A Gospel Plea for Maintenance of the Ministers, Chapter 1

A Gospel Plea for Maintenance of the Ministers · Chapter 1

p. 4CHAP. I.

THe firſt of theſe Propoſitions being the foundation and corner-ſtone whereon all the reſt depend, and into which it hath a prevailing influence; I ſhall be more copious in its Probation, and in the Refutation of the Objections which are, or may be raiſed againſt it.

Propoſition 1.That there is **See Huldrici Zuinglii Explanatio Artic. 63. Operū Tom. 1. f. 106. Benedicti Aretii Problemata, Locus 142. De Stipendiis Miniſtrorum.a just, competent and comfortable Maintenance due to all lawfull, painfull Preachers and Miniſters of the Goſpel, from the people, even by Divine right, institution, and expreſs Texts, Precepts of the Goſpel; is as clear as the noonday Sun, by theſe irrefragable Goſpel Teſtimonies.

I. By Matth. 10.5, 6, 9, 10, 11. where when our Lord and Saviour Chriſt himſelf firſt ſent forth, authorized, commanded his 12. Apoſtles to preach the Goſpel, he gave them theſe inſtructions among other: Provide neither gold, nor ſilver, nor braſs in your purſes, nor ſcrip, (nor bread adds Mark 6.8.) for your journey, neither two coats, nor ſhooes, nor yet staves: (adding this as the reaſon thereof) For the Labourer is worthy of his meat; or, his Reward, Hire, Wages, Maintenance, as the Greek word will bear, and other following Scriptures render it.

II. By Luke 10.1, 6, 10. recording, that when our Saviour Chriſt (not long after his former Commiſſion to the 12. Apoſtles) ſent forth the 70. Diſciples by two and two, to preach in every City and place, whither himſelf would come; he gave them almoſt the ſelf-ſame inſtructions: Carry neither purſe, nor ſcrip, nor ſhoes; and into whatſoever houſe ye enter, firſt ſay, Peace be to this houſe, &c. And in the ſame houſe remain eating and drinking ſuch things as they give: (ſubjoyning p. 5this reaſon for it.) For the Labourer is worthy of his Hire: Go not from houſe to houſe (as Beggars uſe to doe for alms) And into what City you enter, and hey receive you, eat ſuch things as are ſet before you, &c.

III. By John 6.35, 36, 37, 38. where our Lord Jeſus Chriſt, (ſoon after the former Commiſſions) uſed theſe words to his Diſciples; Behold, I ſay unto you, Lift up your eyes, and look on the fields, for they are white already to harvest, And He that reapeth receiveth Wages, and gathereth fruit unto eternal life, &c. I ſent you to reap that whereon ye bestowed no labour, &c. Which may be aptly paralleld with, and interpreted by Matth. 9.37, 38. Then ſaid he (our Saviour) unto his Diſciples, The harveſt truly is plenteous, but the Laborers are few; pray ye therefore the Lord of the harveſt, that he would ſend forth Laborers into his harvest: Which when he did, he agreed with them all for a certain ſtipend by the day, and when the evening was come, he ſaid unto his Steward, Call the Laborers, and give them their hire, beginning from the last unto the firſt, Mat. 20.1, to 15. as is there parabolically expreſſed.

From which Texts, words of our Lord and Saviour Chriſt himſelf, it is moſt apparent,

1. That the Apoſtles, Preachers, Miniſters of the Goſpel are and ought to be diligent, painfull Labourers in Chriſts ſpiritual harveſt, not idle loiterers.

2. That they were not obliged, but expreſly prohibited to provide gold, ſilver, braſs, ſcrips, ſhoes, clothes, bread, meat; drink, lodging, and other neceſſaries at their own free coſt, when they were commiſſioned and ſent forth to preach the Goſpel, (as ſome now would enforce them to) for this very reaſon, That being Labourers in the Lords own harveſt, for the eternall ſalvation of mens ſoules, they were worthy to receive them, as hire, or wages, from thoſe to whom they preached.

3. That our Saviour Chriſt himſelf at the very original inſtitution and firſt miſſion of his 12. Apostles, and after of his 70 Diſciples to preach the Goſpel; thrice one after another, expreſl;y reſolves in poſitive terms; That they are worthy of their meat, hire, wages, for their Labour in the Goſpel; and ſo by conſequence, all other lawfull Labouring p. 6Miniſters, who diligently preach the Goſpel, are worthie of the like at this day; and neither of them obliged to preach the Goſpell freely without any recompence, wages, reward, as ſome Seducers now pretend.

4. That meat, drink, clothes, lodging, and a competent maintenance, are as truely, juſtly due to the true Labouring Miniſters of the Goſpell from the people, and that of pure common, natural, yea Goſpell right, juſtice, not as meer arbitrary Charity or Benevolence, but as merited HIRE, WAGES; as much, as well as deſerved hire, wages are due to any other hired ſervant or labourer whatſoever, by common juſtice, and the law of God, Gen. 29. 15. Exod. 2.9. Levit. 19.13. Deut. 24.14, 15. Mat. 20.1, to 16. Joh. 4.36. Or as well as pay, wages are juſtly due to the beſt deſerving Officers, ſoldiers, Luke 3.14. Ezek. 28.18, 19. and that by Chriſts own trebled reſolution, recorded by the Evangeliſts for their greater evidence and conviction; who emphatically by way of reaſon applies theſe words only to his Apoſtles and Miniſters, For the Labourer is worthy of his meat, hire, wages; they being the moſt divine, excellent, uſefull, neceſſary Labourers of all others, and that in matters of higheſt concernment in relation both to God and Men: Therefore of all other labourers they are moſt worthy of a honorable, comfortable, certain hire, ſalary, reward for their ſupport and encouragement.

5. Hence it follows by neceſſary conſequence, (and let thoſe who are guilty conſider it ſeriouſly in the fear of God with trembling and aſtoniſhment) that the oppoſing, oppreſſing, defrauding the Miniſters of the Goſpel in their deſerved ſettled hire, wages; or the detaining all, or any part of their antient, juſt, eſtabliſhed, Dues, Tithes, Revenues from them (eſpecially out of covetouſneſſe, ſpite, obſtinacy, or malice againſt their very callings) is as great, as crying, as damnable a ſin, oppreſſion, unrighteouſneſs; and will bring down as grievous curſes, plagues, judgements upon all thoſe who are culpable thereof; as the defrauding, oppreſſing of the hired ſervant or labourer, of or in his hire, or detaining their wages from them, when due; as will undeniably appear by Deut. 24.14, 15. Levit. p. 719, 13. Gen. 31.7. Mal. 3.5. Jam. 4.1, to 5. compared with Mal. 3.8, 9.10, 11. Nehem. 13.10, 11. and is a ſin againſt all theſe Scriptures; which all detainers of Miniſters Dues, Tithes, may do well to read and ponder.

IV. The truth of this Propoſition is ratifyed by the Apoſtle Pauls reſolution, who thus proſecutes our Saviours forecited words, and ſeconds his argument in 1 Tim. 5.17, 18. Let the Elders that rule well be counted worthy of double honour, eſpecially thoſe that labour in the word and Doctrine: For the Scripture ſaith (Deut. 25.4) Thou ſhalt not muzzle the Oxe that treadeth out the Corn. And, the Labourer is worthy of his hire: relating to Mat. 10.10. and Luke 10.7. forecited. In which words the Holy Ghoſt by the Apoſtle poſitively aſſerts,

1. That the Elders, Miniſters who rule well, eſpecially ſuch of them who labour in the Word and Goſpell, are really worthy of double honour from the people, which double honour Interpreters generally reſolve to be, 1. Due reverence, love, countenance; 2. A competent liberal maintenance and reward: Or (as ſome conceive) a double ſalary and allowance to what others receive, as a juſt honourable reward for their labour, which is here intended by the words double honour; extending as well to an honourable ſalary, reward, as to due reverence and reſpect, as is clear by the two Texts here cited to prove it, by the 3, and 16 verſes of this very Chapter, and Rom. 13.1, 6, 7. 1 Pet. 2.17. Prov. 3.9. compared together.

2. That the people ought to count them worthy of this double honour, and to render it unto them.

3. He proves and ratifies this, not only by his own Apoſtolical authoritie, but likewiſe by two other Texts of Scripture, the one taken out of the Old Teſtament, Deut. 25.4. (which proves, that the Texts, Precepts for the juſt dues, maintenance of the Prieſts in the Old Teſtament are ſtill in force, and not abrogated, ſo farr as they are moral or judicial; and therefore may be ſtill aptly urged for proof of our Miniſters due maintenance under the Goſpel;) The other out of the New, Teſtament, Mat. 10.10. Luke 10.7. From both which the force of the Apoſtles argument p. 8ſtands thus, The Elders who labour in the Word and Goſpel have as juſt, as natural, as moral, legal, equitable a right and meritorious due to a liberal maintenance, ſalarie, reward, or double honour (as he ſtiles it) as the Oxe that treadeth out the Corn hath, to eat of the Corn, ſtraw he treads out; or, as any other hired labourer whatſoever hath to his hire; they being the beſt, eminenteſt of all other labourers; (which the ſpecial application of Deut: 25.4. and of this very ſentence here again to them, The labourer is worthy of his hire, imports:) Therefore for any people wittingly, wilfully to detain, or defraud them thereof, is as great an injuſtice, crueltie, ſin, unrighteouſneſs, as to muzzle the Ox mouth that treadeth out the Corn; to detain the Labourers wages, or defraud him thereof; yea a ſin againſt the expreſs commandements of God, Deut. 25.4. ch. 24.14, 15. Levit. 19.13. 1 Cor. 9.8, 9, 10. And ſo much the rather, becauſe their hire, wages, are their right, and their own (not the meer alms, charitie of thoſe who pay it) as Chriſt himſelf reſolves, Mat. 20.4, 7, 8, 13, 14.

V. By Gal: 6.6. where the Apoſtle layes down this geral Goſpel percept for the maintenance of the Miniſters of the Goſpel, from which there can be no evaſion: Let him that is taught in the Word Communicate unto him that teacheth in all good things. The word Communicate, ſignifieth a free, liberal, (not baſe, niggardly) allowance, as is evident by 1 Tim. 6.18. Heb. 13.16. 2 Cor. 9.5, 6, 7, 8. Deut. 15.8, 11. and that to be rendred to them, not as to meer Strangers, but as to thoſe who have a kinde of coparnership, and tenancie in common with them, not in one or two, but in all good things God hath bleſſed them with; as the primitive Chriſtians had all things in common, and ſaid not that any thing was their own, but the Apoſtles and Brethrens as much as theirs, Acts 4.32, 34, 35. whence the Contents of our Bibles and Commentators on this Text inferr and conclude; That every Chriſtian ought chearfully to communicate a liberal ſhare and portion of all the fruits of the Earth, bleſſings and good things he enjoyes, to his ſpiritual Pastor, Teacher, (and by conſequence, Tithes of all tithable things) p. 9and that not as Alms, Charitie, or a free Benevolence, but as a ddSee Dr. Carltons Tithes proved to be by Divine Right, & Dr. Burges, Calvin and others on this Text.just debt, dutie commanded by this ſacred Canon.

VI. By Rom. 13.6, 7, 8. For, for this cauſe pay you tribute alſo, For they are Gods Miniſters attending continually upon this very thing. Render therefore to all their due, Tribute to whom Tribute is due, Custom to whom Cuſtom, Fear to whom Fear, Honour to whom Honour. Owe nothing to any man, but to love one another. Which Scripture though particularly intended of the higher civil Powers, Rulers and Magiſtrates ordained by God; yet it equally extends to all Spiritual, Eccleſiaſtical Paſtors and Rulers over us, as well as to them.

Firſt, becauſe they are Gods Miniſters attending continually upon this very thing, (to preach the Goſpel, and diſcharge their Paſtoral charge over their flocks) as well as civil Magiſtrates; and therefore by way of excellencie are more frequently ſtyled Miniſters, yea Miniſters of God and Chriſt in the new Teſtament, than Magiſtrates, Rom. 15.8, 16. 1 Chr. 4.1. 2 Cor. 3.6. ch. 6.4. ch. 11.23. Epheſ. 3.7. Col. 1.23, 25. ch. 4.7. 1 Theſſ. 3.2. 1 Tim. 4.6. whence their very work and calling is ſtyled, The Miniſtry, Rom: 12.7. Epheſ. 4.12. Col. 4.17. 2 Tim. 4.5. 1 Tim. 1.12.

Secondly, becauſe the Precept ſubjoyned is univerſal; Render therefore to all their due: in the affirmative: Therefore to Miniſters as well as Magiſtrates, with the like care and conſcience. And then the Inhibition in the cloſe as univerſal, Owe nothing to any man ; Therefore not to Miniſters, no more than to Magiſtrates or other men.

Thirdly, becauſe it expreſly enjoyns all Chriſtians to render honour to whom honour is due: now, not only honour, but double honour is due to Miniſters that rule well and preach the Goſpel diligently, 1 Tim. 5.17, 18. to wit, Reverence, Obedience, Love, **See Huldrici Zuinglii Explanatio Articuli 64.Maintenance; all here preſcribed to be rendred in this Text to whom they are due. Therefore a liberal, honourable, comfortable Maintenance and reward is both in juſtice and conſcience DUE, as well to the Miniſters of the Goſpel, as to the Magiſtrates and higher Powers; yea as duly, truly, juſtly to be rendred unto, (not owed, denied, detained from) the Miniſters, p. 10as to Kings, Parliaments, or any other civil Rulers, even by this Evangelical precept, (from which there is no evaſion) and that for conſcience ſake; as well as for fear of wrath and puniſhment: verſ. 5. So as none can plead, pretend the leaſt colour of conſcience, for detaining, or not rendring their Tithes and Duties to our Miniſters of the Goſpell, without giving the Holy Ghost himſelf, and this Goſpel Text the Lie, and incurring Ananias and Saphiraes ſin, Act. 5.3, 4, 7, 8, 9, 10. for which they may juſtly expect and receive their fatal exemplary puniſhment.

