality can they show to any, or to any houshold of faith, who withhold from Ministers, what is requisite?

4. Let us consider next 1 Cor. 9. from vers. 4. and forward, where the Apostle professedly is proving the lawfulness of Ministers taking maintainance not only for themselves, but for their families also, saying vers. 5▪ have we not power to lead about a sister a wife, as well as other Apostles? And the proof hereof he prosecuteth at large, in the following verses. Who goeth (saith he vers. 7.) a warfare, any time, at his owne charges? Who planteth a vineyaird, and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milk of the flock? Souldiers have their pay and stipend; and the Roman Laws included herein, not only what was necessary for their maintainance, as provision for back and belly; but even the kindly gifts and gratuities, which were given, as further encouragements. And he who is at paines to plante a vineyaird, may in reason expect to eate of the fruite hereof; so he also that keepeth and feedeth a flock, should share of the p. 404milk. Natural equity pleadeth for these things; why are Quakers thus unnatural? But they would not have stipends and salaries fixed and limited: and yet the salary of souldiers useth to be fixed; and if not, I suppose few would hazard their lives in the warre, unless they were in expectation of some greater benefite, than a fi…ed pay. Ministers are warriours 1 Tim. 1:18. 2 Tim. 2, 3.4. Therefore they should have their wages, as this word is rendred Rom. 6. last. Ministers are labourers in the vineyard, and are labouring husband men 2 Tim. 2:6. Luk. 10:2. 1 Cor. 3:9. And therefore they should have their hire, 1 Tim. 5:18. They should have some fruite for their paines. So are they Shepherds, feeding the flock of God, and therefore should live of the milk. But the Apostle goeth on to prove this, from other grounds, than the common Law of nations and equity, even from the Law of God vers. 8, 9, 10. Say I those things as a m…n? Or saith not the Law the same also? As if he had said, Suppose you, that I have no other ground for this, but common usages among men? Nay, I have the Law of God pleading for me also: For it is written, in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corne: Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth, should plow in h…pe, …nd that he that thresheth in hope, should be partaker of his hope: Where he adduceth a testimony out of the Law, the moral equity whereof bindeth us, under the Gospel; and thence reasoneth from the less to the more; if oxen trading out the corne should not be muzzled, but have liberty to eat of the corne, about which they are labouring, much more must Ministers be maintained in their laboures: And this he further amplifieth from the similitude of labouring men, who plow and thresh, that they may share of their hopes. But lest some should think, that these arguments were not apposite to the Gospel, or to Ministers, who ministered spiritual things, and therefore should only share of that, as labouring men do of the fruit of their labours; and not of carnal things; the Apostle therefore, both to obviate this, and to presse the point further, sayes, vers. 11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? Arguing from the more to the less. As if he had said, Common equity and commutative justice would require some more, by way of compensation, than what we require; we sow unto you spiritual things, and we reap but your carnal things: and do you grudge us that? Our Quakers then are very cruel and unjust, that would have the mouth of the ox, that treadeth out the corne, muzzled; and would not suffer such, as sow spiritual things, so much as reap carnal things. Neither yet hath he Apostle said all, for he adduceth another Argument (beside that, that was more ad hominem, as we say, vers. 12.) vers. 13, 14. Do yee not know, that they which Minister about holy things, live of the things of the Temple; & they which waite 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. Where he reasoneth from a parity. As the Ministers of God under the Law were maintained honourably in their service, so should the Ministers of the Gospel be: and further addeth, that the Lord hath ordained it. How the Priests and Levites were maintained under the Law, is abundantly set downe there. See Exod, 29: p. 40526. & 22:29. Levit. 2:3, 10. & 5:13. & 7:7, 8, 9, 10, 14, 32. & 10:13. & 27.30, 32. Num. 3:48, & 5 9, 10. & 18:18—31. & 35:2. Deut. 12:2. & 14:22: & 18:1. Iosh. 13:14 & 21:2. 2 Chron. 31:4. Neh. 10:32. to the end & 13:5—15. Ezech 44:30. & 45:4. And this livelihood of theirs was no meane thing, barely accommodated to their necessities; nor was it left to the option of the people, whether to give it, or not; but was determined by the Law of God.

