22. The Church Triumphant is the Church and the onely Church that needs no ministry ministers or ordinances For God is all this to them Instead of the word of God they read in the God of that Word instead of the representation of Christ in Sacraments they have the enjoyment of him without the help of shadows or types The immediate enjoyment of God in this life without the means is sure then a fancy onely beseeming the heady brains or rather brainless heads of Anabaptists It is the proper Priviledg of the Church Triumphant to serve God immediately without Temple or Ordinances Amongst them it is that Prophesâ—â—s shall fail 1 Cor. 13 8. But in the Church militant they are to be highly esteemed 1 Thes. 5. 20â— 7. It appeares by the care of the Apostles for the continuation of their Successors and the perpetuation of a Ministry in the Church Paul commands Titus to ordain Elders and Bishops in 〈◊〉 city describes the persons to be ordained and prescribes rules for the ordaining of them T it 1. 5 6 7 8 c. He commandâ— and cautions Timothy also about the same thing and â—â—ds him keep the commands relating to this Ministry till the appearing of the Lord Iesus Christ which Injunction is not onely laid upon Timothy in his own person but upon all the Ministers of Christ that shall be in succession to the end of the world 8. It appeares by that honor reverence and submission which by vertue of the command is due to the Successours of the Apostles 1 Thes. 5. 12 13. Phil. 2. 29. Heb. 13. 17. Which things so long as they are due must needs have and prove Ministers of the Gospel to whom they shall be given And if you take a way them that are over you in the Lord your Messengers them that have the rule over you and that watch for your soules I pray you tell me where will you bestow the high estimation and love the reputation obedience and submission which the great Apostle commands to be given in the fore-quoted Texts 9. It appears by that constant provision that God has made for his Ministers ordering them honourable stipends for their work Gal. 6. 6. 1 Cor. 9. 13 14. 1 Tim. 5. 17 18. which provision is laid up in the store-house of the Gospell not onely for the Apostles sake but all theirs that are Ministers of Christ in succession Now to what purpose should these commands of God remain in the Bâ—ble if there should not be a remainder of Ministers still in the Church God needed not to have provided meat for his Ministers if he had been minded that men should have sewed up their mâ—uthes Away with the doting crew of Anabaptists then that despising the Word of God and Ministry of that Word and Ministers of that Ministry gape for the downfall of Revelations into their mouths and stare after New Lights Away with them to the Law and the Prophets Why stand ye gazing up into heaven for new discoveries to the Law and to the Testimony If they be not according to this Word it is because your new Lights have no light in them Isa. 8. 20. God hath ordained and established a publick Ministry and forbids the consulting of Diviners Observers of times Enchanters Charmers Witches Wizards Necromancers Deut. 18. 10 11 12. No nor must mens own Fancies lead them their own inventions be set up to give Oracles But in all doubtfull matters consult the Ministers of God vers 15. Is there no light in the Word of God or whether are your eyes out that ye cannot receive it Is that nothing but a dead letter now which in S. Pauls dayes was so quick and spirituall Heb. 4. 12. Is there no God but in the still voice of your spirituall conceivements and Revelations now adayes Well let 's hear what your spirit has to say against our Christ who has bidden â—o and teach and baptise CHAP. V. The Cavills and Fallacies of the Anabaptists Socinians Swendâ—eldians and Enthusiasts are blown away Obj. 1. THe first harbour of these Libertines Opinion in this thing is pretended to be in Ierem. 1. 34. They â—hall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from â—he lâ—ast of them even to the greatest of them saith the Lord Therefore such a thing as the Ministry of the Word is needless under the New Testament Answ. 1. Words are not properly Scripture but the sense neither does the Scripture properly consist in the leaves of words but in the root of reason the Word of God is not to be taken formally as it is described by words and syllables but materially as it declares to us the minde and counsell of God we must not stick in the bark for that hath involved the â—apistâ— and Anabaptists in many Errours 2. If we must needs have so much regard to the letter of the Text it rather takes away Private Instruction then Publick Preaching for God does not say there shall be no publick Preachers but They shall no more tâ—ach every man his neighbour and every man his brother But neither can we disâ—ard private Instructions under the Gospell if Sâ— Paul be a Gospell-man who presseth this duty Coloss. 3. 16. 1 Thes. 5. 11. 3. The Text is a Promise Now Promises must not shoulder out nor overthrow Precepts neither must the means be taken away because the primary cause is laid down and asserted God feeds all it does not follow therefore that tillagâ— is unnecessary or bread needless â—or by these means God â—eeds us No more does it follow that because God teacheth therefore the ministry of his word is unnecessary for God teacheth by the ministry of his Word 4. The genuine scope of the Text is to shew us that God teacheth his Elect not onely externally by the ministry of his Word but internally by the ministry of his Holy Spiâ—it Neither does the Prophet speak absolutely simply and inclusively but comparatively as the Holy Ghost frequently speaks Things spoken negatively in Scripture are oft times to be understood comparatively and are not to be expounded so much by not as by not so much which is plain in Hos. 6. 6. Psal. 50. 8. Psal. 51. 16. Iohn 6. 38. Iohn 7. 16. and many other places So that the sum of the Prophets words will easiâ—y be There shall be a â—uller and clearer knowledg of God in the times of the New Testament then there was in the times of the Old 1. Because under the Old Testameâ—t Christ was obscurely shadowed out in Types but under the New he is plainly preach'd and shewn openly insomuch that a very boy wâ—ll caâ—echised and instructed doth understand the Gospell concerning Christ beter then many of the Priests of the Law did which is the accomplishment of that Promise Isa. 11. 9. The earth shall be filled with the knowledge of the Lord. 2. Because there are farre more that are
