Commentary on Numbers

Psal. 51, 5. he ascendeth up from his present sins to his original corruption, Behold, I was shapen in iniquity, and in sin did my mother conceive me. The like we see in Ezra, chap. 9, verse 6. when the people had transgressed by making affinity with strangers, taking of their daughters for themselves and for their sons, he fell upon his knees, & spread out his hands unto the Lord his God, and said, O my God, I am ashamed, and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. We must confess, when, and where, and how we have sinned. We must confess how much we have dishonored God, and scandalized the Church, and how long we have lived and continued in our sins. We must confess, that if he should condemn us, he should do us no wrong, but we must clear him and the course of his justice, when he proceedeth against us. We heard how Paul confessed his sin in the time of his ignorance, that he had persecuted the Church of God extremely, and made havoc of it horribly, Gal. 1, 13. and therefore was not only the least of all Saints, but the greatest of all sinners. Neither doth he, in uttering this speech, make a lie, or speak for modesty sake, but as he thought in his heart, esteeming no man's sin like his own, nor understanding another man's as he doth his own, nor feeling another man's as his own. Thus do the servants of God deal with themselves, & with their sins, and thereby show that they were out of love with themselves and their sins. This reproveth those that content themselves with a word and away, they cannot abide to stand long in their confession, as if they were afraid to humble themselves too far: whereas we cannot make our selves too vile, nor hate our sins too much. Many confess thē, as if they meant presently to return unto thē, like to the harlot that wipeth her mouth, and saith, I have not committed iniquity, Pro. 30, 20. whereas we should hate thē with a perfect hatred as our utter enemies y ^t seek our destructiō

Thirdly, our confession must proceed from the heart, it must be sound at the root, otherwise the fruit will be blasted, rotten, corrupt, and unsavory, as Prov. 4, 23. Keep thine heart with all diligence, for thereout cometh life: and chap. 23, 26. My son, give me thine heart, and let thine eyes delight in my ways. Thus it was with David, Ps. 6.7, 6. whose soul was troubled very sore, I fainted in my mourning, I cause my bed every night to swim, and water my couch with my tears, and the more he was afflicted, the more unfeignedly he came to God. Such was the confession of the Publican, when he smote his breast, and said, Lord be merciful to me a sinner. When he laid his hand upon his breast, if it had been possible, he would have touched and taken his heart to have offered it up to God. If we bring unto God only an outward confession, fetched no farther then from y ^e mouth, it returneth empty to us again, and never obtaineth any blessing. This lip-labor God hateth as a lame offering, and a maimed sacrifice, The heart is as salt that seasoneth every part of the worship of God, & every exercise of our religion, & every fruit of our most holy faith. This is commended to have been in Ephraim by the Prophet, After that I converted, I repented: and after that I was instructed, I smote upon my thigh, I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Ier. 31, 18. Hypocriticall confession is no confession.

Fourthly, we must confess our sins with an hatred of them. For where there is no feeling of sin, there can be no pardon of sin: and therefore Christ calleth such to him as were weary and heavy laden, and ready to faint & fall down under the burden of them, Mat. 11, 28. The Prophet confesseth, that his sins were as a weighty burdē too heavy for him, so that he went crooked, & bowed very sore. So long as sin appeareth unto men small as a mote, light as a feather, pleasant as a sport, y ^t it groweth to be as common with them as going in the high way, drinking iniquity as water, and delighting in it as in meat & drink, it is plain they know not the nature of it. Many hypocrites like Judas have confessed their particular sins, who said, he had sinned in betraying innocent blood; but it is of custom without conscience, or of passion without remorse, or of fear without change: because they are weary of the punishments that lie upon them, but are not weary of their sins that are y ^e causes of them: their plagues seem heavy, but their sins seem light, whereas the sins that are in us, should more grieve us, then the judgments that are upon us. Such men are for the present touched with the stroke of God's hand; but after they have confessed, and the punishment is removed, they are the same that they were before, and are found no changlings, they return again to their old sins, as the dog to his vomit, and practice that which before they seemed to abhor. Let us therefore hate sin much more then the punishment, lest we be as malefactors that oftentimes cry out for the punishment, but seldom or never for their offense. Sin is the breach of God's law, and the procuring cause of all punishment. If we be careful to stay the cause, we shall quickly and easily stay the effect: and if we would judge our selves, we should not be judged of the Lord. Fifthly, our confession must not be extorted or enforced, but freely and willingly performed. Many men confess their sins, but this is no free will offering, they are forced unto it by the rigor of the Law, or by the anguish of the soul, or by violence of sickness, or by fear of death, or by the crack of God's judgment, or by the censure of men. If we be as forward to confess them to the glory of God, as we were forward to commit them to his dishonor, we have comfort in the performance of this duty, and it will work in us repentance never to be repented of. But if necessity compel us to this, as it did Pharaoh and Judas, and Achan, while the rod was upon their backs, or God otherwise had found them out, it is our crosses that make us confess, and not our sins, as Psa. 78. When the wrath of God was heavy upon them, so that he slew them, and consumed their days in vanity and their years hastily, then they sought him and they returned, and sought God early, they remembered that God was their strength, and the most high God their redeemer: but they flattered hem with their mouth, and dissembled with him with their tongue. Every duty must be performed to God cheerfully, if it be done otherwise, God regardeth it not.