VII. The Apoſtle further clears this truth not only by way of Precept, but Reaſon and Demonſtration, Rom. 15.26, 27. It hath pleaſed them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jeruſalem (Miniſters and Apoſtles as well as other Saints that were poor.) It hath pleaſed them verily, and their Debtors they are: For if the Gentiles have been made partakers of their Spiritual things, their duty is alſo to Miniſter unto them in Carnal things. I confeſſe, the Text is not meant properly of Apoſtles, and Miniſters of the Goſpell, but of poor believing Saints that were Jewes; but the reaſon, argument here urged, extendeth much more to Apoſtles and Miniſters of the Goſpell, than to poor believing Saints: and thus I argue from it. If the Chriſtian believing Gentiles in Macedonia and Achaia were strongly obliged, not only in charity, but of debt, duty (as the Apoſtle here argues, reſolves) to make a certain contribution, for the poor Saints of God at Jeruſalem who were Jews, and to miniſter to them in their carnal things when they were in want, upon this account, that God had made them partakers of their Spiritual things (by the Apoſtles and other Miniſters ſent or repairing to them from Jeruſalem) then much more are they and all other converted Gentiles then and now strongly obliged, not only in charity, but of juſt debt and duty to make a certain contribution, maintenance for, and liberally to minister in their carnal things, unto thoſe faithfull Miniſters of the Goſpell, who actually preach the Goſpell, to them, and of whoſe ſpiritual things, paines they are made partakers. But the antecedent and ſuppoſition is an unqueſtionable Goſpell truth, by the Apoſtles reſolution in this alleged Text, and is, p. 11may be further ratifyed by Act. 11.29, 30. Act. 4.32, 33, 34, 35, 36. Act. 5.1, 2, 3. 1 Cor. 16. 1, 2. 2 Cor. 8.1, to 16. and ch. 9.1, to 15. Gal. 2.10. Epheſ. 4.28. 1 Joh. 3.17. Mat. 5.42. Deut. 15.7, to 12. Therefore the conſequent muſt be granted, being the Apoſtles expreſſe argument in the very caſe of Miniſters maintenance from the people, 1 Cor. 9.11. If we have ſown unto you ſpiritual things, is it a great thing if we ſhall reap your carnal things? Now in this reaſoning of the Apoſtle, and Gods Spirit in, by him, there is a double emphatical enforcement to prove Miniſters maintenance, both a juſt debt and duty, which the people are bound to render to them, not as free givers, but as debtors.

1. By the grounds of Commutative Juſtice, They are (or at leaſtwiſe may be if they will themſelves, the caſe only of obſtinate Separatiſts) partakers of the Ministers ſpiritual things and pains: therefore ought in juſtice, duty, to pay and render them ſome proportionable recompence for what they receive from them; even as all other Merchants, Tradeſmen who barter or ſell one commodity for another, or for ready money, uſe to doe.

2. From the nature, value of the things they receive from Miniſters; and of thoſe things they render back to them by way of exchange, which will hold no ballance nor equal value with what they firſt receive: For the things the people enjoy by Miniſters, are ſpiritual, which concern their ſouls, ſpirits, everlaſting ſalvation, eternal happineſs, and are the moſt excellent, precious things of all other, farr excelling Gold, Silver, Tithes, and all earthly Treaſures. Epheſ. 3.8, 18, 19. 2 Pet. 1.4. 2 Cor. 3.8, 9, 10. ch. 4.7. Phil. 3.8. Rom. 2.18. Pſal. 19.10. & 119.72, 127. Prov. 8.18, 19. But the things and recompence they return to Miniſters for them, are only their carnal things, for the neceſſary ſupport of their bodies and families, which are no way comparable in value, worth, benefit, uſe to what they receive from them, as the laſt recited Texts and others reſolve. The people therefore receiving from their Miniſters quid pro quo, and things of infinite more value, benefit, than what they render to them; the carnal things they receive for their ſpiritual, (though in a liberal proportion) muſt needs be a p. 12moſt juſt debt and duty; not meer arbitrary almes or charity; and can neither in juſtice nor conſcience be detained from them, they being ſuch infinite gainers by the bargain.

VIII. This Propoſition is yet further profeſſedly argued, debated at full by the Apoſtle and Spirit of God againſt all ſorts of callings and profeſſions of men, that now oppoſe it, with the greateſt evidence of reaſon, juſtice, equitie that may be, backed with Divine Authoritie; as if he had purpoſely foreſeen the violent, impious, headie oppoſition, now made againſt Miniſters Tithes and maintenance in theſe daies by ſouldiers, ruſticks, tradeſmen; and penned this Scripture purpoſely to refute them. 1 Cor. 9.4. to 16. Have we not power to eat and to drink? &c. Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or, who feedeth a flock, and eateth not of the milk of the flock? Say I theſe things as a man? or ſaith not the Law the ſame alſo? For it is written in the Law of Moſes, eeDeut. 25.4.Deut 25:4Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn. 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 hope, and he that threſheth in hope, ſhould be partaker of his hope. If we have ſowen unto you ſpiritual things, is it a great thing, if we ſhall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheleſs, we have not uſed this power; but ſuffer all things, l…st we ſhould hinder the Goſpel of Christ. Doe ye not know, that they which miniſter about holy things, live (or feed) 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. But I have uſed none of theſe things; neither have I written theſe things that it ſhould be ſo done unto me, &c.

In which Scripture the Apoſtle aſſerts the lawfulneſs and juſtneſs of Miniſters maintenance under the Goſpel by ſundry inſtances, arguments, againſt all opponents. And becauſe, perchance ſome ſoldiers then, as now, were the chief oppoſers of Miniſters maintenance, or rather, for that he foreſaw (by a ff1 Tim. 4.1, 2. 2 Tim. 3.1, 2, 3, 4, 5, 6, 7, 8, 9.1 Tim 4:11 Tim 4:22 Tim 3:12 Tim 3:22 Tim 3:32 Tim 3:42 Tim 3:52 Tim 3:62 Tim 3:72 Tim 3:82 Tim 3:9Prophetical Spirit) that they ſhould prove p. 13ſuch in our daies, he firſt refutes, and ſtops theirs, others mouthes, with an argument drawn from the wars, and their own Militarie practice: Who goeth a warfare at any time at his own charge? In which ſhort interrogative argument, theſe particulars are both included and tacitly aſſerted.

1. That Miniſters of the Goſpel are true ſpiritual Souldiers under Chriſt their ggHeb. 2.10.Heb 2:10Captain; and their Miniſtrie, a true ſpiritual warfare, againſt the world, fleſh, Devil, ſins and vices of men, expoſing them to many hardſhips, dangers, and oft-times to loſſe of libertie, bloud, limbs, yea life it ſelf, as he expreſly reſolves in other Texts, 2 Cor. 10.4. 1 Tim. 1.18. 2 Tim. 2.3, 4. & 4.7.

2. That being ſouldiers, it muſt needs bee moſt unjuſt, unreaſonable, unconſcionable, yea againſt the common rules of war, and practice of all ſouldiers, that they ſhould goe a warfare ANY TIME at their own charge; ſince no other ſouldiers elſe will, or uſe to doe it, (nor any officers, ſouldiers of the Armie now) who will follow the wars no longer, than they may do it at free coſt, no not for a moment; and will fight no longer than they receive or expect full pay. And therefore ſhould not now, nor at any time elſe, preſs Miniſters to preach freely at their own coſt, unleſs themſelves firſt went a warfare on their own purſes, to eaſe the impoveriſhed oppreſſed Country of their long continued heavie Taxes.

3. That conſtant pay, wages are at all times as really and juſtly due to theſe ſpiritual Souldiers for their ſpiritual warfare, as they are to any other ſouldiers, warriers or officers whatſoever imployed in actual ſervice in other warres. Luke 3.14. Therefore thoſe Military Officers who oppugn our Miniſters pay and ſetled maintenance as unlawfull, antichriſtian, unevangelical, muſt firſt renounce their own pay, contributions as ſuch, and warre without pay on their own charges for the future; (which many of them may well do, having gained ſo much by the wars already, being now moſt of them out of actual military ſervice) or elſe henceforth permit our Miniſters to enjoy their Tithes and ſetled maintenance without oppoſition, or ſubſtraction, p. 14as they do their pay: it being as great a robbery, injuſtice, fraud to deprive them of all or any part thereof, as to defraud any Souldiers, now in actual ſervice by Land or Sea, of their lawfull pay, Mal. 3.8, 9, 10.

4. It hence neceſſarily follows, that as Souldiers pay and other Military expences, are not left to the arbitrary pleaſures and free benevolence of the people, (who would contribute little or nothing at all towards them at this or any other ſeaſon, if left to their own free wills) whence the preſent diſſolution, deſtruction of the temporal Army, and Militia would enſue; but are reduced to a certainty by a ſetled eſtabliſhment, and impoſed, levyed on the people by coercive Laws, Ordinances, Forfeitures, Diſtreſſes, Impriſonments, ſtrict penalties and illegal armed power, when willfully refuſed, detained or neglected to be paid in whole or part at the times appointed: So the wages, ſtipends of theſe ſpiritual Souldiers the Miniſters, and of their neceſſary ſpiritual warfare are not to be wholly left in any ſetled Chriſtian State, to the arbitrary wills and voluntary Benevolences of the people (which would ſoon neceſsitate them to disband, and fruſtrate their ſoul-ſaving warfare) but reduced to ſome certainty by poſitive Laws, (as they have been time out of mind with us, and elſewhere) and in caſe of wilfull refuſal, detention, ſubſtraction in whole or in part, when due, to be levyed by ſuch coercive legal waies and means, as our monthly Taxes, Contributions, and other juſt Debts, Duties are, there being the ſelf-ſame juſtice, reaſon, equity, neceſſity in both caſes. Thoſe Army-Officers and Souldiers then, who oppoſe, condemn our Miniſters ſetled maintenance, and the coercive laws, means to recover it when detained from them, as an intollerable oppreſſing yoke, grievance, muſt firſt renounce, ſuppreſſe all monthly Taxes, Contributions, Exciſes, Cuſtomes, Impoſitions, and the many new ſevere coercive waies, means to levy them, as ſuch; being far more grievous, burthenſome, illegal, oppreſsive to the people, both in their value, frequency, novelty, illegality, new way of impoſing, levying, than Miniſters Tithes, Dues; and the ſaddeſt, heavieſt preſſures p. 15they now languiſh under; and live wholly upon the peoples free unconſtrained Benevolences, taking only what they will freely give them of their own accords, without coercive Laws, Ordinances, Forfeitures, Penalties, Diſtreſſes; or elſe recant their former erronious opinion, practice, & approve of our Miniſters ſetled coercive maintenance for the future, without oppoſition, being Souldiers as well, and having as juſt a right to a ſetled enforced ſalary as they, as the Apoſtle here argues and reſolves.

2. The Apoſtle having thus routed, ſilenced our Captains and Souldiers, the Ring-leaders againſt Miniſters ſetled coercive maintenance, encounters in the next place, all Husbandmen, Sheep-maſters, Shepheards, Ploughmen, Reapers, Threſhers, and other Ruſtical Oppugners of their Tithes and Livelyhood, Verſ. 7, 9, 10. Wherein he aſſerts, that Miniſters of the Goſpel have as juſt, as equitable a Right to a competent maintenance from the people for preaching the Goſpel to them, and to partake of their temporal things; as he that planteth a Ʋineyard hath to eat of the fruit thereof; as he that keepeth a Flock hath to eat of the milk thereof; as the Husbandman and Labourer who ploweth, reapeth or threſheth corn, hath to eat of the corn he ſoweth, reapeth, ploweth: And that it is as great injuſtice and unreaſonable a wrong to deprive Miniſters who ſow unto us ſpiritual things, of a competent ſhare in our carnal things, as to debar one that plants a Vienyard, of right, liberty to eat of the fruits thereon; or one that feeds a Flock, to eat of the milk thereof; or thoſe that ſow, reap, and threſh Corn, to enjoy any ſhare or portion in it: Which all Husbandmen, Farmers, Sheepmaſters, Shepherds, Plowmen, Reapers, Threſhers, and other Labourers, who deny or begrudge our Miniſters their ſetled long-enjoyed Tithes, Dues, may do well adviſedly to conſider, to convince them of their error, and reform their practice.