5. Come we in the next place to take a view of 1 Tim. 5: vers. 17, 18 Let the Elders, that rule well, be counted worthy of double honour, especially they who labour in the word and doctrine: for the Scripture saith, thou shalt not muzzle the ox that treadeth out the corne; and the labourer is worthy of his reward. Whether by this double honour, we understand, with some, Reverence and Maintainance, or a double Portion of that honour, or Maintainance, that he allowed to widowes, spoken of in the former part of the Chapter; or with others, all respective duty and encouragment: still Maintainance is included, as a special part; and this is held forth as due to all Rulers of the Church, even to such, as laboure not in word and doctrine, (which the Quakers did not see practised, amongst us) and chiefly to such, as Preach the Gospel: And against this they rage, though the Apostle confirmeth it, as formerly 1 Cor. 9. from the Law; an… againe further from that received sentence, The labourer is worthy of his reward. But they grant, what is requisite for necessity: And yet the Apostle mentioneth a double honour, signifying, that he would have it a honorary indeed, and a double honorary; that is large, as the word double importeth in Scripture: see 2 King. 2 9. Esai. 40:2. Ier. 17▪ 18. Mat 23:15. Revel. 18:6. So then there is more here imported, then what is for mere necessity: for what is for meer necessity is but an almes, no honorary; an honorary must respect the Place, Dignity; Office and Work of the person; and must have a correspondence therewith: And it can never be called an honorary, which is purely for necessity. They will not have this honorary fixed and limited, nor the persons constrained to give it. Why then doth the Apostle adde, the labourer is worthy of his reward? Is the labourers reward left to the discretion of the giver? Why then saith Iames Chap. 5:4 behold the hire of the labourers, which have reaped downe your fields, which is of you keept back by fraud, cryeth; and the cryes of them, which have reaped, are entered into the eares of the Lord of Sabaoth. It is an hire, we see, that cannot be keeped back, but by fraud; and when it is keeped back, it cryeth. Is the labourers reward unfixed? Or may not Law and Justice compel an unrighteous man to give the labourer his hire?

6. Let us adde to these, the saying of our Lord and Master Mat. 10:10. & Luk. 10:17.—The workman is worthy of his meat, and in the other place it is, is worthy of his hire. Our Lord is sending forth his 70. Disciples, upon a message and work, that was not to endure long, and disswadeth them from anxiety or fear of want, seing the labourer is worthy of his meat and hire, and that they might expect: and by Meat in Matthew, he meaneth all things necessary for their accommodation, and for fitting them for the work they were about: for it was to supply their owne provideing of gold and silver in their purses, and scrip for their journey, and shoes and stayes, p. 406These things he would not have them provide for themselves, because they should be provided of them, by those among whom they laboured. And in Luk. it is called an hire. And that it might appear, that he would not have them entertained as almouners, he addeth, go not from house to house. If then Christ's allowance was such to them, who were but employed in that particular message, to goe before Christ, towards Ierusalem, as his fore-runners; what shall we say of Quakers, that will allow so little encouragement to such, who must be employed in this work all their dayes, and give themselves wholly unto it, and must not entangle themselves, with the things of this life, but must minde this work alone, and be instant in season and out of season. They will allow them an almes, and hardly that, unless great necessity require it: but where is the hire, the wages, that justice calleth for? They have no heart to this.

7. Adde to these (1:) That Christ himself not only made use of the service of women, that ministered unto him of their substance Luk. 8:3. and so had provision of that kinde, wherever he came; but we read, that He and his Company had a bag, which Iudas carryed Ioan. 12:6. out of which they provided themselves, as they thought fit Ioh. 4:8. & 13:29. and gave also to the poor ibid. and if they had to give to the poor, they had more, then their own urgent necessity called for. But our Quakers would have ministers to excercise no charity to the poor▪ (2.) It is required of Ministers, that they be given to hospitality, 1 Tim. 3: v. 2. Tit. 1:8. But if they have no more, than what their owne necessity requireth, their hospitality must needs be slender. (3.) Had Ministers only what Quakers do allow, it were to be feared, that many, to procure the favour and good will of their hearers, and so obtaine a larger allowance of their benevolence, would flatter too much, reprove faithfully too little, use too little ministerial boldness; many would be put to wrestle with no small difficulties, and strong temptations, perturbations of minde, anxiety &c. that would very much unfit them for their work. (4.) This were an high way to render the Ministers, and consequently, the Ministrie contemptible. (5.) Few would be encouraged to enter upon that painful work, and have all outward discouragements to expect too. (6.) Nature taught heathens a far other thing. (7.) Shall Superstitious Idolaters be so extravagant: and shall Christians be so spareing? (8.) It may be, Quakers themselves take more, than for mere necessity. And whence soever it cometh, some faithful Servants of Christ, are not so well provided for, as all of them are.