as men season sleâ—h with salâ— so must the soules of men be seasoned by the Ministry of the word that neither the one nor the other may be corrupted The text is a Categoricall proposition consisting of a subject â— predicate and a Copulative The subject is ye i. e. ye my disciples and all the preachers of the Gospell that shall succeed you The Copulative is are not shall be for the time to come but at present ye are chosen and called so to be The predicate is the salt of the earth i. e. It is your office to season men who are altogether unsavoury untill they be seasoned with the salt of heavenly doctrines As salt is the seasoner of meaâ—s so the Ministers of the Gospell are called salt from their office by way of resemblance because they should by their ediâ—ying language and exemplary life season men that they may be kept from the corruption of vices and have the â—avoury rellish of graces And they are not onely Metaphorically called salt or the most excellent salt because they season as salt doth but emphatically called the salt or the most excellent salt because they season so as no other salt can doe Nay they are not only salt and the salt but the salt of the earth not the salt of one Town or City or Island only but the salt of the earth that is of the inhabitants of the earth ye are the salt of the earth And yet they are not properly salt neither they are but the salters or seasoners But our Saviour doth here ascribe that which is proper to the doctrine of the Gospell to them that preach it Observe by the way that our Saviour in calling them the salt of the earth implicitely prefers them before the prophets who were only the salt of Iudea But the Apostles and their successors are the salt of the earth of the whole earth Mat. 28. 19. Observe also that in calling them salt he doth as it were make a secret promise of the power and efficacy of the Gospell-Ministry to season the world and to keep men from putrifying in sinne The sence of the whole is plainly this ye my Apostles and all the Ministers of my ordinances and pastors of my Church in respect of the doctrine of the law and the Gospell which you shall preach shall deliver men from the corruption and filthinesse of sin and shall render them acceptable and savory to God whom by nature they cannot please Loe here the usefullnesse and necessity of a Gospell-Ministry When our Saviour compares it to sait he commends it almost as highly as if he had said it were incomparable For their is nothing according to the proverbe more usefull and needfull than the sun and salt Take this doctrinall conclusion for a foundation of the following discourse that The Ministers of the Gospell are the salt of the world This may easily be proved Fâ—â—st from the nature propertyes and manifold vertues of salt Secondly from the titles that the spirit of God gives them in Scripture Thirdly by arguments 1. The First property of salt is to season tastlesse and unsavoury things It is a soveraigne condiment and singularly usefull and necessary And it may be called the condiment of condiments not only because it excells them but also because it helpes them and contributes to their goodnesse And it hath that to commend it which few of our spices have even it 's necessity Spices are the superfluous ornament of meats but salt their necessary condiment It is so necessarily subservient to the seasoning of meats and rendring them savoury and gratefull to the palate that it hath deserved and found the name of Natures balsome and the Soul of bodyes wherefore nature hath wisely mixt salt with all well compounded bodyes to season and preserve them from corruption as may be exemplifyed in the salt urine of beasts and the saltnesse of roots and is so commonly received that every Smattererâ—in Chymistry will tell you that Salt Sulphur and Mercury are ingredients in all mixt bodyes Thus the Ministry of the Gospell is the salt of the world without which our condition is desperate and deplorable Neither could I tell what answer to make if one should aske me How it comes to pass that men abound with errors in their heads wickedness in their lives and corruptions in their hearâ—s but this They are not seasoned with this salt Our whole nature without this is unsavoury nauseous and indeed odious to God as the Psalmist describes a pure that is an impure nature Ps. 14. 1 2 3. without this salt what is the wisdome of the wold but a world of folly what are morall vertues but corrall vices which â—ub the gums indeed to make men appear well as to the teeth outward but not changing or cleansing the inward heart and mind Nay how can any oblation indeed please God That wants salt Lev. 2. 13. Or any thing please a judicious palate that is unseasoned Can that which is unsavoury be eaten without salt â—eb 6. 6. As if he had said can any one be delighted with meat that has not been seasoned with salt So take away the Ministry of the word and all wordly things are presently unsavoury gladness is converted into sadnesse or the best joyes are but toye sat best the purest gold is but dross and they deserve no better Character than Iob's friends Physitians of no value Iob. 13. 4. Miserable and troublesome comfortâ—â—s Iob. 16. 2. It is necessary therefore that men be seasoned with this heavenly salt that they be not corrupted For there is nothing better to preserve our hearts from corruption than the savory Ministry of the Gospell 2. Another property of salt is Acrimony Salt by it's acrimony bites eats pierceth pricketh Flatnesse faintnesse and want of sharpnesse is a defect in salt Thus the preaching of the law pierceth and pricketh the consciences of sinners that they seek of the Gospell for a salve Act. 2. 39. This makes men sound in the faith therefore Paul commands Titus to corn the Cretians with this salt Tit. 1. 13. Rebuke them sharply that they may be sound in the faith As Elisha by casting salt into the spring of the naughty waters healed them so our naughty and baâ—â—en hearts being leasoned with the salt of Gods word and spirit becomes pleasing and acceptable to God Moreover as salt by its sharp heat penetrates attenuates and worketh the whole lump so there is nothing more piercing than the word of God hewing like an axe and slaying like a sword Hoâ— 5. 6. He that would understand this property of Gods word let him consult and examine the Apostles six Epithets Heb. 4. 12. It is quick powerfull sharpe pieâ—cing dividing discerning It is of such a subtile and sharp nature that it can divide where the subtile wiâ—s of Metaphysicians can scarce make a mentall or notionall distinction even between soul and spirit and where the sharpest instruments of Chirurgions
could not but respect the gracious Baptist Marl 6. 20. the Apostle Paul was of so much worth to the Galattan that they received him as an Angel of God even as Chrâ—st â—esus 〈◊〉 his Ambassadour he was Gal. 4. 14. Behold Cornâ—lius the Ceâ—turion falling down before Peter the Apostle and worshipping him Act. 10. 25. Oh stupendious humanity and humility a Roman Captain a Gentleman Souldier stooping to a poor Apostle and offering him honour not onely more than could be exspected but than durst be accepted Lo Alexander the grand Tenant of the Universe whose ranging soul knew no confines whose stately spirit scorn'd to own any Monarch stooping before and doing reverence unto Iaddus the Iewish High-priest Iosephus Antiquit. l. 11. c. 8. It is not much that Aqutla and Priscilla should expose their lives to danger for Paul's sake Rom. 16. 3 4. but yet it spoke their great affection to and estimation of him Observe the reverend carriage of the noble Obadiah Governour of the Kings houshould towards Elijah a poor persecuted Prophet 1 Kings 18. 7. He fell on this face and said Art thou that my Lord Elisah and not only him did he reverence but manifested his great affections towards an hundred of the Lords Prophets even with the danger of his life ver 13. such was the honour sometimes thought due to the men of God Ministers are gifts not carnall and temporall but spirituall they are part of Christs purchase and a singular fruit of his ascension who went up into heaven that they might come down upon the earth Eph. 4. 10. 11. Surely the gift of the Sun and salt are a mere nothing if compared with this heavenly Largess By this Ministry the glory of God is manifested faith is begotten and nourished charity kindled and enflamed by this the Ignorant are instructed the idle are provoked the unconstant are fastened to the truth as it were nailes Eccles 12. 