3. Verſ. 8, 9. To convict all brutiſh men in theſe daies, who are more uncharitable to their Miniſters, than men are or ought to be unto their very beaſts, in denying them ſo much as to eat of their Tithe Corn or ſtraw; he argues the juſtice of their maintenance (and that by the Tithes of their Corn, Wine, &c. as the inſtances imply) from the p. 16very Law of God concerning beaſts, Deut. 25.4. Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the corn: which though literally meant of Oxen, to whom all righteous men are and ought to be juſt and mercifull, Prov. 12.10. Luke 13.15. & 14.5. Mat. 12.11. yet it is principally written and intended altogether in its genuine ſenſe of the Prieſts of God under the Law, and Miniſters under the Goſpel, of whom God takes farr more care than he doth of Oxen (of whom yet he hath a general providential care, as well as of all other beaſts and ſparrowes: Pſal. 104.25, 27. & 145.9, 15, 16. & 147.9. Luke 12.6, 7, 24. Mat. 6.26. & 10.28, 29.) and are of more value than many Oxen, Sparrowes, and yet not one of theſe ſparrowes falleth to the ground without Gods ſpecial Providence, though two of them be ſold for a farthing. The force of this argument ſtands thus; If God by a ſpecial Law takes ſo much care of the very Oxe that treadeth out the Corn, as to prohibit the muzzling of his mouth, that he may not eat thereof; then queſtionleſſe he takes much more care of the Miniſters of the Goſpel, and much more inhibits the muzzling their mouthes, that they ſhall not ſo much as eat, feed and live upon the Tithes, milk, wine, fruits of your vineyards, ſtraw, corn, and other carnal things; they being farr better than Oxen; and this Law purpoſely, yea altogether written for their ſakes, not for Oxen. Therefore thoſe who deny, deprive them of this their right, tranſgreſſe this very Law of God, (ſtill in force under the Goſpel, as is here reſolved, being founded upon natural juſtice and equity) and are farr more unrighteous, cruel, unmercifull to their Miniſters, than they are, yea ought of right to be to their very beaſts and Oxen, to whom they allow both corn, ſtraw, and ſufficient **Gen. 24.25.32. c. 42.27. c 43.24. Jud. 19.21. Iſay 30.24.Gen 24:25Gen 24:32Judg 19:21Isa 30:24provender, for their very work. Verily our Miniſters now were better to be many mens Oxen, Horſes, Aſſes, than their ſpiritual Paſtours, for then they would feed, keep them well, and allow them ſtraw, hay, corn to live on, as they do to their beaſts; whereas now they will pay them neither Tithe-corn, nor hay, nor ſtraw. Such men, I fear, are worſe and more Brutiſh than their (h)(h)Pſ. 49.20. Prov. 30.… ▪Ps 49:20Prov 30beaſts that periſh, regarding neither Law nor Goſpel, here joyntly urged by the Apoſtle againſt their Tithe-detaining practice.

p. 174. Verſ. 11. He encounters all Artificers, Merchants, Tradeſmen, and others who live by ſelling, buying, exchanging; who deny or detain their Miniſters Dues and Maintenance, by an argument drawn from their own practice, the rules of commutative Juſtice, the nature and value of what they receive from Miniſters, and what they render, or ſhould return them for it. If we have ſowen unto you ſpiritual things (the moſt precious, excellent, uſefull, neceſſary of all others) is it a great matter if we ſhall reap your carnal things? of far leſſe value, worth, uſe, than what you receive from us for them. Surely none of theſe Traders, will give or ſell away their wares without any money or recompence for them; and if they ſell or exchange them for leſſe money, or things of leſſer value, moment than what they ſell or exchange them for, they may in all juſtice, equity expect and receive mony or wares exchanged for them from thoſe who have ſo gainfull a bargain, without the leaſt ſhadow of covetouſneſſe, injury, or oppreſſion. Let then ſuch and all others conſider their own daily practice, and the weight of this Apoſtolical Goſpel argument for our Miniſters maintenance, Tithes, Dues, againſt which there can be no exception, nor reply; and then it will convince, convert them, if they have not abjured all principles of common juſtice and commerce.

5. Verſ. 12. He argues from others precedents and examples. If others are partakers of this power over you (to reap your carnal things for ſpiritual) are not we rather? which may receive theſe various conſtructions agreeable to the general ſcope of the place.

1. If others who are true Apoſtles and Miniſters of the Goſpel, are partakers of this power, (amongſt you or thoſe to whom they preach) though they have not been ſuch to you, and did not convert you, nor labour ſo much in ſowing ſpiritual things to you; much more then I (and Barnabas) who have been the inſtruments of your converſion, and doubtleſs are Apoſtles unto you, you being the Seal of mine (and his) Apoſtleſhip in the Lord, Verſ. 1, 2. 2 Cor. 12.11, 12. may likewiſe be partakers of this power.

2. If others, who are not true Apoſtles of Jeſus Chriſt, but p. 18meer falſe Apoſtles, Seducers, ſlanderers of me and the truth of the Goſpel, yea broachers of Hereſies and Schiſms, are partakers of ſuch a power amongſt you; then much more I and Barnabas, who are true Apoſtles and Miniſters of the Goſpel, preaching nothing but ſoul-ſaving Goſpel truthes: which ſeems to be the genuine ſenſe of the place, by comparing verſ. 1, 2, 3. with 2 Cor. 11.1, to 16.

3. If your (i)(i)See 1 Cor. 8.1, 10. & 10.30, 21.1 Cor 8:11 Cor 8:101 Cor 10:301 Cor 10:21Idolatrous Pagan Prieſts before or ſince your converſion, be partakers of ſuch a power (as to receive a competent ſalary, maintenance out of your carnal things) even for their idolatrous ſuperſtitious rites and miniſtry; or if your Pagan Civil Magiſtrates receive a competent allowance from you for their care, pains in civil government, Rom. 13.6, 7▪ then much rather we who are true Miniſters and Apoſtles may doe the like for the true ſpiritual things we ſow among you, and have the ſpiritual rule over your ſouls, Hebr. 13.17. The argument holds ſtrongly in each of theſe conſtructions, but ſpecially in the two firſt, which are moſt ſuitable to the Text

6. Verſ. 13. He argues the juſtice of Miniſters maintenance under the Goſpel, from the maintenance of the Prieſts by Gods appointment under the Law, both before and after the Temple built. 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? Numb. 18.18, 19, to 31. Deut. 12.6, 11, 17, 18, 19. ch. 14.22. to the end of the chapter, ch. 18.1, 2. 2 Chron. 31.2, to 20. Nehem. 10.32, to the end. ch. 12.39, 47. & 13.5, to 15. (The Prieſts and Levites by Gods own inſtitution then receiving a liberal maintenance from the people, by Firſt fruits, Tithes, Oblations, Sacrifices, and likewiſe Cities, Suburbs, Lands, Houſes, Chambers for them, their Families, flocks of Cattell and Goods, Numb. 35.2, to 9. Joſh. 21.2, to 43. 1 Chron. 6.6, throughout. 2 Chron. 11.13, 14. Neh. 10.37, 38, 39. & 13.10. Ezek. 45.1, 2, 3, 4, 5. ch. 48.9, to 15. Lev. 25.32, 33, 34. compared with the former Texts: and Lev. 37. throughout. Numb. 21.28, 29, 30, 37, 47, 50, 51, 52, 53, 54. Heb. 7.5.8. None of which might be alienated, ſold or ſubſtracted from them without ſin and ſacrilege. Mal. 3. p. 198. Ezek: 49.14. Lev: 25.33, 34. Gen: 47.22, 26.) And then to ſtop, ſilence all future objections and calumnies, he thus concludes his argument with a Divine Ordinance and inſtitution of Chriſt himſelf under the Goſpel for the like liberal maintenance of the Miniſters of the Goſpel, (whoſe miniſtration is much more glorious than that of the Law, 2 Cor. 3.7, 8, 9, 10.) Verſ: 14. Even ſo hath the Lord ordained that they which Preach the Goſpel ſhould live of the Goſpel; to wit, as liberally, as plentifully, as comfortably in all reſpects, (& that by Tithes and Oblations) as the Prieſts and Levites under the Law, as the parallel, and the words Even ſo, import. Who ever therefore oppoſe, reſiſt, cenſure this their liberal ſetled maintenance, oppoſe, reſiſt, cenſure the very poſitive Ordinance of Christ himſelf under the Goſpel; and therefore may and ſhall receive to themſelves damnation, Rom. 13.2. in caſe they do not repent thereof.

Finally, the Apoſtle to prevent all cavils that either falſe Apoſtles or enemies to him and his Miniſtry, might then object againſt him for this Doctrine, as if he were a ſelf-ſeeker, a covetous wretch, an oppreſſor, fleecer, ſpoiler of his flock, or a partial Judge in his own cauſe (as they now calumniate our Miniſters pleading for their juſt ſetled maintenance and Tithes) becauſe he thus ſtrongly pleads, proves the lawfulneſs of the maintenance of the Miniſters of the Goſpel; he concludes, v. 12, 15, 18, 19. Nevertheleſs we have not uſed this power: But I have uſed none of theſe things; neither have I written theſe things, that it ſhould be ſo done unto me, &c. which he repeats and amplifies in 2 Cor. 11.7, 8, 9, 10. & 12, 13, 14, 15, 17. But he did it only in the behalf of the reſt of the Miniſters of the Goſpel, to juſtifie their Goſpel right to a liberal, juſt and fitting livelihood for preaching of the Goſpel. Wherefore his Teſtimonie, reſolution in this caſe is beyond all exception, ſufficient to convince, ſilence all gainſayers then and now.

IX. The veritie of this Propoſition is thus demonſtrated from 1 Tim. 3.2. Titus 1.8. 3 Joh: 9.10. which preſcribe this as one ſpecial qualification of every Evangelical p. 20Biſhop and Miniſter of the Goſpel, that he muſt be given to, and a lover of Hoſpitalitie, a receiver of the Brethren, and reliever of diſtreſſed Saints upon all occaſions: And yet withall commands, requires, That he muſt give himſelf WHOLLY to reading, faſting, prayer, meditation, exhortation, doctrine, preaching the Word in ſeaſon, out of ſeaſon, giving attendance on theſe and other Paſtoral duties, not intangling himſelf with the affairs of this life, being ſeparated to the Goſpel of Chriſt, Act. 6.4. 1 Tim. 4.13, 14, 15, 16. 2 Tim. 2.4, 15. & 4.2, 5. Rom. 1.1. Tit. 1.9. & 2.1. 1 Cor. 4.17. Acts 20.28. Now this they cannot poſſibly do, without a liberal, comfortable, conſtant, ſetled maintenance, unleſs they have good eſtates of their own, which few of them have, who yet deſerve a convenient reward for the work of their Miniſtry from the people: therfore ſuch a maintenance of right belongeth to them as Miniſters of the Goſpel, to enable them to be hoſpitable, charitable to their Chriſtian brethren, and the poor who need relief.

X. Miniſters of the Goſpel, are to ſpeak, exhort, and rebuke with all authority, and to let no man deſpiſe them, Tit. 2.15. 1 Tim. 4.11, 12. Mat. 7.29. Now this they can hardly do, if they be poor, beggerly, living upon meer almes, or benevolences of the giddy-headed people, and ſtript of a competent ſetled maintenance independent of the vulgars or Superiors meer wils and pleaſures, which will render both their Perſons, Words, Doctrine, Miniſtry contemptible, and leſs Authoritative to the people: For the Scripture informs us, That poor men are lightly esteemed, 1 Sam. 18.23. and therefore David couples theſe together, Pſ. 119.141. I am poor (or ſmall in eſtate) and deſpiſed. And Solomon informs us, That the Poor uſeth intreaties (ſpeaks not with authority like the richer ſort) but the rich anſwereth roughly, Prov. 18.23. That the poor is hated even of his own neighbour, ſeparated from him, deſpiſed by him, and that all the brethren of the poor do hate him, how much more do his friends go far from him? though he purſue them with words, yet are they wanting to him. Prov. 14.20. & 19.4, 7. Yea he reſolves Eccleſi. 9.15, 16. That a poor mans wiſdome is deſpiſed, and his words are not heard; and that no man remembred or regarded p. 21that poor wiſe man, who by his wiſdome delivered the ſmall City that was beſieged by a great King, becauſe he was poor. Neither is this old Teſtament, but Goſpel truth likewiſe. Jam 2.2, 3, 5, 6. If there come into your aſſembly a man with a gold ring, in goodly apparel, and there come in alſo a poor man in vile rayment; ye have reſpect to him that weareth the gay clothing, and ſay to him, ſit thou here in a good place; and ſay to the poor, ſtand thou there, or ſit here under my footstool. Hearken my beloved Brethren, hath not God choſen the poor of this world rich in faith, and heires of the Kingdom, which he hath promiſed to them that love him? But ye have deſpiſed the poor: a fault ſtill common in the world. Poor indigent Miniſters, as well as Saints, though rich in faith, are alwayes generally contemptible to the greateſt part of men, and their very poverty makes not only their perſons, but alſo their words, Doctrine to be ſlighted, deſpiſed, as theſe Scriptures and experience manifeſt. Wherefore a competent, ſetled maintenance and revenue, is not only juſt, but neceſſary, to add more reverence, eſteem, authority to their Exhortations, rebukes, words, and preſerve their perſons, callings, Doctrine from contempt, ſcorn in the eyes and ears of men: Who though they ought to know them which labour among them, and are over them in the Lord, and admoniſh them, and to eſteem them very highly in love for their workes ſake, 1 Theſſ. 5.12, 13. Yet by reaſon of their inbred pride and corruption, will be very averſe to do it, if they be very poor, indigent, living like beggers upon almes and charity, as our new Reformadoes would now have them.