8. Let us now proceed and heare what this Quaker saith. He saith we are forced to run to the example of the Law, which we use, as a refuge in defending many of our errours and superstitions, which are contrary to the nature and purity of the Gospel. Ans. We look upon this, but as a calumnious untruth, uttered by a Quaker, who speaketh without ground, and thinks hereby to make himself and his party to he looked upon, as the only pure Gospellers: When yet wise and understanding persons will see them to be the most desperat Enemies to the Gospel, that ever appeared. (2.) We see the Apostle made use of the Law; and we may do the like. But what inferre we from the law? That the tithes belong to p. 407Ministers under the Gospel. And what saith he to this? Nothing can be hence collected, but that as the priests under the Law had their assigned aliment, so ministers now should have. The comparison should not be so far extended, as to say, that Ministers should only have the same, that is, nothing but the tithes. As for Ans. I …hall wilingly grant, that if there be any who thus argue their ground is not good; and who they are, that plead for the tithes, as the only way of maintaining the ministrie, I would faine know of him. He knoweth, sure, that this is not the only way in Scotland. If the Ministers have a quota allowed, proportionable to what the Priests and Levites had; I suppose, many will be satisfied; and I am sure, this will be a far greater allowance, then he will willingly condescend unto. The Ministers of old had more than the tithes; they had many gifts, much of the sacrifices, many whole Cities, fourtie eight in number, with their suburbs. But to make short with him, I shall not plead for the tithes, as the only necessary way; Let there be a competent honorary granted, whether in lieu of the tithes▪ or otherwise, I am satisfied; yet where tithes are setled by Law, as the way, I see not, what he or any can say against it, His following reasons conclude not this to be simply unlawful, and therefore I let them passe; for I do not plead for it, as only necessary.

9. But even, as to the aliment, he sayes Pag. 211. that if the people will not willingly give, Ministers must not receive it, nor compel the people to give it. Ans. I confess, if the people will not give it, it can hardly be received? but if people may not be compelled to give it; how shall Ministers live? How shall their necessities be supplied? How is it the Labourers hire and wages? But he proveth it from Mat. 10:8.—freely you have received, freely give: and addeth yet it was free for them, to take meat and drink from such, as willingly gave it. Answ. But how could they take so much, as that, if that sentence be applied to the necessary aliment? It is not said, freely give to all, that will give you nothing; but not to all, who will give; you must not give them freely, but take from them. So that this reason destroyeth it self But the true meaning of the words is, you have received freely the extraordinary gifts of healing the sick, of cleansing the lepers, of raising the dead, and of casting out of devils; freely use these gifts: and who would have ministers selling to the greatest offerers their paines, in ordinary ministerial imployments, which yet hath coste them paines and study? No, that were the hight of baseness; they should freely serve their Master in the Gospel, with a free and generous minde; yet this taketh not away their aliment or honorary, which Christ ensured to these 70. Disciples, for that short work. They should live of the Gospel, as we have seen; and if people be that unjust and inhumane, as not to give, when able, what the Lawes of the land allow and have setled, as an honorary; justice should compel them; f…r the labourer should have his wages: and this comporteth well with a free giving in the Minister, otherwise Christ had not joyned them together, in the same discourse. If this Quaker cannot see a consistency betwixt these two? he must either profess his owne ignorance, or blame Christ. He addeth. Hence it is clear, that Ministers may seek nothing. Ans. Might not the disciples have sought a cup of cold water? p. 408Sure; Christ did as much, as all that himself Ioh. 4.7: But sayes he, They may seek nothing by violence or compulsion. Ans. Faire Law and justice is neither violence, nor compulsion. They may not covenant before hand, how much they must have by year. Ans. True; and he may know, that our Church lawes account such dealing Simony. As for Arnoldus's answere, which our Quaker confirmeth with an oath, saying ex animo, or speaketh bad latine, I leave it to Arnoldus to vindicat. His saying Pag. 212. §. 29. that the passages of Scripture here adduced, are of the same nature with such, as presse bounty to the poor: Is convicted of falshood, by what was said upon these places. But he addeth, Albeit Christians be bound to give outward things to Ministers, yet there can no determination be made of the quantity, without the consent of the giver. Ans. This maketh against him; for when the owners of the land did willingly allote the tithes to Ministers, as their honorary, the determination of the quantity, was made with their consent; & what is thus determined should stand; and cannot be diminished, but by fraud and iniquity: He cannot say, that the present possessours of the Land have power to make a new determination; for, beside that that were sacrilege, in devouring sacred things, once devouted to pious uses; it were the hight of injustice: for when they purchased that Land, they payed nothing for the tithes, but made their purchase cum hoc onere as is done in all purchases of Land, burdened with any publick thing. He is mistaken, when he saith, that there can no more any limitation be made here▪ then in acts of bounty and hospitality; for the Scripture told us, that this is the workmans hire; and reward, and no gratuity. His following objection is none of mine; and therefore I may let the answere passe.

