Commentary on Numbers

IN this Chapter we have another numbering of the Levites: howbeit, it is in another kind then the former in the former chapter. For in the third chapter, the Tribe of Levi is numbered according to the persons: but in this chapter it is numbered according to their office and Ministry, so that there is a great difference between this and the other. True it is, in them both, this Tribe is numbered, but not this Tribe only, nor all the same persons, nor yet to the same end. We saw before, a general enumeration of the families of the Levites, as they succeeded in the room of the first borne, who had been separated & sanctified to the worship of God, to the Ministry of the word, to the service of the Church, and to the spiritual government of the people: so that as well the first borne as they are numbered: But in this chapter, only the Levites are numbered, not all, nor any of the first borne, who were now freed and exempted, and fully discharged from that ministration. Again, in the former chapter, all the Levites are numbered from a month old & upward: but in this, only such as were fitted by their years to undertake and execute the office of the Ministry, which lawful age is here defined and determined to begin at thirty, and to end at fifty years. Lastly, that numbering in the former chapter, was to another end and purpose then this. There they were all numbered frō one month, that it might be known what overplus there was of the first borne: but here they are accounted from 30. years old to 50. that according to the number of the persons, there might be an equal division and distribution of their functions.

Now for the better understanding of this numbering, here commanded and executed, we must know that the reckoning up of the Levites, is not done after one manner, but is much differing, not only from the other tribes but also from it self: so that this Tribe is numbered diverse ways. The first is from a month old and upward, as we have learned out of the third chapter, because then they were fit to be offered to the Lord. The second is at five and twenty year old, at what time they began to be tried and proved, whether they were fit or not; this is set down, chap. 8, 24. The third is at 30. years of age until 50, when they executed their office fully without any denying or gainsaying. Thus we see the different account that is taken of this Tribe, and the reasons thereof: now let us proceed to the order observed in this chapter.

Herein we are to observe two parts. The first containeth a commandment touching the numbering of the Levites from 30. years old unto 50. together with a description of the proper and distinct office of every family. Secondly, the obedience of Moses, in the execution of the commandment of the Lord. Touching the commandment of God, we are to consider, that the whole service of the Tabernacle is parted according to the will and pleasure of almighty God the author of the Ministry, among the three families, springing out of Levi, and spoken of in the former chapter, namely, the Kohathites, the Gershonites, and the Merarites. Here Moses doth a little invert the former order, and beginneth with the Kohathites, because the Priests were chosen among them, and he insisteth longer upon them, then upon other, both because many things are spoken of them, which notwithstanding are not properly to be restrained to them alone, but generally to be applied to the rest; and likewise because they had a more worthy & honorable office, so that the chiefest charge was committed unto them. The commandment is general in this division, & then particular in the verses following. The general showeth who among them were to be numbered, to wit, all persons from thirty years old to fifty, to do the service of the Tabernacle. Thus much touching the order.

Before we come to the doctrines, we are to answer two questions, thereby as it were to unloose the knots that might trouble those that are weak in knowledge, and slender in judgment. As first of all it may be demanded, why the Lord commanded the Levites in this place to be numbered that were full 30. years old, and not before? I answer, it was, because he would have those that served him in the Sanctuary, and did as it were represent his person to the people, and were to teach them, to be ripe in knowledge, in judgment, in experience, in moderation, in learning, and such like gifts of his holy Spirit. Young men for the most part have green heads, light brains, rash wits, shallow judgments, head-strong passions, being altogether unsettled and ungrounded. Thus it was in Rehoboams Counsellers, 1 Kings 12, 8. where we see young Counsellers, young counsel; grave Counsellers, grave counsel; as the men are, so is their counsel. Such as were to follow the wars, were numbered from 20. years old and upward. Moses the muster-maker took their names, and enrolled them at the age of twenty: but such as were the Lord's warriors to fight his battles, and as it were the Chariots & horsemen of Israel, must not be fresh-water, or white-liuerd soldiers; they must not turn their backs to their enemies, nor be afraid to look them in the face, nor shrink back at the push of the pike, nor have their sword rusty in their sheath, but always be prepared, & stand ready for the encounter. But if such had been admitted to this office as were young in years, their lightness in gesture and behavior, might have cast a contempt upon the holy things of God, and caused the people to abhor the word which they deliver, and the Sacraments which they administer: whereof we have an example, 1 Sam. 2, in Eli's sons, The sin of the young men was great, and they caused the people to contemn the offerings of God. To this end the Apostle adviseth and admonisheth Timothy, chap. 4, 12. Let no man despise thy youth: but be thou an ensample to the believers, in word, in conversation, in charity, in spirit, in faith, in purity. But of this, we shall have occasion to speak more afterward.

Secondly, a man may ask the question, whether the Priests and Levites ceased the execution of their office at the age of fifty? For seeing God commandeth in this place, all to be numbered that were employed in the work of God, and none were numbered that were under thirty, and above fifty; it may seem to some, that they did nothing afterward. What then? Were they as soldiers dismissed of their service, and put to their yearly pension? Or were they released from all labors, as those sword-players, that had a rod delivered unto them in token of discharge? I answer, this was done for diverse causes. [Answer.]

First, such as execute this holy calling ought to be qualified with judgment, gravity, sobriety, integrity, diligence, yea with power, courage, strength, and to have agility and ability in mind and body, that they may do all things wisely, exactly, studiously, & constantly. But all these agree to a man most fitly and fully between the age of 30. and 50. limited in this place. Youthfull age may be adorned with strength, courage, and earnestness: but it is not so well furnished with judgment, gravity, skillfulness, and staidness. On the other side, old men in their declining age, albeit they be filled with knowledge and understanding, and seasoned with moderation of affections, yet through weakness of nature, debility, and other infirmities that follow them, grow dull and heavy, slow and cold, and have not that quickness and readiness of dispatch, which they had, and others have: so that their body is not answerable to their mind, nor the outward man to the inward.

Again, this was the ordinance of God, that they should give place to younger men, that under them they might be trained up to the service of the Sanctuary, that he might never want any to attend in that calling. Whereas in the multitude and increase of that Tribe to so many thousands, if they had all served during the term of their lives, many of them could never have been employed, whose labor might be profitable in y ^e church. So then, they were at that age to cease, to make way and passage for the employment of younger men.

Thirdly, as religion is more precious then all earthly things, so God hereby took order, and provided, that the weakness and infirmities of the Ministers, should not bring the holy ordinances of God into contempt.

Lastly, this law seemeth to be restrained to such Levites as bare the burden of the Tabernacle, the Sanctuary, & all the instruments of it. For God will have no man to live without a calling, he alloweth idleness in no estate and condition. What then did the Levites? They trained up younger men, they instructed them, and were no doubt as the Overseers of the schools of the Prophets: in them were the younger sort brought up, and called the children of the Prophets. Besides, they preached to the people, and taught the Law of the Lord, which is no idle work, but a matter of great labor & exceeding pains, so that albeit they bare not material burdens, which required strength of body; yet they bare weightier burdens then those, they had the charge of men's souls lying heavy upon them, which is able to press down the feet, and to weary the shoulders of the strongest man.

Last of all, no doubt they were present & president at the oblations that were brought, they offered sacrifices, and burned incense unto God in the Tabernacle, so many of them as were of the number of the Priests; as appeareth by the age of Aaron, who ministered in the place of God's service after the age of fifty. It is noted of Zacharias the Priest, that he was an old man, he was well stricken in years, which cannot be supposed or imagined but he was above 50. years of age; yet he ceased not to execute the Priests office before God, in the order of his course, and burned incense in the Temple. Nay, the circumstances of the text in that place do rather guide us, and as it were lead us by the hand to think, that he was more then threescore, peradventure fourscore, and it may be above, otherwise there had been no great bar and impediment on his behalf, but he might have a child; whereas he objecteth against the Angel, not only the age of his wife, but also his own age, Whereby shall I know this? for I am an old man, and my wife well stricken in years? So then, all the Levites being come to the age of fifty, trained up young men under them, they were as tutors unto them, & taught the people knowledge, sitting in the chair of Moses, and the Priests offered sacrifice to God, first in the Tabernacle, and after in the Temple: their time of vacation therefore was granted from such labors and service as required the strength of the body, which Moses himself seemeth to point unto afterward in this book: From the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more, but shall minister with their brethren in the Tabernacle of the Congregation, to keep the charge, and shall do no service, &c.

Verses 2, 3. Take the sum of the sons of Kohath, &c: from thirty years old and above, &c.] See here a different manner observed in numbering of this Tribe from the former. Before they were numbered at a month old, because then they were fit to be presented to God, but yet not fit to execute the office of the Ministry, or manage any business of charge and importance. Now none are numbered under thirty, because before they were not capable of this office. Such as were to serve in the wars among the other Tribes, were numbered at 20. years old: but such as were to appear before the Lord to do the warfare of his service, as the Scripture speaketh, must be 30. years of age; so that he requireth greater maturity in the gifts of the body and mind, greater wisdom & understanding in such as minister in the Tabernacle, then in such as pitch up their Tents, and go out with an army. There is wonderful skil required in leading an host of men against the enemy: but to be a Captain over the Lord's people, and to conduct them into the field against the spiritual enemies of our souls, where the danger is greater, is a matter of deeper knowledge, policy, experience, and judgment. We learn from hence, how the [Doctrine 1] Ministers of the word ought to be qualified; they must be men of gravity, wisdom, sobriety, and moderation of all their affections. For if this were required of those that served in the Tabernacle and the Temple in the time of the Old Testament, that only they of 30. years old and above, even until fifty, should enter into that calling, who then were in the prime and flower of their age, and had the greatest gifts: much more is it necessarily required of the Ministers of the Gospel, that they be men of sobriety, constancy, staidness, wisdom, judgment, and diligence. Such as were to build the Tabernacle, and to frame all the instruments of it, and appurtenances unto it, were filled with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. All such as had any hand in the erecting thereof, were fitted to it, for God did put wisdom in the hearts of all that were wise-hearted, that so they might make all that he had commanded them. The building up of God's Church is a greater work, and therefore the workmen appointed to the edification of it, must not have lesser gifts, or baser qualities. Hence it is, that the sons of Eli are noted to be wicked men & grievous sinners that knew not the Lord, because they bare themselves without sobriety, temperance, and discretion: they were full of lightness, wantonness, excess, and covetousness. The sins of Jeroboam are set out, that he made not choice of the Tribe of Levi, but took the scum of the people and the basest of them, men of evil note. Christ willeth his Disciples, to be wise as serpents. The Apostle Paul describing what the Ministers ought to be, teacheth, that they must be unreprovable and blameless, they must be wise, just, patient, temperate, discreet, not self willed, not soon angry, not given to fighting and brawling. So that the Ministers set apart for the work of the Ministry, must not only be apt to teach, and able to divide the word of truth aright, but there is farther required of them, that they be qualified with wisdom, with knowledge, with gifts of government & discretion in their calling and conversation.

As this is plainly proved unto us by these consents, so it may be strengthened by these [Reason 1] few, yet forcible reasons. First, because they have oftentimes given unto them in the scripture, the name of Elders. Many titles are given unto them, and everyone of them carrieth some instruction and admonition with it unto the conscience. They have not their names in vain, they are not idle sounds of vain words, but they offer the signification of some duty to be performed, and lead to the consideration of something to be practiced, as Shepherds call to their remembrance to be busied in feeding: watchmen, to prove to them that they ought to have a vigilant care of the City of God, and to be on their watch tower: Messengers, that they must not do their own business, but his that sent thē. So they are called Elders, 1 Tim. 5, verse 17, 19. 1 Pet. 5, verse 1. Acts 14, verse 23. and 15, 2. and 16, 4. and 20, 17. to imprint and engrave in their hearts, the cogitation and consideration of the care, wisdom, sobriety, and stayednesse that ought to be in men of that calling: all which gifts are for the most part proper to that age: for days shall speak, and the multitude of years teach wisdom, Job 32, verse 7. And therefore they are resembled unto them, not because they are so always in age, but because they should be like unto them, and have the properties and qualities of them.