XI. Miniſters of the Goſpel muſt not ſeek to pleaſe men, but God; for if they yet pleaſed men, they ſhould not be the ſervants of Chriſt. Gal. 1.10. Neither must they corrupt the Word (as many do; to humour the luſts, wils, or countenance, and carry on the unrighteous, covetous, ambitious, oppreſſive, bloudy, or treacherous deſignes of wicked men) faſting (yea preaching, praying) for ſtrife and debate, and to ſmite with the fist of wickedneſs…, Eſa. 58.4. But as of ſincerity, but as of God in the ſight of God, muſt they ſpeak in Christ, 2. Cor. 2.17. Now a juſt, competent, ſetled maintenance, independent on the Governours, Magiſtrates or peoples wils and pleaſures, (ſuch as p. 22was the Prieſts & Levits under the Law enjoyed by divine inſtitution) is the beſt means and preſervative, to keep Miniſters from being Men-pleaſers, flatterers, time-ſervers, and corrupters of the word of God, to humour men; a great inducement to them to preach the word of God ſincerely, and to rebuke, exhort with all authority. Whereas a poor, beggerly, mean, dependent Miniſtry, whoſe whole maintenance and ſubſiſtence muſt only reſt upon the arbitrary wils of perſons in higheſt preſent power (who may out, or ſtrip them both of their Callings and Benefices, when and for what they pleaſe) or only upon the peoples voluntary contributions, will certainly be a men-pleaſing, time-ſerving, flattering, unſincere, and word-corrupting Miniſtry, ſtudying more to pleaſe, favour thoſe by and from whom they have their Livelihood, than to pleaſe God; and fitting their preaching, praying, Doctrines, opinions, to their opinions, tempers, factions, parties, deſigne, holding alwayes with the prevailing ſtrongeſt party, or thoſe by whom they ſubſiſt, and wreſting the Scriptures to ſupport their very errors, vices, ſins, power, yea moſt unrighteous, treacherous, perfidious, oppreſſing practices and bloudy uſurpations, not daring to diſpleaſe them, as **See Nicephorus, Zonaras, and Grimſton in the life of Phocas: Platina and Bale in the life of Pope Gregory the 7.Eccleſiaſtical Hiſtories record, and our own experience can ſufficiently teſtifie in theſe late whirling times and changes, as well as in King ‖‖Fox Acts and Monuments▪ vol 3 Hiſt. De vita et obitu M. Buce…i.Edward the 6. Queen Maries and Queen Elizabeths reigns, when our Religion ſuffered ſo many publick alterations, and moſt Miniſters, Scholars, and our whole Univerſities then changed their Opinions, Profeſſions and Religion with the times. Hence the Scripture records this, as one of Jeroboams policies to keep the People and Kingdome from returning to the right heir, 1 Kings 12.28, 29, 31, &c. ch. 13.33, 34. That he made Prieſts of the loweſt (or pooreſt) of the people, who were not of the Sonnes of Levi, and placed them in Bethel: who being poor, mean and depending on him for their Salaries, readily ſacrificed to his golden Calves, offered upon the Altar which he had made in Bethel, and obſerved his new preſcribed Feasts: which the Prieſts and Levites that were in all Iſrael, having Lands, Suburbs, and a ſetled maintenance, refuſed to do. Whereupon Jeroboam and his Sonnes cast them out from executing the Prieſts office unto the Lord, and ſubſtituted p. 23theſe baſe ſtipendiary Idol-Prieſts for the Calves, 2 Chron. 11.13, 14, 15. Which became ſinne unto the houſe of Jeroboam, even to cut it off, and to destroy it from the face of the earth. God deliver us of this Nation from the like Atheiſtical Jeroboam-like policy and practice now, which will certainly prove the ruin of them and their houſe, who ſhall put it in execution, if not of our Religion and Nation, as it did of Jeroboam his houſe, and the kk2 Kings 17.16, 17, 18.2 Kgs 17:162 Kgs 17:172 Kgs 17:18whole Kingdom of Iſrael.

XII. All Chriſtians are commanded, Gal. 6.10. As they have opportunity, to do good to all men (by relieving their wants) eſpecially to the houſhold of faith. Therefore they are in an eſpecial manner bound to do good to their Miniſters who inſtruct them, in maintaining and communicating to them in all good things, as he reſolves, v: 6. The rather, becauſe we have this Precept thus ſeconded, Heb: 13.16 But to do good and communicate forget not; for with ſuch ſacrifice God is well pleaſed: (coupled with this injunction) Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſouls, as they that must give account, That they may do it with Joy, and not with Grief, for that is unprofitable for you. Wherein theſe 3 Concluſions are poſitively aſſerted.

1. That Chriſtians muſt not only obey their Miniſters, but likewiſe do good, and communicate to them in all good things they want.

2. That this is ſo farr from being unlawfull, that it is a ſacrifice well pleaſing unto God.

3. That Miniſters deſerve not only obedience but mainnance from the people.

1. Becauſe they have the rule over them.

2. llSee Rom. 13.4, 5, 6, 7. backing theſe Reaſons.Rom 13:4Rom 13:5Rom 13:6Rom 13:7Becauſe they watch for their ſouls.

3. Becauſe they muſt give an account to God for them.

4. Becauſe it will be a great encouragement to them to diſcharge their dutie with joy, not with grief.

5. Becauſe the not doing it, will both grieve the Miniſters, and be unprofitable to the people in regard of their ſouls and ſpiritual eſtate, and alſo cauſe God to curſe and blaſt them in their temporal eſtates, Mal: 3.8, 9, 10, 11, 12. where. as the doing thereof will be advantagious to them in both-Powerfull p. 24reaſons, motives to convince all of the juſtice of our Miniſters maintenance, and to induce them chearfully to render it unto them, though it were not due by humane Laws, as we know it is.

XIII. The very Goſpel enjoyns all Chriſtians, Rom. 12.20, 21. To diſtribute to the neceſſitie of the Saints, and to be hoſpitable (not only to thoſe we know, but) even to ſtrangers. Heb: 13.2. And if our enemie hunger, it commands us to feed him; if he thirſt, to give him drink; and Not to be overcome with evil, but to overcome evil with good; ſeconded with Mat: 5.44, 45, 46, 47, 48. Luke 6.32, to 37. Prov. 25.22. whence thus I argue: If Chriſtians muſt diſtribute to the neceſſities of, and be hoſpitable to Saints and others, who are meer ſtrangers to them, yea give meat, drink to their very enemies, and overcome their evil with goodneſs; Then it neceſſarily followes, they muſt much more diſtribute to the neceſſities of, be hoſpitable, liberal, give meat, drink, maintenance to their own faithfull preaching Miniſters, and recompence their good with good again, elſe they ſhall be worſe than Publicans and ſinners, who doe good to thoſe that do good to and for them, Mat. 5.46, 47.

XIV. This is evident by the practice of the primitive Saints and Chriſtians recorded in the Goſpel for our imitation; who though they paid all civil Tributes, Cuſtoms, Duties to the civil Magiſtrates, and likewiſe Tithes and other duties to the Jewiſh or Pagan Prieſts under whom they lived; yet they likewiſe freely and liberally miniſtred, contributed of their ſubſtance and temporal eſtates towards the maintenance of Chriſt and his Apoſtles, and the Miniſters of the Goſpel. Hence we read, Luke 8.2, 3. That Mary Magdalen, Joanna the wife of Cuza, Herods Steward, Suſanna and MAN, others (of our Saviours auditors) ministred to him of their ſubſtance: put, it ſeems, into a common purſe for the maintenance of Chriſt and his Apoſtles, which Judas kept; who provided bread, meat and other neceſſaries out of it; as is evident by John 4.8, 31. & 12.5, 6. & 13.29. & 6.5, 7. compared together. After our Saviours reſurrection, when the multitude of believers at Jeruſalem were much increaſed, it is expreſly recorded, p. 25Acts 4.32, to the end, & 5.1, to 10. That they were all of one heart and of one ſoul (and oh that we were ſo again!) neither ſaid any of them, that ought that he poſſeſſed was his own, but they had all things common; neither was there any amongst them (whether Apoſtle, Miniſter or Believer) that lacked; For as many as were poſſeſſors of Lands or Houſes Sold them (not purchaſed them, much leſs Glebes, Tithes, or Church-lands, as many do now, who ſay they imitate the primitive Chriſtians) and brought the prices of the things that were ſold, and laid them down at the Apoſtles feet; and diſtribution was made unto every Man (therefore to every Apoſtle and Miniſter of the Goſpel, as well as others) accordding as they had need. Amongſt others, Joſes a Levite of Cyprus, having Land ſold it, and brought the money and laid it at the Apoſtles feet: The like did Ananias with Saphira his wife, but becauſe they brought a certain part thereof, and laid it at the Apoſtles feet, and kept back part of the price of the Land, (which is leſs than to keep back Tithes, when due by ſundrie Lawes and Ordinances,) and thereby lyed not unto Men (only) but to God, they both fell down dead ſodainly at the Apoſtles feet (in a miraculous manner) and were carried forth and buried: And great fear came upon all the Church, and as many as heard thereof. We finde in 2 Cor. 11.7, 8, 9. That though Paul preached the Goſpel at Corinth freely, yet he took wages of other Churches (at the ſame time) to do them ſervice. And when he was preſent with them, and wanted, that which was wanting unto him, the Brethren that came from Macedonia ſupplied; that in all things he might keep himſelf from being burdenſome to the Corinthians; (for reaſons expreſſed by him) In which reſpect, of not miniſtring to him of their ſubſtance, he writes, they were inferiour to other Churches, 2 Cor. 12, 13. How bountifull the Church and Saints of Philippi were to Paul, not only whiles preſent with them and preaching among them, but alſo abſent from them, preaching the Goſpell in other places, and how pleaſing this their liberalitie was to God, he thus records; Phil: 4.10, to 21. But I rejoyced in the Lord greatly, that at laſt your care of me is revived; wherein ye were alſo Carefull, but ye lacked opportunity: Not that I ſpeak in reſpect p. 26of want, for I have learned in whatſoever eſtate I am, therewith to be content, &c. Notwithſtanding ye have well done that ye did communicate with my affliction. Now ye Philippians know alſo, that in the beginning of the Goſpel, when I departed from Macedonia, no Churches communicated with me as concerning Giving and Receiving, but ye only: For even in Theſſalonica Ye ſent once and again to my neceſſity. Not becauſe I deſire a gift, but I deſire fruit that may abound to your accompt. But I have received all, and abound and am full, having received of Epaphroditus the things ſent from you; an odour of a ſweet ſmell, a Sacrifice Acceptable, well-pleaſing to God. But my God ſhall ſupply all your needs, according to his riches in glory by Jeſus Chriſt; Now unto God and our Father, be glory for ever and ever Amen. And in 2. Tim. 1.16, 17, 18. He makes this memorable Teſtimony of and prayer for Oneſiphorus: The Lord give mercy unto the houſe of Oneſiphorus, for he often refreſhed me, and was not aſhamed of my chain: But when he was in Rome, he ſought me out very diligently and found me: The Lord grant unto him, that he may find mercy of the Lord in that day: And in how many things he Miniſtred unto me at Epheſus thou knoweſt very well.

From all which precedents coupled together, theſe concluſions naturally, and neceſſarily ariſe:

1. That it is not only the practice, but duty of the Saints and Chriſtians under the Goſpel, chearfully and liberally to contribute to the Apoſtles and Miniſters of the Goſpel; and that not only whiles they are actually preaching and reſident amongſt them, but whiles abſent preaching, the Goſpel in other places, or ſuffering for the Goſpel in bonds and priſons, if their neceſſities ſo require.

2. That they ought not only barely to ſupply their neceſſities, when they are in want; but in ſuch a plentiful manner, that they may truly ſay, We abound and are full, bleſſe God for, rejoyce in their peoples liberality, and pray to God for a bleſſing upon them and theirs, with greater chearfulneſs and zeal.

3. That in caſes of neceſſity, when the wants of the Apoſtles, Miniſters and Saints of God require it, Chriſtians are not only bound to pay them the Tithes of their Lands p. 27and other ſetled Dues, but even to ſell their very Lands, Houſes, Eſtates themſelves and lay them down at the Apoſtles and Miniſters feet for their common ſupply; as the primitive Chriſtians did; they being not real proprietors, but meer Stewards of their worldly eſtates; which as they all proceed from Gods hand, gift, bleſſing; ſo they are ſtill, Gods own, not mans; and therefore in ſuch caſes, to be chearfully expended for the maintenance and ſupply of the neceſſities of his Miniſters, ſervants, worſhip: 1 Chron. 29.11, 12, 14, 15, 16, 17. 1 Tim. 6.17, 18, 19.

4. That the maintenance of the Miniſters of the Goſpel, is not meer pure Almes, (as ſome have held) but wages; which though Paul (for ſome ſpecial reaſons) received not from the Corinthians, yet he did from other Churches, under the name of wages.

5. That niggardlineſſe, and not contributing towards the maintenance of painful Miniſters, is a ſhame, infamy, diſhonour to a Church and people, making them inferiour to all other Churches.

6. That peoples liberal, bountifull contributing to the Apoſtles and Miniſters of the Goſpel, is a great joy, comfort, encouragement to them, yea a means to enlarge their hearts in prayers to God for ſpiritual and temporal bleſſings on them and their houſholds.

7. That bountifull and chearfull contributions to the Apoſtles and Miniſters of Chriſt, is not only a well doing, or good work, but an odour of a ſweet ſmell, a ſacrifice acceptable and well pleaſing unto God, though it ſtinks in the noſtrils of many covetous earth-wormes, ſectaries and pretended godly Saints now adaies.

