confess the benefit of the same thinking it a small matter to give carnal things for spiritual Did ever the Apostles compel or declare it lawfull so to do any to lay down the price of their sold possessions at their feet but only received that which according to the motion of every ones spirit was voluntarily brought in unto them Or did they ever force any or declare it lawfull so to do to give them any carnal things but such as declared that they had recâ—ived spiritual things and only somuch as their spirits were drawn out freely to give But you like Demetrius and the rest of the Silver-smiths of that Trade have long shouted and continue so still that great is your Diana of Ephesus and that if this truth I now hold â—orth should prâ—vail your Shrine-making would be spâ—iled your trade overthrown and your selves utterly undone who have nothing else to live by and therfore by your nois must needs provoke the multitude and if possible draw them on your side though you be never able to give an account of this your unlawful noise and tumultuous â—lamâ—r And I know you having so long time traded in this Merchandise and found therein what your souls lusted after cannot but weep and mourn to see it all destroyed and taken away and yet the day is hastening and the time is at hand The Lord therefore in the tenderness of his mâ—râ—y give you to see that you are in Babylon and call you out from thence that you be not partakers of her sins and receive not of her plagues and that you may be brought into the Church of Christ which is his body to the eternal comfort of your souls and the praise of his glorious name April 28 1653. So prayeth the meanest of men J. W. Divers Positions and Quaeries propounded unto all those who being of different Judgments concerning the same are willing in love and meekness to give or take satisfaction I. Of Humane Learning BY Humane Learning I understand all that Science or knowledg that is or may be acquired by Natural power capacity and industry To the attaining of which the immediate concourse of Gods Spirit is necessary and the common grace of the holy Ghost requisite for the making men capable in divers measures to attain the said acquirements and this concourse or common grace I take with mans natural power and capacity inclusively and not dis-junctively And thus is Science by the Schoolmen divided into that which is acquired and that which is infused and this humane acquired Science I understand in the manner of acquisition stands divided and distinguished from that evidential and experimental knowledg which men partake of by the sending in inflowing and indwelling of the Spirit of Christ And in this sense the most knowing men understand and accept it That all this Humane Learning or acquired knowledg in its excellency and perfection cannot per se ex propriâ naturâ understand nor apprehend the mystery of the Gospel nor any way of its own nature can be advantagious unto it but is different from it even hurtfull and destructive unto the said end as may appear by these Arguments following The posse of it is clearly denyed The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discâ—rned A natural man cannot know them by any natural power or acquisition But the man of the most and greatest acquired knowledg in the World is no more then a natural man For that which is born of the flesh is but flesh not spirit Therefore can he not understand the things of the Spirit of God they are otherwise discovered that is spiritually not carnally The esse of it or matter of Fact is as clearly denied Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of Life And again for after that in the wisdom of God the world by wisdom knew not God it pleased God by the foolishness of preaching to save those that believe So that neither the Princes of Learning either of the Jews or Gentiles did ever in their wisdom or learning know the mind of God in the Gospel nor we or those that come after us do or shall in all our wisdom ever know or understand it That Humane or worldly wisdom cannot know the mystery of the Gospel is clear because it is dissonant from and contrary to the pleasure and decree of the Almighty that it should effect any such end At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hidden these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight For it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent Now that which is dissonant from and contrary to the purpose of God cannot effect that which he hath determined it shall not This would necessarily set up as it doth too much already a confidence in the flesh and a glorying in mans frail wisdom and dark cognition which is contrary to that end which God hath decreed in the saving of man For he hath chosen foolish things to confound wise and weak things to confound strong and thing that are not to confound things that are that no flesh should glory in his presence Therefore the knowledg of the Divine mysteries of the Gospel comes not by mans acquisition lest it should be said the Idol of his Learning had told him this And as it doth not nor can understand the mysteries of the Gospel but they seem foolishness unto it so all the wisdom of the flesh is at enmity with and destructive unto the way of knowing the truth nay even to the truth it self Because the carnal mind or the wisdom of the