Sixthly, this must be observed in our confession, that we ought not so far to dwell upon the meditation of our sins, that we forget the mercies of God, and faith in his promises, and forgiveness of our sins. Judas confessed against himself his own particular sin in betraying his master, and shedding of innocent blood: howbeit this being wrested from him, through horror of his conscience, and the fearful apprehension of God's wrath, he never expected any mercy, but went his way solitary, and hanged himself desperately. He had no belief of pardon, nor hope of favor, nor desire of repentance, and therefore his confession served to no other end, but to acknowledge as on the one side the Justice of God, and the equality of his ways, so on the other side, the merit of his own punishment, and the sealing up of his own just condemnation, by his own mouth. It was far otherwise with Peter, after he had denied and abjured his master, he repented of his sin and wept bitterly for the same, he believed the promise, and laid hold on mercy, and was saved. This confession was joined with faith, which sanctified it to his comfort. Confession joined with infidelity is no confession, for unbelief is as a bitter root that poisoneth it, and maketh it unsavory and vnhealthfull.

Seventhly, it belongeth unto us and to our confession, to join prayer to God for the pardon of our sins. It is our duty together with our acknowledging of our faults, to ask forgiveness, and to pray for mercy to the God of all mercy, against whom we have trespassed without which all is in vain. Thus did not Cain that despaired and cried out, that his sin was greater then he could bear, and therefore received no comfort nor grace in time of need. How many and great soever our sins are▪ let us never give over prayer for pardon. It is one of the engines of the devil whereby he betrayeth our souls, and he catcheth many in his snare. He knoweth, that they are holden fast as slaves in chains and fetters, that are persuaded to give over prayer. He is in the way to Atheism, that prayeth not at all, Psal. 14.4. He is forsaken of God that thinketh it needless and superfluous, as appeareth in Saul when the noise that was in the host of the Philistines spread farther abroad, he said unto the Priest that brought the Ark of God, Withdraw thine hand, as if he had said, There is now no time to ask counsel of the mouth of God, Numb. 27.21. It is otherwise with the servants of God, though they have been overcome by the strength of their corruption, by want of watchfulness, by the subtlety of sin, and by the temptation of Satan, yet they would never shut up their mouths from the invocation of the Name of God, and from calling for mercy at his hands. We see this in David, both in the book of Psalms & in other places, Psal. 51.1. We see it in the penitent Publican, Luk. 18.13. and 15. • 1. and in the prodigal son that returned to his fathers house. We see it in the Israelites, and in many others. To this doth the Prophet exhort them, Hos. 14.3. Take unto you words and turn to the Lord; and say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our lips.

Thus we see, confession of sin, and asking of pardon, must join hand in hand and go together as friends that are agreed: so that we should not hope for pardon, but pray for pardon of God, whose nature is to forgive iniquity, transgression, and sin, that is, sins of all sorts, how great and heinous soever they be. If we sin against God, and never ask forgiveness of God, we shall never receive forgiveness at his hands.

Lastly, we ought so to confess our sins, as that we have also a purpose to leave and to forsake our sins. We must not think to find mercy, so long as we have a desire to continue in them.

Hence it is, that the Prophet saith, Isaiah, 55.7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is very ready to forgive. This is true repentance to fly from sin, forasmuch as everyone that nameth the Name of Christ, must depart from iniquity, 2 Tim. 2.19. This is a faulty confession of sin, when there appeareth no change or alteration in them that do confess. We must confess both some of our sins and all of them, and keep none of the sweetness of them under our tongues, as Job speaketh: but refrain from them, and be afraid that they will be unto us as the gall of Asps. We must cast aside everything that presseth down, and the sin that hangeth so fast on: he will bring all sin unto judgment, and therefore we should confess all of them, if we would have pardon of all of them. We desire to have them all pardoned, so that we must hide none of them, nor conceal them, for thereby we shut up God's mercy, and are enemies to our own peace.

And shall restore the damage thereof with his principal, and put the fifth part of it more thereunto, &c. The second means of expiation of our sins, or of receiving forgiveness of them, is restitution; which is set down three ways. He that hath wronged his neighbor must restore, first the principal: secondly, the damage: and thirdly, he shall add a fifth part thereto: to the end that all persons should be terrified from committing this or the like sin, and the owner may have a full amends, and receive a perfect satisfaction. True it is, our offenses are forgiven freely without our deserts, and certain it is, we cannot make amends and satisfaction to God: but we can, and may, and ought unto our brethren which are damnified by us.