8. That Liberality to the Miniſters of the Goſpel, and paying them their juſt deſerved Tithes, Dues, is ſo farr from impoveriſhing and hurting mens eſtates, that it redounds to their ſpiritual and temporal accompt too; cauſeth God to ſupply all their wants, and to bleſſe both them and their families with ſpiritual, temporal, eternal mercies and rewards; as the ſeveral forecited Scriptures, with Prov. 3.9, 10. Mal. 1.10, 11. Mat. 10.41, 42. Mar. 9.41. 2 Cor. 9.6, to 13. 2 Kings 4.8, to 38. 1 Kings 17.10, to 24. moſt abundantly prove.

p. 289. That the willful detaining, withdrawing of any thing ſolemnly devoted to the neceſſary maintenance of the Apoſtles and Miniſters of the Goſpel, brings exemplary curſes, judgements on thoſe who are guilty thereof, as the examples of Ananias and Saphira teſtifie, compared with Mal. 3.8, 9, 11. Hag. 1.9, 10, 11, & 2.16, 17, 18, 19. further illuſtrating it: which all ſacrilegious invaders, plunderers, detainers, oppugners of our Miniſters ancient eſtabliſhed Maintenance, Tithes, Dues, may do well now ſeriouſly to ruminate upon, and then reform their practice, or elſe renounce their pretended Chriſtianity and Saintſhip, ſo much ſwarving from the recited precedents of the firſt and pureſt Chriſtians.

XV. This is further proved by Mat. 7.12. Luke 6.31. All things whatſoever ye would that men ſhould do unto you, do even ſo to them, for this is the Law and the Prophets; yea and the Goſpel too; thus twice enjoyning it, from Chriſts own mouth. Whence thus I argue. All Eſtates, Callings, Profeſſions of men whatſoever; whether Kings, Princes, Rulers, Judges, Magiſtrates of all ſorts, Lawyers, Phyſicians, Chirurgeons, Merchants, Artificers, Traders, Huſbandmen, Labourers of all kinds, Sea-men; yea all Generals, Commanders, Collonels, Captains, Governours of Forts, and common Souldiers whatſoever, with all ſorts of civil Officers in their reſpective Offices, Imployments, do and juſtly may by the Law of God, Nature, Nations, expect and receive a juſt, certain comfortable ſalary, reward, hire, maintenance, ſubſiſtence for their reſpective pains, workes, imployments, exerciſes of their callings, talents from thoſe that do imploy them, or for whoſe good they worke and ſerve. Therefore by the ſelf-ſame Lawes, Rules of common, natural, moral juſtice and equity, all Miniſters and Preachers of the Goſpel may juſtly expect and receive the like, from thoſe to whom they preach; Elſe all others whatſoever muſt exerciſe their reſpective Offices, Callings, Trades, Imployments, Studies, Labours freely, without expecting or receiving any ſtipend, wages, reward or maintenance, as well as Miniſters; which they will never do.

p. 29And great reaſon is there that the painfull, faithfull Miniſters of the Goſpel ſhould receive a liberal, comfortable, competent, ſetled maintenance and reward for their Miniſtrie, as well as any other Callings, or Profeſſions of men, or as any Officers or Soldiers in the Armie, between whom alone and Miniſters I ſhall here only make the parallel, becauſe they moſt violently oppugne our Miniſters maintenance (if not their Miniſtrie too) of all others I have yet conferred with.

Firſt, all able, learned, judicious, pious Miniſters, skilfull in the Original Tongues, and learned Languages, wherein the Scriptures were penned (very neceſſarie for them to underſtand) able ſoundly, judiciouſly, like work-men who need not be aſhamed, to defend the truth of the Goſpel, to ſtop the mouthes of Blaſphemers, Hereticks, Seducers, that oppugne it; to divide and preach the, Word of God aright as they ought. (Elſe they hardly merit the name of able Ministers, 2 Cor. 3.6. 1 Tim. 1.7, 12. 2 Tim. 2.15. & 4.2, 3, 4, 5. Tit. 1.9, 10, 11. but rather of pratlers, wranglers, underſtanding neither what they ſay, nor whereof they affirm, wresting the ſcriptures to their own and others deſtruction through ignorance and want of learning, 2 Pet. 3.16. the caſe of many unlearned uſurpers of the office of Teachers now) All ſuch before they can be fit for the work of the Miniſtrie, ſpend ſixteen or twentie years time, in hard ſtudies day and night at their Books in Schools, Univerſities, double the yeares, ſtudie, induſtrie, that moſt other Artiſts (except Lawyers and Phyſicians) ſpend in fitting themſelves for, and in learning their mechanick Trades and Profeſſions: whereas all common Souldiers, yea many Officers and Commanders of late times, ruſh juſt like their horſes, into their work, calling, without one years, weeks, dayes preparation, ſtudie, practice in the Wars, learning their trade of Souldiers and Commanders, after they are liſted, as ſuch, by practice and experience only without ſtudie.

2. Moſt Miniſters, or their Parents, Friends are at very great expences for many years time in ſitting them for the Miniſtry, both in Schools and in our Univerſities, before they enter into, or are able for it: whereas all our Souldiers p. 30& Army-Officers were at no expence at all, receiving full pay, as ſuch, from the firſt day of their liſting, yea many of them advance money to boot, before any practice at all or ſtudy, judgement in their Art; learning their Military skill, not at their own, but only at the peoples great coſts.

3. Learned Miniſters both before and after their admiſſion into the Miniſtry, are at great charges, expences, to furniſh themſelves with Bookes, Libraries, neceſſary for their Calling: whereas our Army-Officers, Soldiers are and were furniſhed with all ſorts of Armes, Ammunition fitting for their calling out of the publick Treaſury only, which continually recruits them when loſt in Service.

4. The calling of the Miniſtry requires men of far more able parts and eminency of gifts (whereby they might gain far more worldly wealth, riches, honours in many other callings, than they do or can do by the Miniſtry, by which they are commonly loſers in reſpect of worldly gains and preferments, a thing very conſiderable) than the calling of an ordinary Souldier, or moſt warlike Officers doe; as experience manifeſts, and I think moſt Souldiers, Officers will acknowledge; and thereupon muſt admit them proportionable allowance to their parts, work in the Miniſtry it ſelf, and what they might probably gain in other functions.

5. Miniſters when once entred into their callings, are alwaies day and night upon conſtant duty, without intermiſſion; their whole lives being ſo taken up with ſtudy, preaching, catechizing, praying, faſting, exhorting, admoniſhing, reproving, comforting, viſiting the ſick in body, troubled in mind, reſolving doubts of conſcience, and other Miniſterial duties as well **Act. 2.46. c. 20.20. 2 Tim. 4.1, 2. Rom. 15.19, 20. 1 Tim. 4.15, 16.Acts 2:462 Tim 4:12 Tim 4:2Rom 15:19Rom 15:201 Tim 4:151 Tim 4:16in private from houſe to houſe as publickly in the Church, that they have moſt of them ſcarce one ſpare day or hour all the year to imploy in other affaires, for their own advantage in worldly things. Whereas many of our Army-Officers and Souldiers lie idle in their Quarters many months (if not years of late together) without any actual ſervice, yet receive their full conſtant pay; and thoſe in actual ſervice, Gariſons, do that they call duty only by turns, once or twice a week; and that but p. 31or two or three hours in a day, being then ſucceſſively relieved by others; having ſufficient time every day and week, not only to follow their private Trades, if they pleaſe, which are neceſſarie, uſefull, beneficial to them, but alſo to exerciſe Merchandiſe and other gainfull worldly imployments, Offices, to which they were never trained up; whereby moſt of them are grown richer than moſt of our Miniſters in half the ſpace they were fitting themſelves for their Miniſtry before they received one penny profit by it. As for our Officers, they ſeldom doe any dutie; have all their men-ſervants liſted under them, and paid by the people to do them ſervice only, being exempt from duty; and how ſeldom they have been of late times at their Quarters upon their dutie as Souldiers, but ſitting other-where in Counſel to advance their own power, eſtates, and pull down all above them, to intrude themſelves into their places, we all ſee by many late ſad experiences, contrary to the Apoſtles precept, 2 Tim: 2.4. No man that warreth intangleth himſelf with the affairs of this life, that he may pleaſe (not ſupplant, pull down) him who hath choſen him to be a Souldier: and to John the Baptiſts injunction to Souldiers, Luke 3.14. Do violence to no man, neither accuſe any falſely, and be content with your wages. Which ungoſpel practices I wiſh they would firſt reform, by conforming themſelves unto this Precept, before they reform our Ministers, their Tithes, or ſetled wages, or our Laws, things beyond, if not againſt their calling; for which they were never raiſed nor imployed.