10. He tels us that Paul did prohibite this unto the Elders of Ephesus Act. 20: v. 33, 35. Answ. No such matter appeareth there. He saith ind…ed vers. 33. That he coveted no mans silver, or gold, or apparel. And I grant all Ministers should be in case to say the same; and not only ministers, but all Christians; yea all men, by vertue of the Tenth command. He saith moreover vers. 34. Yea, you yourselves know, that these hands ministred unto my necessities, and to them, that were with me. This is true 1 Cor. 4:12. 1 Thes. 2:9. 2 Thes: 3:8. Will our Quaker think, that this obligeth all Ministers? Why then will …e allow his Brethren, to take so much as a bit of bread from any? Why did Christ allow his 70. Disciples to take bread and drink both? Did Paul thus every where? He took more then bread from the Church of Philippi Phil. 4:10, 15, 16. Nay he tels the Corinthians 2 Cor. 11: v. 8. That he robbed other Churches, taking wages of them. Had he done so every where, and to every Church, he had hardly freed himself of the imputation of avarice. He saith next vers. 35. I have shewed you all things, how that so labouring, ye ought to support the weak and to remember the words of the Lord Iesus, how he said, it is more blessed to give, then to receive Hence indeed it is clear, that the Apostle willed these Elders of Ephesus, to follow his example, in supporting the weak, and in giving no offence unto them; for the word properly signifieth, an holding up with the hand such as otherwise would fall through weakness; and so, if the case fell so out with them, as it did with himself, in the Church of Corinth. 1 Cor. 9:15. 2 Cor, 11:10. that before they stumble the weak, and hinder the course of the Gospel, they should rather work p. 409with their owne hands, than be burdensome to any: And I shall willingly say the same of every Minister of the Gospel, that is placed in the like circumstances: But this will say nothing against the Equity and Justice of an honorary, as we have seen Paul proving at large; nor against a Minister seeking his due by Law, o… what is established upon him by Law, when thereby he shall give no just ground of offence, or stumbling. And it is observable that these who lay at a catch to have some thing to say against Paul, for taking maintainance, were very like our Quakers, pretending to be Apostles, and yet were but transformed after the manner of Satan their Master, and were deceitful workers, whose end should be according to their works, 2 Cor. 11: v. 13, 14, 15. And as for these words of Christ, it is more blessed to give, than to receive, they held true of the Ministers under the Law, yet they had their set salary, and might seek it. It holdeth true also in all Christians; and yet notwithstanding thereof, the workman hath right to his wages, and may seek it; and a person may justly crave his debt. But this is indeed a noble argument to disswade from avarice, and to presse to bountifulness.

11. He sayes Pag. 213. §. 30. That a limited and forced maintenance maketh the Ministers of Christ like these mercenaries, that the Prophets so often reproved. Answ. I should rather think the contrary; But let us hear his reason. If one (saith he) be hired to preach to such or such a people, for so much yeerly, so that he would not preach without it, it is clear that he should then preach for a reward, &c. This may be all granted, for it toucheth not the question: Our Ministers are not hired for so much yeerly: they must preach, whether they get their aliment, or not: If any be so mercenary, that he will not preach, without so much as he can bargan for, either for longer or shorter time, I will not defend the practice; but a setled maintenance by Law preventeth all this. And we have seen, how many of the Lord's worthies preach, and have preached withall readiness of minde, though they have had nothing of that setled maintainance, now for several yeers.

