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He goes on further, and says " And that part of each man's estate, which God gives ministers a right to by his just and equal law."

Answer. By his just and equal gospel he forces none; but leaves every one to be fully persuaded in their own minds.

And he must needs say, "That the gospel power exceeds the power of any law whatsoever."

And the gospel is free, not forced, as he in vain would endeavour to prove from holy scripture. That must be an unjust law that forces people to buy whether they will or no, and therefore none of God's law or way; for all his laws and ways are equal.

And he also says in page the 4th, "They have as much power to challenge it as any other debt or wages. Not without people agree with them, and hire them. (And though they do agree with them, I do not grant that they have any colour, from the New Testament, to make any such law, even among themselves; it being inconsistent with the nature of the glorious gospel of Christ.} Upon which a passage comes into my mind, between an Indian and a New England minister, well known to some of their teachers in New-England, who (for preaching) took from a dissenter from the presbyterian way, one of his cows: The Indian asked him why he did so? The priest answered, if I hire you to make a fence for me, would you not expect your wages? Yes (says the Indian) but he no hire you, and when me do man's work, then man pay me; but when you do God's work, then God pay you.

The poor Indian was in the right, for truly God's pay is better than all the silver and gold in the world. Oh! but, say they, how must we live?

If they had faith in God and Christ, they need not fear a living in this world.

But, say they, "The people are so hard-hearted, that if there were not a law for it, the ministers might starve." Then their doctrine must starve the people's souls, or else surely they would not let their bodies starve: that must needs be a lifeless, dull, dead ministry, that will not

open people's hearts, so as to keep the preachers fre starving; but I think there is no fear of their starving for they generally live like lords among the people. B: let them remember withal, that they are not to led: over the heritage of God.

"It is (says he) agreeable to the doctrine of Christ his apostie, that such as refuse to pay their just deta should be distrained for the same, by virtue of the c sword amongst the christians." Rom. xiii. 14.

Answer. He should prove the debt to be just, and the this text would have been to his purpose: for those t contract debts, ought to pay them.

In page 5th, he talks of the law and light of nature, reason, and says, "It is the law of God written in heart." Rom. ii. 15. He adds, "All the laws of God sweetly harmonize both one with another, and the do trine of Christ and his apostles; there is no manne jar between any of these."

Answer. But there is a wonderful jar between the cr rupt nature or law of man, and the divine nature or of God; he should have distinguished between the or rupt nature, reason and law, and the divine; for exce he rightly divide between the precious and the vile, cannot be as the mouth of God to the people. Now th corrupt and covetous nature in those that seek their g from their quarter, and preach for hire, and divine: money, says, "That those that cannot pay them" (thoug for conscience sake) "they must be forced to it, wheth they will or no."

But the divine nature of Christ and his apostles s "Freely ye have received, freely give." Mat. x. 8. their gospel is not free, they have not received it fr Christ. Also, if they have not received it freely, the may call it their own gospel, but it is not Christ's. A though Christ's ministers had power to eat and drink and to forbear working, yet, says the divine nature in the apostle, "I have used none of those things; neither d write, that it should be so done unto me." 1 Cor. ix. l And that it is not covetousness, that divers quakers called, cannot pay the covetous priests, is manifest;

ey take much more, and sometimes double and treble, I could easily bring many instances and living witnesses prove what I assert, from Virginia, Maryland, and undantly in New-England (without going over to Great itain) in which many thousands of pounds have those gal ministers taken by force, within these fifty years, om such as for conscience sake, could not put it into eir own mouths; and then war has been proclaimed ainst those poor sheep. Well, let the righteous judge, t the self-righteous (I do not mean them) but those no are clothed upon with the righteousness of the Lord sus Christ, as he wrought it outwardly for them, and so as he works it by his holy spirit, in their hearts. Next to his 3dly, Touching government and magistes, which the people called quakers ever owned and noured in their way, though they could not cringe, rape and bow, after the common mode of the sinful nes, nor give titles to them in flattery: but we reckon at those magistrates that are a terror to hypocrites and il doers, ought to have a hearty inward respect and honir, shown to them generously in action and courteous pression, and not in a parcel of idle compliments. Such agistrates as the above, were never a terror unto us, at we have blessed God on their behalf in our solemn semblies publicly, and often in the secret of our souls rivately; and many times prayed for our persecutors, so. I wish this priest be not too much inclining to such. May his eyes be opened!