6. The calling of Ministers, as it is every way farr more laborious, yea as perillous and full of hardſhip as that of Souldiers, 2 Cor: 11.23, to 33. & 4.8, 9, 10, 11. 2 Tim. 2, 3, 9, 10, 12. & 3.10, 11, 12. & 4.5, 6, 7. So queſtionleſs it is far more honourable, neceſſarie, uſefull, beneficial to others, than that of Souldiers and Commanders; for they are the very Embaſſadors of God himſelf, and Jeſus Chriſt (the mm1 Tim. 6.15▪ 16. Rev. 1.5. & 17.14 & 1….16. Pſ. 9.10.1 Tim 6:151 Tim 6:16Rev 1:5Rev 17:14Rev 1:16Ps 9:10King and Lord of glory, the King of Kings, and Lord of Lords, the Prince of the Kings of the earth, and only Potentate, to whom all other Powers and knees muſt bow) beſeeching men in Chriſts stead to be reconciled to God, 2 Cor. 5:20. p. 32The Miniſters, ſervants, meſſengers of Jeſus Chriſt, workers together with him, Stewards of the myſteries of God and the glory of Chriſt, 1 Cor: 4.1, 2. 2 Cor: 6.1. & 8.23. 2 Tim: 2.24. imployed to preach to ſinfull men, the unſearchable riches of Christ, to turn them from darkneſs unto light, and from the power of Satan unto God, Eph: 3.8. Acts 26.18. to reſcue their ſouls from the ſlavery and power of ſin, Satan, hell, death, everlaſting damnation; and make them the ſons of God, heirs and coheirs with Christ of everlaſting glory and felicity in Gods heavenly Kingdom, through the power of Gods Grace and Spirit working in, with, by and through their Miniſtry on their hearts. Now the calling of a Souldier though it be honourable, and in aaGrotius de jure Belli, l. 1. c. 2, 3, 4, 5. l. 2. c. 1, 2. Gratian Cauſa 23. qu. 1.ſome caſes lawfull and neceſſary, if rightly managed; yet it is for the moſt part ſinfull, hurtfull, pernicious, dangerous, unbeſeeming the Goſpel, in reſpect of the cauſe, managing, abuſes thereof; ooGrotius de jure Belli, l. 2. c. 23. ſect. 10. p. 388. and elſewhere. Nulla fides, Pietaſque viris qui caſtra ſequuntur. Lucan. Hen. Huntindon. Hiſt. l. 8. p. 390.it being accompanied with murther, violence, rapine, treachery, perjury, ſacrilege, cruelty, inhumanity, profaneneſs, blaſphemy, contempt of God, of all ſacred, civil Laws and Ordinances; ambition, treaſon, and the worſt of ſins; tending uſually (like an overflowing Deluge) to the ſubverſion, deſolation, ruine of whole Families, Cities, Countries, Kingdoms, Churches; yea, Mankinde it ſelf, Religion, Lawes, Liberties, Properties; turning whole famous Cities into aſhes, and Kingdoms into Golgothaes, Acheldamaes, (fields of bloud and dead mens ſculs) yea very wilderneſſes, as the ppIſa. 64.10, 11. Jer. 49.13, to 39. ch. 50. & 51 throughout. Ezek ch. 35. Joel 2.3. Iſa. 1.7, 8. & 9.12, 20, 21, & 19.1, to 15.Isa 64:10Isa 64:11Jer 49:13–39Ezek 35Joel 2:3Isa 1:7Isa 1:8Isa 9:12Isa 9:20Isa 9:21Isa 19:1–15Scripture, Hiſtories and experience manifeſt. Hence God ſtyles great Warriers and Armies; The rod of his anger, the Battel-Axe with which he breaketh in pieces the Nations, deſtroyeth Kingdoms, and treadeth them down like the mire in the ſtreets; and then at laſt deſtroyes them in his wrath, when they have executed his judgements, for their rapines, violence and bloudy cruelty, Iſa. 10.5, &c. Jer. 50.1, to 48. c. 51.20, &c. They being really carried on from one war to another, out of vainglory, ambition, covetouſneſs, a mad humour of falſe greatneſs; & nullus ſupra caeteros eminendi modus; in ſua fata pariter, ac publica; to their own and the publick ruine; yet ſtill under a pretext of publick good and ſafety; as Seneca excellently writes in his 94 Epiſtle (a piece worth the reading) of Alexander the great, Caeſar, Pompey, Marius, qui cum p. 33omnia concuterent, concutiebantur; & cum multis fuerunt Authores mali, pestiferam illam vim, qua pleroſque nocuerunt, ipſi quoque ſentiunt. Indeed the Profeſſion of a Souldier even in the beſt of men and warres, is ſo full of danger, pollution, that it leaves ſome ſcarrs of ſin, and tincture of pollution on them, however they demean themſelves. Whence we read, that though David were qq1 Sam 13.14. Acts 13.22.1 Sam 13:14Acts 13:22a man after Gods own heart, and rr1 Sam. 18.17. & 25.28.1 Sam 18:171 Sam 25:28fought the battels of the Lord against his profeſſed enemies by his ſpecial command, with conſtant ſucceſs; yet God would by no means permit him to build an houſe and Temple to him, for this very reaſon, Becauſe he had been a man of Warr, and made great Battels, and ſhed much Blood upon the Earth in his ſight; And the 12000. Iſraelites, who by Gods ſpecial command went up to war against the Midianites, and ſlew them, returning with victory and great ſpoils, without the loſs of one man, though treble their number, when as they came back from the war, were all of them, whoſoever had killed any perſon, or touched any ſlain, enjoyned by God and Moſes, to remain without the Camp ſeven dayes, and to purifie themſelves on the third and ſeventh day, as unclean and polluted perſons, Numb. 31.1, 17, 19, 20. and all the Officers, and Captains of hundreds and thouſands in the hoſt brought an oblation, what every man had gotten of Jewels, of Gold, Chaines, Bracelets, Rings, Earrings and Tablets, to make an Oblation for their ſouls before the Lord, v. 48, 49, 50. Such a ſtain and guilt was there adhering to their War-like calling, in this beſt of Warrs againſt Gods profeſſed idolatrous enemies. And may not all Officers, Souldiers whatſoever then juſtly fear, finde a deeper guilt of ſin and ſtain of blood, than was in David, or thoſe Officers and Souldiers adhering to their perſons, profeſſion in our unnatural, uncivil Wars, even with, and againſt their very Chriſtian, neareſt, deareſt Kings, Brethren, Friends, Kindred, Neighbours of the ſelf-ſame reformed Proteſtant Religion, and thereupon make the like or a far richer oblation than they did, out of their ſpoils and gains by Warr, as an attonement for their Souls, in ſtead of provoking God and encreaſing their guilt, by ſeeking to ſpoil his faithfull Miniſters of their long enjoyed maintenance? In all theſe 6. particulars wherein the calling of Miniſters p. 34excells in merit that of common Souldiers, Captains and Officers of War; both in reſpect of time, ſtudie, coſts, labour, diligence, parts, danger, honour, excellencie, uſe, profit, and neceſſitie; (to which I might add, that the Miniſters frequent tears, prayers in times of War, and Judgements, are far ſſ2 Chron. 13.9, 10, 11, 15. & 32.20, 21. & 20.20, 21, 22, 23, 24. Jam. 1.16, 17, 18. Joel 2.17.18.2 Chr 13:92 Chr 13:102 Chr 13:112 Chr 13:152 Chr 32:202 Chr 32:212 Chr 20:202 Chr 20:212 Chr 20:222 Chr 20:232 Chr 20:24Jas 1:16Jas 1:17Jas 1:18Joel 2:17Joel 2:18more prevalent, beneficial, victorious than the Souldiers Arms; beſides their conſtant uſe and benefit in daies of peace, when Souldiers are needleſs, uſeleſs:) I referr it to the unprejudiced judgements, conſciences of all rational Chriſtian men and Souldiers themſelves; whether our faithfull preaching Miniſters be not worthie of as large, as liberal, as conſtant, ſetled, honourable, coercive a maintenance from the people, as any Souldiers, Officers, Captains, Collonels, Majors or Major Generals whatſoever, if not a better, larger ſalarie and reward than they enjoy, for the premiſed reaſons; when as yet ſome ordinarie Soldiers, Troopers receive as much or more pay by the year, as many of our godly Miniſters; and every Ancient, Serjeant, Lieutenant, as much as the moſt and beſt beneficed Miniſters; and moſt Captains, Collonels, Majors, five or ſix times more than our ableſt, beſt deſerving Miniſters; and ſome general Army-Officers have received, gained more monie, lands, wealth, in few moneths or years ſpace at leaſt, than hundreds of our moſt meritorious Miniſters put together can gain in all their lives by their Miniſtry. How then can they tax them as covetous, oppreſſive, yea as caterpillars of the people by their Tithes and Duties, for receiving only 30, 40, 50, 80, 100, 200, or 300 l. a year (and very few of them more, or ſo much) from the people, by an antient right paid once a year, when as they receive ten times more from the impoveriſhed people, and at leaſt the tenth part or more of all our poor Miniſters livings by monthly enforced contributions, and yet will neither give them the Tenthes of their pay and ſpoyles of Warr (as Abraham and others did, Gen: 14.10. Heb: 7.4, 6. 1 Chr. 26.26, 27, 28.) nor (many of them) pay their own perſonal or predial Tithes, and endevour to hinder others, though willing, from paying them any Tithes or Dues, to which they have a juſter right than they have to their p. 35Souldiers pay and enforced contributions, againſt all (t)(t)Magna Carta c. 29, 30. 25 E. 1. c. 5, 6. 28 E. 1. c. 5, 6. 34 E. 3. c. 1. 14 E 3. c. 21. 11 R. 2. c. 2. 23 H. 6. c. 18. 1 R. 3. c. 4. The petition of Right 3 Caroli.antient Lawes and Statutes as now impoſed, levied, eſpecially on the Clergie, who were never Taxed, Charged either by (u)(u)See Raſtals Abridgement Tenths and Taxes, and Statutes at large, Acts for the Clergies ſubſidies.Lords or Commons in former ages, but only by themſelves, by their own free Grants in Parliament and Convocation by ſpecial Acts, as our Records and Printed Statutes manifeſt? Or with what face, reaſon, conſcience they can ſeek to deprive them of all their Tithes, Glebes, and other legal ſetled coercive Stipends, amounting to ſo ſmall a value, as now they do; when as themſelves receive far more ſetled conſtant pay, levied with the greateſt rigour and extremitie on the exhauſted people every Month or Quarter; and ſome of them have many Militarie, beſides civil gainfull Offices, imployments, and that in ſeveral Kingdomes, amounting to thouſands, and tenne thouſands by the year, when ſew Miniſters now enjoy one or two hundred pounds a year de claro, and moſt not ſixtie, all Taxes deducted; and muſt hardly be ſuffered to hold two adjoyning petty Benefices, to make up 80. or 100. l. a year, without much clamour, cenſure and danger of deprivation: when as they can hold ſo many gainful, incompetible Pluralities in theſe neceſſitous times; and when as Popiſh, Pagan, Mahometan and Aegyptian Prieſts enjoy far more than our beſt deſerving Clergy at this day, without their Officers, Souldiers Clamours or oppoſition?

Having thus made good the propoſition by theſe Scriptures and Reaſons, to which I could never yet hear the leaſt colourable Anſwer given; I now proceed to anſwer ſuch Objections,The Objections anſwered. as have been, or may be made againſt it.

The firſt Objection is from Mat. 10.8.Object. 1. Where when Chriſt ſent out his 12 Apoſtles to preach, he ſaith unto them, Heal the ſicke, cleanſe the Lepers, raiſe the Dead, caſt out Devils; freely ye have received, freely give. Whence ſome inferre, that Miniſters and Apoſtles of Chriſt, are here enjoyned by him, to preach the Goſpel freely, without receiving any wages, reward or recompence for it, becauſe they freely received their power and commiſſion to preach the Goſpel, without giving money or price for it.

To which I anſwer.

p. 36Anſw.1. That this clauſe of Freely ye have received, freely give, relates not to their preaching of the Goſpel, but is annexed only to the precedent words; Heal the ſick, cleanſe the Lepers, raiſe the dead, caſt out Devils; which they are commanded to do freely without any wages, hire or reward; having freely received this miraculous power of healing the ſick, &c. from Chriſt, who did it freely; and that to gain credit to the truth of the Goſpel, which was confirmed, credited, propagated by theſe free miraculous workes. Marke 16.17, 18, 20. Act. 31.1, to 12. & 9.38, to 43. & 5.14, 15, 16, 17, 18. & 13.11, 12. which power of working miracles when Simon Magus would have bought for money of Peter; he ſaid unto him, Thy money periſh with thee, becauſe thou hast thought, that the gift of God may be purchaſed with money. Thou haſt neither part nor lot in this matter, for thy heart is not right in the ſight of God: Repent therefore of this thy wickedneſſe, &c. Acts 8.18, to 25.

2. He is ſo far from enjoyning them to preach the Goſpel freely without recompence, that he allowes them to take a recompence for it, cloſing it up with a contrary clauſe, For the Labourer is worthy of his Meat and Hire, ver. 10. recited Luke 10.7. where the objected words are omited, as likewiſe Marke 3.

3. Our new Mechanick Predicants to ſeparate Conventicles, who urge this Text againſt Miniſters maintenance, ſhould receive no money, gift or recompence for their ſpeaking, prating from their Diſciples, no more than our Miniſters for preaching, who yet gain far more from deluded blind followers of the blind, than many of our Miniſters get by their Miniſtry; yea more than ever they earned by their Trades before, which makes them wholly to deſert them and turn Tub-preachers

4. This ſentence can no waies be truely applyed now to Miniſters; For though they receive their Miniſtry and Orders freely without purchaſe (which ſome bought for money heretofore) yet their preparation for the Miniſtry coſts them many years ſtudy, pains, themſelves or their Friends, Parents many a pound, as I formerly proved; whereas the Apoſtles received the miraculous gift of healing, preaching p. 37immediately by divine inſpiration, without ſtudy or coſt.

5. If thoſe who receive any Office, Commiſſion, place freely, muſt diſcharge it freely without any Reward, Pay, as ſome Army-Officers, Souldiers and others hence conclude againſt our Miniſters; then all our Soldiers, and other Militarie Officers by Land and Sea, muſt henceforth at leaſt (and ſhould have done heretofore) by the ſelf-ſame Text, reaſon, ſerve their Country freely without receiving any pay, reward; Contributions from the people; ſince (I conceive) few or none of them ever actually bought their Offices, Places, Commiſſions, or paid any monie for their liſting; yea then all other publike Officers (real or pretended) muſt ſerve their Countrie gratis, unleſſe they purchaſed their Offices from thoſe in late or preſent power; and then they are ipſo facto void by the Statute of 5 E. 6. c. 16. againſt buying or ſelling of Offices. Now upon this condition, that all Souldiers, all Militarie and Civil Officers will henceforth ſerve their Countrie freely, without pay or recompence, for the oppreſſed peoples future freedome from long unſupportable monethly Taxes, Impoſitions, Exciſes; I dare preſume all or moſt of our Miniſters will be content to preach the Goſpel freely to the people likewiſe, without Tithes or other Dues, for ſo long a time, as the Souldiers and other Officers ſhall freely ſerve our Nation; and I ſuppoſe all Miniſters in Scotland, Ireland, will do the like; if the Officers, Souldiers there will firſt really begin the Precedent. Which if they here and there refuſe, they muſt give Miniſters leave to enjoy their antient Tithes, Dues, Stipends for preaching the Goſpel, ſo long as they demand their former pay and ſalaries; and renounce the objected Text, as fatal to their own wages, as the Miniſters, unleſſe they dearly bought their Offices, Commands, and did not freely receive them; which if true (as I preſume it falſe) very few of them would publickly acknowledge.

The ſecond Objection (moſt urged to me by ſome Pendennis Souldiers, Object. 2.whiles there a priſoner under their Gards) is the Example of the Apostle Paul, who ſtaying and preaching at Corinth a year and ſix monthes, becauſe he would not be burdenſom, p. 38but preach the Goſpel freely to them without charge or reward; wrought with his own hands, and got his living by making tents; as is recorded, Acts 18.1, 2, 3, &c. & 20.34. 1 Cor. 4.12. & 9.12, 15, 16, 17, 18, 19. 2 Cor. 11.8, 9. & 12.13, 16, 17, 18. The like he did among the Theſſalonians, labouring night and day, becauſe he would not be chargeable to any of them, when he preached unto them the Goſpel of God, 1 Theſſ. 2.8, 9. 2 Theſſ. 3.8. From whence they conclude, that all other Miniſters ought to preach the Goſpel freely, and to labour with their hands day and night in ſome other calling to ſupply their neceſſities and maintain themſelves and families, that they may not be chargeable to the people.

To which grand argument (requiring the fulleſt reply) I anſwer,Anſw. that this general inference from Pauls particular practice in theſe two Churches, is very lame and unſound; For,

1. Paul expreſly reſolves, that all Apoſtles and Miniſters of the Goſpel have a juſt right, power to receive a competent maintenance as wages from the people, and moſt ſtrongly proves it to be an ordinance of Chriſt himſelf, in ſome of the objected Texts, as I have at large demonſtrated.