[Reason 2] Secondly, the Ministry is an high calling, of great weight and worthiness, of great excellency and importance, standing up not only in the place of the people to offer up their prayers, but in the room of God, to declare his will to the people. If then the work be so worthy, if the office be so weighty, if the calling be so honorable, then it followeth by a good and necessary consequence, that such ought to be well fitted and filled with wisdom, gravity, and sobriety, that undertake it. This is the reason urged by the Apostle, 1 Tim. 3, 1, 2. He that desireth the office of a Bishop, desireth a worthy work: a Bishop therefore must be unblameable & unreprovable. Who is it that mindeth to build an house, but he will look out a fit workman for his purpose? Or who will commit the government of his family to an unwise Steward, that knoweth not how to manage the affairs thereof, to give everyone his portion in due season? Thē much less ought the Church of Christ to be committed to unwise, unlearned, indiscreet men, that are ignorant both how to rule it, & which way to reform it.

Thirdly, such as are called to this office, [Reason 3] must be careful to look unto their ways, that their calling be not blemished, and their Ministry reprehended, so that they ought to bear themselves worthily and wisely. Everyone in the profession must labor to adorn the Gospel, and walk unblameably in the midst of a naughty and crooked generation, Philip. 2, 15. It is required of wives to be chaste, and keepers at home, that the word of God be not blasphemed, Titus 2, 5. and of servants, to count their masters worthy of all honor, that the Name of God and his doctrine be not evil spoken off, 1 Tim. 6, ver. 1. Much more then ought the Ministers to magnify their office, to beautify their calling, to watch in all things, and to make full proof of their Ministry, 2 Tim. 4, verse 5. They ought to shine as bright and burning candles, and as Christ saith, they must be lights of the world, being set as a City upon an high hill, which cannot be hidden.

Hence it is, that the Apostle saith, Give no offense in anything, that the Ministry be not blamed, but let us in all things approve our selves as the Ministers of God, in much patience, in necessities, in distresses, &c. If only our persons should be blamed, and receive a check, the matter were the less: but the Ministry it self shall be reproached, and the ordinance of God reviled, and therefore we ought to look more carefully & circumspectly to our ways, that have the eyes, ears, & tongues of all men turned toward us. Their eyes are fixed upon us to behold our actions: their ears are prepared to hear whatsoever they can of us: their mouths are opened, and their tongues unloosed, to speak everywhere of us, so that we are set as upon a stage, & can by no means cover our persons or our practices from the sight and knowledge of all men.

Lastly, the Ministers is to utter the word [Reason 4] of wisdom, whereby both himself and his hearers shall be made wise unto salvation. The Apostle putteth Timothy in mind, that he had been brought up in the Scriptures of a child, which are able to make him wise unto salvation, 2 Tim. 3, verse 15. and Psal. 119. the Prophet thereby was made wiser then his teachers, then his enemies, then the ancient. Hereupon the Apostle Paul saith, 1 Corinth. 12, verse 8. To one is given by the Spirit, the word of wisdom, to another, the word of knowledge by the same Spirit. And in the first chapter of the same Epistle, verse 23, 24. We preach Christ crucified, unto the Jews, a stumbling block, and to the Grecians, foolishness: but unto them which are called, Christ, the power of God, and the wisdom of God.

Seeing then, we are to utter the words of wisdom, so called, both because they are the words of the most wise GOD, and because they are able to teach us the truest wisdom, we are to speak them, as it becometh them to be spoken, to the end, that in nothing we may be blamed or ashamed.

To conclude these reasons, and to bind them all in a bundle together, forasmuch as the Ministers of the Church are Elders, both in name and nature, and we are to utter the words of wisdom; forasmuch as the Ministry that we have obtained, is a weighty and worthy calling, and that it ought no way to be blotted and blemished of us by any indiscreet and indecent carriage; it followeth, that such as are set apart to this work, must be men of wisdom & moderatiō, of experience and excellent government of themselves, of their words, of their gestures, and of their ways, whether they be public or private, whether they be open or secret, whether they be at home or abroad.

[Use 1] We will now proceed to set down the uses of this doctrine, that we may be benefited and instructed by it. First, it serveth to reprove diverse sorts of persons that go against this rule, who, albeit they be ready to receive this truth, and to approve of it in judgment, yet they transgress it, and cross it notoriously in their practice.

And here we are to meet with the shameful abuse, and detestable corruption, that is too common in the Church of Rome, where children and boies have been admitted and ordained to Ecclesiastical dignities, before they had any understanding what the office requireth, or how it can be discharged. Thus hath the Bishop of Rome, that challengeth to be the high Priest of the world, the Vicar of Christ, and the successor of Peter, profaned this calling, and promoted, sometimes through covetousness, sometimes through favor, and sometimes through a respect they had to advance their kindred, such as are altogether unfit for such high places.

Hence it is, that Sixtus the fourth, is justly charged and challenged, to have instituted the son of Ferdinand King of Naples, being a child, to Ecclesiastical orders, which the heathen, for a reverent respect they had to sacerdotall dignities, would never have done; and gave him the oversight and circumspection of the Church of Tarentum. Leo, the tenth of the house of Medices, being a child of thirteen years of age, was made Cardinal by Innocentius the eight. Thus hath the chair of Moses been defiled, if Moses chair haply were then among them, whereof we may dispute and demure, not without just cause. The wise man saith in his Ecclesiastes, chap. 10, 16. Woe to thee, O Land, when thy King is a child: so we may say truly, Woe unto thee, O Church, where thy Minister is a child, that knoweth not how to go in and out before the people. This is a foul abuse, and cannot stand with the institution of God: well may such unseasoned timber serve to build up Babel, but in the house of God it can have no place. It is as untempered mortar, fit enough to set together a false church. Where the people are children, carried about with every wave, and are without knowledge, nay, refuse the means of knowledge, it is God's judgment to send thē children to be set over them, that so one child may lead another by the hand, children in age. such as are children in gifts. We conclude then, that the popish Church is a childish Church, and the Roman Byshoppe, is a childish Bishop, or else he would never have ordained children to that calling, and laid his hands upon them, and appointed them to such functions.

Secondly, it reproveth such, as having the oversight of the Church to make Ministers, do indeed commit a foul oversight through carelessness and neglect of their duty, and so thrust upon the church such as are unwise and indiscreet, who are as unconscionable in executing, as they were careless in choosing of them. For albeit these that are thus ordained be not young in years, yet they are young in manners. There are two sorts of young men, and there are two sorts of old men. Some are young in age, others are young in conditions: so that albeit they do not make choice of little children, yet they make choice of such as are little better; whereas men of gravity and entire conversation ought to be elected, and not rash headed persons obtruded upon the Church. This was the cause why Paul left Titus in Crete, that he should ordain Elders in every City: and for this cause he chargeth Timothy, that he should do nothing through partiality, neither lay his hand rashly upon any man, lest he were partaker of their sin. For when as a man is ordained through favor and friendship, or other sinister and sinful respect, who, having the door of entrance opened unto him, maketh havoc of the Lord's flock, partly by teaching corruptly, and partly by living scandalously, he that doth ordain him is guilty of those crimes, and himself may be charged to be a false teacher, and an evil liver. For whosoever doth not hinder the sins of others, but give way unto them that they pass forward, is partaker of them: he that beareth with them, and winketh at them, is as well guilty, as he that walketh in them. Hence it is, that he exhorteth Timothy to keep himself pure, and unspotted.

But peradventure they will object, [Objection] they knew not what he was, they were ignorant of his wickedness and looseness. [Answer.] But this doth not excuse them, because they ought not rashly to have given him admission, until they had made diligent search and inquisitiō. Such as were to buy a bondslave, were wont to demand the Physician touching him, to ask of the neighbors, and to require a time to make trial of him: and therefore much more ought there (if in anything else) to be advise, and deliberation taken, when any is to be admitted to the calling of a Minister, and no place left, either for fear or favor, either for hatred or covetousness. For judgment is corrupted four ways.

Sometimes through fear, when we shake and shrink back from speaking the truth, for fear of offending great persons. So did Pilate wrest the Law, and sin against his own conscience, for fear of Caesar: because they cried out, We have no King, but Caesar: if thou let this fellow go, thou art not Caesar's friend. Somtimes through covetousness, when we are corrupted through bribes, and hired for money, which blind the eyes of the wise, and pervert the words of the righteous. So did Felix gape after gain, and looked for rewards, Acts 24, 26. He hoped also that money should have been given him of Peul, that he might loose him.

Sometimes, through hatred and malice; for as Naboth's vineyard was Ahab's sickness (a strange disease) so he dealt corruptly with Michaiah, because he hated him, and could not abide him, 1 Kin. 22, 8, 27. He put him in prison, and fed him with bread of affliction, and with water of afflictiō, yet he had done nothing worthy of imprisonment or of death.

Lastly, through favor and friendship whē we seek to gratify and pleasure our kinsmen or acquaintance, as Pilate did to please Herod, and for that care not what wrong we do to others. Wherefore the Lord would not have the poor man countenanced in his cause, Exod. 23, 3. And Festus the Deputy saith, It is not the manner of the Romans to deliver any man to die, before that he which is accused, have the accusers face to face, and have license to answer for himself. All which corruptions of justice, if they ought to be far from the tribunals of earthly Judges, much more ought they to be removed from the Courts and Consistories of the Church-officers, whensoever the question is in hand of admitting any to the holy Ministry, or of removing any from the Ministry.

This is a capital sin, and yet (alas) there is not that conscience made of it that ought to be. It is a sin that draweth on many others, as it were with cart-ropes. It giveth encouragement to him that is ordained, to go forward in his sins, when he considereth by whose means he was admitted. For thus he strengtheneth and emboldeneth himself to go forward, If I were not in good case, such persons as sway the matters of the church, would never have given me entrance. It heartneth and helpeth forward others of like quality, to resort unto them for spiritual preferment and promotion, who say to themselves, Why may not I get into the Ministry as well as such a one, I am not worse and more unworthy then he; I cannot be a more beast then he is; and indeed as well the one as the other are unfit & unmeet to have the charge of sheep, or of old shoes. It discourageth those that labor painfully in this calling, and weakeneth the hands and hearts of those that are diligent in their office. It bringeth a slander upon the Church of God, and emboldeneth many to go forward in sin, while there is for the most part, like Priest, like people: like master, like man: like mother, like daughter. And last of all, it bringeth inevitable perils and dangers upon the people, whose souls perish through their ignorance and wickedness that are entered into this calling.

The third reproof is the haste, which for the most part, young men (that run before they are sent) make to the Ministry: wherein the common proverb is true, That haste maketh waste. The zeal of these persons is very preposterous, forasmuch as they have not that judgment & knowledge, that wisdom and experience, that grace and gravity, that stayednesse and moderation in ordering and bridling their affections, that is needful in those that are to teach others the way how to do it: lest it be said unto them, Physician, heal thyself, Luke 4, 23. and as the Apostle showeth, Thou that teachest another, teachest thou not thyself? Rom. 2, 21. In former times of the Church the Prophets well qualified hung back, and shunned the burden: but we are fallen into another extreme, whereby it cometh to pass, that we desire to be soon employed, albeit rawly furnished, as if a Captain should lead his soldiers unto the battle, before they be half harnessed and prepared.

But some may say, [Objection.] Are none to be chosen to the Ministry that are young men? Or is this Law given to the Levites, remembered here, a moral precept to which the Church is necessarily tied? None were to serve in the Tabernacle or Temple, until thirty years, is this precisely to be kept in the New Testament? I answer, [Answer.] not all that are of that age are to be admitted, nor all under that age are to be refused. For as there are two sorts of young men, set down before, so there are two sorts of Elders, some are old men in years, and some are old men in gifts: and thus may the Ministers be said sometimes to be both old and young: young in age, old in the graces given unto them necessary for this calling: as on the other side, a man may be old in years, and have many gray hairs on his head, and yet in regard of necessary gifts that ought to have been in him, be a young man, a child, an infant.