11. the wicked are convinced the weak are confirmed the root of wickedness cast up and the branches cut off This Gospell-ministry in the Apostles minde farre ouâ—-goes the Ministry of the Law 2 Cor. 3. 7 8 9. and Iohn Baptist who himself was scarce a Gospell-preacher had yet because of his more then ordinary nearness thereunto his preheminence not onely of the silken Courtiers in our Saviours account but of all the Prophets his pâ—edecessors Matth. 11. 7 8 9 10. And yet the meanest of the faithfull Ministers of Christ in regard of the clearness of the Doctrine taught by him is greater then he The great excellency and dignity of the Sacred Ministry will easily appear if we consider 1. The Authour of it not man but God The commendation of the Scriptures is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. The commendation of Believers is that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 54 13. The same authority commends the Ministry of the Word Eph. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ gave some Apostles c. He putâ— his Ministers into Commission Matth. 28. 19 20. And Iesus came and spake unto them saying All power is given to me in heaven and in earth Go ye therefore and teach all Nations baptizing them And S. Paul magnifies his Ministry by this authority 1 Cor. 1. 1. 2 Cor. 1. 1. and Gal 1. 1. Paul an Apostle not of men nor by man but by Iesus Christ and God the father It is not mans appointment but an Ordinance of God not a humane fiction but a Divine Institution 2. The Antiquity of it which also commends the goodness of a good thing The Ministry of the Church is no new Invention but an ancient Ordination for it had been even from the beginning which the Churches of God have not wanted in any age neither before nor under nor since the Law Before the Law were the Patriarchs who instructed their Families in the Worship of God and propagated Religion to their Posterity Under the Law God had his Priests and Levites and Prophets who had their unctions missions and Commissions from him And since the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath given Apostles Pastors Evangelists Teachers 3. The Ministers of it the Patriarchs the Prophets Christ himself and his Apostles Isaiah was of the blood oyal and yet a Minister of this ministry King Solomon commends himself to the Church of God under the name of Koheleth and amongst other his Titles seems to glory first and most in that of The Preacher Eccles. 1. 1 The words of the Preacher and then it follows the son of David King in Ierusalâ—m Noah the Monarch of the whole world was a Preacher of righteousness 2 Pet. 2. 5. Nay Christ Iesus himself God blessed for evermore came to minister Mark 10. 45. and to be the Masterpreacher of the Gospel Heb. 1. 2. The Apostles and Teachers that have succeeded him being set up by him 1 Cor. 12. 28. are also honourable For what greater honour can there be in Court then to succeed in that place and employment in which the King's son himself deigned sometime to be 4. The Object about which it is conversant not the body but the soul not humane Laws secular concernments but spirituall things relating to the worship service and glory of God and the salvation of soules Physicians binde up bruised bodies Lawyers patch up broken Estates whilest Christ Ministers bind up broken hearts and salve wounded consciences If therefore the body he unworthier then the soul the earth be content to be below the heavens externalls give place to eternalls parity of reason will prefer this sacred function before and set it above all others 5. The Supernaturall Effects thereof such as the Conversion Sanctification and Salvation of man In all which the dignity of the sacred Ministry does admirably appear and in the dignity of the ministry doth also appear the dignity of the Ministers Neither let any one say they are servants they are but Ministers and therefore not to be honoured for that derogates not awhit from their honour If they be servants they are the servants of the Church of God If they be Ministers they are Ministers of Christ the Lord of heaven earth and hell They are not the servants of Kings but of the King of Kings to whom the glorious Angells do gladly Minister neither are they of the meanest of Christ's servants put in some low place of service but they serve him in the distribution of the most precious treasure even Gospell-grace 2 Cor. 4. 7. now to be the Treasurer of the Lord is a greater honour then to be Lord-Treasurer And if there be honour in the meanest Office performed for God as he wing wood and drawing water for the Sanctuary and keeping the door of the house of God Psal. 84. 10. surely the highest Offices cannot be dishonourable All the things that render any service honourable do concurre to make this great employment truly honourable 1. VVe serve an honourable Master the Lord
48. 5. 9 10. 35. 2. Exod. 29. 26. 22. 29. Iosh. 13. 14. 21. 2. 2 Chron. 31. 4. Neh. 10. 32 to the end 12. 44. 13. 5. c. Ezek. 44. 30. 45. 4. Heb. 7. 5 9. By all which places it evidently appears that God did appoint not a loose and uncertain and arbitrary but a settled standing full and honourable maintenance for his Ministers out of Tythes Scrifices Oblations First-fruits oyl wine honey fleeces of sheep and such like Gâ—d also commanded to give unto the Levites 48 Cities with their Suburbs for them and their cattel Therefore God is called their Inheritance because he gave them his part to wit the Tithes First-fruits c. Numb 18. 24. In a word a special care was to be had of them For God commanded that they should not forsake a Levite all his dayes Deut. 12. 19. and 14. 27. They must not be forsaken as to maintenance protection or encouragement because they were the Lords servants and Embassadours All these things were assigned and established by God to the Priests and Levites Wo then to those wretched â—ellowes who envy the least conveniencies or accommodations to faithfull Ministers that would not give them a farthing did not the Law constrain them but rather defraud them of what is given them The Consequent appears by the Apostles own words Even so hath the Lord ordained that they that preach the Gospell should live of the Gospell This then is his Argument That which Christ hath ordained is to be observed But Christ hath ordained that the Churches should give a full and honourable maintenance to their Ministers Therefore ought the Churches c. Lest any should object that these are Mosaical rites and nothing to the purpose the Apostle brings Christs own Authoriâ—y for this That they that preach the Gospel should live of the Gospel Luke 10. 7. The labourer is worthy of his hire In which words our Saviour doth both authorize his Ministers to take and oblige the Church to give Salaries This thing is an universal right belonging not to the Apostles onely but to all the Ministers of the Gospel in all places at all times They who preach the Gospel should live of the Gospel They that wait at the Altar are partakers with the Altar The Proposition is indefinite and that is as large as an universal one should live but how 1. As men not wanting any thing that is for necessity or honest delight 2. As Believers having a care of their Wives children and Families for hâ— that provideth not for his own hath denied the faith and is worse than an infidel 1. Tim. 5. 