Now, if God had ordained, that such as purloyne from men their goods, either by open oppression, or by forged cavillation, or by violent extortion, or by colorable circumvention, should only restore the principal portion which they have taken away, it might have encouraged many in their wicked ways, and have strengthened the hands of the fraudulent dealer. For he might reason thus with himself, I will enrich myself with my neighbors goods, and draw unto me that which is his: I will go closely and covertly to work, it is a thousand to one that ever it be known, or I espied: and if it come abroad to the open light, I know the hardest and the worst that may befall, he can have but his own again; and so, though I be no winner, I am sure I shall be no looser. To prevent this mischief, and to stop the mouths of all those that are ready to do wrong, the Lord decreeth, that such a one shall restore not only the principal, but he shall repay the damage that the owner hath sustained by the lack or loss of his goods and besides he shall add a fifth part thereunto, whether it be more or less that he hath taken away. From hence we learn, that whatsoever is unjustly taken away from the right owners, ought to be restored unto them again. It is a duty required at our hands to make restitution to our brethren, whensoever we have wronged them, and whatsoever we have taken from them. When Abimelech had taken away Abraham's wife, while he sojourned in Gerar, the Lord said unto him in a dream, Deliver the man his wife again, for he is a Prophet, and he shall pray for thee, that thou mayest live: but if thou deliver her not again, be sure that thou shalt die the death, thou, and all that thou hast. Gen. 20.7. Abimelech is commanded to restore her again to him, whose by right she was, and to whom only she pertained. Many laws to like purpose are set down in the book of Exodus, chap. 22.1, 3, 4, 5, &c. If a man steal an ox or a sheep, and kill it, and sell it, he shall restore five oxen for the ox, and four sheep for the sheep, &c. If a man do hurt field or vineyard, and put in his beast to feed in another man's field, he shall recompense of the best of his own field, and of the best of his own vineyard. So in the book of Leviticus, chap. 6.1, &c. the Lord ordaineth, If a soul sin, and commit a trespass against the Lord, it shall be, because he hath sinned, that he shall restore, &c. And to this purpose, Samuel appealeth to the consciences of the people 1 Sam. 12.3. Behold here I am: bear record of me before the Lord, and before his Anointed; whose ox have I taken? or whose asse have I taken? or whom have I defrauded? or whom have I oppressed? or of whose hand have I received a bribe to blind mine eyes therewith? and I will restore it you. Everyone that hath government over others, cannot truly say thus, but everyone ought to do thus. Whereby we see, that howsoever God commandeth us to confess our sins which we have committed unto him, yet that is not sufficient, unless we also make actual restitution to him whom we have offended.

This truth is yet better to be confirmed [Reason 1] by strength of reason. And first we must know that it is a fruit or sign of true repentance and turning unto God, and of an heart touched with a feeling of his former offenses, that he which hath stolen, will steal no more. This we see in the example of Zacchaeus, Luke 19.8. when once he believed in Christ, who had as it were lighted a candle within his heart, y ^t he began to see his own unrighteousness, and so his unworthiness to receive any good thing, he stood forth and said unto the Lord, Behold, Lord, the half of my goods I give to the poor▪ and if I have taken away anything from any man by false accusation, I restore him fourfold. He testifieth his repentance by his readiness to make restitution; whereas he that keepeth stolen goods, stealeth still, and is no better then a thief, and consequently far from repentance.

[Reason 2] Secondly, without restitution there can be no remission: forasmuch as repentance is falsely counterfeited, and not truly practiced. God will not forgive such as retain with them their neighbors goods. To steal from them, and to keep that which is stolen, is a plain token that we are resolved to continue in sin. He that is persuaded and determined not to depart from stolen goods which are sweet morsels unto him, is resolved to be a thief, and not to give over. Thus God is mocked and dallied withal, and his law neglected and despised. This the Prophet Ezekiel pointeth out, chap. 18.7, 9, 12, 13. and 33, 15. He that hath not oppressed any, but hath restored to the debtor his pledge, he shall surely live, saith the Lord God: but he that hath oppressed the poor and needy, and hath spoiled by violence, and hath not restored the pledge, &c. he shall surely die, his blood shall be upon him. Seeing then, such as restore and so make recompense of that they have taken away, have promise of forgiveness, & contrariwise, such as never make restitution have a terrible threatening of death denounced against them, it followeth that this is a duty required of all persons.