2. He likewiſe declares (with a ſalvo jure, as Lawyers ſpeak) that himſelf had ſuch a juſt right, power to receive wages and maintenance from the very Corinthians and Theſſalonians themſelves, as well as others, though he made no uſe of his power: witneſs, 1 Cor. 9.4, 11, 12. where thus he expoſtulates, Have we not power to eat and to drink, and to reap your carnal things, for ſowing unto you ſpiritual things? If others be partakers of this power over you, Are not we rather? Nevertheleſs we have not uſed this power. And 2 Theſſ: 3.8, 9. Neither did we eat any mens bread for nought, but wrought with labour and travel night and day, that we might not be chargeable to any of you; Not becauſe we have not Power, but to make our ſelves an example for you to follow us, &c. We have much talk and crying up of late, Have we not Power, Power, and preſent Power? in moſt Grandees mouthes and publick Papers (eſpecially Souldiers p. 39who carrie it by their ſides) inſtead of our old Language, Have we not Law, Liberty, Right, Fréedom? the things they ſay they fought for on the peoples behalf, who pay them: which words, things, the greater cry of Have we not Power, &c. hath made us not to have and quite ſwallowed up amongſt us. I wiſh all ſuch Officers, Souldiers, Grandees who preſs theſe Texts againſt Miniſters Tithes, and moſt uſe theſe words Have we not Power, (if derived from God, or the Apoſtle who thrice mentions it in theſe Texts) would only uſe and ſpeak them in the Apoſtles ſenſe, language, (in not aſſuming, uſurping, but utterly diſclaiming the real practice and abuſes of their power in his ſelf-denying words, worthie to be written in Capitals, that all perſons of, or in Power may now read and practiſe it) Nevertheleſs we have not uſed this power, but wrought with labour and travel Night and Day, that we might not be chargeable to any of you, to make our ſelves an enſample for you (Miniſters) to follow us: Then we ſhould be no longer over-charged with endleſs Taxes, Exciſes, &c. by, for, or from any who have power, nor grieved with any freſh changes of Laws, Civil or Church-Government, or Miniſters ſetled maintenance, but be a Free State and Nation indeed, as ſome have long promiſed to make us, but ſtill the quite contrarie way in direct oppoſition to the Apoſtles Nevertheleſs we have uſed and will ſtill uſe this armed, Army, tyrannical, arbitrary power, that we might be chargeable (yea very chargeable) to every of you: Therefore no wonder our Miniſters (in their objected ſenſe) do the like by their example, in exacting their Tithes, Dues, (which they may juſtly do) till they diſclame the uſe of their Iron Power, in impoſing, levying New Taxes, Exciſes, on Miniſters as well as people, in ſtrange untrodden waies, to pay their own and Souldiers ſalaries to ſupport their ſelf-created lawleſs Power in the higheſt ſtrain of Exerciſſe, which they condemn in Miniſters in a far more inferiour degree; who queſtionleſs may as lawfully make uſe of it, as Paul himſelf might have juſtly done, as he reſolves, though he ſuſpended its actual exerciſe for a time.

3. Paul records 4. ſpecial reaſons why he made no uſe of p. 40this his Evangelical power amongſt the Corinthians, but laboured with his hands.

1. That he might not hinder the Goſpel of Christ among the Corinthians, 1 Cor. 9.12. they being then moſt of them Pagans, the reſt but newly converted to the Goſpel by his preaching, and all of them very worldly, covetous, as he inſinuates, 2 Cor. 4.12, 13, 14. ch. 7.30, 31, 32, c. 11.7, 8, 9. 2 Cor. 12.10, to 21.

2. That he might not ſeem to abuſe his power in the Goſpel in the opinion of theſe covetous worldlings, 1 Cor. 9.18.

3. That he might adde to his glory, in undergoing neceſſities for Christ, wherein he gloried; and adde to his future reward, 1 Cor. 9.15, to 27. 2 Cor. 12.10, to 13.

4. And principally, To cut off occaſion of ſlander and reproach from ſome falſe Apoſtles, and deceitfull workers and Ministers of Satan, transforming themſelves into Angels of Light, (who ſought occaſion to ſlander him) accounting his preaching very contemptible, and him to be none of Chriſts, but a very reprobate, 2 Cor. 10.7, 10, 12. c. 13.6, 7. (as ſome now eſteem our Miniſters) ſeeking a proof of Chriſt ſpeaking in him, c. 13.3. (as they doe now in our Miniſters) glorying (as ſome of the ſame Tribe do now) that they preached the Goſpel freely, and wrought with their own hands; whereupon he addeth, that wherein they gloried, they might be found even as he, 2 Cor. 11.12, 13, 14. Which falſe Apoſtles and diſſembling Hypocrites for all their braggs, did yet enſlave, take of them, fleece and abuſe them, more than any faithfull Miniſters, and yet they patiently endured it; as he there affirms, and inſinuates, v. 20. For ye ſuffer if a man bring you into Bondage, if a man devour you, if a man take of you, if a man exalt himſelf, if a Man ſmite you on the Face; taxing their wiſdom and puſillanimitie for this their Aſinine ſottiſh ſtupiditie; when as neither Paul himſelf, nor Titus, nor any other of thoſe Miniſters he ſent unto them, did either burden, or catch them with guile, or make a gain of them, as theſe falſe Apostles, domineering Hypocrites, and Miniſters of Satan did; 2 Cor. 12.16, 17, 18. Theſe were the reaſons expreſſed by him, why he took no wages of the Corinthians, p. 41and ſupported himſelf with his own labour, But this is not our Miniſters caſe, after our ſo long enjoyment of the Goſpel, and their enjoying of a ſetled maintenance by Tithes and Glebes xxSpelman.above 800 years ſpace, ſo long ſince ſetled on them by our devout Saxon Kings, and continued ever ſince. When our Miniſters have the ſelf-ſame reaſons as Paul had amongſt the Corinthians, to move them to purſue his objected practice; I doubt not but they will chearfully imitate it, for the advancement of the Goſpel, and winning ſouls to Chriſt.

4ly. The reaſon why Paul exerciſed not this power among the Theſſalonians, labouring amongſt them night and day to ſupport himſelf, was much different from the former; thus recorded by him; 2 Theſſ. 3.7, to 15. When he was among them he heard, that there were ſome who walked diſorderly, Working not at all, but were buſie-bodies, (juſt ſuch as our new preaching Weavers, Ginger-bread makers, Smiths, Soldiers, Citizens, and other Jeſuitical diſguiſed Mechanicks are, who give over their Trades, work, to buſie themſelves only in gathering new Conventicles, in new moulding our Church, State, in Preaching openly and in corners every where to carry on their own worldly and Jeſuitical deſigns: Whereupon he then commanded them That if any (ſuch buſie-bodies) would not work (but forſake his calling) neither ſhould he eat: (A very good Goſpel-law, if duly executed, to quell all ſuch buſie-bodies) and upon this occaſion, not becauſe he had not power, but to make himſelf an Example for them to follow, (and encourage theſe buſie-bodies, with all other loiterers to labour) he refuſed to eat any mans bread freely, but wrought with labour and travel night & day, that he might not be chargeable to any of them. Yet becauſe this his example did not reform all whiles he was preſent, but ſome ſuch idle buſie-bodies ſtill continued their practice notwithſtanding; he gives them this new Precept in and by this Epiſtle, verſ. 14. Now them that are ſuch We Command, and exhort by our Lord Jeſus Chriſt (and O that our prating buſie-bodies who ſtep out of their own callings into other mens and into the Miniſters too, would hearken and obey him!) p. 42that they with quietneſſe work, (or, do their own work, as ſome Tranſlators render it, not other mens) and eat their own bread: (not live upon other mens trenchers, ſweat, labours, as many thouſands doe now) And, if any obey not our word, ſignifie (or note) that man by an Epistle, and have no company with him (then he will be a Separatiſt in good earneſt) that he may be aſhamed; yet count him not as an enemie, but admoniſh him as a Brother. If our Miniſters working with their own hands at our preaching Mechanicks Trades, would reduce them to follow their Trades, and give over buſying themſelves in Miniſters and other mens publick callings and State-affairs, I preſume many of them would fall a working for a time for ſuch a good end: But ſince Pauls own example in this kinde did not reclame ſuch buſie-bodies then; whereupon he preſcribed another more effectual remedie, if duely put in execution by Eccleſiaſtical and Civil Magiſtrates: Our Miniſters (who have leſſer hopes to reclame them now by ſuch a practice, which would give ſcandal unto many, and make them neglect their proper function) have neither reaſon, nor precept to follow this his ſingular voluntarie Precedent upon this ground of his, which is no waies binding to them.

5. Though Paul himſelf then laboured among the Corinthians and took no wages from them; yet he received wages from other Churches at the ſame time, to ſupply their lack of Service unto him: 2 Cor. 11.8, 9. Which by way of Sarcaſme (to upbraide their covetouſneſſe, tenacity and ingratitude towards him) he calls, Robbing of other Churches; becauſe it was to do them ſervice, not thoſe Churches: Not that it was robbery indeed (as ſome ignorant aſſes judge it, who underſtand not Rhetorick and Eloquence) for in the next verſe he ſtiles it, A ſupply; and Phil. 4.10, 15, 18. a Communicating to his Neceſſities; a well-doing, a fruit abounding to their account, as well as to his rejoycing, an odour of a ſweet ſmell, a ſacrifice acceptable and well-pleaſing unto God; and wages in the ſelf-ſame Text; Therefore no unlawful robbery.

6. Though the niggardly Corinthians ſaved their purſes by Pauls labour and free preaching, yet they gained no honour, p. 43but diſgrace and ſharp cenſures from him for it: witneſſe 1 Cor. 4.11, 12, 14. Even unto this preſent hour we both hunger and thirſt, and are naked, and are buffeted, and have no certain dwelling place; and labour working with our own hands, &c. I write not theſe things to ſhame you but, as my beloved ſonnes I admoniſh you: (of your harſh, ingrate, deſpitefull carriage towards me, which makes my condition ſo uncomfortable:) which he thus ſeconds, 2 Cor. 11.7, 8. Have I committed an offence in abaſing my ſelf, that you might be exalted, becauſe I have preached the Goſpel of God freely? I robbed other Churches, taking wages of them to do you ſervice. And ch. 12.12, 13 14, 15. Truly the ſignes of an Apostle were wrought among you in all patience, in ſignes and wonders, and mighty deeds; For what was it wherein ye were inferior to other Churches, except it be, that I my ſelf was not burdenſome to you? forgive me this wrong: Behold, the third time I am ready to come to you, and I will not be burdenſome to you, for I ſeek not yours but you, &c. And I will very gladly ſpend and be ſpent for you, though the more aboundantly I love you, the leſſe I be Loved. Whence all may learn, that it is a great diſparagement, ſtain, and certain ſigne of want of love both to the Miniſters and Miniſtry of the Goſpel, for any Church, people to ſuffer or enforce their Miniſter to hunger, thirſt, be naked, to have no certain dwelling place, and to labour working with his own hands, that he may preach the Goſpel freely to them: and ſuch kind of ungratefull, ungodly people, who cauſe Miniſters thus to ſpend and be ſpent for them, will be ſo far from loving or reſpecting them for it, that the more they love them in this kind, the leſſe they will probably love them again, as the Corinthians did Paul: who traduced, ſlandered him, as no true Apoſtle, a weake contemptible Preacher, and a very Reprobate, in ſtead of commending him for his extraordinary paines and coſt, in preaching freely to them, 2 Cor. 10.10. & 12.11, 12. & 13.6, 7, 9. Who then would hearken to, or gratifie ſuch perverſe Beaſts, and ſuch unthankfull Hypocrites, though appearing in the ſhapes of Saints, and notion of the godly party, (or rather ungodly faction) againſt our Miniſters and their maintenance?

7. Though Paul thus laboured night and day with his p. 44own hands to maintain himſelf and preach the Goſpel freely, yet it followes not hence, that all other Miniſters now ſhould do it.

1. Becauſe he being an inſpired Apoſtle, able to preach by immediate inſpiration and revelation from God without ſtudy or premeditation (as is probable,) his labour in this kind, was no hindrance to his diligent, conſtant, powerfull preaching. But no Miniſters now, (being thus immediately inſpired) they muſt ſtudy, meditate day and night for what they preach, and examine their Doctrines ſeriouſly by Gods word before they vent them: whence Paul enjoynes even Timothy himſelf, 2 Tim. 3.13, 15, 16. To give attendance to reading, to exhortation, to doctrine, to meditate upon theſe things, and give himſelf wholly to them, that his profiting might appeare to all men: and to take heed unto his doctrine: which he could not do, if he ſhould labour night and day with his hands as Paul did, to ſupport himſelf and preach gratis: wherefore he tells him, 2 Tim. 2.4. That no man that warreth (a ſpiritual warfare as he and other Miniſters do) intangleth himſelf with the affaires of this life; that he may pleaſe or ſerve him who hath choſen him to be a Souldier. A direct inhibition to Miniſters to follow Pauls Precedent; who cannot ſerve and pleaſe God in their Miniſtry, if they labour day and night in Mechanick trades for their living. And upon this ground (which is very obſervable) the very Apoſtles themſelves, Act. 6.3, 4, 5, 6. Calling the multitude to them, ſaid, it is not reaſon (pray marke it) that we ſhould leave the Word of God and ſerve Tables (much leſſe work day and night at a Mechanick Trade:) wherefore brethren looke ye out ſeven men of honeſt report, full of the holy Ghoſt & wiſdom, whom ye may appoint over this buſineſſe: but we will give our ſelves continually to Prayer, and to the Miniſtry of the word: And the ſaying pleaſed the whole multitude. From which Texts it is clear,

1. That the Apoſtles themſelves reſolve, that they could not exerciſe the very antient office of a Deacon in ſerving Tables, attending on Widowes and other poor, aged, impotent Saints, without neglecting, or giving over preaching of the Word: much leſſe then can Miniſters labour day and p. 45night with their hands at ſome Trade or other, to maintain themſelves and their Families, without neglecting and deſiſting from the Miniſtry.

2. That Apoſtles and Miniſters of the Goſpel, ought to give themſelves wholly and continually to prayer, preaching, meditation, reading, and other Ministerial duties; and therefore muſt not undertake or intermeddle with ſecular Imployments and Callings.

3. That the Apoſtles themſelves have punctually reſolved, and that all the primitive Chriſtians unanimouſly aſſented to it; that it is not reaſon, that they ſhould leave preaching the word of God, ſo much as to wait upon Widdowes and poor people at their tables: whereupon they elected ſeven Deacons to diſcharge that office. Therefore it is far leſſe reaſon, (and they are moſt wicked and unreaſonable men without faith or charity, from which the Apoſtle prayes God deliver him and all his Miniſters, 2 Theſſ. 3.2. who now urge it) to enforce all our Miniſters to neglect, forſake their Miniſtry, Preaching, Studies now, to follow handicraft Trades to get their livelihood, that ſo they might preach freely to the people without any recompence, or reward at all.