8. â— Cor. 12. 14. And 3. Let them live as the Embassadours of Christ that they may by works of piety and charity adorne their calling Objection Then they must have the First-fruits Oblations c. Answ. 1. That does not follow For although those Ceremonies be taken away by Christ yet a way of maintaining the Worship of God in generall is not taken away the way of maintaining it being one and the same generically though not specifically and both in quantity proportion sufficiency and certainty Otherwise the Apostles Argument could not hold water who saies with an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so since the Ministers of the Gospell do succeed the Levtical Priests and Ministers let them be maintained by some such like way let them that preach the Gospell live of the Gospell even so that is so liberally so plentifully so certainly as the Leviticall Clergy lived under the Law For so hath God not man nay God-man ordained Even so hath the Lord ordained The due maintenance then of the Ministry is not man's device but Gods Decree not a hâ—mane order but a Divine Ordination which whosoever denies resisteth the Ordinance of God and procureth condemnation to himself 2. Those Lawes concerning First-fruits Tithes and Offerings may be considered either as to their substance or as to their circumstances as to their Substance they belong also unto us for the end of those Lawes was that the people by those Offerings should testifie their thankfulness to God to the advantage of the Church the Ministry the poor to which things even the Law of nature doth bind And if our Magistrates shall at this day enact Lawes for the maintenance of Ministers we ought to obey them carefully and cheerfully especially in those things which neither contradict the Moral Law nor the Law of Nature It followes therefore that as the Israelites were to communicate of their goods to the Levites as unto them that administred their holy things so ought Christians at this day freely to communicate of their substance to their Ministers And the rather because the Ministry of the Gospell is more glorious laborious costly than the Ministry of the Law was To say nothing saies Bellarmine of the dignity of the Gospell-Ministry which is farre greater than that of Aaron ' s Ministry the Christian Clergie is exposed to greater pains and cost than the Tribe of Levi was It concerns now that Ministers be learned and consequently that they spend much of their estates upon their studies who therefore ought according to their condition to be maintained honestly and â—reely by the goods of the Church 5. We argue ab 〈◊〉 from the Profit of it That which will certainly bring a blessing upon the doers of iâ— is to be done But an honest and libâ—ral maintaining of Ministers brings with it a Blessing as you may read Deut. 14. 22 23 28 29. 26. 12 13 14 15. 2. Châ—on 31 10. Prov. â— 9 10. Mal. 3. 10 11 12. Temporall good things bestowed upon Gods Ministers are not cast away but are as â—eed cast into the ground which bringeth forth a plentifull câ—op Tiâ—hes say the Râ—bbines are the wall of riches because the payment of the Tenth part defended the other nine Hence it was their familiar Proveâ—b Pay Tythes and be rich Austine observes that our Ancestours were rich and abounded with temporal blessings because they gave tenth so faithfully to God Be liberall to God and his Ministers and you shall finde God more liberall to you for he will not suffer his creatures to out-doe him in liberality Again That which takes away many occasions of sin is very profitable and necessary But a convenient settled and and ratified Salary cuts off many occasions of sin Therefore a certain and settled Salary is necessary The Major is an undeniable truth The Minor may be proved in many particulars 1. A certain and setâ—led Salary takes away temptations to flattery were a stated maintenance taken away from Ministers a sad temptation to make marchandize of souls would follow upon it Men will be inclinable to comply with those that they hope to get any thing by The Itinerary Levite in Iudg. 17. who was fain to accept of what Miâ—ah would give him which was but 25 s. a year complyed with him in his Idolatry as you may read vers 11. And
For. 1. They were given by our Ancestors to God and his service and therefore cannot be taken away without sacriledge but the Estates of Noblemen may be taken from them without sacriledge 2. God hath commanded that a sufficient honourable and fixed maintenance be given to his Ministers as hath been already proved But such a special command hath he not given concerning any other men Therefore tythes and things which are so God's are twice God's 1. By a divine right primarily 2. By a humane right secundarily as being dedicated to him and his worship Obj. 2. But the people cry out and rayl saying Tytheâ— are burdensome they are Antichristian Iewish c. Answ. 1. So do the people cry out of taxes excize customs c. that they are burdens therefore shall we say Away with taxes customs excise All things are common amongst friends 2. It little matters what the many headed multitude say Seneca could say argumentum peâ—simum esse turbam that the common people were the worst argument in the world Neither matters it how many they are but how rational how good The multitude of sinners doth not patronize a sinne 3. This is not the cry of the wisest soundest and best of the people they do not declame against Tythes 4. Neither are Tythes Jewish For first before the Law given by Moses Abraham gave Tythes to Melchisedech of all that he had Gen. 14. 20. Heb. 7. 2. Iacob also vowed to God the Tythe of all that he had Gen 28. 22. And secondly they are not payed to the Ministers of Christ by a ceremonial right but a moral right and by a positive Law of the Nation as was proved before See Repper de lege Mosis l. 〈◊〉 c. 10. 5. Neither are they Antichristian as many vain men object who whilst they are hearers decry Tythes to save their money but turning preachers take Tythes dispute for them and contend for additions to be made to them Tythes are not Antichristian that are by the Law of nature by the moral Law by the positive Law of the nation and not by any canonical or pontifical Law How can they be popish which were paid thousands of years before any such beast as a Pope did spring up 6. If Tythes be unjust burdensome wicked things then is God the authour of injustice oppression wickedness which were blasphemy to conceive for he gave the Tythes to his Levites under the Law by a special command for their subsistence Neither doth the Gospel as I said before abrogate or abolish Tythes in general but rather establish and confirm them specifically as may appear Mat. 23. 23. Luk 11. 42. Gal. 6. 6. 1 Cor. 9. 13 14. Heb. 7. 1. 