[Reason 3] Thirdly, the performance of it is a very special means to bring a blessing upon us: a blessing, I say, from him to whom restitution is made. For, when he shall see how God hath touched their heart with a feeling of their sin, that they can no longer keep that which is not their own, albeit power be in their hand to do it, it shall stir him up to desire and procure their good: and to crave a blessing to come down upon them. This is that which we read in Moses, Deut. 24.12, 13. If the man be poor, thou shalt not sleep with his pledge, &c. that he may bless thee. This end is not to be neglected, forasmuch as the ears of God are always open to hear the cry of the poor, and he hath promised to help them, and to bring a curse upon all their oppressors, to their destruction.

[Reason 4] Fourthly, as the loins of the poor shall bless them that restore, so God will accept it, as a work of justice and righteousness, and as a fruit of his spirit, justifying us by the righteousness of Christ Jesus his Son, and sanctifying us to his glory. In the place of Scripture before remembered, Moses teacheth this, and layeth it down as a strong reason, Deut. 24.13. where speaking of such as had taken pledges of the poor, he saith, In any case thou shalt deliver him the pledge again when the Sun goeth down, that he may sleep in his own raiment, &c. and it shall be righteousness unto thee before the Lord thy God. This also is a most forcible reason to move us to restitution, forasmuch as God sets it down as an infallible testimony of a justifying faith, and therefore the contrary is a fruit of infidelity; so that we shall never repent us of that we have done, nor wish it to be in our own hands again.

[Reason 5] Fifthly, the unjust retaining of other men's goods, hindereth many good things from us, inasmuch as God will accept no service nor duty at our hands, until we have rid our hands of things evilly gotten. We may come to hear his word, and to call upon his Name, and sit among the Saints and servants of God in the Congregation: howbeit, we hear without fruit, and we pray without profit. For this poisoneth and corrupteth unto us the best things of God. This is that which Christ teacheth us in the Gospel of Matthew, chap. 5.23.24. If thou bring thy gift to the Altar, and there rememberest that thy brother hath ought against thee (but he hath some just action against us, so long as we keep any of his goods wrongfully from him) leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. If then we desire that God should hear our prayers, or be well pleased with the hearing of his word, we must be careful to make recompense and satisfaction for such injuries as we have offered, and our brother hath sustained.

Now let us come to the uses, which are as [Use 1] it were the life and soul of this point, that hath been proved. First of all, it serveth to reprove all such as neglect this duty, and so offend against this doctrine. And among them, it meeteth directly & chiefly with those that commit sacrilege, robbing the Church, and defrauding the Ministers of that portion which God hath granted unto them in his holy word. The wise man saith, Pro. 20.25. It is a snare to the man who devoureth that which is holy: and after vows to make inquiry. Our Savior himself saith, Matth. 10.10. The laborer is worthy of his wages. The Apostle Paul saith 1 Cor. 9.14. The Lord hath ordained, that they which preach the Gospel, should live of the Gospel. This sin came first from the man of sin, by whom tithes were first alienated, and impropriations erected, and Church-livings spoiled, for the maintenance of idle persons that sat still, and did nothing but eat and drink, and fat themselves in cloisters, as oxen in a stall: and these deal with the goods of the Church, as the soldiers did with y ^e garments of Christ, they parted his garments among them, and cast lots for his vesture. The Centurion is commended in the Gospel, that built a Synagogue for the Jews: but these men do what they can to pull down Churches, and to impoverish the Ministry, and to destroy the souls and salvation of many whom Christ redeemed. These spiritual thieves and Church-robbers, must learn to pay their due, and not muzzle the mouth of the ox that treadeth out the corn, 1 Tim. 5.18. They rob God greatly of his honor, and dishonor him more then the heathen did their idols which are no gods.

These men glory in their Christianity, and yet are enemies unto Christ. So that the Gentiles that knew not God, shall arise in judgment against them, and condemn them. Secondly, it reproveth all oppressors that fill their houses with the spoils of the poor and needy: as Isaiah 3.14.15. The Lord will enter into judgment with the ancients of the people, and the Princes thereof: for ye have eaten up the vineyard, the spoil of the poor is in your houses. What mean ye that ye beat my people to pieces, and grind the faces of the poor, saith the Lord God of hosts? And to this purpose speaketh Micah, in his prophesies against this sin, chap. 3.3. They also eat the flesh of my people, and flay their skin from off them; they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. In the day of judgment, when an end of all things shall come, such shall be cast into hell as are covetous and have not given of their own, who have seen the naked, and not clothed them; the hungry, and have not fed them; the thirsty, and have not given them drink: the sick, and have not visited them: how much more shall they be condemned, that behold their brethren clothed, and take away their garments: that see them to have meat and drink, and spoil them of it? The example of the rich man teacheth this, Luke 16.23. He took nothing from Lazarus, he robbed him not of his rags, he took not from him a crumb of bread, or a drop of water, and yet he is accounted cruel and unmerciful, and is cast into torments. This man shall rise at the day of judgment, & condemn many among us, who not only do no good, but much harm, and exercise cruelty and oppression over the poor that dare not lift up their voice against us. Every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire, Matth. 3.10: and not that tree only that bringeth forth evil fruit. Hence it is, that it is said by Elihu in the book of Job, cha. 34.28. They have caused the cry of the poor to come before the Lord, and he hath heard the cry of the afflicted.