2. All godly Miniſters, people in all ages, and the very Objectors themſelves of late years have extremely condemned, cenſured our Biſhops and Prelatical Clergy, together with Popes, Popiſh Prelates and Clergy men, for intermedling with, and executing civil Offices, Imployments and worldly affairs, which neceſſitated them to neglect the preaching of the Goſpel, and their Miniſterial duties; whereupon not only many antient and late Councils, Synods, but Acts of Parliament, have ſpecially prohibited them, to be Privy Counſellers of State, Judges, Juſtices of the Peace, Lord Chancellors, Treaſurers, Keepers of the Privy Seal, Stewards of Courts, Commiſſioners; and our very **17 Car. c. 11.laſt Parliament by ſeveral late Acts diſabled all Biſhops from ſitting as Peers in Parliament, and them with all other Clergy men, to execute any temporal Offices, or Commiſſions, as (y)(y)See Antiqu. Eccleſiae Brit. p. 138, to 142. Hoveden Annal. pars poſterior. p 767, 768, 769.incompatible with their ſpiritual Function and an impediment to their Miniſtry: according to the old proverbial verſe, p. 46Pluribus intentus minor est ad ſingula ſenſus. Which I have proved at large by teſtimonies in all ages, in my Breviate of the Prelates intolerable Ʋſurpation; printed Anno. 1637. My Ʋnbiſhoping of Timothy and Titus; and Antipathy of the Engliſh Prelacy to Monarchy and Ʋnity, Anno 1641. Therefore to force our Miniſters to become Mechanicks, and give themſelves wholly to worldly callings, imployments incompatible with their profeſſions, muſt needs be an irrational, unchriſtian Project, unworthy the profeſſion or profeſſors of the Goſpel, not juſtifiable from Pauls example in them that would enforce it.

3. If this Precedent of Paul be a ſufficient argument to prove, that our Miniſters ought to work for their living, and to preach the Goſpel freely without any reward or coercive Maintenance; I ſhall then by the ſelf-ſame reaſon prove, that all Officers and Souldiers of the Army who make this Objection, and all our publick civil Officers approving it, ought likewiſe to fight and diſcharge their Offices without pay or ſalary, and to work with their own hands to get their livings, without oppreſſing the people with any Contributions of Exciſes to maintain them.

1. Becauſe Miniſters and they are both of one profeſſion in ſeveral ſenſes, to wit, Souldiers, 2 Tim. 2.3, 4. as I have formerly proved: Therefore to fare both a like in reſpect of pay or hire.

2. Becauſe God records in Scripture, Ezech. 29.18. That Nebuchadnezzar King of Babylon (even by Gods appointment) cauſed his Army to ſerve a great ſervice againſt Tyrus; every head was made bald, and every ſhoulder was …eeled. Yet had he no wages nor his Army for Tyrus for the ſ…rvice that he ſerved againſt it. If Nebuchadnezzer and his Army ſerved God freely againſt Tyre without wages many years; Should not our preſent Army and Officers much more ſerve God and their Country freely without wages? True it is, God gave them (after their ſervice fully ended) not any Taxes or Contributions from their own Country-men or Nation, but the Land and ſpoyle of Egypt for their wages, becauſe p. 47they wrought for him, verſes 19, 20. And if our Officers and Souldiers will have ſuch wages, it muſt only be the Lands and ſpoyles of forein Aegyptian enemies, not our Churches, or Crown-Lands, or Revenues (formerly eaſing the peoples Taxes, and defraying all Garriſons, and ordinary publick expences) which they now claim and enjoy for Arrears of pay.

3. Nehemiah, both a godly Souldier, General and Governour of his people, records this for his own honour, and others imitation, Neh. 5.14, 15, 16, 17, 18, 19. Moreover from the time that I was appointed to be their Governour in the Land of Judah from the 20. even to the 32. year of Artaxerxes the King, Even twelve years, I and my Brethren have not eaten the bread of the Governor. But the former Governours that had been before me were Chargeable and had taken of them Bread and Wine, beſides forty Shekels of Silver; yea even their Servants bare rule over the people; but ſo did not I (marke the reaſon) becauſe of the fear of God. Yea, alſo I continued in the work of this wall, neither bought we any Land (as many Officers and Souldiers do now) and all my ſervants were gathered thither unto the work. Moreover there were at my Table an 150 of the Jewes and Rulers, beſides thoſe that came unto us from among the heathen that were about us. Now that which was prepared for me daily was an Oxe, and ſix choyce ſheep; alſo Fowles were prepared for me, and once in ten daies ſtore of all ſorts of Wine; yea for all this required not I the breed (that is, the allowance, ſalary, revenue) of the Governor, (obſerve the ground) becauſe the Bondage was Heavy on this people (and hath it not been for 17. years ſpace, or more, and ſtill is as Heavy or Heavier upon us?) Think upon me my God for good according to all I have done for this people. Here was a worthy Governour, General, Magiſtrate, Souldier, really fearing God, and tendering the eaſe, liberty, welfare of the people, in good earneſt, who with all his Officers and Souldiers for 12. years ſpace together, though he and they laboured conſtantly in building the wall of Jeruſalem, and he was at ſo great expence each day for his own Table, as Governour, yet took no Free-quarter, Bread, Wine, Money, Wages or Salary from the people, as p. 48other Governours, Officers before them had done; and that becauſe of the fear of God, becauſe the bondage was great upon the people; expecting only a reward from God. I may ſafer argue from this Scripture Precedent; Ergo, all our Governours, Generals, Officers, Souldiers fearing God, during all our 17 years Wars, and as long as they and our bondage ſhall yet continue, are bound to ſerve their Countrey freely, without taking Free-quarter, Corn, Wine, Money, wages, contributions or Exciſes from the people; and ought not to purchaſe any Lands; and by conſequence are thereupon obliged in conſcience to make reſtitution of all the Free-quarter, Pay, Lands, Woods, Rents, Rewards and publick Revenues they have received for their pay, arrears, or rewards of ſervice, expecting their reward only from God hereafter: Than they can from Pauls example conclude, that Miniſters ought to preach the Goſpel freely without wages. And ſo much the rather, becauſe (z)(z)See a vindication of Sir Will. Lewes. A juſtification of the XI impeached Members, and their anſwer to their Charge, printed 647.Sir William Lewes, Mr. Denzill Holles, and Col. Walter Long, 3. of the XI. Members falſly impeached by the Officers and Army, An: 1647. for engroſſing much of the publike Treaſure, and giving no accompt of what they had received; were ſo generous and truly Noble, as in their accompts (long before paſſed and allowed by the Commons houſe) to demand no pay at all; the firſt, as Governour of Portſmouth; the other as Collonels in the Army under the Earl of Eſſex; Mr. Holles refuſing to accept of the thouſands voted him out of the Kings revenue for recompence of his former wrongfull impriſonment by the King for his Countries good ſervice in Parliament. Whoſe Precedents their accuſers (at leaſt) are as far bound to imitate in this kind, as our Miniſters are St. Pauls. Upon which conſiderations, I now refer the verity, ſolidity of this argument from Pauls example to the judgements, conſciences of all Officers, Souldiers and others formerly triumphing in it, who upon ſecond thoughts muſt needs diſclaime their own Pay, and Salaries for the future, or elſe renounce this grand objection as ridiculous and irrational.

The third Objection is from the 3 Epiſtle of John verſ. 5, 6, 7.Object. 3. Where John writes to Gaius; Beloved, thou dost faithfully whatſoever thou dost, both to the Brethren and to ſtrangers: p. 49which have born witneſſe of thy Charity (or Liberalitie) before the Church, whom if thou bring on forward on their journey thou ſhalt do well, becauſe that for his name ſake they went forth, taking nothing of the Gentiles. Whence ſome may inferr, (though I hear not this Text urged by any) That Miniſters ought now to preach the Goſpel freely to the people, and to take nothing of them; becauſe John mentions ſome ſuch that in his time preached to the Gentiles taking nothing of them. To which I Anſwer,

1. That this Text queſtionleſs was meant of Paul (the Apoſtle of the Gentiles, and his companions Timothy and Titus, Anſw:who took nothing of the Corinthians, 2 Cor. 12.14, 15, 16, 17, 18.) ſeeing Gaius was not only St. Pauls companion ſometimes, being converted, baptized by him, Act. 19.29. & 20.4. 1 Cor. 1.14. but expreſly ſtiled by him, Rom. 16.23. Gaius mine Hoſt, and of all the Churches ; living then at Corinth, where Paul preached freely; to whoſe Precedent I have given a full ſatisfactory anſwer already.

2. It is evident, that this Gaius (for ſome time at leaſt) lodged Paul and other Brethren; being not only faithfull, but charitable and liberal towards them, though the other Corinthians were not ſo.

3. St. John addes, verſ. 8. We therefore ought to receive ſuch, that we might be fellow helpers to the truth: wherein he concludes it to be a dutie incumbent upon all Chriſtians, to receive, encourage, accompany, be charitable and liberal to the Apoſtles and Miniſters of the Goſpel, thereby to be fellow-helpers to the truth, which otherwiſe they ſhall much hinder. So as this Scripture fully warrants my Propoſition, not oppugnes it.

The fourth Objection,Object. 4. is the opinion of our famous Engliſh Apoſtle, John Wickliff, who held Tithes and Miniſters maintenance to be meer alms, See Mr. Seldens Hiſtory of Tithes, c. 7. ſect. 4.whoſe opinion is largely defended by eminent John Hus, in Mr. Fox his Acts and Monuments; Edit. 1640. vol. 1. fol. 602, to 605. Therefore not due to Miniſters, but detainable or payable only at the meer wills of the people, as meer alms to beggars are, which are arbitrary. Whereto I Anſwer,

1. That Tithes and Miniſters maintenance,Anſw: are not pure p. 50alms, nor ſo ſtyled by Wickliff, Hus, Auguſtine or Chryſoſtom (whom Hus citeth) as if Miniſters had no right unto them for their pains, as a juſt debt, hire, wages; or, as if men might detain them at their pleaſure; ſince we are expreſly not only exhorted, but commanded, both in the Law and Goſpel, to give alms to thoſe that want them, and that as Debters to them ſo far as our Abilities and their Neceſſities require, Rom. 12.10, 13, 20. & 15.27. 1 Cor. 16.1, 2. 2 Cor. 8. & 9. throughout, Heb. 13.16. 1 Tim. 6.17, 18, 19. Epheſ. 4.28. Luke 18.22, 23. & 19.8. Gal. 2.10. compared with Deut. 15.4, to 12. Exod. 23.11. Levit. 19. Deut. 24.19 Prov. 19.19. & 22.9. & 28.27. & 31.20. Eccleſ. 11.1. Dan. 4.27. Yea the Lawes and Statutes of our Land, expreſly enforce and compell men to contribute to the Poor as they ſhall be …ſſ…ſſed; as well as to pay Tithes or Taxes; as you may read in Raſtals Abridgement, and Daltons Juſtice of Peace; Title Poor. But they are ſtyled by them Pure Alms in three other reſpects.

1. Becauſe they were originally given by people to the Miniſters that were needie, out of charitie and compaſſion, for Gods ſake… , as well as for their work ſake.

2. Becauſe Miniſters after their own wants ſupplied, did uſe to diſtribute part of them to the poor and needy, as alms, and are obliged ſtill to do it; (as **See Mr. Seldens Hiſtory of Tithes, ch. 5.7.10.11. & Littleton, Tit. Frank-almoign.Abbots, Biſhops and others did, to whom lands were given in pure and perpetual Frank-almoign.)

3. Becauſe they are pure alms in reſpect of God, as all other goods of fortune are; which we both begg and receive from God; And in this reſpect they write, every man as well Kings and Emperours, as Miniſters, Prieſts people, are beggars of God.

2. As they ſtiled Tithes Alms in theſe reſpects: ſo they likewiſe granted Alms to poor people, and Tithes to be **See Raſtals Abridgement, Tit. Poor, & Tithes.a Debt; for every man duly giving alms, doth as he ought to do; and ſo he that giveth Tithes. They are their expreſſe words.

3. Whereas they allege, That neither doth debt utterly exclude the purity of Alms before God: and that it is no argument, that if the Curate doe perform his corporal Miniſtry, that hee ought therefore to challenge Tithes by any civil title: Becauſe p. 51that as well on the behalf of him that giveth the Tithes, as alſo in the behalf of the Curate, every ſuch Miniſtry ought freely to be given, and not by any civil exchange. I conceive it both a fallacy and errour in them, being a juſt debt which may be demanded by a Divine and Civil right too, when and where ſetled by a civil law, though freely to be given to the Miniſter, without coercion or ſute of Law both in point of conſcience, and by way of civil exchange too, out of a civil compact or contract.

4. This opinion, that Tithes were pure almes, and not due To Miniſters by a divine right JƲRE JƲSTITIAE; was firſt introduced by the Friers MENDICANTS, to gain them to themſelves, and to exempt themſelves and their Lands from payment of them; as **Hiſtory of Tithes ch. 7. p. 166, 167.Mr. Selden proves. Therefore to be rejected as Antichriſtian.

And thus much in confirmation of the firſt Propoſition, and refutation of all Arguments I yet know made againſt it.