5 6 8. And if the wise God thought this way the best to maintain his Ministers who shall reprove him 7. They are not burthensome impositions because they were freely given to the Church by pious and well affected Princes They are not the peoples burden for they are none of theirs Neither they nor their pro parents ever purchased them and why should they repine to part with that which is none of theirs 8. Let there be found out a more sufficient and certain and honourable maintenance and who will contend for Tythes But since it appearâ— to all wise men that a more just and stated maintenance cannot be found out why should the imporâ—unity of wild and unreasonable men prevail that this epidemicall disease may be cured there seems to remain this and this only remedy Let Tythes be got out of the hands of those that have engâ—ost them to private uses I mean those Tythes which the Lawyers call impropriate more truly improper and indeed to many unprosperous as the holy coal to the Engls nest Of such Harpyes Luther sadly complains In these and many other Countryes there are a company of Harpyes â—o wit Prefects and Questors who have devoured the liberalities of Princes given for the maintenance of the Ministers of the Church and such is their envy and malignity that it can hardly â—e wrung out of their clutches And indeed this is a hard taske but it is a Princely a Parliamentary undertaking And I doubt not but all godly men will do all they can to bring to pass so gracious an enterprize It commended the excellent and worthy spirits of some Londoners that bought impropriate Tythes and restored them to the Churches Many know by whose fault this good work was hindered and what became of them that hindered it Obj. 3. They argue from Mic 3. 11. the Priests teach for hire and the Prophets divine for money Ans It is one thing to receive hire and another to be an hireling one thing to be hired to teach another to teach for hire The true Prophets received a reward of their pains and that by Christs allowance Mat. 10. 10. but the false Prophets whom God here reproves prophesied false things and that for hire onely and preached pleasing things onely that they might have a more liberall reward The Ministers of the Gospel do receive Salaries not as a reward of their Ministry but that they may provide the necessaries of life and may persist in their sacred function 4. Obj. Their great argument is fathered upon for I cannot say gathered from Mat. 10. 8 9 10. Freely ye have received freely give Provide neither Gold nor Silver nor brasse in in your purses c Ans. The Anabaptists are deceived in this late figment of theirs For Christ himself unties the knot v. 10. The workman is worthy of his meat and apprâ—ved it by his owny example taking something of the substance of his rich followers Luke 8. 3. Iohn 12. 6. and 13. 29. Neither did the Apostles ordinarily refuse Salaries from the Churches 1. Cor. 9 4 5 6. Phil. 4. 18. 2. Christ here speaketh concerning working of miracles as appears v. 8. and he forbids his Apostles to sel their miraculous cures for mony because that gift was freely given them by God they ought therefore to use it freely As Elisha refused the reward offered him by Naaman the Syrians 2 King 5. 15. 16. These words ye have freely received doth not so much respect the work of preaching as the working of miracles which is not so laborious as the other 3. This command of Christ to his Apostles was onely tempâ—rary a precept for the present time not a moral commandment neither can it or ought to be made a perpetual Law It onely related to that first Embassy of theirs to the Iews which was to be dispatched with all speed and they were to avoid whatever would retard them in their journey This is plain from our Saviours owne words Luke 22. 35. where speaking of this first mission of theirs and the charge he gave them then He says Before I sent you without purse c. but now he that hath a purse let him take it c. As much as to say the former precept that I gave you is valid Now
I give you a new charge 4. It is plain that the Apostles afterwards lived of the Gospel Acts 4. 5. chapt The primitive Believers offered them all their goods they sold lands and goods for the Apostels use Heu quantum distamus ab illis but now we had rather take the Apostles lands and goods for our owne use or at least are so farre from selling all for them that we grudge miserably to give unto them a tenth part 5. This precept as to the substance of it doth still bind It engageth us to have hearts free from covetousness to be a pattern of holinesse of the contempt of riches and of noble and heavenly minds 6. The Apostles werâ— sent to heal all manner of diseases Now our Saviour foreseeing that men would be ready to give any thing for Health forbids them to make a private gain of the gift of healing as Simon Magus thought to have made of the Gift of the Holy Ghost Obj. 5. The haters of the Ministry urge the unsuitable Example of Paul Act. 18. 3. 20. 34. 2 Thes. 3. 8. Paul got his living by his own Hand-labour Therefore ought all the Ministers of the Gospell also Ans. 1. It does not follow A particular and singular Action does noâ— make an universal rule Neither does the Apostle here go about to take away from Christs Ministers that which elsewhere he doth allow them Now he allowes them a right to be maintained of the Publick in many places 1 Cor. 9. 14. Gal. 6. 6. 1 Tiâ— 5. 17. He approves of them that lived of the Gospel 1 Corinth 9. 5 6. Nay himself received maintenance of other Churches Phil. 4. 18. 2 Cor. 11. 8. 2. Suppose the Case be now as it was then caeteris paribus and we will also allow the Apostle Pauls example to be binding 1. If the Preacher be furnish'd with Extraordinary Gifts that he can perform his work without study and meditaâ—ion so could the Apostle 2. If Ministers can live otherwise and it be necessary by reason of the Churches poverty in such a cafe of necessity the Minister ought to deny his right that he prejudice not the Gospel and be a burden to the Church 1 Thes 2. 9. 2 Thes. 3. 8 9 But the case is not so now neither respective to the Ministers of the Church nor respective to the Church For 1. Ministers have not that extraordinary and supernatural Gilâ— 2. The Church enjoys through the bounty of pious Princes and Progenitors Chruch-Revenues dedicated to the maintenance of its Ministry that they need not be burthensome to the Church Moreover in the Apostles time there was a community of Goods which did abundantly make up the want of â—ythes We must therefore distinguish of a Church 1. Theâ—e is a Church to be constituted or in constituting which for the most part is made up of pooâ— and inferiour members not headed by powerfull Princes or rich Magistrates in whose â—and it might be â—o appoint settled stipends Such was the estate of the Church in the Apostles time and here we must decline our own right Moreover the Apostles preach'd to Heathens who knew not the worth of the Gospell nor the necessity of a Ministry 2. There is a Church constituted adorned with Magistrates and Lawes and endued with certain Revenues and Immunities appointed by those Magistrates for the Ministers these Revenues are by Divine Right due to these Ministers therefore Paul acknowledged that he did receive things necessary of some Church as form the Church at Philippi Phil. 4. 16. and others 2. Cor. 11. 8. though he did not of the Church of Corinth nor Thessalonica In a word Stipends are different according to time and place doubtless the richer Congregations both may and ought to maintain their Pastors more liberally than the poorer neither is it equall that the Stipends of all Ministers should be equal because of their different Gifts different Labors different Families and different quality of their people Object 6. Many Ministers are rich and are single men therefore they ought to preach freely and live of their own Ans. 1. That does not follow For our Saviours Proposition is universal Luke 10. 14. The Labourer is worthy of his hire that is Every Labourer be he rich or poor single or double or what else Melchizedeck was a rich king and yet Abraham payes him tythes Gen. 14. 