12. He cometh afterward to speak of Superfluous maintainance; And I shall not much speak for it: Only I think his description of it is too faulty, when he calleth that Superfluous, which is more then is necessary: that is, is more then food and raiment; for he citeth 1 Tim. 6:7, 8, 9, 10. as the only confirmation of this: And yet this place is impertinent; for it is not meaned of Ministers only, but is applicable to all. And I suppose Quakers have something more themselves, than food and rayment: Report wrongeth them, if the most part of them be not richer then ordinary: However I do not envy their riches, but wish it be all lawfully gained: And I finde not the Apostle in that place simply condemning riches, but a will be rich, and a love of money, and a coveting of it.

13. What he saith §. 31. of the excessive rents and revenues of Bishops, both Popish and Protestant, I meddle not with. I plead only for a competent honorary, as due to all, that labour in the Lords vineyard. As for the objection; which thereafter he starteth, I desiderate ingenuity in it. He should not have said Christians, in general, or indefinitely (for these times have given proof of the liberality of many, in supplying richly the wants of Christs necessitous servants & p. 410Sufferers, which is on record in heaven.) But at most, Some members of the visible Church are so hard, that if Ministers had not a certain and fixed maintainance, they should die for hunger: That is, if the Lord did not otherwayes provide for them; What answereth he to this? This saith something for the carnal Ministrie, consisting of natural men, who have no life, nor power; and so must have such a maintainance: but it saith nothing for them, who are called of God and sent; he sendeth none upon their owne charges, and who goe forth for him, in his power and authority, to turne people from darkness to light, such can confide in God, he will provide for them. Answ. This is one of the popular insinuations of our Quakers; but hath little in it either of Sense, or Reason: For (1.) Paul did not plead for a carnal Ministrie, when he reasoned for their maintainance; but for such, as were sent in the name of the Lord, and were to serve him in the Gospel of his Son, in turning people unto God. (2.) The Priests and Levites were called of God, to their work; and yet for all that, they had their fixed and setled maintainance. (3.) When Christ sent his 70. Disciples, he said, the labourer was worthy of his hire: And though Christ did provide for them; Yet that was by meanes of people: And he supposed there would be some, who would not make them very welcome, for a testimony against whom, they were to shake the dust off their feet. (4.) Baals Priests, in the dayes of Iezabel, were very richly provided for, when the lawful servants of God were put to great straites: shall we therefore say, that these Priests of Baal were the only called of God, sent forth in his Power and Authority; and that the Servants of the Lord were but a carnal Ministrie? This were to argue carnally with belly arguments, as our Quakers do. (5.) Knoweth he not, that Idolatrous and Superstitious Priests are better cared for, after this manner, ordinarily, then the true and faithful servants of God? must they therefore be the only spiritual men? A noble argument for Heathens and Papists and the Turkish Muftees. What followeth is but a rabble of Quakerish and confused discourse, having neither head, nor taile; And his conclusion, for taking away all setled maintainance, because of the abuses, which he saith, (not telling when, nor where, nor by whom) some have committed in that mater, is like himself: and is as if one should have reasoned against all the setled maintainance of Ministers under the Law, because the Sons of Eli where chargeable with abuses therein: And this could have been said with more colour of reason, after our Quakers logick; for these abuses were certain and notoure; but our Quakers allaigances may be false; and though true, as to some circumstances; Yet, as to other circumstances, utterly impertinent. As for the summe of his discourse, upon this Thesis of the Ministry, which he layeth downe Pag. 218. &c. §. 23. I need take no notice of it, the Falshood, Groundlesness, and Impertinency of these particulars, being already discovered, and his vanity made notoure un…o all, by what we have discoursed: Nor need I tell the Reader, that howbeit they use great swelling words of vanity, in crying up their Ministery, as only spiritual, and what not; Yet, at the bottome, they are but Pagan-preachers, prompted, called, qualified, moved and acted by corrupt Nature, designing Paganish Antichristianisme, this being manifest from what is hitherto said.