If it be farther said, [Object.] John the Baptist began to preach at that age; and so did Christ himself: yet had these great gifts, and who is like to them? or who may compare with them? [Answer.] I answer, these examples are not to be drawn into imitation, to make of them perpetual Canons and constitutions of the Church. And this was indeed a long time after observed in the Church, & all such kept out as by a strong bar, that had not attained to that age. We have laid before us the doctrine and life of Christ to be followed, not the years: ability, not age. The Apostle warneth Timothy, so to behave himself, that none should despise his youth, 1 Tim. 4, verse 12. He would have him learn, before he go about to teach others. It is said in the book of Job, chapt. 12, 12. With the ancient is wisdom, and in length of days, understanding.

Nevertheless, albeit this be ordinarily seen, yet God is not tied to any age, but bestoweth his gifts, where and unto whom he pleaseth, as appeareth in Joseph, Jeremiah, Samuel, Solomon, Daniel, David, Timothy, Titus, and sundry others. Howbeit such examples are not common, but rare and unwonted, like a shining star in a cloudy Firmament. No man chooseth young men to be Generals of an army, saith the heathen Philosopher. That Physician is thought to be the better, who hath most conversed and lived longest among the sick. In the host of Alexander the Great, none was suffered to lead the bands into the field, that was not elder then three-score. In the state and common-wealth of Rome, none under full age were chosen to bear any office. None was chosen to be a Senator, before 25. years; nor Pretor, before 30: nor Consul, before 43. How much more is this to be regarded in the regiment of the Church, where, as the calling is weightier, so the danger is greater, when these pastoral charges are bestowed upon unfit persons. For a special care must be had, that such as are advanced and promoted, whether young or old, do not cause their ministry to be contemned, especially considering that it falleth out (as we see) by continual experience, that even his doctrine is little regarded, whose person is despised. Some are old in years, but young in wisdom, and at an hundred years old, are as children, touching use and experience; who stain and disgrace their hoary heads & white hairs with foolishness, sottishness, and more then childishness. In the art of nauigation, this law was wont to be precisely observed, that none should be chosen Master of the Ship, or Masters mate, that hath not first been a skuller and rowed with oars, and frō thence been promoted to sit at the stern. In military discipline, a man was first chosen a soldier, then he rose higher to be a Centurion, before he could be General of the host. God would have the Levites to be at the first as it were probationers, before they were allowed to be practitioners. They were taken in for trial at 25. years of age, as it followeth in the 8. chapter, and so continued unto 30. at what time they were suffered to minister if they were found faithful and painful. But it may be said of many in our church, that they run before they be sent, and thrust themselves into the Vineyard before they be hired. These are young in years, and as young in qualities and conditions required of a Minister, that have not yet shed their colts teeth, nor scarce sowed their wild oates, as we say in our common Proverbs: so that we may say with the Prophet Hosea, chap. 9, 7. The Prophet is a fool, the spiritual man is mad. And another Prophet, Her Prophets are light, and treacherous persons, her Priests have polluted the Sanctuary they have done violence to the Law. Zeph. 3, verse 4.

[Use 2] Secondly, it teacheth a good duty and profitable to the Ministers, that remembering this lesson, and considering how they must be adorned, and with what gifts endued, they look to themselves that they give no occasion of scandal and offense, of evil speeches and contempt of their calling, but keep themselves unspotted and uncorrupted. This the Apostle teacheth his Timothy, 1. ch. 4, 12. Let no man despise thy youth, but be thou an example to the believers, &c: and 2 Tim. 2, 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. And afterward, verse 22. Fly youthful lusts, but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart. When Eli's sons, light headed persons, meddled with the sacrifices, the people began to abhor the offerings of GOD, 1 Sam. 2. There are many several branches of this use, sorted out into many particular points.

First, every Minister must consider how precious his calling is, and what person he sustaineth, that he is as the mouth and messenger of God to the people, and the Interpreter of his will: he is as it were the Lord's hand in separating between the precious and profane, the holy and the unholy: he is to keep the people out of the snares of the devil, and therefore not to deliver them as a prey unto him through his evil life.

Secondly, they must often enter into this meditation with themselves, that they are as actors upon a stage, or as beacons set upon an hill to give light to othets. They are seen afar off, and a little blemish is soon espied in their coats. Every thing that they speak or do, is observed and marked, so that some follow them, and others carpe at them; some are grieved and offended, others revile the whole Ministry, for the sin and scandal of a few.

Thirdly, let us labor to stop the mouths of the enemies, that are ready to open them against their actions and persons, and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ, and thorough their evil life, wound the truth it self. Heereby they shall be means to gain them to the faith, that such as receive not the truth, nor the love of the word, may without the word, beholding the pure and holy conversation of the Ministers thereof, embrace the word. On the other side, the profane lives and lewd examples that many in that calling give, do make the true religion stink in their nostrils, and become loathsome and noisome unto many, and so lay a dangerous stumbling block before such, as being blind, are made more blind, and being haters of good things are more hardened in heart. Woe be to such as give offense: it must be that offenses come, but woe to them by whom they come, Math. 18, 7. These are glad to lay hold upon every small occasion, to speak evil of the word & ways of God, as also of the Ministers, Ministry, and the profession of the Gospel. The Apostle admonisheth the Minister, 1 Tim. 3, 7, that he must have good report of them that are without, lest he fail into reproach, and into the snare of the devil. We ought so to behave our selves, that the enemies of God and his word, may have no just cause to speak against us, or to complain of us through our desert. But if we be without fault, and have the testimony of a good conscience to witness with us, it ought not greatly to trouble us, though we be burdened and borne down with false reproaches & calumniations: nay rather we have matter of rejoicing offered unto us, if we suffer for righteousness sake, Math. 5, 10: and we must boldly go forward, through good report and evil report, always bearing about in our body, the dying of the Lord Jesus, that the life also of Christ Jesus might be made manifest in our body.

Lastly, it is the duty of the people to yield them reverence, and to make a good account [Use 3] of them, in regard of that weighty and blessed work that is in their hands. This is a notable sign and fruit of our love toward them. For if it be required of the Ministers to be thus qualified, it followeth, that they ought to have the honor and estimation that is fit for them, as Levite. 21, 8. Thou shalt sanctify him therefore, for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord which sanctify you, am holy. And the Apostle, 1. Thess. 5, 12, 13. saith, We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love, for their works sake, &c. We shown before, how basely and brutishly every base & brutish companiō accounteth both of the Minister and of his calling; as we saw in Ahab, in the Captains, and sundry others: and all this falleth out, because they rebuke and convince the world of sin, as Jeremiah found by experience, and acknowledgeth, chap. 15, 10. Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention to the whole earth: I have neither lent on usury, nor men have lent to me on usury, yet everyone of them doth curse me. This duty hath many branches under it, as it were diverse sciences that come out of one root.

First, we must pray for the Minister, that the Lord would give him wisdom & knowledge in all things, 2 Tim. 2, 7. Consider what I say, and the Lord give thee understanding in all things. There is a carnal and fleshly wisdom, which is corrupt and devilish: and there is a wisdom which is true and heavenly. We must desire such only as is grounded on the word of God.

Secondly, the Church must take notice what her power and authority is in choosing of Ministers. It hath no absolute authority to ordain whom it listeth, and then to obtrude them unto the people; but it is hemmed about and compassed within certain lists and limits, out of which it ought not to wander any way.

Thirdly, it is the duty of the people, so to use themselves toward their painful & careful, and faithful Ministers, that they may take occasion to rejoice in their calling and charge over them, that they may see they have not labored in vain, as Hebr. 13, ver. 17. Obey them that have the rule over you; and submit yourselves: for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you. Nothing doth effect this more, then when we profit by their labors, and fructify by their husbanding of us, and when we gain knowledge, faith, repentance, and salvation by their Ministry. This doth refresh the weary spirits, and cheer up the heavy hearts of the Ministers, who are oftentimes made sad and exceedingly humbled by the ignorance and profaneness of a perverse people. But when they see the word of God cast behind men's backs, and though the seed be plentifully sown, yet nothing cometh up but weeds and thistles, so that the field yieldeth nothing but a crop of cares, then they hang down their heads, their joy is gone, their crown is taken from them, and they go mourning all the day long. This we see oftentimes in the Apostle Paul, 2 Corinth. 2, verse 3. where he testifieth this affection; I wrote this same unto you, lest when I come, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.

It is a common case with the Ministers that labor abundantly, they receive sorrow at their hands that ought to have rejoiced them: and have much affliction from those that should minister comfort unto them. And afterward in the same Epistle he saith, chap. 12, verse 20, 11. I fear, lest when I come, I shall not find you such as I would, and that I shall be found unto you, such as ye would not; lest there be debates, enuyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and lest when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed.

The Minister hath no other true and hearty rejoicing, but the growing of his people forward in good things. The Apostle saith, What is our rejoicing? even you in the day of the Lord, 1 Thess. 2, verse 19, 20. and chap. 3, verse 7, 8, 9. If they stand fast, the Ministers are alive, Col. 2, 5.

We cannot render sufficient thanks for the faith, love, patience, and increase that we see in the Church, when the kingdom of Satan is cast down, and the kingdom of Jesus Christ is set up. The contrary, is the greatest grief and sorrow, anguish and vexation of spirit that can be. This also he doth often complain of, as Galath. 4, verse 19. My little children, of whom I travel in birth again, until Christ be formed in you. And in the Epistle to the Philippians, chap. 3, 18. Many walk, of whom I have told you often, and now tell you even weeping, that they are enemies unto the Cross of Christ.

Fourthly, the hearers ought to joy in the joy of their Ministers, 1 Cor. 2, 13. But many please themselves in nothing more, & rejoice in nothing more, then in the heaviness and sorrow of their Minister: nay, they delight to disturb and disquiet, to vex & trouble him, and offer him daily occasions of affliction. Thus did the Jews deal with the Apostles, they killed the Lord Jesus, & their own Prophets, and have persecuted them that preached the Gospel, 1 Thess. 2, 15. They can never profit by him, whom thus they spurn at and despise. The Nazarites that heard Christ, could not believe his word, because they contemned and hated his person, Luke 4.

Fifthly, we ought to be ready to hear and obey in all things delivered and made known unto us out of the word. We must not single out what we list in part to follow, and cast from us another part of the word: but whatsoever we hear, whether judgments or promises, let us say with Hezekiah, The word of the Lord is good, that thou hast spoken.

Lastly, let us love them sincerely and heartily, this will cause reverence and regard of them: let us account them as our spiritual fathers, 1 Cor. 4, 15. Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the Gospel. Moses speaking of old age, giveth this precept to young men, that they rise up before the hoary head, and honor the person of the old man, Levite. 19. The Ministers are Elders of the Church, and the Fathers of our souls, to whom we owe reverence, as a due debt unto thē, forasmuch as they watch over us for our good. But we can never reverence those whom we do not love. Let us not say as Ahab did touching Michaiah, I hate them. It is the common practice of the world, to hate those that reprove them, and to account them our enemies that tell us the truth. We love to be flattered, and desire to have pillows sowed under our elbows, according to the saying of the Prophet Amos, chap. 5, 10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. We would sleep securely in our sins, and go to hell with ease. We cannot abide to be roused up, nor be disturbed in our evil ways. This is the cause that the Ministers are hated, & accounted men of strife and contention. But if we did indeed love our selves, we would also love them: & if we had any care of our souls, they would be most dear unto us, that watch over our souls, and desire nothing more then to bring us to salvation. Every man by the light of nature will love those that love him, and it is no singular thing: but let us assure our selves, there is no love comparable to the love of our souls: and they love our souls, that seek to gain them to God, and to put them in possession of heaven. If we knew these things aright, and had a true feeling of them, we would esteem of the Ministers of God as our fathers, and the word which they teach, as the seed of regeneration.