Thirdly, it reproveth the poor that steal from the rich, and think they may do it lawfully, and are not bound to restore what they have taken. Pouerty, how great soever it be, is no privilege or protection, to take one sheep or Lamb out of the flocks of Job that was so rich, and had so many: or one lock & handful of wool from the wealthiest Cloathier: or one pound or penny, out of the house of the best moneyed Merchant: or one remnant of clothe or parcel of ware out of the shop of the stored Tradesman. In times of dearth and famine, when it goeth hard with the meaner sort, they think they have a warrant to shift for themselves howsoever they can, & to get for themselves whatsoever they are able. But the Law of God serveth as a bridle to restrain all persons, both rich and poor, both high and low, in times of plenty and scarcity, Thou shalt not steal. When the Lord forbiddeth theft generally, wilt thou mince it, and distinguish where he doth not distinguish, & say, I will steal in time of need? It is our duty to pray to God to give us our daily bread, and not to take from others their bread. What needed the wise Agar mentioned in the Proverbs, to pray unto God not to give him poverty, if he might lawfully relieve himself so easily by the store and substance of others at his own pleasure? Bur some will object the words of Solomon, [Object.] Prov. 6.30. Men do not despise a thief, if he steal to satisfy his soul, when he is hungry. To this I answer, [Answer.] that the wise man speaketh not simply, but comparatively. For he compareth two sins together, adultery and theft, the greater with the lesser. It is a great shame to take away other men's goods from them, howbeit theft is not so foul a fact and fault, as to defile another man's wife: for the thief may make restitution, and thereby after a sort put away his discredit: whereas the adulterer cannot make amends, nor blot out the reproach, neither will the husband of the whorish woman be reconciled, or forget the wrong offered unto him. True it is, he that did steal to preserve life, was to be punished by the law of God, Exod. 22.1. for he was to make restitution, or to be sold as a bondman; but the adulterer and the adulteress were to die the death. The purpose of Solomon therefore is not to defend the thief, or to excuse the theft, or to abrogate the Law, or to plead for malefactors, or to open a gap to the committing of evil: forasmuch as he saith afterward Whosoever is partner with a thief, hateth his own soul: And Paul teacheth that thieves shall not inherit the kingdom of God, 1 Cor. 6. and in another place he exhorteth, that he which hath stolen should steal no more, Ephe. 4. Nevertheless, albeit theft be a foul sin in it self, and excludeth from everlasting life▪ yet in comparison of a greater and fouler sin, it doth not appear and show it self so filthy. So the Prophet Ezekiel, chap. 16. saith, that the Sodomites were better then the people of Jerusalem, who by their greater ungodliness justified them: not that he exempteth them from blame, but because the other were worse and worthy of greater blame. The objection being thus answered, and the place cleared, we return to the former point and conclude, that no pretence of poverty or allegation of necessity can excuse theft, forasmuch as the Law of God standeth evermore in his full force.

The Scripture chargeth us to get our living with the labor of our hands, and to eat our own bread in the sweat of our brows; to ask our food of God, and to depend upon his providence, and rather to perish for hunger then to rob our brother and offend against God. Moreover, our Savior setteth it down as a certain rule to guide us in our dealings one with another, Matth. 7.12. All things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets. If then being rich, we would not have the poor steal frō us, we our selves being poor. ought not to deceive and defraud the rich.

Fourthly, it convinceth many in y ^e Church of Rome, that slander us, and bring up a false report of our doctrine and profession, who teach and publish to the view of the world, that we require not of any persons to make real restitution of goods wrongfully gotten. This is a notorious and notable slander, and testifieth how much destitute they are of true accusations, when they are compelled to make such open and odious lies against us. We require restitution to be actually made, as well as they. We teach, that there is no repentance, nor forgiveness without it. Indeed we cannot make amends for our sins to God; that is done only by the sacrifice of Jesus Christ, which cleanseth us from all sin. So then, our doctrine being plain and evident, their mouths are stopped, and they are convinced to be liars, as in this, so in many other points of greater importance: and therefore they do us wrong which affirm that we hold, that doers of wrong should not restore.