He goes on, and endeavours to animate and stir up he magistrates to persecution, by insinuating that those ho, for conscience sake, cannot give any thing to the riest, are evil, unjust, and wicked persons: who, notithstanding, take them in a general way, and their conersations, are as just as the brightest of their church members, as divers of themselves are forced to acknow edge.

If for this testimony to our innocence, any should imgine we boast, it is he, and such as he, that are the Occasion of this confident boasting, and we have our great apostle, even Paul, for our example.

Now I hope the magistrates will take care not to persecute the just, but to turn the edge of their swords against the evil doers; and then, doubtless, they will not bear their swords in vain: and let the edge of it be as sharp and as keen as it will, we fear not: for against true men there is no law (which is upon a just basis, or foundation) that will harm them.

I tenderly and lovingly, as a minister of Jesus Christ, and true lover of good government, exhort and warn all magistrates to be careful to keep within their own province for conscience is none of theirs. It is the peculiar province of Jesus Christ. The great territory of the King of kings, and Judge of the quick and dead. And he will render unto every man a recompense.

Now if conscience were only a cloak for covetousness, it ought to be stript off, but it is plain that cannot be our case; for we lose much more by our denial (and sometimes a great deal more, than as much more) by our not paying freely, as is above said. But we may (I hope) presume that the magistrates know their duty without being taught it from the pulpit: I would have no free spirited magistrate to let priests ride them: for if they do, it is to be doubted they will ride them to death: for persecuting men of their cloth, seem to have but little mercy. I once heard a priest say to a couple of justices (a church of England preacher for money, but as himself said to some of his neighbours, a presbyterian in his heart) do your office, which was upon my poor self, who had been preaching against sin and evil, according to the best of my understanding. Why what is the matter? "He has been preaching (says the priest) in a place not licensed, and has broken the law." "Well (says another justice, beside the aforesaid two) then you have broken the law first, for you preached there before him;" and though it was our meeting by appointment, yet we quietly heard him read his sermon, and I dare say, he never had quieter hearers in all his days than we were.

And indeed reading is the general practice of some modern teachers, far from the practice of Christ, the apostles, and primitive christians, when christianity shone in

its primitive beauty and glory, and when christians depended more upon the gift of the Holy Ghost (or Spir. it) and less upon natural parts and human inventions, which is worthy of the solid consideration of all true christians.

I have also observed that those magistrates who have joined with persecuting priests, in persecuting men of sober lives and conversations, for their religious dissent and persuasion, that they have not prospered; and many sober people, not of our society, have taken notice of the same. This is offered to the serious consideration of men of high degree (in reverence and great humility.)

And though Joseph Metcalfe flatters the magistrates, telling them, they bear the visible image and character of gods, in order to flatter them into a persecuting spirit, yet I hope, and believe, that he will not find many magistrates nor ministers of his mind: for if all the magistrates and ministers in New-England were as much for persecuting as he seems to be by his writing, what might all those expect, who differed from the presbyterian way in New-England if they had power? But blessed be God, I certainly know that there are divers moderate people, who are against persecution, even amongst the presbyterians in New-England.

In his seventh page, he says, "In case of people's defect in this matter (of paying for preaching) legal compulsion is the only remedy, (What, no other remedy ?) and must be used, otherwise religion, which is a people's life, will soon fall to the ground."

Answer. Where will his doctrine land? What, cannot Christ uphold his church without the magistrates? The religion of Christ, the apostles, and primitive christians, stood, and stands yet, without being supported by the civil magistrates. What, has he got some new religion, which cannot stand without the outward powor? But it seems some of the New-England ministers reckon that they must fall, if the magistrates do not uphold them. 66 They (i. e. the magistrates) are, (says Joseph Metcalfe) the keepers of both tables," Bbb ·

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