In this division, the particular charge beolnging to the sons of Kohath, is both propounded and confirmed. Touching the special parts here remembered; First Aaron and his sons (as overseers of the rest) are charged when the host of God remooueth, to cover the Ark of the Testimony, the Table of show bread, the Candlestick of light, the vessels of oil, and such like. Secondly, the duty of the Kohathites, is set down, that so soon as Aaron and his sons have made an end of covering the Sanctuary, and all the instruments of the Sanctuary, they must come to bear both it and them, as it was delivered unto them: provided that they did not touch any of them, or meddle with them until they be covered, lest they be destroyed. Thirdly, the office of Eleazar the Priest, the son of Aaron is specified; to him belonged the oil for the light, the sweet incense, the daily meat offering, and the anointing oil, with all the oversight of the Tabernacle. These several points thus largely laid open, may seem needless and unprofitable to be thus particularly rehearsed: but as all things were done in types and figures unto them, so they had their uses to them, and serve also for our instruction to the end of the world.

Touching the instruments belonging to the Tabernacle, and the vessels that were used, as the oil, the lamps, the candlesticks, the show bread, the incense, and what were the significations of them, we have already declared in the books of Exodus, and Leviticus. Now we will only call to remembrance these three points, and briefly note what we are to learn from thence: First, the Tabernacle was removed from place to place, and the parts of it taken asunder, and joined together. This was a figure of the Church, and showeth that the faithful, so long as they live in this Tabernacle of the body, are absent from the Lord, and so shall continue, until they obtain a stable inheritance in the heavens. We are not as yet come to the rest, and to the inheritance which the Lord our God shall give us. We have here no continuing city to dwell in, we are as Pilgrimes and strangers in this world. We seek a country else-where. Let us therefore use this world, as though we used it not, 1. Cor. 7.31. Be not deceived with the glorious and glittering shows of earthly things. If we did consider the frailty and uncertainty of all human things here beneath, that they are the suttle and sugared baits of Satan, which catch and condemn many thousands in the world, and bring men to many foolish and noisome lusts that drown them in perdition, and destruction, we would not so easily wound our consciences, and sell our souls for gain, as the manner of many is, who in all things wherein they have dealings and doings with others, regard nothing but their own wealth, albeit it be joined with decay and undoing of our brethren. Secondly, observe in this place that the Sanctuary together with all the frame and furniture thereof was covered with badgers skins, a very sure covering: to teach us that the whole Church, & every particular member thereof, are under the protection of God, as it were under a covering. Hereunto the Prophet alludeth, Psal. 27.5. In the time of trouble he shall hide me, he shall set me up upon a Rock. And the Prophet Isaiah, chap. 4. 5, 6. The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defense: and there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain. This ministereth great comfort to all the faithful servants of God, to consider that howsoever the Tabernacle was subject to the violence of wind and weather, yet it could sustain no harm, because it was most surely and safely covered against all injuries, tempests, and storms whatsoever. None lie open to such troubles and turmoiles as the Church: none are so guarded & regarded as they are. It were impossible that we should hold out and continue in our profession against such dangers, except we had a covering upon us as the helmet of salvation. He is our defense, and a buckler round about us. He will never leave us, nor forsake us, so that we may boldly say, The Lord is my deliverer, I will not fear what man can do unto me.

Lastly, we see the Tabernacle had diverse and sundry instruments in it, belonging to the worship of God, and sanctified and set apart to holy uses: so is it in the Church of God; the word, the Sacraments, the preaching, the praiing, the praising of God, the gifts of sundry sorts bestowed upon the Church, are all of them sacred and holy, by the special institution of God. Hereunto doth the Prophet Zacharias allude, chap. 14. 20, 21. In that day shall there be upon the bells of the horses, holiness unto the Lord, and the pots in the Lord's house, shall be like the bolles before the altar: yea, every pot in Jerusalem, and in Judah, shall be holiness unto the Lord of hosts, and all they that sacrifice shall come and take of them, and seeth therein: for in that day there shall be no more the Canaanite in the house of the Lord of hosts. The things that God hath appointed to the glory of his Name, and the furthering of his worship, are all of them holy: and there is as it were graven upon them, as once on the forehead of the high Priest, Holiness to the Lord. Hence it is, that the word is called the holy Scripture, and all other things belonging to the service of God, are holy also. This teacheth how we should be affected when we present our selves in the presence of God, and come to be partakers of the ordinances of God. Here are holy things, for such as are holy: if we come unto them with sanctified hearts, and touch them with sanctified hands.

Such as come profanely unto them, receive no benefit by them. He that turneth away his ear from hearing the Law, even his prayer is abhominable. If we come wickedly and unworthily to the Lord's Supper, we eat and drink our own damnation. Let us therefore examine our selves, and prepare our hearts before we come, that so we may be meet partakers of those holy mysteries.

[Object.] Before we come to the doctrine offered unto us in this division, we are to answer one objection that ariseth from hence. For the question may be asked, whether this charge here spoken of, were perpetually enjoined to the Levites, that they should carry the instruments of the Sanctuary, and the Ark, whether I say, they were always to bear the Ark, [Answer.] or not? I answer, this commandment was temporary. It was their duty for a time, until the Priests were increased and multiplied in number, that they were sufficient and enabled to carry it, Deut. 31, 9. But afterward all the examples of the histories mentioned in the books of Joshua and the Judges, of Samuel and of the Kings, do manifestly declare, that it was the office of the Priests themselves, Josh. 3, 6. 1 Sam. 14, 18. 2 Sam. 15, 29. 1, Kings 2, 26, and 8, 3, 4. For the most worthy things were to be handled by the more worthy persons, thereby to testify the worthiness and dignity of the things themselves, and to procure the greater reverence and respect unto them. Wherefore, the commandment enjoined in this place, was for a season only, until there were a sufficient number of the Priests to do it. The setting of the Ark upon a Cart, was David's infirmity, though otherwise a man after God's own heart; for Princes may err, the best of them may be deceived. They followed not the ordinance of God, and caused it not to be carried on the shoulders, either of the Priests, or Levites, but followed the example of the Philistines, who made a new Cart, and laid the Ark of the Lord upon the Cart: so did David and all the people, they set the Ark of God upon a new Cart, and brought it out of the house of Abinadab. Again, we read sometimes in the Scriptures, that the Levites did it, 1 Chr. 15, 2. Then David said, None ought to carry the Ark of God, but the Levites: for them hath the Lord chosen to carry the Ark of God, and to minister unto him forever. Thus was David made wiser by the former breach of God's wrath among them, whereby Uzzah was destroyed. Howbeit we must understand hereby, the Priests that were of the Tribe of Levi, as appeareth by the 26, verse of that chapter, It came to pass, when God helped the Levites to bear the Ark of the Covenant of the Lord, that they offered seven Bullocks, & seven Rams. Where we see, that such as did bear the Ark, did also offer sacrifices; but the Priests office only was to offer sacrifice; therefore they only did carry the Ark. For all the Priests were Levites, but all Levites were not Priests. The name of Levites, was a common name to all that belonged to that Tribe, whereof some were called Priests, & other by the common name of Levites. But concerning those that executed the Priests office, and were not of that Tribe, they were no better then intruders and usurpers.

[Verse 5, 6, &c. And when the Campe setteth forward, Aaron shall come and his sons, and they shall take down, &c.] Moses mentioneth and setteth down in this place, the particular calling of all the Levites, what they ought to do, and what they ought not to do: wherein they are to busy themselves & exercise their gifts, and how they may approve themselves in their places: as if he should bring everyone of them into their proper field that they were to till. For even as a master of a family, appointeth everyone of his servants their task and work that he will have them do: so doth the Lord our God deal with his Ministers and all his people; he giveth them their peculiar office, and showeth how and wherein they must employ themselves. We learn [Doctrine 1] from hence, that every man, whether out of the Ministry, or in the Ministry, must learn and know the duties of his own calling: what charge God hath laid upon him, and what service he requireth at his hands. At the giving of the law in Mount Zion, everyone had his standing place assigned unto him, which he might not pass: for as God hath set bounds unto the sea, that though it rage, yet it can go no farther then he hath appointed; he hath said, hitherto it shall go, and it can go no farther: so Moses is charged to deal with the people, that they do not break thorough unto the Lord, Exod. 19, 12. Thou shalt set bounds unto the people, saying, Take heed to yourselves, that ye go not up into the Mount, or touch the border of it, &c. Thus also the Lord speaketh to Jeremiah, chapt. 1, 5, 10. Before I formed thee in the belly, I knew thee: and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a Prophet unto the Nations. The Prophet Jonah is reproved, that being to go to Nineveh, rose up to fly unto Tarshish from the presence of the Lord. Thus doth Paul speak to Timothy; for having set down before him the duty of his calling, he saith, Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Everyone is taught to labor with his hands the thing that is good, Eph. 4, 28. and to withdraw himself from every brother that walketh inordinately, and not according to the doctrine received. The reasons to confirm us [Reason 1] in this truth, are many. First, we can never practice y ^e duties of our callings, except we know them. This is the eye that leadeth us to the doing of thē, from the beginning to the ending of them. The blind man cannot see his way, John. 13, 17. If ye know these things, blessed are ye if ye do them. When once we know what duties are laid upon us, we are already entered into the way to do them and perform them.

[Reason 2] Secondly, such as transgress the bounds set before them, shall surely perish and be punished. When the people before the Law was given, were limited how far to pass, Moses addeth, whosoever toucheth the mount, shall be surely put to death: and the Apostle prosecuteth the threatening further, If so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart. So then the consideratiō of y ^e punishment threatened, & denounced against all that break the listes set unto them, (which is farther confirmed by sundry examples of Uzzah, and of Corah and his company,) ought so far to prevail with us, as to teach us to continue in the works of our own callings.

[Reason 3] Thirdly, it bringeth great confusion in family, in Church, & in common-wealth, when one executeth the calling of another. If the private person should step into the place of the Magistrate and handle the sword of justice, it would overturn the whole State. When Peter drew out his sword, and cut off the ear of the high Priests servant, Christ said unto him, Put up again thy sword into his place: for all they that take the sword, shall perish with the sword. Everyone would be a Magistrate, and presume to sit in the seat of justice, and no man would be content to lead a private life, if he might do what he list. The like we might say of a family. All men should know their standing: the wife must not leap into the place of the husband, nor the servant into the place of the son: but everyone do his own duties, and we shall find enough to do our callings, if we be faithful and diligent in them.

[Use 1] The uses are next to be considered. First, it reproveth such as are altogether ignorant, and neither know, nor desire to know their duties. A fault in all, but especially in the Ministers of the word, that should give light to others. God requireth of them to teach the people, Mal. 2.7. The Priests lips should preserve knowledge, that so they may show themselves to be the messengers of the Lord of hosts. They must out of their treasury bring forth things both old and new. They can never teach, until they be taught: but these occupy the place of teachers before they have learned. It is a most ridiculous thing for a man to take upon him to run a race, that wanteth his legs: or to be an Orator and eloquent pleader that wanteth his tongue. Christ Jesus taught his Apostles, before he sent them to teach into all the world. This was shadowed out under the Law, Aaron must put on his belles, that his sound might be heard, when he went in unto the holy place before the Lord: but now we have Idol-ministers that have mouths, but cannot speak: the belles lack the clappers: they may be moved, but they cannot be heard. It were fit, that he which is to build up the house of God, should be ignorant of nothing, if it were possible: for he may at one time or other, make use of his knowledge. John instructed the soldiers, the Publicans, and the multitude that repaired and resorted unto him, Luke 3. he shall be better able to apply his doctrine, when he hath skill in every man's trade and occupation: Especially he ought not to be ignorant of the Scriptures, but to know them plentifully, and labor they may dwell in him abundantly, that from them as from a storehouse, he may furnish himself with plenty of all good things. Ignorance is a fault in any that would be accounted a Christian: it is a double fault in him that is a Minister. Secondly, it reproves such as omit their own duties, but rush upon the callings of other men. These are as a servant that is too diligent. These are not idle, but are busi-bodies in others men's matters, as 2 Thess. chapt. 3.11.12. We hear that there are some that walk among you disorderly, working not at all, but are busy-bodies: them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

So then, whether we be idle, and do nothing, or else busy in the duties belonging to other men, in effect it is all one, both are evil, and vices to be reformed in us. And the same Apostle, 1 Tim. 5.13. setteth down an heap and multitude of many sins, They learn to be idle, wandering about from house to house, & not only idle, but tattlers also, and busy-bodies, speaking things which they ought not. Here is knit together as in a chain, a company of vices: the idle, wanderers, pratlers, curious, and vncomly speakers. The fountain of all is idleness, which is ranged in the forefront, and draweth after it a tail and train of diverse evils, like a fruitful mother that hath many children. He speaketh by name against women, who ought to be painful, not idle: keepers of the house, not walkers and wanderers out of the house. The virtue that adorneth that sex is silence, and therefore they should not be tattlers and pratlers, or their tongue like the Aspen leaf, that never standeth still. They should meddle with their own business, and not be busy in other men's.