flesh is enmity against God and is not subject to the Law of God neither indeed can be So that every mind naturally though never so learned for no humane learning sanctifieth the mind is but a carnal mind and so is enmity against God and is not nor can be subject to his Law but is in truth and verity earthly sensual and devilish And if it be objected that though Humane Learning be an enemy to the Law of God while it is in a natural and unsanctified heart yet when the heart is once sanctified and truly turned to God then it becomes a sanctified instrument and a good handmaid to Theologie To this I answer that though the heart be truly sanctified in which human learning doth inhere as in its subject yet doth it not follow that learning it self is no more then sin can be said to be sanctified though the heart of a sinful man may be
Augmentations cease and there be no wages nor maintenance allowed by law â—how should we live what shall maintain our families who will then preach the Gospel The people are hard-hearted and will give us little or nothing if no publick maintenance no Gospel Are not all these the complaints of an evill adulterous and unbelieving generation that preach faith to others even of things high and spirituall and yet themselves dare not trust God for food and raiment Do not the heathen seek after all these things and have you no more faith then they Then those that are the true Ministers of Christ know that the necessity of preaching the Gospel is laid upon them and will preach in season and out of season whether they have any thing or nothing nay will not cannot in conscience take any thing carnall from any man to whom they have not sown spiritual and not that neither but according to the free-will-offering of their minds to whom they have ministred spirituall things and in this point by their fruits ye shall know them Queries Didst thou who callest thy self one of Christs Ministers when Christ called thee and sent thee forth if ever he did so make a bargain with him what thou shouldst have for thy labour without which thou wouldst not do thy work or but negligently and with murmuring Did ever Christ teach thee to clamour and cry to the Magistrate to settle thee some maintenance by a law or to exact it from the poor labourer who never yet received a spiritual benefit from thy teaching nor hath no heart to give thee any thing but against his will Canst thou ever make it appear to be a duty incumbent upon the Magistrate to settle thee wages by a law or it lawfull for thee to take it If thou canst it is high time to produce thy strong reasons lest thy god Dagon fall to the ground rise no more and with the rest of thy brother Craftsmen to shout high lest your shrine-making be mar'd for ever Will not thy Trade be as long-lived as the world if Academies can give thee qualifications men an Ordination and the Magistrates maintenance But Babel must fall Concerning the power of Magistrates in spiritual things That the Magistrate hath power both coercive and punitive against al evil either in words or works whether it be against a privat or a publick interest is manifest Because all men even as men have this impressed in them by the light of Nature principles suckt in by education or a light from God upon their spirits That the end of being is its own preservation and as this is ingrafted in one so it is in all individuals and as they would not be willing that any other should hurt or destroy their being nor hinder the meer necessaries of its conservation so it is contrary to natural justice right reason to hurt or destroy the being of another or to hinder them of meer necessaries for their conservation And all Laws were at first intended and should be exercised to preserve unto every Numerical person as far as possible these grand priviledges of Natures universall Charter and therfore what acts or words soever may tend to the obstructing or frustrating of this end is in the Magistrates power to restrain and punish And for this purpose the Apostle bears witnes that the Gentiles who had no external Law given of God were a Law unto themselves which did shew the work of the Law written in their hearts their conscience bearing witness and their thoughts the mean while accusing or else excusing one another The Scriptures make this clear commanding every soul to be subject unto the Higher powers because there is no power but of God The powers that be are ordained of God And whosoever resisteth the powers resisteth the Ordinance of God and they that resist shal receive to themselves damnation And these are the Ministers of God for the defence and praise of those that do well and for the punishment of those that doe evil for they bear not the sword in vain And therefore the Apostle concludes that the Christians should be subject unto these Ministers though Heathens not only for wrath but also for conscience sake and for this reason was Tribute to be paid unto them because they were the Ministers of God attending upon that very thing continually And thus were al the Saints commanded to obey every Ordinance of man for the Lords sake whether of Kings or others and that prayers and supplications should be made for Kings and all that were in authority that they might lead a quiet and peaceable life in all godliness and honesty But now the grand scruple is what