An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. XXVIII.

I. Against constrained Maintenance.As to the First, our Adversaries are forced to recur to the Example of the Law; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the Gospel.

Object.They say, God appointed the Levites the Tithes, therefore they belong also to such as minister in holy Things under the Gospel.

Answ.I answer, All that can be gathered from this is, that as the Priests had a Maintenance allowed them under the Law, so also the Ministers and Preachers under the Gospel, which is not denied; but the Comparison will not hold that they should have the very same; since, First, There is no express Gospel Command for it, neither by Christ nor his Apostles. Tithes were appointed for the Levites, not for Gospel Preachers.Secondly, The Parity doth no Ways hold betwixt the Levites under the Law, and the Preachers under the Gospel; because the Levites were one of the Tribes of Israel, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the Tithes was only allowed to the Priests that served at the Altar, the rest being for the Levites, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these Preachers, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole Tithes, allowing nothing either to Widow or Stranger. But as to the Tithes I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers Protestants do confess them not to be jure divino; and the Parity as to the Quota doth not hold, but only in general as to the Obligation of a Maintenance; which Maintenance, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; Reas. 1. The Gospel freely to be preached, without so much a Year.Because Christ, when he sent forth his Apostles, said, Freely ye have received, freely give, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the Preachers as well among Papists as Protestants do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward.

Nic. Arnoldus his Answer to Freely ye have received, &c.The Answer given to this by Nicolaus Arnoldus, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, We have not freely received, and therefore are not bound to give freely. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of Contraries, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the Gift and Grace of God received, nor can they be good Stewards of the manifold Grace of God, as every true Minister ought to be; Simon Magus.or else they have gotten this Gift or Grace by Money, as Simon Magus would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the Gift or Grace of God they were to preach, but from their acquired Arts and Studies, which have cost them much Labour and also some Money at the University; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these Scholars, having spent some Money in learning the Art of Preaching, think they may boldly say they have it not freely; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as Arnoldus gets Money for teaching his young Students the Art and Trade of Preaching, so he intends they should be repaid before they give it again to others. All Things are set to Sale at Rome. To Franequer applied.It was of old said, Omnia venalia Romæ, i. e. All Things are set to Sale at Rome; but now the same Proverb may be applied to Franequer. And therefore Arnoldus’s Students, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, Nos gratis non accepimus, ergo neque gratis dare tenemur. But then they may answer again, That they find them and their Master to be none of his Ministers, who when he sent forth his Disciples, gave them this Command, Freely ye have received, freely give, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]that look for their Gain from their Quarter.

[95] Isa. 56. 11.