Secondly, seeing God hath set everyone in [Use 2] his calling, it is our duty to walk as we are limited by the word. The word of God is the warrantise of all callings. We must do our duties with faithfulness, diligence, patience, and wisdom. These are required to be performed in duties between man and man. This is to walk worthy of God, who hath called us unto his kingdom of glory, 1 Thess. 2.12. Many there are that profess the fear of God, and bear themselves as the disciples of Christ, who neglect the duties of their particular callings. True it is, the blessing of God is all in all. For except God build the house, the labor of the builder is in vain, and except God watch the City, the labor of the watchman is in vain. We confess also, that God requireth of us to search the Scriptures, to pray unto his Name, and seek after knowledge: nevertheless, these do not discharge us from following the duties of our private callings. It is not enough for us to say, that God will provide for us, that he hath promised to bless us and to supply our wants, and that he hath said, he will never leave us nor forsake us. For God hath promised no blessing to them that be idle; he sendeth them to school to learn of the Ant, which provideth her meat in Summer, and gathereth her food in the harvest. Prov. 6, 8. Solomon calleth aloud to such, How long wilt thou sleep, O sluggard, when wilt thou arise out of thy sleep? Yet a little sleep: a little slumber: a little folding of the hands to sleep: so shall thy poverty come as one that travaileth, and thy want as an armed man. As for those that pretend God's providence, & hold out the doctrine of it as a buckler to defend them in their evil and idle courses, they do most shamefully abuse it, which is to be furthered by the means that GOD hath appointed, and in his wisdom annexed thereunto. Neither let any think to obtain anything at his hands, that sit still & do nothing, that say, they will trust God with their life, & are sure that he will provide for them. The heathen men by the light of natural reason, saw well enough the foolishness and absurdity of these men's doings. They commend the prayers of that Captain, that prayed for victory with his sword in his hand, and fighting, did call for aide: and on the other side, dispraise the practice of him that withdrew himself out of the battle, so soon as it was begun, under color & pretence of praying for good success, affirming, that God doth not accept the sacrifice of Cowards, neither receiveth their prayers, because they are unreasonable. For they held it no reason, that he which shooteth not, should hit the white: nor that he should win the victory, that abideth not the battle: neither that he should have any good, that doth nothing toward it. As then victory is won by labor, not by sloth; so shall we attain the blessings of God by our endeavor, not by our idleness. It is required therefore of everyone of us, to consider our callings wherein we are placed. We have not all of us one calling, but diverse. Some are set in the private family, and some in the common-wealth, and some in the Church of God: all have not one office, but diverse. We are trauailers in this world, as passengers in a Ship, who being there, some for one business, and other for another purpose, do never meddle one with another, but everyone careth for the discharging and dispatching of his proper office. So ought it to be with us, we have our proper calling, and proper duties to be performed therein. Be diligent in the duties of it, and thou mayest look for a blessing upon thy labors. Sanctify thy daily labors with daily prayer; but presume not that prayer shall help thee without thine own labor. If thou shouldst pray to God all the day long, to feed thee, to clothe thee, to sustain thee and thy family, the idle man's prayer availeth nothing. We must pray unto him when we begin our labors; and bless his name when we have ended our labors: but to call upon him, determining with our selves, not to take pains, or not determining with our selves to take pains, is no better then to dally with GOD, and deceive our selves.

Lastly, it is our duty to seek to be acquainted [Use 3] with the word, where we shall find that plainly and particularly set down, which we would know. In what state soever we are set, we shall have a sure guide to begin the works of our calling, to go forward in them, and to persevere unto the end. Heereby we shall be able to warrant our works, and know what duties God accepteth, and what he accepteth not. It is a light unto our eyes, and a lantern unto our steppes, Psal. 119, 105. It is the commendation of God's children, to be conversant in it. In darkness we cannot go safely without the help of a lantern: so are we borne and brought up in ignorance, and continue therein, unless we be guided by the word of God and his Spirit. Many that want the knowledge & direction of the Scriptures, think they live in the light, walk in the light, and behave themselves as children of the day, and are in as good a case, and have as good souls toward God, as they that study the Scriptures, and meditate in them day & night. They think it is not for simple men to meddle with the Scriptures, but for Preachers and Divines. They think that knowledge maketh men worse, and that none are worse men, that none will deceive a man sooner then they; and therefore such as seek to know God, and to serve him according to his word, they call in contempt and derision, Scripture men. But these ignorant beasts, speak by the spirit of the devil, and oppose themselves against the express commandments of God, and the approved examples of his setuants. The Lord himself speaketh, Hos. 4, 6. My people perish for want of knowledge. The Apostle saith, 1. Cor. 14, 20. Be not children in understanding, but in maliciousness, be as children. The men of Berea are commended, because they searched the Scriptures privately, to prove the truth of the doctrine which they had heard delivered publicly. But if knowledge, as is pretended, do make men worse, then is it evil in it self, and not good: forasmuch as that which is good, cannot make a man evil. What then? Dare any two-legged beast presume in the profaneness of his wicked heart, to say, that to know God and his will which is most pure and holy, can make a man any worse? Or, that the more a man knoweth of Jesus Christ and Christian religion, the worse he should be? A vile blasphemy: O detestable impiety. Will it make a servant worse, to know the will of his Master? Or a subject, to know the Princes laws and statutes? It will be farther objected, [Object.] There was never more knowledge, and less practice: a man may hear many speak much out of the Bible, who notwithstanding are naughty men. I answer, be it so: yet the cause is not their knowledge, but want of grace: it is not in the word, but their own corruption. They are fools (saith Solomon ) that hate knowledge, and are enemies unto it. For all well doing in our callings, proceedeth from faith, and faith is grounded upon knowledge, and doth increase through knowledge. Where there is no knowledge of God's sacred and heavenly will, men break out without all conscience into swearing, lying, stealing, whoring and killing. Moreover, all they that can talk of the Scriptures, & make show of them to others, have not by and by the knowledge of them: for as much as they may allege more a great deal then they understand. Shall none then be saved, will some say, but such as know the Scriptures; can we not be led by God's Spirit, and serve him, except we be conversant in them? I answer, no. The Spirit guideth no man without the word. We are begotten anew, by the immortal seed of the word, saith Peter. Of his own accord, he hath begotten us by the word of truth, saith James. If then we be begotten by the word, to a new life, we are dead without it, or rather have no being of a true Christian. No man can truly serve God, until he know how to serve him. It is God that teacheth how he will be served, and he teacheth only by his word. He hath no other school-house, but the Scriptures: such as think to learn his will otherwhere are much deceived, and will in the end prove themselves the disciples of the devil, not the scholars of Christ: forasmuch as he that is of God, heareth God's word: ye hear it not, because ye are not of God. No man can be saved without faith, for without faith it is impossible to please God: but faith cometh by hearing, and hearing by the word of God, Rom. 10.17. No man can be saved, except he be regenerated, for except we be borne again, we cannot enter into the kingdom of God, John. 3. but wherewithal shall a young man cleanse his ways, but by taking heed thereto according to his word? Psal. 116.9. No man can be saved, except he fear God▪ forasmuch as the fear of the Lord is the beginning of wisdom, Prov. 1.7. whereas fools despise wisdom and instruction: But none can possibly come to y ^e fear of God, but such as earnestly endeavor to know God, as we see, Pro. 2.1.5. My son, if thou receive my words, and hide my commandments with thee, &c. then thou shalt understand the fear of the Lord, and find the knowledge of God. None can be saved that are foul and filthy in their lives, and impure in all their ways, for no unclean thing shall enter into his kingdom: but where there is no knowledge of GOD, there the mouth is full of cursing and bitterness, the throat is an open sepulcher, the feet are swift to shed blood, destruction and misery are in their ways and therefore the Prophet saith, I have hidden thy word in my heart, that I might not sin against thee, Psal. 119.11. If his word dwell in us, we have a bridle to restrain us from evil doing, and when we are ready to break out into sin, it pulleth us back, and saith unto us, Do it not. It layeth before us the will and wrath of God, it teacheth us what we ought to do, and telleth us the danger if we do it not. It is our duty therefore to pray to God to give us the understanding of his word, and to resolve with our selves to perform whatsoever we read in it. If then we have a warrant for that which we do out of the word, we have comfort in our callings: but if we follow the motion of our own brains, and have no other light but of our own nature to direct us, we live in darkness. Such as have the light of the Sun, do travel safely in respect of their bodies: so if we have the sure word of the Prophets and Apostles, as a light that shineth in dark places, we are in the safe way to salvation, and are certain we cannot miss of a perfect direction touching all the duties of our callings.

The particular duties of the Kohathites, being declared, the reason is added and rendered in this division, and then he passeth to the duties of the next family. Here then Moses showeth the cause why the Priests ought to cover all the Sanctuary, and the appurtenances, so that they ought not to be handled of the Kohathites, until they were covered, lest such as presumed to pry into them, or to meddle with them, otherwise then became the dignity, honor, and estimation of them, were stricken with sudden death, and so perish in their sins. Thus God restraineth the curiosity of man's nature, and teacheth it to be wise according to sobriety. We are wont to contemn the duties of our own calling, as vulgar and common: and to search into the things that belong not unto us: yea, the more we are forbidden to meddle, the more we are desirous to be meddling. The reason in this place, is framed thus,

Thus doth God hate, and his soul abhor the contempt of holy things, when men give way to their own affections, and through curiosity search farther, then God alloweth.

[Object.] Before we proceed to the doctrine, a question may be asked out of these words, why God permitteth the Priests only to handle the instruments of the Sanctuary, but forbiddeth the rest of the Kohathites, upon whose shoulders he layeth the burden to bear them: so that he bindeth their hands from touching of them, and restraineth their eyes from beholding of them, under a great penalty, lest they die. I answer, [Answer.] this was done for diverse causes; in respect of the ordinances themselves, in respect of the other Tribes, in respect of the Levites, and in respect of the Priests themselves.

First of all it was prescribed to procure greater reverence unto these holy ordinances of God, among the people. For when they should see how carefully they were to be handled, how circumspectly to be covered, and how orderly they were delivered from one to another; it served to touch the hearts of all men, with a reverent regard and opinion of them, and to deliver them from the contempt of men.

Secondly, when the rest of the Tribes of Israel should behold, that many even among the Levites themselves, albeit they were to minister to the Priests, to do the service of the Tabernacle, and to draw near unto God, above the rest of their brethren, yet even they were kept from the touching of the Sanctuary; I say the rest of the tribes▪ were more humbled by it, were touched with a feeling of their own unworthiness, and were moved to give honor to the Priests of God, and those that were appointed to be their teachers.

Thirdly, all occasion and matter of envy was quite banished and taken away, when the rest of the Levites heard with their ears, and saw with their eyes, that their brethren the Kohathites had a charge so full of danger put upon them, and committed unto them. For God threateneth to destroy all such as presumed to touch anything that was forbidden them. An example whereof we have in the men of Bethshemesh, whō the Lord smote with a great slaughter, because they looked into the Ark, 1 Sam. 6.19. which showeth the greatness of their sin.