power the Magistrate hath in those things that are called spiritual And by things spiritual I understand those things that the Apostles other Saints taught and practised as Christians for as men they were in their words and actions as is proved before under the power of the Magistrate And in all those things that they held taught or practised I finde evidently these two 1. They never required any thing of the Magistrates as they were Christians but only liberty to speak out the things that Christ had manifested unto them and quietly to meet together to break bread pray baptize edifie or communicate to the wants of one another 2. Nothing that they spoke oâ— did as Christians was any 〈…〉 contrary hurtful or obstructive to the Civil Laws 〈…〉 Jews or Gentiles I never read that they desired of the Magistrate honour or riches Lordships or dominions nor to be called Doctors Masters Rabbies or to have the pre-eminence and chief seats one above another as ours now-a-dayes that call themselves Christians must have a Law to make them Masters Doctors and Batchelors of Divinity as they are pleased vainly to stile them and that not had but with a vast expence to the Commonwealth in allowing such large Revenues of Lands and Tithes to maintain an hive of Drones Wasps and Hornets in their Monkish Cells which might be better employed for enabling men in Arts and Sciences to fit them for Civil employments and not to paint up a blader-blown Clergy another fals title they have assumed to themselvs with such idle Terms and vain Epithites It is true that the Disciples being but earthly and carnal had much ado among themselvs Who should be greatest but our Saviour tels them That the Kings or Rulers of the Nations did bear rule over their people and were called gracious Lords but it should not be so among them but he that would be greatest should become least and he that would be master should become as a servant And Zebedees children being of the same carnall principle with the rest could desire to sit the one at his right hand and the other at his left in his Kingdom but he told them they knew not what they asked And
nor increase oâ— his Spiritual and Immorâ—al seed nor of the â—eaping of that Harvest which was not puâ—chased with corruptible things as Silver and Gold but with the precious bloud of his dâ—ar Son buâ— leave it to ignorant careless or malicious Husbandmen It is he that is the Begetter an◠〈◊〉 of this Spiritual Seed the Planter Waterer and Increaser of it For neither is he that planteth anything neâ—ther he that watereth any thing but God that 〈◊〉 And as they are sent â—orth by Him and his Spirit onely so thâ—â— authority and weapons are spirâ—â—ual not caâ—nal or 〈◊〉 they speak in the power evidence and demonstration of the 〈◊〉 and with authority not like Scribes and Pharisees for the weaponâ— of their warfare are not carnal but mighty in God â—heir power ariseth not from Commissions and Licenâ—â— given or granâ—ed from Magistrats Parliaments or numbers of person proudly and Lucifer like stiled Divines from Committees or Colledges Presbyteryes or Academyeâ— nor from any such but from the Lord of Hosts the God of Heaven and Earth from Iesus Christ the Iudg of quick and dead and from that Spirit of his that searcheth all things yea even the deep things of God The strength and might of their weapons is not Academick and Scholastical Learning the â—otten rubbish of Ethnical and Babylonish ruines nor Fathers Modern Writers Expositors Commentators the ayery bubbles that ignorance corrupt 〈◊〉 and humane Tradition hath blown up and gilded over with the unsuitable and Heterogeneous title of Orthodoxal Authours nor their wit reason nor collected notes the rotten Crutches to support lameness no nor any of these or whatsoever can arise from the flesh but onely that Spirit of Truth that lends into all truth And as their Calling and power is onely from God so man hath no power to obstruct or hinder it for Peter and Iohn sayd unto the Council of the lews Whethe◠〈◊〉 be right in the light of God to hearken unto you more than unto God judg ye for we cannot but speak the things that we have seen and heard If it be objected that though it be 〈◊〉 that God called many of the Apostles by his own power and Spirit onâ—â—y yet that Calling was immediate and extraordinary and aâ—terwards those that were so called did constitute and ordain others in an ordinary way by Imposition or Extension of hands as divers places of Scripture do affirm For this cause left I thee in Crâ—â—â— that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee And neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery And when they had layd their hands on them and fasted and prayed they sent them away And when they had ordained them Elders in every Church and had prayed with Fasting they commended them to the Lord on whom they beluved For those distâ—nctions of Mediate and Immediate Ordidinary and Extraordinary I finde no mention of them nor ground for them in the Gospel and they are but the cunning and 〈◊〉 devices of the Schools and therefore need no further answer than rejection and denyal untill they be made good from a better ground than that fruitless and vain wisdom of man And though in the calling of many of his Ministers in divers ages there were divers circumstances used at the calling of some that