Lastly, such are reproved also, as get and gather into their hands, other men's goods by flattery & fair promises to make restitution, and then never regard to pay what they have borrowed. They care not how deeply they run in other men's books and bands, but are slack to return that is due debt unto them, and to make payment of that which they owe. This also is a breach of the eighth commandment, and made a note of a wicked man by the Prophet, Psal. 37.21. The wicked borroweth, & payeth not again: but the righteous showeth mercy, and giveth. Here we see, who they are that never repay nor restore that which they have borrowed, they are such as are justly branded with the title of wicked men A little that a righteous man hath, is better then the riches of many wicked, forasmuch as their riches many times are not their own, if every bird had his feather, and every owner could get that which hath been taken from him. It is the property of the ungodly, to hold fast other men's goods which they can get to themselves. These are of two sorts, some are rich, and some poor.

There are some rich men, who, albeit they be proud and prodigal, yet are careless to pay their debts, which through their riotousnesse and excess they run into: or if they pay them, it is so hardly wrested from them, y ^t they show how unwilling they are thereunto. If they set men at work, they are backward to pay them their wages, and to give the recompense of the labors of their hands. Others do store and enrich themselves by borrowing wares and other like commodities, and then of purpose break, rather then of necessity: if they be cast into prison, they live delicately and at ease with their stolen goods, as I have shown at large elsewhere. Thus are many poor men, their wives & children, oftentimes undone by these bankroutes, of whom we may say, it skilled not if they were also neck-rupt, rather then so many innocents should perish through their wickedness.

Some again are of the poorer sort, and earn their living by daily labor, who had rather follow idleness, and live of other men's purses, then busy themselves painfully in their callings. These are constrained through their own folly to borrow what they can, and are so importunate, sometimes by complaint, and sometimes by flattery, that they get money into their hands of other men's; and when they once can seize upon it, as a prey or booty, they no sooner obtain it, but they lavish it out in eating, in drinking, in gaming, in feasting and good fellowship (as they call it) as if they had found a treasure, or as if it had been freely given them, and as if they should never give an account for it, or restore it to the owner. These men, when they are asked again those things which they have received, do reproach their creditors, and return unto them evil words for their good wills.

They are not ashamed to tell them, that they are no Christians that ask again that which they have lent, and by such like cozening tricks they seek to delude, and do dally with their creditors. When they come to borrow, they speak with other tongues, and have learned another language: then their words are softer then butter, then they will promise anything. But when the day of restoring cometh, they have forgotten their own words, and they have lost the conscience which before they seemed to have had: so that we may say to them as it is in the Psalm, Thou lovest evil more then good, and lying▪ rather then to speak righteousness: thou lovest all devouring words, O thou deceitful tongue. Both these kinds of men are to be avoided of us, and their practices are to be abhorred, as they that savor altogether of impiety, and no whit beseem the profession of Christianity.

Secondly, it is not sufficient for men to get [Use 2] goods into their hands (a thing that most men do aim after) by raking, and scraping, and scratching, to become rich; but they must know how they are gotten, and with what conscience they are kept and detained, forasmuch as goods evilly gotten, shall never prosper, but will surely bring vengeance upon their heads which withhold them, as Prov. 22 16. He that oppresseth the poor, to increase his riches, shall surely come to poverty. We have many examples of this point left unto us in holy Scripture, both of the old and New Testament, That we should beware by their harms, and be wise by their falls, and take heed by their ruins. Achan did steal away the wedge of gold and a Babylonish garment, but it cost him his life, Josh. 7.25. Ahab took possession of Naboth's vineyard, whom he had caused to be stoned to death but it brought the destruction of him and his posterity. Gehazi coveted after an evil covetousness, and gave himself to receive bribes, but he gat with it the leprosy, so that his loss was a thousand times greater then his gains. Judas sold his master for thirty pieces of silver, but he was never quiet after he had received it, so y ^t he brought back the money, and went and hanged himself, Matth. 27.5. The like we might say of Balaam, who loved the wages of unrighteousness, and was hired with love of reward, to curse y ^e people of God; he went his way without his hire, and lost his life among the Midianites, Numb. 31.18. It is not enough to get goods, but we must get them justly and lawfully. It is not enough to eat bread, according to the exhortatiō of the Apostle, 2 Thes. 3.11, 12. We hear that there are some which walk among you disorderly, working not at all, but are busi-bodies: them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. Our Savior teacheth us to ask at the hands of God the Father our daily bread, Matt. 6.11. and not other men's. For it is so called, because it is gotten by our lawful labor, and by honest means, and is provided for us of his liberality. If we do not consider this carefully, we may get goods, and withal get a curse with them, so long as we have the least jot of other men's in our own keeping.

And howsoever we judge of our selves, we are no better thē thieves, so long as we retain in our houses or our hearts, other men's goods. Let us remember the saying of the Apostle, Ephes. 4.28. Let him that stole, steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. Many there are that make no difference between their own and other-men's, as if all things were common. They care not whose they have, so that they have what they lack. It is sweet unto them, whatsoever they can fasten and lay hold upon. But evil gotten goods go never alone, the curse of God doth ever go with thē, which will bring upon them all miseries of soul and body. If this were always set before our eyes, it would be sufficient to restrain our harts from coveting, our eyes from desiring, our hands from handling, and our houses from holding other men's substance, lest while we catch after that which belongeth to our neighbor, we lose forever that which is our own.