Lastly, the Priests themselves, the sons of Aaron, were admonished to take heed, lest through their negligence and carelessness, they destroyed their brethren: forasmuch as if anything remained uncovered, it would turn to their destruction. Hereupon two other questions may arise; first, how it standeth with God's justice to punish the Kohathites for the fault of the Priests? and whether the sons of Aaron should escape, whose fault it was, if ought remained uncovered? I answer [Answer.] the fault is not the Priests alone, nor the Kohathites alone, but they partake together in the sin, and should suffer together in the punishment, as they are threatened, Exod. 28.43. We see it also in the example of Nadab, and Abihu, who were consumed with fire, because they offered strange fire before the Lord, Levite. 10, 1, 2. But most plainly, Num. 18.3. The Lord said unto Aaron, Thy brethren of the Tribe of Levi shall keep thy charge, and the charge of all the Tabernacle: only they shall not come nigh the vessels of the Sanctuary, and the altar, that neither they, nor you also die. Where we see, God doth threaten Aaron and his sons, as well as the rest of the Levites.

Verse 18.19. Cut ye not off the Tribe of the families, &c. We have in these words the reason of the former institution: it is drawn from the danger that will ensue the careless and irreverent handling of the instruments of the Tabernacle. Aaron and his sons must appoint to the Kohathites their several offices, and show them what part every particular person must bear, to the end the wrath of God do not break in among them, and cut off every soul that sinneth. The consideration therefore of the wrath and indignation of God, ready to come upon the offenders, ought to increase their care to do the duty that God requireth. We learn from hence, [Doctrine 1] that all holy things must be handled rightly, reverently, and religiously. Whatsoever matters of God we meddle withal, whether it be hearing of his word, or receiving of the Sacraments, or calling upon his Name, or reading the Scriptures, or conferring with others for the increase of our knowledge & obedience, we are to be careful to do them with all possible fear and reverence. This duty the Lord urgeth by his Prophet, Isaiah 66.2. To him will I look, even to him that is poor and of a contrite Spirit, and trembleth at my word. The Apostle writing to the Hebrews, persuadeth to labor to have grace, whereby they may serve God acceptably with reverence and godly fear, Hebr. 12.28. They that will please God in the duties of his worship, must be humbly affected, and base in their own eyes. Hence it is, y ^t Christ willeth us to be careful, not only what we hear, Mar. 4.24. but also how we hear, Luke 8.18. We must regard not only the matter that is delivered, but the manner how it is received: forasmuch as we may hear the word, and yet sin in our hearing Thus were the servants of God affected, when they came before him, to pray unto him, O my God, I am ashamed and blush to lif. up my face to thee, my God, for our iniquities are increased over our head, and our trespass is grown up unto the heavens, Ezra 9.6. Wherefore whensoever we have to do with God in any part of his word, or worship, let us come in humility and lowliness, let us approach near unto him with a broken heart, with a contrite spirit, & with an humble soul falling down flat before his footstool, and worshipping toward his holy Temple.

[Reason 1] The reasons hereof are evident. For first, we have to do with God in matters of religion. When the word is preached or read, the Lord speaketh to us: when we pray to God, we speak to him that is glorious in power and praises. Abraham praying unto God, confesseth his own baseness and unworthiness, I have taken upon me to speak unto the Lord, which am but dust and ashes, Gen. 18.27. And Daniel in his prayer saith, O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day. Dan. 9.7. Children dealing before their parents will be wary how they behave themselves: subjects in the presence of the Prince will be most dutiful: so ought it to be, and much rather, when we appear before the King of kings, considering with whom we have to deal. So likewise touching the word, it is not man that doth deliver it, God is the Author of it, and therefore we are oftentimes commanded to hear what the Spirit saith unto the Churches, Revel. 2. and 3.

[Reason 2] Secondly, such as come without reverence, and due regard into his presence, do lose the fruit and benefit of their coming. We are willed to give earnest heed to the things which we have heard, lest at any time we should let them slip, Heb. 2.1. This is it that Christ our Savior teacheth. Lu. 8. For having given warning that we take heed how we hear, he giveth this reason, Mar. 4.24. With what measure ye mete, it shall be measured to you: and unto you that hear, shall more be given. Where we see, God will deal with us, as we deal with him, and serve us as we serve him. Such measure of attention as we bring with us, such measure of grace shall we receive from him. If then we come careless, it is no marvel if we depart fruitless. Lay then these two things together, that we have to deal with a most terrible and fearful God, who is even a consuming fire; and that with what measure of reverence and attention we mete, it shall be measured unto us again: it followeth from them both, that God must be served with fear and trembling.

[Use 1] Let us now come to the uses of this doctrine, which remain to be considered of us. First, this reproveth all such as come without reverence, to the exercises of religion, never considering whereabout they go, but rashly and unreverantly, disorderously, & vndecently behave themselves in the house of God. If a man should come to hear a speech uttered by his Prince, so contemptibly, all men would cry shame of him, and account him worthy severe punishment, and censure him as guilty of the contempt of his person. I should think I had done a great work, and laid a worthy foundation, if I could thoroughly teach you this one lesson, and ground you in this one point, to behave yourselves with reverence in the place of God's worship. He that hath learned to come reverently, and behave himself in the service of God, as in his presence, hath made a notable beginning & a good entrance to work in him right hearing and careful practicing. Scarce one among an hundred maketh conscience of this duty, and our ordinary assemblies have scarce the outward face of a Church, in regard of the want of this duty, in the greatest part of hearers. If the lest occasion be offered, our eyes and feet, and tongues and hands, are set on work another way, that we have quite forgotten God, his word, the work in hand, the matter, the time, the place, and our selves also, as if we were an assembly of fools. What is now become of our hearing? or where is the attention that ought to be in us? If any man come into the Church, our eyes are fixed upon him, our feet are ready to carry us unto him, our mouths are opened to speak unto him, our hands are stretched out to draw him as it were with violence unto us: and sometimes whiles one haleth him one way, another pulleth him another way, that we seem to strive who shall most forget himself, and be author of the greatest disorder and confusion in the house of God, wherein all things ought to be done decently and in order.

When Christ came to Nazareth, and as his custom was, went into the Synagogue on the Sabbath day to preach the Gospel, the eyes of all them that were in the Synagogue, were fastened on him. Our eyes, either are not fastened on the speaker, or if they be, they are soon removed. Every fancy carrieth us away, that we seem to mind nothing less, then y ^e business in hand; or as if it were of so small importance, that it skilled not what we did: or as if our friends that come into the Church, were to be respected above God. In the time & place of God's worship, our minds ought to be settled and attentive to the work we have in hand, y ^t we should know no friends, nor gaze after the comers in, but cut off all lets and impediments, that may hinder the saving hearing of the word. When we have done all that we can, & labored earnestly to gather home our wits from wandering, & straying from the matter we are about, we shall find all to be little enough: but if we nourish occasions to withdraw our minds and are glad to catch hold of them, when they are offered, we shall never want occasions, but an army of them will present themselves before us, and so entangle us in their snares, that we shall never profit our selves by the word, nor suffer others that would to profit, but hinder them greatly that desire to be better employed. Our feet, which have brought us into the house of God, and set us in our places, ought there to rest, until the time of our departure. The Psalmist saith, Our feet shall stand within thy gates, O Jerusalem.

We must not therefore stir up and down, and remove out of our seats to the loss of God's word, whereunto we should attend. It is noted to the commendation of king Josiah, when the Law was read in the ears of the people, that he stood in his place, and made a covenant before the Lord to walk after the Lord, and to keep his commandments. This also shall be our praise and profit, if in time of hearing the word of God, we keep in our places, and abide in them without removing to other men. We use our hands to pull in others, when we should use our own ears to hearken after the sound of the word: we use our tongues to talk unto them, whereas the fittest ornament that becometh the Church, is the silence of the hearer, to give audience to the speaker Neither let any object, they can do both, attend the word, and intend others, hear and speak at one time, and use their ears and mouths together. For the one is an occasion to distract and disturb the other. Our minds are not infinite, but finite: we cannot occupy them about matters of a diverse nature, but one object is ready to thrust the other out of place.

Besides, the word is so precious, that it worthily craveth all the powers and faculties of the soul! Whosoever busieth himself in other things, as removing, talking, beckning, nodding, and such like gestures, while he is hearing, heareth but with half an ear, if with half an ear, whereas both are too little for so high a work. For as the Apostle speaketh of preaching the Gospel, so we may say of the hearing of it, Who is sufficient for these things? The occasions that hinder the saving hearing of the word, are many in number, I will reckon up a few of them, which all are to be cast away as clogges and impediments from us, and enemies to our attention.

The first is, straying & wandering thoughts; whereas the powers of the soul should wait upon the voice of the Preacher, and follow him whithersoever he goeth, our minds are musing upon other things, sometimes upon our coffers, sometimes upon our pastures, sometimes upon our pastimes, sometimes upon our companions, sometimes upon our worldly business, whereby it commetth to pass, that being present, we are absent: being in the Church, we are out of the Church; being hearers, we are no hearers. For albeit we be present in body, we are absent in mind, and make our selves idol-hearers. The Scripture noteth a kind of idle and Idol Pastors, that have mouths and speak not: so the number is not small of idle and idol hearers, which have ears and hear not: who sit in their seats as images in glass windows, or like to the pictures of dead men upon their tombs, bending their knees, lifting up their eyes, holding up their hands, keeping silence, and yet are never the wiser, nor the better, nor the holier. So do these living images, they make show of one thing with the outward man, & perform another with the inward. We must desire of God to give unto us, constant, steady, and stayed hearts, that having ears to hear, we may hear indeed.

The second unseemly, and unsavory gesture, which is another great impediment, is a wandering eye, gazing and gaping after every occurrent and occasion that is offered. It is wisely spoken of the wise Solomon, The eyes of a fool are in the ends of the earth; and on the other side, he saith, The wise man's eyes are in his head. Take heed to this abuse, which quickly draweth the heart after it.

The third hindrance is, removing of the body, not only shifting and stirring of it up and down, but arising out of our places, and removing to place other, or beckning with our hands, or nodding with our heads; which bewray manifestly that the mind is otherwise occupied and exercised then about the present work which we would seem to regard, and ought indeed to attend. One thing, saith Christ, is necessary: busying of our selves in other matters is not necessary, but bringeth with it apparent hurt, and detriment to the soul.

The fourth impediment is irreverent talking and vnciuil laughing, as if the Temple of God (which is the house of prayer) were a Theater for sights, or a place of mart and exchange for commodities, where every man might single out companions. When any man heareth the voice of a crier ready to utter a Proclamation in the name of the Prince, he is ready to hold his peace and keep silence. The Ministers are as God's Heralds, or as the voice of a crier, they come as sent on a message unto us from God, and therefore all must hearken what they bring unto us, and none withdraw his ear from hearing of the Law.

The fifth is a secure and senseless sleeping, when we have drowsy ears, and cannot hold up our heads an hour: for some are no sooner in their seats, but their hearts and bodies are asleep. Some men regard not the word at all, they care not for it, they will not come unto it, albeit it come unto them, and be brought home unto their doors. The world accounteth this no sin at all, or at lest a venial sin, because the laws of men lay not hold on them; but Christ accounteth it a great and capital sin. He willeth his disciples to shake off the dust of their feet, as a witness against those that willfully contemn this ordinance of God, as if the earth it self were infected, and the places of their abode corrupted by the contagion of their sins: and in the next Chapter, he maketh such to be worse then the Sodomites. For the contempt of the word is an abridgement of all sin gathered together in one. Woe unto us for this neglect and contempt of the word, we are so far from trembling at it, that some will not step out of their doors: others, are content to come, but they are so far from showing reverence, that they fall fast asleep and will not be awaked. These irreverent actions and gestures show they regard it not, neither are touched with a feeling of it. Do these men tremble when the Minister reproveth sin? Do they examine their hearts whether they be guilty or not? Do they say unto their own souls, What have I done? Alas, how can they, when they have heard nothing? Neither let them go away in the dark, and seek to cover their drowsiness of spirit, under the name of an infirmity, or weakness that is in them: for they are not sometimes overtaken with it, but make a daily practice of it: they never strive against it, but nourish it in themselves, as those that are delighted in it, They cannot say, they do that evil which they would not, but that which they would do. They frame their bodies, and settle them of purpose to sleep, and so they may do it closely that they be not espied, they regard no more. They never call themselves to an account what they have heard: nor whether they have been overtaken this day; neither if they have, do they resolve with themselves, they will sin no more. If ever they had truly repented of this sin, they would endeavor not to be overcome again by it. If ever they had been truly sorrowful, it would bring forth in them a watchfulness over themselves, and a care to prevent it in time to come.