were varyed or omitted at the calling of others which they have therefore made an Essential difference not knowing that Circumstantials do not absolutely change the nature of Essentials yet was it the same God that called and sent them and the same Spirit that enabled them and spoke in them as sayth the Record of Truth God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son So many of the Apostles were called by the External and audible voice of Christ in the flesh yet that verbal Call had signified little if the Spirit had not called them inwardly in their hearts for herein consisted their calling that to them it was given to understand the Mystery of the Kingdom but to others it was not given And yet were many others as truly called as they that never saw nor heard Christ speak in the flesh And Paul being called had a great light shined and a voice spake unto him which those that journeyed with him could hear though they saw no man and yet were Timothy Titus Barnabas and others as truly called as he in and by the power of the same Spirit though not in the same manner relaâ—ing to circumstances and yet did and do all the Ministers of Christ in all Ages speak from the same Principle and are sent forth in the same Power and Spirit so that Circumstance makes nor substantial Difference and so that part of the Objection is of no force for the Truth â—aith Knowing this first that 〈◊〉 Prophesie of the Scripture is of any private interpretacion For the Prophesie came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost and so do all his Ministers still untill the end of the World For the Imposicion of hands it is manifest that it was used in divers cases as first by our Saviour in â—â—ring of Disceases and after by the Apostles in the like cases and likewise upon little children brought unto him And lastly by the Apostles and Presbyteries in laying on of their hands with Fasting and Prayer Buâ— it is as manifest that by their layiug on of Hands Fasting and Praying gifts of Grace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were given and those upon whom they laid their hands and prayed with did thereupon speak with Toungs and Prophesie and so thereby received the Holy ghost and this was that gift that Timothy was exhorted not to neglect and this was it that Simon Magus would have bought with money Now to imitate an Ordinance or practise an Administracion without the same Power Spirit and â—ifts is but hypocritical and vain therefore unless that they that pretend to ordain by Imposicions of hands had the same Power or thereby could confer the same gifts they ought not to practise the same Administracion because without the prâ—sence of the same Power and operacion of the same Gifts wherein the Essence of it stood it cannot be sayd to be an Ordinance of God but a Tradicion of men Again the falling of the Holy Ghost and the manifesting of its visible Power or Power visibly by Prophecying and speaking with Tounges was not as hath been commonly mistaken a peculiar Ordinance for setting men apart for the Ministry but was commonly used to Converts as Converts and belonged to
Beleivers as they were such Which is undeniably manifest For when Philip came to Samaria and had preached the Gospel many there beleived add were baptized both men and women And Peter and Iohn were sent down unto them who prayed for them that they might 〈◊〉 the Holy Ghost for as yet he was fallen upon 〈◊〉 of them 〈◊〉 〈◊〉 they were baptized in the Name of the Lord Iesus Thou layd they their hands on them and they received the Holy Ghost and these were both men and women and not all Ministers unless every Believer be one And again when Paul came to Ephesus he found there certain Disciples that had been baptized with the Baptism of Iohn but had not heard whether there were any Holy Ghost or not and these he baptized again in the Name of the Lord lesus And when he had layd his hands upon them the Holy Ghost came on them and they spake with tongues and prophesied And all these were about twelve But it is not apparent that this was done for Ordaining them for the Ministry but as they were believers unless where the Scripture is silent we must give it a tongue to speak out what we fansie and suppose And therefore Timotheus stirring up the gift that he received by Pauls hands and the hands of the Eldership was but that gift of the Holy Gost which he received as a Conveâ—t not as a Minister unless as I sayd all Believerâ— be 〈◊〉 as in some degree they are in truth and verity For God hath not given his the spirit of fear but of power of love and of a sound minde And indeed there are two things concerâ—ing this very observable 1. That the Holy Ghost often â—ell upon those that were converted while the Word was in speaking somtimes before they were baptized with water and somtimes before praying with them or laying on of hands and yet these they usually baptized with water afterwards as is manifest that at Pentecost they were all filled with the Holy Ghost and spoke with other tongues as the Spirit gave them utterance And while Peter yet spake these wordâ— the Holy Ghost fell on all them which heard the 〈◊〉 â— Those upon whom the Holy Ghost was thus faln we â—inâ—e that they did baptize them but not lay tâ—eir hand on them but those that had been bapâ—â—zed and no received this gift upon such they