20. Thou shalt not muzzle the mouth of the oxe that treadeth out the corne be he fat or be he lean Moreover if a rich Minister receive nothing of his people he will expose his poorer brethren to the envy and malice of their people and not onely so but be a means to starve his Successour wherefore let him receive his due Stipend and let him give to the poor and convert much to publick uses Our Saviour Christ could easily have maintained himself and the family of his Apostles after a miraculous way his Godhead could easily have provided for his manhood yet he received of those things which were brought him Luk 8. 3. to instruct us by his example The Lord hath not ordained that they that preach the Gospel should live of their own private Estates that I know of but he has ordained that they should live of the Gospel 1 Cor 9 14. 2. Would this be a good Argument Many Souldiers are rich therefore let them fight freely spend and be spent without expectation or acceptation of pay and live of thier own The richer men grow the less commonly they care for fighting lest they should loss their rich lives much less would they fight for nothing For VVho goeth saith the Apostle to war at his own charges CHAP. X. A sixt Corollary from the Doctrine IN the last place then let all Christs Ministers take heed they be not Unsavouâ—y Salt Christ hath put upon us the Name oh that Christ would put into us the Nature of Salt Now the right and conscienscious manner of salting and feeding is tenfold Exemplarily Ministerially Diligently Boldly Lovingly Zealously Purely Plainly Fully and Sincerely 1. Let â— Minister â—each by example and life let him learn to do before he teach others to learn for the life of a Preacher hath in it the greatest Argument to Holiness of life and will instruct better and prâ—vaâ—â— more than a thousand elegant Sermons Men are more drâ—wn by Example than by Precepts Wherefore let us shew our selves examples of piety and good works and as patterns which â—hey mâ—y follow Timothy must be an example of believers in word and conversation in Charity in spirit in faith and purity 1 Tim. 4. 12. and so must Titus Tit. 2. 7. and so must all the Ministers of the Gospel 1 Pet. 5. 3. The tongue indeed teacheth but the life commendeth for the voice of the hand is more powerfull then that of the tongue and gives efficacy to it whilest we speak Oracles let us live like Deities The best way of moving the affections is one's self first to be moved
He that is first himself perswaded shall better perswade others and no one can prescribe so good Remedies as he that by experience knowes what is hurtfull It is the part of a faithfull Pastor to weep with himself before he call for the tears of others and to grieve more inwardly than in an expression He that would have my teares Must weep himself or else I 'le think he jeers That voyce pierceth the heart of the Hearers most effectually which the life of the Preacher commands For that Preacher loses his Authority whose words are not interpreted by his works Nay as Austine well observes A life unsuitable to the Doctrine is of a soul-killing â—urtherous nature VVhat a monstrous prodigious sight saies Bernard to Eugenius lib. 2. de Consider is a high degree and a low spirit a sacred Profession aud an execrable practice a laborious tongue and a lazy hand much leaves and no fruit a grave countenance and a light carriage great authority and no stability to look like a man and speak like a childe against such the Apostle thunders Rom. 2. 1 21. Thou that teachest another teachest thou not thy self c. Such derogate from the weight of their Doctrine they deâ—troy with their works what they build with their words they dedicate their tongues to God and devote their soules to the Devil VVhat is profound Science good for saies Dr. Staughton in Foelicit ult saeculi p. 91 92 93. without a pure conscience an Oratours tongue without an Angels life but to make up a Statue like unto Nebuchadnezzar ' s whose golden head ended in earthen feet as though it were for the present to be crowned and shortly to be broken in pieces or a toad with a jewel perhaps in the head but certainly poysonous all over the body which is more hatefull for the oâ—e than precious for the other let Eloquence therefore sit in the lips but let grace also give strength to Eloquence Let us therefore imitate our Master who was mighty in deed and word Luke 24. 19. who began first to do and then to teach Act. 1. 1. Himself was first meek and pure and peaceable and then he began to teach Blessed are the poor in heart the pure in heart the peaceable Matth. 5. As Iohn the Baptist was all voice so the all of a Minister ought to preach his eating drinking travailing entertaining clothing life and language should all breathe out holiness whatever he does or saies should instruct his flock Ezra the servant of the Lord was indeed a Scribe instructed unto the kingdome of heaven for he first prepared his heart to seek the Law of the Lord and to do it and then to teach in Israel statutes and judgements Ezra 7. 10. Lo the right way to attain to an excellent faculty of teaching 1. Prepare not the head onely but the heart also 2. Seek with all care and diligence viz. by hearing reading learning meditating praying 3. What must be sought not Civil Lawes not humane Statutes not scholastical niceties but sâ—ek the Law of the Lord converse in this meditate of it peruse it day and night He that will be a good Preacher must labour to be a good Textuist for Scripture is the best Interpreter of Scripture 4. For what end first that we may do it then that we may teach it Let us labour to be as Glasses in which the representations of all verture and grace may appear yea if we do and teach we shall be called that is we shall be great in the kingdome of heaven Mat. 5. 19. Such an one was holy Basil whose words were thunder and his works lightening He preaches saies Nazianzen with a lively voycâ— who preacheth with life and voice making good his Doctrine and his Life the one by the other One and the same Apostle tells us that Ministers should not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide and rightly distribute the word of truth 2. Tim. 2. 15. but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk uprightly according to the truth of the Gospel Gal. 2. 14. All our Nazarites should be purer than snow whiter than milk Lam. 4. 7. like unto Absalom in a more spiritual beauty in whom from the crown of the head to the sole of his foot was no blemish 1 Sâ—m 14. 25. For if those that had any blemish upon them were forbidden the Priests Office under the Law Lev. 21. 17. c. how shall they whose mouthes hearts hands are full of sin and filthiness be admitted or accepted under the Gospel Wherefore let every Preacher teach by words and works by life and Language It is an easie thing to speak but a hard to performe easie to teach in words but preaching with the life is the life of Preaching for words make not such an impression upon the soul as works do A fighting Captain encourages his souldiers more then a prating coward The Apostle therefore will that Bishops be blameless Tit. 1. 7. unreproveable without scandall not without sinne As were Samuel Ieremiah Daniel Paul Zachary 1 Sam. 12. 3. â—erem 15. 10. Daâ— 6. 5. Act. 20. 23. Luke 1. 6. such were Bucer Bradford Latimer Hooper c. such ought we to be that evil men may be able to speak no evil of us without lying Tit. 2. 