The last abuse is in careless coming, and shameless departing out of the Church, and separating our selves from the Congregation, before it be dismissed and dissolved. We use to reprove those and complain greatly of thē, when they are invited as guests to a feast, that come too late, and make the rest of the company to stay for them; or make haste to be gone away before the feast be finished. We desire that all our neighbors that are invited, should sit down together, and arise up from the table together. The word of God is a continual feast, the exercises of our religion are as a dainty banket, we should come unto them, as men do to good cheer, & feed hungerly and heartily upon them. The Prophet witnesseth concerning his own practice, that he had gone with the multitude into the house of God, with the voice of joy and praise, as they that keep a feast, Psalm. 42, 4. Is it so with us? Do we flock together to the hearing and handling of holy things, as we do unto a feast? If we did hunger and thirst after the word of God, as we do after bodily food, we would be as greedy to be partakers of the one, as we are forward to taste of the other. But the case is with us, as it fareth with those that have full stomachs: we desire not spiritual food, and therefore make no haste unto it. Now one cometh, and then another: now one droppeth away, and then another, and they think they have tarried too long. This is an open protestation or proclamation, that we are weary of holy things, and loathe them more then Israel did Manna. These men are Church-sick, or Sermon-sick, a common disease among common hearers. The Church is with them as a prison: they are as weary of staying in the Church, as the malefactor is of lying in prison: for as the prison holdeth them where they would not be, and from the place where they would be: so do profane persons account the Church as a place that restraineth their liberty, that they cannot do what they would do, nor be where they desire to be, nor resort to that company that they better affect, nor follow those sports and delights wherein they take the greatest pleasure.

The faithful in former times have accounted it a punishment to be driven from the house of GOD: but these men account it a sore punishment to be there. They desired to dwell in it all the days of their lives, but we care not if we never come thither. They judged it the greatest famine to want y ^e word, but if we be held never so little a time from our dinner, we complain as if we were like to starve. They longed to have the Sabbath day come, but these men would fain have it ended, and think it to be the longest day that is in the year, and the most tedious.

Secondly, it is the duty of the Minister to preach the word & administer the sacraments [Use 2] with all due regard and respect to the person they sustain, and the things that they meddle withal. We must do nothing that may make our Ministry fruitless, and bring it into contempt, but seek to adorn it and beautify it by all reverent carriage of our selves in it, and in the discharge of the duties of it.

This hath many branches: First, it behooveth us to set our selves in God's presence, and consider that we are his messengers, & speak in his name, and are as it were his mouth. How shall the hearer learn, that in his hearing he hath to do with God, and cometh to hear what he shall say unto him by our mouths, Acts, chapter 10, verse 33. if we do not remember that we stand in the place of God, and do after a sort represent his person? This is the counsel that the Apostle Paul giveth to Timothy, 1 Tim. chap. 2, 15. Study to show thyself approved unto GOD, a workman that needeth not to be ashamed, rightly dividing the word of truth. Whensoever we get up into the Pulpit, before all things we must know, being placed in that office, whose message we deliver, and that if we speak not uprightly as becometh his Majesty, we must give a reckoning unto him. Wherefore, we must so teach, as if God were present with us, as if a Secretary should speak before a Prince: for he is his instrument, who is Lord over all. We must be able to make this protestation before men and Angels; I stand here as it were a chosen vessel before the Lord, to bear his Name unto his people: I am not to be the messenger of mine own words, but to be his mouth: I must lay aside whatsoever passions are in me, & utterly disclaim mine own affections, that I may protest indeed, that whatsoever I speak, is from God, and have drawn and derived it from him.

Secondly, it is our duty to aim at his glory that hath called us. We must not sit down in Moses chair to preach our selves, and to get credit to our own names: if we make this the end of our preaching, it cannot be, but we shall profane the holy word of God, and disguise it one way or other. The Apostle regarded little to be judged of men, and esteemed nothing the vain applause of the world, but preached Christ among them, and him crucified. Hence it is, that our Savior saith, How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only? It is a note of a true teacher, to seek his glory that sent him, as contrariwise it is the note of a false teacher, if any in delivering his doctrine, seek himself rather then God. This is the difference between a true and false teacher, as Christ showeth at large, John. 7.17, 18. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself: he that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. That is true doctrine that giveth glory to God, and they are true teachers that seek to set it forth only. Let us consider of this a little farther.

If any be desirous to know, whether any doctrine be true, and have God the Author of it, let him labor to find it by this note. The doctrine of predestination hath been taught diversely, one way that it is of foreseen works, another, of the purpose of God according to election, Ro. 9.11. If any desire to know whether of these two opinions is the truer, let him examine them both by this rule, and try them by this touch-stone; which of them doth best serve to set forth the glory of God? Not that which imputeth our predestination, to our selves, and our own works, but the other which ascribeth all to his good pleasure, who hath elected us to the praise of the glory of his grace, Ephe. 1.6. The like we might say of justification and salvation of the elect, touching which are diffrent doctrines delivered: Some teach that we are justified by faith alone, that is, by Christ's satisfaction apprehended and applied by faith: others, that we are justified by men's merits, and not by Christ's obedience alone. These two opinions are clean contrary, and cannot agree together, if one of them be true, the other is false. Now by this we shall be made able to judge, mark whether of them giveth God the glory alone: They that set up man's merits and deserts, and make him to have power to work out his own salvation, do give the glory to man, and so rob God of his honor and glory, and therefore they cannot teach the truth. But they that impute justification to Christ's righteousness, who is our merit, do commend his grace and mercy alone; and therefore they teach that doctrine which is of God. If this course were well noted and observed, it would shake in pieces many articles in controversy between the Church of Rome and us. We should not have occasion to dispute so often, and to reason with them touching man's freewill, indulgences, pardons, intercession of Saints, and such like points, which lead away our minds from God and his glory, from the Creator, to the Creature. Let all the Ministers of God therefore prove themselves and their teaching by his note; let them set his glory before their eyes, according to the example of Christ their Master, John. 8.50. I seek not mine own glory, there is one that seeketh and judgeth.

Thirdly, it belongeth to the Ministers duty, to come well prepared and provided as a wise Scribe taught to the kingdom of heaven, bringing forth out of his treasure, things both old and new, Matth. 13.52. The Ministers must come with good advisement and premeditation, and so handle the word with fear and reverence. There is no man that is sent on an embassage, but will think before hand what to say: much more is required, and ought to be practiced of the messengers of God. They must eat the roll of God's book, and have their tongue touched with a coal from the Altar. They must not utter whatsoever cometh into their mind, but that they have before well chewed and digested. He that speaketh suddenly, shall never speak profitably: but presumeth too far upon his own gifts, regardeth not as he ought the good or the people, and cannot have that comfort to himself which were expedient.

Fourthly, they must regard not only the matter which they handle, but the manner of handling. Some are so negligent and careless in delivering the word, that they regard not what words they use, and so let slip from them such homely phrases, as it were kitchen-stuff, that it bringeth the Minister, and his ministry, and the word it self into contempt. It is noted of Christ, that there proceeded gracious words out of his mouth, Luke 4.22. according to the saying of the Prophet, Grace is poured into thy lips, Psal. 45.2. Let us so speak the word of God both for matter and manner, as it ought to be spoken, and as we are persuaded, Christ and his Apostles would have spoken it, if they had delivered it to the people. Our ordinary talk and communication should be as it were seasoned with salt, and minister grace to the hearers: how much more therefore when the word of God is in our mouths, and uttered by us? If we set this as a rule and caution before our eyes, it will serve as all-sufficient to inform us, and make the word reverent in our mouths. Some take upon them to reprove sin, but it is in such a foolish manner, in such a jesting vein, and after such a scoffing fashion, that they rather persuade to sin, then dissuade from sin, and bring the people in love with it rather then out of the love of it.

Therefore let this be another rule added to the former, that no man must gird and glance at sin, to show forth his own wit, and to magnify himself, to be accounted and esteemed that way. Rather let us pierce the very heart of it, with the two edged sword of God's word, and strike downeright blows at it with the hammer of God's word, that so it may be broken in pieces. Sin is grown to a great head: it is not to be dallied withal. He that playeth with a serpent, may happily be stung of it, before he be aware.

Fifthly, it is required of the Minister to speak to the people with understanding. We must not fly aloft above the reach and capacity of those to whom we speak; and consider not so much what is lawful for us to deliver, but what is fit for the people to hear. It is better to speak five words with understanding, then ten thousand in a tongue that is not understood, 1 Cor. 14.19. as the Teacher of the Gentiles testifieth, who spake languages and tongues more then all we. We are commanded to lift up our voice as a trumpet, to tell Israel their sins; but if the trumpet make an uncertain sound, who shall prepare himself to battle? The Apostle allegeth it as a judgment upon the hearer, not as a praise and commendation of the speaker, With men of other tongues and other lips will I speak unto this people.

Our Auditors are all, or at lest for the most part, rude and ignorant, and it is our duty to bow and stoop down to their capacity: and when we think we speak plainly, we shall find oftentimes that we speak darkly and obscurely, not plainly and familiarly enough.

Lastly, let us content our selves with the purity and simplicity of the word, which is sufficient in it self to expound it self, and able, yea, only able to give direction and satisfaction to the conscience. It may be truly said, that the Minster sitting in Moses chair, is, as it were set upon a stage, whose smallest actions and gestures all the people behold; and therefore albeit he be never so precise in the discharge of his calling, the hearers that can see but the outward actions, and not inward affections, will judge of the heart by the appearance, and of the substance by the circumstances: so that if any lightness or dissoluteness appear, they by and by conceive that all is amiss, and little regard anything that he doth deliver and speak unto them. True it is, this is their fault and infirmity, howbeit we must provide that we give no occasion, and cut off occasions from all such as are glad to lay hold on occasions.

[Use 3] Lastly, it is our duty, when we come to the house of God, to take heed to our feet, lest we depart from the Church, as the foolish virgins from the gates of heaven. We must learn how to prepare our selves, that we may profit thereby, as the Lord would have the people sanctified before the Law was to be delivered, Exod. 19.

This preparation to be duly performed hath many particular parts, as several branches issuing out of one root.

First, it is our duty to come together into one place to hear the word, and to call upon his Name. For albeit we must read the Scriptures privately in our houses, yet we must have them publicly expounded and interpreted: and albeit private prayer be not unprofitable, and private exhortations be oftentimes available: yet our public assemblies have a more special blessing promised unto them, Matthew, Chapter 18. verse 20. Where two or three are gathered together in my Name, there am I in the middes of them. Before we can hear the word, it is required of us to come to the place of hearing, Psal. 34.11. and 122.1. The Centurion telleth our Savior that he had such servants under his authority, y ^t if he said to one Come, he cometh, Matthew, 8.9. God our greatest Master, under whose authority we are, and he under the authority of none, sendeth out his messengers, and calleth his guests, Come and eat of my meat, and drink of the Wine that I have drawn: yet we seem deaf, and cannot hear: senseless, and cannot move.

The unreasonable creatures, even the worms that creep in the earth, put us to shame and serve to condemn us: when God in the beginning said, Let there be light, It was so: Gen. 1.24. Let the earth bring forth her living creatures after their kinds; the earth did so. When God intended to bring a plague upon the Egyptians, and called for the Grassehoppers and Caterpillars, Psalm 105. verse 34. He spake, and the Locusts came, and Caterpillars, and that without number. When he asked for them, they delayed not, but went out to do his will. But GOD hath spoken many times to us, and we regard not his call: and if we come sometimes at his bidding, we think we have done our duty, and him a pleasure.