put their handâ— that they might receive it By which it is clearly manifest that imposition of hands was used to many that were baptized who had not received the gift and so was common to Believers as Believers as Peter 〈◊〉 saying As I began to speak the Holy Ghost fell on them as on us at the beginning Then remembred I the word of the Lord how that he sayd Iohn indeed baptized with water But ye shall be baptized with the Holy Ghost For asmuch then as God gave them the like gift as he did unto us who believed on the Lord Iesus Christ What was I that I could withstand God So that heer it is clear that this gift and so the Type or Ordinance of Imposition of hands â—id belong to as many as believed on the Lord Iesus Christ and so was not peculiar to the Ministry onely And as to that Scripture Acts 13. where it is ayd and when they had â—aâ—ted and prayed and layd their hands on them they sent them away viz. and so urge that this Imposition of hands was then used for the setting of Barnabas and Saul apart for the Ministry and so was their Calling or Ordination there unto 〈◊〉 is manifest that these men were called before and did exercise the Ministry before and therefore in the same place they are called Prophets and Teachers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which they could not truly have been sayd to be unless they had been before called and ordained of God 2. When the Holy Ghost desired to have them separated they were there to 〈…〉 unto the Lord and fasting so that they were 〈◊〉 to and exercised in the work before this their 〈◊〉 for Panâ— preached presently after his Conversion at Damascus and aâ—so at Terusalem and it was three years after his Conversion before he came thither so that this laying on of hands was not a is commonly alleadged his Calling or setting apart to the Ministry 3. This separating or sending forth of Saul and Barnabas was for the accomplishing of that work whereunto he had already called them and so to imploy them in several places or Countreys And when they were to take this journey the 〈◊〉 of the 〈◊〉 did 〈◊〉 and pray with them and layd their hands on them that the Lord might strengthen them and prosper them in the work Which thing ought to be done and is usually practised by Saints when God sends forth any Minister to other places or Regions to preach his Word And also as to that Scripture alleadged in Acts 14. v. 23. Where the words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quuâ—que ipsis per suffragia creassent Presbyteros and when they had ordained them Elders Where say some is understood Ordinacion and seâ—ting apart to the Ministry Others the choosing of Ministers for particular places by consent of the people iâ— extending the hand 1. The Apostles no where mencion any power or skill that they had to call or make men able Ministers of the New Testament but do witness that it is God that makes them and others so and he only sends them into his Vineyard and not men and therefore the Apostles practise cannot be understood to contradict their evidence in teaching and therefore this cannot be understood of Ordaining and Calling men to the Ministry but of appoynting men to particular places for order and conveniency sake that were already called and ordained of God 2. Paul oftentimes gives out his witnesse and commendacion of particular men testifying that God had gifted called and made them faithful for that work of the Ministry and so sends them to divers places to abide as Ministers So he doâ—h of Timothy Titus and many others Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also do Whether any do enquire of Titus he is my partner and fellow helper concerning you or our Brethren they are the Messengers of the Churches and the glory of Christ And so he gives his witness of Tychicus that he is a beloved Brother and a faithfull Minister in the Lord and he testifies that he sent Timotheus to the Thessalonians as a Minister of God and a fellow labourer in the Gospel to establish them and comfort them concerning their faith So that what was done of the Apostles Presbyteries or Churches was but only a giving forth of their witness in behalf of such as God had called that by their testimony
others might more willingly receive them and their Doctrin 3. When Timethy was left at Ephesus and Titus in Creet to set things in order and ordain Elders in particular places this was but to appoint such as God had alreadâ— called and gifted to remain at such partâ—cular places and to give their Testimony and witnes that they were so called which either they did by extending of the hand when divers so called and gifted were present or nominated or else that divers being proposed the believers of that Church did by extending the hand manifest which of them they desired to be over them in the Lord and then these they confirmed in those places and prayed that God might prosper them in that work To feed the flock of Christ which he hath purchased with his own bloud and these are the Pastors that should feed the flock not for filthy lucre but of a ready minde and not as being Lords over the heritages Not but that they are called before this and this but a witness from others that they are so called If it were in the power of Magistrats Academyes Presbyteryes or Churches to send forth Ministers then this would be a continual