[Use 3] Thirdly, it serveth to admonish all that possess anything wrongfully, to restore it again accordingly. There can be no excuse to such as hold fast what they have once gotten. They are much worse then Judas, and come far behind him. He cometh nearer to repentance then they, forasmuch as they go not beyond the reprobate, nay, they come far short of them. For when he felt the wrath of God, and the horror of his conscience, he brought back again the thirty pence which he had taken of the Pharisees to betray his Master, and cast them down in the temple. This example will be a witness against these men, in the day of judgment, and be sufficient to condemn them. True it is, Satan will move us, and our own nature will persuade us, that there is profit in keeping, and no such danger in retaining other men's goods, but rather that it may bring hurt to our substance, shame to our persons, and reproach to our name, to restore the riches of iniquity, and so to make our faults publicly known. But we must not hearken to such evil persuasions of a corrupt counselor, that never giveth good and wholesome counsel, Wherefore the question may be asked, whether restitution [Objection 1] be necessary to true repentance; so as without it, we cannot repent at all. I answer, [Answer.] it is necessary, as we shown before in the example of Zacchaeus, Luke 19. and therefore it is a common, but a corrupt custom and practice of such as in death seem devoutly to bequeath their souls into the hands of God, & their evil gotten goods into the hands of their heirs, children and friends without restitution. It is usual with most men, when they are to go the way of all flesh, to make show of repentance, of forsaking their evil ways and turning unto God: but this repentance is no repentance, so long as the things of our neighbor remain in our houses. No man can give any legacies or show any liberality of that which is not his own, forasmuch as he hath no right unto it. If he should give it unto the poor, it is no sacrifice that God accepteth; it may do some good to the receiver, but it can bring none at all to the giver. Indeed, we are bidden to give alms to the poor, that they may receive us into the heavenly habitations, Luke 16.9. but we must not be liberal of other men's goods, but of our own: neither open others men's hands, and shut our own; neither bestow other men's, but restore them justly and truly. Besides, this bringeth a curse upon the residue of our goods; & causeth God to blow upon them, so that albeit we leave them to our heirs, yet they seldom enrich our posterity.

But it may farther be said, What if a man [Objection 2] be not able to restore? he may peradventure have good will, but no ability by reason of his poverty. I answer, [Answer.] where the deed cannot be, if there be a willing mind God accepteth it, according to the rule of the Apostle, 2 Cor. 8.12. In this case it is our duty to acknowledge our fault to God, & withal to submit our selves to him whom we have offended; and make a covenant with God, with our own hearts, and with our brother, to make actual restitution, whensoever God in mercy shall give us sufficient to do it. Let our promise be joined with a full purpose to do it, for God is not mocked, or deceived. We may deceive our neighbor, and our own hearts, but we can never deceive the Almighty, who searcheth the hearts & the imaginations of all thoughts. In the mean season, poverty may be some dispensation, because where there is nothing, the king loseth his right, and necessity hath no law, as commonly we say in our common prouerbs. But although there cannot be a real restoring, there ought to be an hearty desire, which, we may assure our selves, God in mercy will accept. For there is a twofold restoring, and both well pleasing to God, the one actual; the other mental. The actual required of such as are able, when we return back willingly, whatsoever we have takē away unjustly. The mental is only in purpose and desire of the mind, when we are able to do no more, and to go no further; which is accepted of them that are poor, and are sorry that they have it not in their hands to give to the owners which they have taken away. Again, it will [Objection 3] be said and pretended, If I must of necessity restore, it will undo me, it is as much as I am worth, all that I have will do no more then pay it. I answer, the contrary will rather undo thee. To restore stolen goods, will undo no man: it rather bringeth a blessing with it. For take this for a certain truth, & set it down as an undoubted rule, that no man shall be undone by yielding obedience to the law of God. But to restore is God's ordinance & appointment, & therefore none shall undo himself by following of it. This then properly is no loss, but gain; and albeit we depart with somewhat, yet in the end it shall bring more with it, forasmuch as God is able to bless our store, and to give us more then that. When Amaziah should send back his hired soldiers at the commandment of God, who would not give a blessing by them, because God was not with them, he would not give victory by them; and he seemed unwilling to do it in regard he had paid an hundred talents before hand to have their help: the man of God answered, The Lord is able to give thee more then this: showing thereby, that if we depend upon him, we shall not need to be troubled in worldly things. If we leave our selves never a penny, let us not despair, but trust in God's providence, who will supply our necessities, and not suffer us to want any good. Lastly, it will be objected, what [Objection 4] if the parties be dead, how can we possibly restore anything to them? may we not in this case keep it to our selves? I answer, if the owner be dead, restore it to his heirs, evē to such first as are nearest of kin, and if he have none such, to such as are farther off. If there be none, either nearer or farther off, we must restore it to God, that is, to the maintenance of the Ministry, and service of God, or to the relief of the poor; bestow it upon godly uses, but to our selves we may not keep it. God would not have the Priests, that served in the Tabernacle, & ministered at the altar, to be enriched by the hurt of others, as we see in this place: neither would he have injurious persons freed from blame, if they should offer that to the Priests, which they had taken away from others.