We must come constantly and continually, Blessed are they that dwell in his house, Psalm 84. verse 4. The Church is not as an Inn to sojourn in, but an house to abide and dwell in, that Christ may find us there: but many prefer the Inn and Ale-house before it. It is better for us to be found in the Temple, then in the Tavern, and in the house of prayer, then in a den of Thieves. Let the zeal of his house eat us up. Let us consecrate the Sabbath as holy to the Lord, and make it a day of holy rest, not of unholy and ungodly riot.

Secondly, as we must come diligently, fo we must attend carefully, when we are come, otherwise what benefit can we have, or look for by our coming? The Prophet joineth these together, and coupleth them as two friends in one chain, Psal. 34.11. Come, and hearken. If it were enough to come and hear a voice, the ox and asse might do that, as well as we: for they can apprehend an outward sound. Therefore we must do more then that, we must set our minds upon that which we heave, or else we hear no otherwise then the beasts that are without understanding. This attention is a notable virtue, it is a Jewel for the ear. We see how many in our days delight to have Rings and Jewels hanging at their ears, and they account it a great ornament unto them. I will not say unto them, as the heathen Poet in scoffing manner answereth, that it is because they have no fingers on their hands, as if the fingers, not the ears, were made for rings: but this I will say, that if we had the richest Jewels that the East or West could afford unto us, if we have not an ear bored through to the heart, to hear y ^e word of God, they are no better then as Jewels put into a swine's snout. Happy is he that weareth this Jewel of attention, a Jewel of infinite price and value: this is to have an hearing ear, whereas all others have ears and hear not.

Thirdly, we must remember what we have heard, and not suffer it to slip from us. For what availeth it to be attentive for the time, and so soon as we are departed to forget all, thereby suffering the birds to pick up that which is sown? that is, Satan to steal out of their hearts that which hath been taught them. The Apostle James compareth such a man to one that beholdeth his natural face in a glass, who goeth his way, and forgetteth immediately what manner of one he was. The word of God that saith, O my people hear my Law, Psal. 78.1. saith also else-where, My son forget not my Law, Pro. 3.1. The Lord commanded the Israelites to bind his words upon their hands for a sign, that they should be as frontlets between their eyes, and write them upon the posts of their houses, and gates of their Cities: all these were as helps for memory against forgetfulness, as if he had said unto them, Have them always in remembrance. Of all persons old men seem to have the weakest memories, which decay with their age; and these do most of all complain of them: howbeit the heathen man telleth us that there is no man so old, that hath forgotten where he laid up his treasure. All men remember the things they most regard, & such as they love, they will not forget, forasmuch as Where the treasure is, there will the heart be also, Mat. 6.21. If then we remember not the things of God, the chief cause is because we do not much esteem of them. Set an high price upon them, value them above thy silver and thy gold, esteem them beyond all pearls and precious stones, and thou shalt find thy memory much bettered and increased.

The fourth is, to plant in us true godliness, and reform our lives, as it were to rid our ground of all briars & bushes before we sow anything in it. The gate of God's house is the gate of righteousness, because none but the just and righteous ought to enter into it, Psa. 118.19, 20. This is the cause that Jacob, when he went to Bethel to worship God, first cleansed his house of the filthiness of idolatry, and commanded his household to be clean, and change their garments; thereby understanding the purity of the heart, and the changing of their minds, by the renewing of them according to true godliness. Thus doth the Lord command the Israelites to wash their clothes, and sanctify themselves, before they came to hear the law at his mouth, Exo. 19.14. To this purpose David saith, Psal. 26.6. I will wash mine hands in innocence; so will I compass thine Altar, O Lord. If we come into God's presence, without sanctification, we offer a sacrifice full of blemishes which his soul abhorreth. He rejecteth our prayers as abominable, and our hearing of his word is turned into sin.

Lastly, we are bound to lay up in the heart that which we hear, for God especially requireth the heart. If that be wanting, he misseth it by and by, he espyeth it so soon as we come; as he did him that came to the marriage feast without his wedding garment, Mat. 22.11. There is no man hath any treasure that leaveth or layeth it commonly and carelessly, but he locketh it up, that no man should take it from him: the word is a pearl, and a pearl of such price, that when he hath found it that knoweth the worth of it, he selleth all that he hath to buy it: the heart is as it were the coffer where we ought to keep it. If we hold it in our hands, or have it in our heads, or suffer it to dwell in our mouths only, and cannot afford to give it room and lodging in our hearts, it is in danger every foot to be taken from us, and we surprised of it. Such persons honor him with their lips, but their harts are far from him, Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart; So did Isaac go out into the fields to meditate, at euentide: he chose a solitary place and fit season, to call to mind such things as he had heard. Wherefore, let us also lay up in our souls and ponder in our hearts, such good things as we have learned, and let us hide them as in the casket of a good conscience, that in all times of need, we may bring forth these precious treasures to help us. We know not into what troubles and perplexities we may come, how we may be tempted & assaulted, & into what dangers of spiritual enemies we may fall: how bitter will those days be unto us, if we have no word of God dweling in us, to comfort us, & raise us up again? It will then be too late to go and buy oil in our lamps, when we should use it. Let us store our selves with plenty of heavenly meditations, that we may never be too seek; and arm our selves with such sufficient furniture, that wheresoever the enemy seek to foil us, and to make a breach into our souls, we may be able to resist him, and to stand fast in the power of God against all the wyles of the devil.

Hitherto, Moses hath spoken of the Kohathites, and he hath done it more largely then he doth handle the other families, for the causes noted before. In the next place he proceedeth to the Gershonites.

Touching these; first, God commandeth them also to be numbered, and t •• ir age is appointed and limited, as in the fo • mer, from thirty years old and upward, until fifty.

Secondly, their proper and peculiar charge is expressed, what burdens they are to bear, to wit, the Curtaines and the coverings, the cords, the veils, and all the instruments appertaining to their service.

Thirdly, all these things before mentioned, must be done at the commandment of Aaron and his sons.

[Ver. 22, 23. Take also the sum of the sons of Gershon, &c. ] Observe with me in this division, that Moses repeateth sundry points that are set down in the former chapter, as will evidently appear unto us, if we make trial and comparison, in everyone of the three families; as for example, touching the Kohathites, that which he speaketh of them in this chapter, verse 5, 7, 9. compare it with the 31. verse of the third chapter. Secondly, touching the Merarites, which are another of the familes, what he saith of them, verse 31, of this present chapter, compare it with the 36, and 37, verses of the former chapter. Lastly, touching the Gershonites, the 25, ver. of this fourth chapter, with the 25, verse of the third chapter: and we shall see, he telleth them again and again, what burdens they are to bear, and what service they are to perform. He might have referred us to that which he had before set down, but he doth again particularly rehearse and repeat it. God forbiddeth needless repetitions in prayer, and condemneth much babbling that bringeth no benefit with it: & therefore he useth it not himself, neither do any of the Penmen of the holy Scriptures, who wrote as they were inspired by the Spirit of God, the Author of them. They were chosen vessels of God, and as it were his Secretaries, so guided by him that they could not err in writing, no more then in speaking of it.

We learn from this practice of Moses in this place, that it is lawful for the Ministers and Teachers of the Church to make repetitions of things formerly taught, and to deliver the same points and parts of religion again and again, both for matter and form, not thereby to ease themselves, or to maintain sloth in thē, but for the benefit of the Church. Moses in the book of Deuteronomy, repeateth to the people, many things done before, and expressed in the former books, and therefore it is fitly called a repetition of the Law; and there he rehearseth the ten Commandments again, Deut. 5. So do the Evangelists declare, how Christ our Savior often repeateth the same things, and preacheth again the same points he had delivered before: and therefore his practice may well be our warrant, and his example our direction. Thus doth the Apostle Peter show what he did, and what he will do, 2 Pet. 1, 12. Wherefore, I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. And afterward in the same Epistle, he professeth, that he had written to them of those things, whereof his beloved brother Paul had written in all his Epistles. The Epistle of Jude is a repetition of those things handled by Peter in his second Epistle, and is as it were an abridgement of it. So the books of Chronicles do repeat many things before set down in the books of the Kings: albeit it be done with much access of matter & profit to the reader, as we shall see by diligent observation in the reading of them. In like manner the Apostle John, wrote unto them those things which they had been taught before, I have not written unto you, because ye know not the truth but because ye know it, and that no lie is of the truth, 1 John 2, 21. This may plentifully appear unto us, in the comparing of the old Testament with the new; one strengtheneth and confirmeth another, and sundry things are repeated in the new, which are delivered in the old. We see the Gentiles in the Acts of the Apostles, besought Paul and Barnabas, that the same words might be preached unto them the next Sabbath day, which they had first offered unto the Jews. All which examples, as it were a cloud of witnesses, do confirm the lawfulness of their practice, that teach again what they have taught, and deliver the same points which before they have delivered, and so bring forth out of their storehouse, things both old and new: for this custom could not be used without some access and addition of new matter, according to the manner of God, used in the holy Scriptures.

[Reason 1] This is not done without cause and good reason. For first, men are commonly dull in hearing, slack in coming, weak in remembering, and slow in practicing. They are as a tough oak, that is not felled at one stroke, & as an hard stone, that is not broken in pieces with one blow: they are as marble, that is not pierced with once dropping of water upon it, but requireth a constant and continual falling upon it, according to the Commandment of God, directed to his Prophet, Ezek, 21, 2. Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and Prophesy against the Land of Israel. For albeit we be often taught and plainly instructed, here a little, & there a little, yet we cannot conceive and carry away the things we hear. The Apostle saith, We have many things to say, and hard to be uttered, seeing ye are dull of hearing: where he giveth this reason, why he had need begin again the first rudiments of Christian religion, as it were to lay the foundation of the house again, before he went forward with high mysteries, even in regard of their dullness and slackness in learning.

[Reason 2] Secondly, it is safe and sure for all hearers to have often repetitions. It hath his good use, and special benefit. Many witnesses do make sure work, and confirm strongly and steadfastly the things taught. Hence it is, that the Apostle saith, writing to the Philippians, chap. 3, 1. To write the same things to you, to me indeed is not grievous: and for you it is safe. That which is once spoken, is through our infirmity and corruption, as good as never spoken; as one witness is no witness. GOD would have every truth confirmed by two or three witnesses: and forasmuch as the history of the life and death, of the doctrine and miracles, of the resurrection and ascension of Christ, is so main a pillar of our religion, in the knowledge whereof, our salvation consisteth, he would have it confirmed by four authentic witnesses, and Christ carried by them as on a fourfold Chariot in triumph like a mighty Conqueror, that hath subdued all his and our enemies. Thus doth God provide most plentiful means to remove our infidelity, to take away our doubting, and to remedy our infirmity.

Thirdly, repetition worketh a deeper impression [Reason 3] in us, and serveth to beat it into the conscience, as well as into the understanding. It is necessary that we be stirred up & quickened to the practice of good things by the goad of repetitions. This consideration made the Apostle say, I think it meet, as long as I am in this Tabernacle, to stir you up by putting you in remembrance. Practice is an hard thing and rare. We are not easily brought to perform such things as we know. If then, once speaking take not hold on us, it may the second time, being commended unto us again.

Fourthly, we ought not to forbear from [Reason 4] this course, because our life is short, we know not how soon we may be called out of this world, and give an account of our Ministry, how careful we have been to gain souls unto God. The Apostle having declared, that he would not be negligent to put them in remembrance of the same things, and that he thinketh it very meet to do so, addeth this as a reason & motive to move him, which also ought to encourage us, Knowing that shortly I must put off this my Tabernacle, even as our Lord Jesus Christ hath shown me: Moreover, I will endeavor that you may be able after my decease, to have these things always in remembrance. And then indeed we have done our duty, when we have taught the truth in this manner to our people, not only once and away, as it were glancing at it, but continually dwelling upon it, teaching them line upon line, and precept upon precept; like masters that teach young scholars to read, that must not content themselves once to tell them, but must oftentimes put the same things into their mouths and minds, or else they forget them straight-ways.