8. For he may truly be said to be unblameable not who is never blamed but who is not blameworthy Neither does the Apostle call for men devoid of all faâ—lings such are not men but Angels such are members of the Church Triumphant not the Militant Many men as Austine well observes live without complaint or scandall but none without sin 2. Let a Pastor feed his people ministerialy by voice and sound Doctrine The bare Reading of the Scriptures seldom conduces much to Conversion the word preached by an Applicatory Voice hath some kinde of secret energy in it and being seâ—t from the Minister as from the mouth of God himself into the ears of the Auditoâ—s it carries a great authority with it and fastens better upon their souls It is requisite that a Minister of the Gospel carry upon hiâ— breast both the Urim and the Thuâ—min have both the light of Doctrine and Integrity of life The servant of the Lord should be apt to teach 2 Tim. 2. 24. which aptitude denotes both a proneness and a fitness he should have both a will to communicate and a faculty of communicateing that which he knowes This sayes even the Councell of Trent is the pâ—imary office of a Bishop therefore Paul being now at the door of death adjures Timothy to preach the Gospel in every opportunity with all imporâ—unity 2. Tim. 4. 1 2. to instruct first himself and then others 1 Tim. 4. 13 c. Take heed to the self that thou compose thy behaviour according to the holy rule and to thy Doctrine that thou teach others Blinde Watchmen and dumb dogs are the worst of creatures Isa. 56. 10. If a dog whose office it is to watch to
woman that followed him Luke 8. 8. and had a common bag and moderate expenceâ— Iohn 4. 8. Ier. 13. 6. 2. It ought to be an honourable stipend Publick work ought to be fruitfull and gainfull to the workmen Great rewards are great encouragements to a diligence as great as either Nay it is just and fit that every man should not onely live upon but profit by his pains Hence God commands that the best should be given for â—ythes Numb 18. 29 30. this ought to be the rather 1. That by hospitality and bounty and good woâ—ks they may adorn their Office 1 Tim. 3. 2. Tit. 1. 8. for if you take away a liberall stipend liberality must needs fall take away the 〈◊〉 you extinguish the fire Prov. 26. 20. where no wood is there the fire goeth out Stipends decaying charity must needs grow cold What advantage can be gotten by mony that is already â—lipt or what shavings can be expected of an Egg 2. That they may live like the Embassadourâ— of the great King not like Neaâ—-heards and Swineâ—heards that they may be more ready to give than to receive For it is more blessed and consequently more honourable to give than to receive Act. â—0 35. And yet alas in many places the Ministers of Christ have not the wages of a Gentlemans Hors-rider 3. That they may furnish themselves with books Philosophicall Historicall Theologicall Polemicall Practicall Criticall c. We must give diligence to reading but how shall we read without books Some have therefore determin'd 500 l. some 600 l. requisite for the purchase of a Library Lessius speaks well and to the purpose They meaning Ministers had need of a great deal of Learning the procuring of which requires great charges and as for other wayes of advantages as Merchandize and mâ—chanicall Arts they are ignorant of them neither doth it become them to deal therein 4. That they may cheerfully go through with the Lord's work being freed from worldly cares and encumbrances Not that they may be idle and luxurious but that they may cheerfully faithfully and solely give up themselves to the Law of God 2 Tim. 2. 4. 5. If the Leviticall Priests had an honourable stipend then such ought the Ministers of the Goâ—pel to have for they are obnoxious to greater labours and expences than the Tribe of Levi was But the Antecedent is true as shall be made to appear hereafter Therefore ought Christian Magistratâ—s to take care that there be a liberall and honourable allowance for the Ministers of Christ. 3. It ought to be a setled maintenance a certain stipend not the benevolence of the people not a spontaneous arbitrary gift not an alms for honour and alms do not well agree to the same person But let it be fixed certain established ratifyed and setled by the Laws of the Land lest the Labans of this world change good Iacob's wages ten times or oftner Our Brethren of London commonly called dissenting did therefore take care that their stipends should be setled to them to the value of 100 200 300. per annum Experience witnesses that the men of the world are hardly drawn or driven to pay the stipends and salaryes due to Gods labourers nay even those allowances which by the bounty of pious Princes and Ancestors have been given to the Ministers of Christ are hardly writing out of the hand of theâ—e Harpyes notwithstanding the favour and assistance of the law How much more deceitfully and unjustly should we be dealt with if the Law did not befriend us then This stipend wâ— confess is not the ultimate end which a Minister ought to propound to himself yet it is a reward allowed by God to laboureâ—s not to drones and although these temporall things are not our chiefest good yet they are concomitants thereof they are encouragements and ornaments of Vertue adding something to its â—plendor and glory Eccl 7. 11. VVisdom is good with an Inheritance And hence it is that God promiseth these things as a reward of Piety Deut. 28. â— 2 3 c. Deservedly then are the Anabaptists condemn'd who deny setled stipends to the Ministers of the Gospel This is a delusion and suggestion of the Devils to defraud faithfull Ministers of their livelyhood to the intent that the Church may be made destitute of such himself might delude decâ—ive devour without controul And such is the ingratitude inhumanity and sordid covetousnesse of the world that it is not very thoughtâ—ull how to maintain the Ministers of the Gospel and the Devil uses this stratagem to rob the Church of the Doctrine of the Gospel by want and the fear of poverty to afright the most from undertaking such a task as you may see Neh. 13. 10 11. The tythes are injuriously detained and the house of God is presently forsaken This wretched coveâ—ousness of the ingratâ—full world doth put a stop to many forward spirits for we are men and so are affected encouraged or discouraged by the consideration of temporall things as appears by the examples of zealous Elijah and good Ieremiah 1 King 19. 4. Ier. 20. 9. Men know what a heavy affliction poverty is Prov. 30. 8. Lam. 4. 9. We must therefore a little consider humane weaknesse and encourage great and gracious ingenuities with generous rewards For who will follow vertuous studyes when Condigne rewards shall cease from vertuous men Do not the more noble and generous wits decline the â—unction of the Ministry seeing Ministers and their Windows and children to the great shame of Christian Religion frequently exposed to poverty and want Hath not the poverty of Clergy-men begotten ignorance and ignorance brought forth contempt Do not poor means make poor Ministers This Iulian the Apostate knew well enough therefore he enterpriâ—'d the extirpation of Christian Religion not by violence but by spoiling the Clergy of all their Priviledges stipends 〈◊〉 and allowances which they had from the publick imitating the Stratagem or Souldiers who when they cannot prevail against a City or Garrison by down-right opposition and violent storming wearie it out with long and strait â—iege and weaken it by extream hunger even unto Resignation Take away all allowances and maintenance and you cut the very throat of Religion For who will learn Arts and Languages at his own cost Who will teach them for nought Who will betake himself to a naked and beggarly Ministry 4. We argue from 1 Cor. 9. 6. to the 15. Lo a Text big with irrefragable invincible Arguments For the Apostle foresaw that the wicked world would be very sordid and niggardly in maintaining the Ministers of the Gospel although proâ—uâ—e and prodigal in vain and idle expences It is a just judgment of God that they who will not give a bit of bread to the Ministers of Christ the Messengers of Salvation should be given up to throw away whole Kingdomes and Provinces upon the Ministers of Satâ—an and the Messengers of death as Luther speaks truely and roundly The Apostle