and standing power to propagate this Tribe by a way of carnal generation as that of the Lâ—vites who were born Priests or to the right of the Priesthood and so no age or generation need be without as hath been and is practiced in the Kingdom of Babylon to this day who all claim it by Succession and a carnal way of propagation Bishops from the Pope Presbyters from them and the Independent and baptized Churches from the Presbyters so that heer would be a perpetual Ministry set up by man whether ever God sent any or not When the mystery of his Truth hath been hidden from ages and generations and is onely manifest to the Saints according to the times and seasons that the Father hath put in his own power And so all along the time of the Apostasie these Locusts have swarmed out of the bottomless pit and covered the face of the Earth to devour the Fruits thereof and would continue so still though the Father of light never sent them but the Prince of darkness Consectaryes Then for a State or Common-wealth to set up and appoint a National Ministry from any judgment of men Ministers or Churches is to take unto themselves the power wisdom and right of the Almighty and to set themselves in his Throne and so to be like the Scribes and Pharisâ—es thieves and robbers stealing and attributing that honour unto themseves which is due to the Lord of the Harvest who onely 〈◊〉 Labourers into his Vineyard This is but to set up a câ—rnal Image of a Ministry a Picture without 〈…〉 their trust in him Then those that have entred into the Sheep-fold not by the 〈◊〉 but climbed up some other way the same are thieves and robbers and the Sheep neither know nor hear their voice nor follow them And he that cannot evidence his Calling to be immediatly from and by the Spirit of Christ both by the witness of the same Spirit in his own Breast the power and authority of the speakings of God in him and by the Seal of his Ministry the Conversion and Confirmation of Souls is nothing else but a thief and a robber a deceiver and an 〈◊〉 and nevâ—r was sent of God but came of himself and had 〈…〉 but from the Devil and Man Then are 〈…〉 and Commissions from men to authorize others 〈◊〉 and râ—â—ch vain corrupt and abominable and men that pretend to derive their power from these are 〈…〉 And if any thing be not of him it will fall of it self for that which is crooked cannot be made straight Queryes I desire to know from whence the National Ministers have their Calling or Ordination If from Man who gave him that Power and wherein consists it If from God when and how did they receive it and wherein stands the Power of it Are not they Theeves and Robbers that steal and robb Christ of his honor And do not these so when they hold that being bred in an Academy and furnishd with such Arts and Learning as are taught there and to be Ordained by Bishops Presbyters or Churches is the true Calling and Ordination of Ministers If this be not to rob God of his Honor what is it then Do these that call themselves the Ministers of the Nation seek Authority Counsel Countenance and Protection from God only that sends forth true Ministers and bids them not be afraid of those that can kill the body and can do no more but of him that can throw both body and soul into hell fire or from Men and Magistrates Why do these men if they be ordained of God and sent out in the Power of his Spirit persecute condemn and scandalize others for witnessing that there is no other Calling but what in the power of that Spirit when it is certain That no man speaking by the Spirit of God calleth Iesus accursed Of the wages and maintenance of Ministers That the Ministers of the Gospel have allotted and allowed them a maintenance by the Gospel Order is evident Because The Labourer is worthy of his hire and the Lord hath ordained that they which Preach the Gospel should Live of the Gospel And he that is taught in his Word should communicate to him that teacheth in all good things Gal. 6. 6. But it is as evident that this maintenance ariseth not from Tythes and Oblations as to the Levites under the Jewish Ministry Nor by the power of a compulsory Law made by a Commonwealth or Nationall Power in giving or setling a National Maintenance But from the free Gift and Contribution of those individuall persons wrought upon by that mans Ministry to whom they are to communicate their temporal things and the proportion such as God shall move their spirits to bestow Because the Jewish Ministery is now fulfilled and ended which was but the pattern of the Spiritual and now we have no other High Priest but Christ and all his people being members of his mysticall Body and stones in his spirituall Building do not pay Tithes in him who received them of Abraham in whose loyns according to the flesh Aaron and his sons were And therefore the Priesthood being changed there is made of necessity a change also of the Law Secondly our Saviours command to his Disciples when he sent them into the World was not that they should have Lands and Livings Lordships and Dominion Tythes and Augmentations but only food and rayment and therewithall they were to be content And they were to provide neither gold nor silver nor brass in their purses nor scrip for their journey neither two coats neither shooes nor yet staves for the workman is worthy of his meat so that they were to bargain or