proves that he had right and power to receive maintâ—nance of the Church to lead about a wife who should also be maintained at a publick Charge that posterity might know this to be lawfull ver 4 5 6. and to shew what a clear right of his own he denied for the Corinthians sake that by this means he might win them to Christ and promote their Salvation He confirms this 1. By an Argument drawn from three Similitudes to wit From the right of Souldiers of Husbandmen and of Shepherds VVho goeth a warfare at his own charges c that is as it is right and fit that Souldiers should live upon their pay the Planter of a vineyard feed upon the fruit of his vines and a Shepherd upon the milk of his flock so is it fit that the Ministers of the Gospel should live of the Gospell of their own vine that is the Church of the milk of their own flock that is of the goods of their own people Let those Souldiers that decry Tythes and the settled stipends of Ministers consider their own case and answer the great Apostles Argument if they can VVho will go to war at his own charges The Interrogation is a vehement Negation No one will souldier it upon such terms For indeed it is an unjust and unreasonable thing that a Souldier should stand in jeopardy daily fight for the common safety against the common enemy and offer his very life as a sacrifice for the lives of the commonalty and not be maintained at a common charge He receiveth therefore wages from his General by a natural and civil right And is it reasonable or just that the Ministers of Gods word should undergo the care of the Churches the great burden of the Ministry and yet live of their own For their pains and labours and sufferings and dangers exceed those of the Souldiery These fight against flesh and blood but they against the world the flesh and the devil 2 Cor. 10. 4. 1 Tim. 1. 18. 2 Tim. 2 3. This then is the Apostles Argument Souldiers do not war at their own charges The Ministers of the Gospel are Souldiers Therefore ought not they to war at their own charges 2. The Apostle having put to flight the souldiers that declame and rayle against the setled and honourable maintenance of the Ministers of the Gospel he comes to stop the murmuring mouths of Husbandmen sowers plowers threshers shepherds and men of that mold Against these he argues thus They that plant and dress a Vine it is fit that they should tast of the grapes thereof as it is said that Noah planted a Vineyard and drank of the wine of it and Prov. 27. 18. VVhose keepeth the fig tree shall eat of the fruit thereof But the Ministers of Christ plant and dress Christs Vineyard therefore it is fit that they should live of the fruit thereof So also it may be argued from Shepheards feeding upon the milk of their flocks As much as if the Apostle had said look but unto humane equity and common customs of men in things of farre lesser and lighter moment and conclude how just it is that the Ministers of the Gospel should live of the Gospel 3. The Apostle sets upon these sacrilegious persons with stronger Arguments Arguments fetch'd from Divine Authority For although the cause which he pleads be a most just cause yet he knew how subtil and crafty worldly wit is to reply especially in a money-matter therefore by a Prolepsis he meets an Objection ver 8. where he proves that he doth not onely confirm his Position by humane Arguments and Examples but by the Law of God also Say I these as a man Do I fortifie my cause with humane reason and examples onely Or saith not the â—aw the same also Yes Deut. 25. 4. Thou shalt not muzzle the mouth of the ox when he treadeth out the corne He uses an Argument from the less to the greater If it were not lawfull to deny maintenance to an unreasonable creature much less to a man if not to an Oxe treading then not to a Minister â—oyling For Gods chief care in this Law was not for oxen he look'd at a further end even at us who are typical oxen toyling in the Lords field treading in his barnes Therefore convenient maintenance must not be denied us lest we faint in the work 4. He argues from the less to the greater again From the example of Plowmen and Threshers ver 10. If the Plower ploweth and the Thresher thresheth in hope to wit of his wages and that he shall partake of his crop and of his threshing then a Minister of the Gospell may exspect a Salary fruit of his labours of which he and his may live comfortably But the Antecedent is true saies the Apostle therefore the Consequent is true also 5. The Apostle argues vers 11. from natural right and commutative Justice which commands to give like for like much more then small things for great Now who doubts but that spiritual things do much excell carnall heavenly things excell earthly eternal things excell fading flitting perishing transitory vaniâ—ies For by how much the soul excells the body by so much does the Word the food of this soul outgoe corporal maintenance Oh ingratefull wretâ—h then whoever grudges to administer to him carnal things who preaches unto him the eternal Gospel and is an instrument to convey unto him the fruits of the same Gospel preacht to wit Faith Regeneration and Life Eternal Now these things saith the Apostle we have sowed therefore it is meet we should reap For Whosoever do sow unto us spiritual good things to them we ought chearfully to administer of our temporalls Rom. 15 27. But the Ministers of the Gospell sow spiritual things Therefore ought we cheerfully to administer unto them of our temporalls 6. The Apostle argues from Example ver 12. If the true Apostles receive maintenance of you why should not I and Barnabas who have preached the Gospell to you as well as they 2. If the false Apostles and Seducers who devour you receive things necessary then why may not we who propagate the Gospel of Christ If stipends be given to the bad why not much rather to the good 7. He argues verse 13. from the Testimony of the Law from the Example of the Levites under the Old Testament and from the Ordination of God under the New These things are not Antichristian devices as the doâ—ing Anabaptists dream but Divine Decrees and Ordinations as will appear if we frame an Argument thus If the Ministers of God under the Old Testament were maintained of the publick then are they so to be maintained under the New But Ministers under the Old Testament were maintained of the publick Therefore ought the Ministers under the New to be so maintained The Antecedent appears Numb 18. 8. to 13. Deut. 12. 6. 14. 22. 18. 1. Lev. 2. 3 10. 5. 13. 7. 7 8 9 10 14 32. 10. 13. 27. 30 31. Numb 3.