Wherefore, if there were none to whom they could restore, yet he would have their houses to be blameless, and no part of filthy gain to stick and cleave unto their fingers, seeing it is required of us to have pure hearts, and clean hands. Except God had thus determined, no wicked person would have spared to catch and snatch, by force or fraud, the goods of the dead, especially if he were childless.

Lastly, this duty of restitution rightly and [Use 4] religiously practiced, ministereth great comfort and contentment, to feel himself ready to do this to any that charge him justly with any wrong or injustice. Paul a Minister of the Gospel, and an Apostle of Jesus Christ, appealeth to the people whom he had taught, how he had behaved himself among them, Acts 20.18. Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befell me by the lying in wait of the Jews. Samuel a Magistrate of the people and judge of Israel, when he was to resign his office, and to give place to the king whom God had chosen and set over the land, maketh them witnesses of his soundness and sincerity. 1 Sam. 12.3. he asketh of them whose ox or asse he had taken? or who could accuse him of oppression, or corruption? and they said, thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand. Yea, he proceedeth farther, and calleth God to record of his integrity, The Lord is witness against you, and his Anointed is witness this day, that ye have not found ought in mine hand: And they answered, He is witness. If then we desire peace in our soul, we should thrust away from us as it were with both our hands, whatsoever we have wrested from others, and wrongfully gotten, & say to it with detestation and indignation, as the Prophet willeth men to say to their relics of idolatry, Get thee hence. Now that we may have indeed comfort herein, it shall not be amiss for us to consider more particularly the doctrine of restitution, and to learn what it is, whether the same thing which is taken away ought to be restored, whether it be sufficient to restore the principal, whether a man be bound to restore that which he never took away, whether it be always necessary to make restitution to him of whom we have received somewhat, whether he be always bound to restore that he hath received, whether they which have not taken or received anything, be bound to restore, and lastly, whether a man be bound to restore forthwith without all delay or deferring the time, or else whether he may lawfully put off the time of restoring. To restore properly, is to set a man again into the possession and dominion of his goods, which is taken, either with his good will, as in that which is borrowed or committed to our custody; or against his will, as in theft and robbery.

Restitution therefore is an act of justice, whereby we make some recompense for that which we have wrongfully withholden.

Secondly, it is demanded whether it be necessary to salvation, to restore y ^e same which is taken away? And the answer is affirmative, that it is necessary, so far as it may, and it is possible. Augustine saith truly, if another man's goods may be restored & are not, repentance is not practiced, but counterfeited, because justice and equity are not observed. If the thing it self cannot, then that which is equal unto it (as near as may be) ought to be restored. He that hath maimed his neighbor in any of his members, ought to make recompense in money, or otherwise as the judge shall determine. He that hath taken away his brothers good name, & raised up a false report of him, ought to confess his fault, & restore his good name to the uttermost of his power, and acknowledge that he hath done evil: and if this be not sufficient to repair it, he ought otherwise also to make amends.

Thirdly, the question is asked, whether it suffice to restore the principal. It is sufficient, whē the party wronged is no whit damnified: but if he have received any hurt by want of his own, or by receiving wrong, he is also to have some amends made unto him, and therefore beside the principal, the doer of wrong must recompense the loss: and this hath warrant out of the place that now we deal withal. As for the fourfold restitution of Zacchaeus, it is no work of supererogation, but an act of his liberality, and a fruit of his repentance, a testimony of his love to Jesus Christ, a signification of the greatness of his sin, and a voluntary confession y ^t he had gotten his goods fraudulently, unjustly, and wrongfully. Fourthly, we are to know, whether a man be bound to restore that which he never took away? Answ. A man is not bound unto it: forasmuch as the rule of justice cannot exact this at our hands, wherein there could be no equality, but one party should be wronged. A man may be damnified two ways, when somewhat is taken away which he had actually, or which he might have had being in the way, or in a good forwardness to have. When that is taken away w ^c we had already in possession, the loss is to be recompensed by restitution of y ^t which is equal unto it. When we hinder our brother that he cannot compass & obtain that which he was in possibility to have, we must restore somewhat; but the restitution ought not to be equal to the benefit that might in time to come redound unto him, and the loss must be esteemed as it is in the time present, not as it might be hereafter. For first of all, it is a less matter to have a thing in possibility then to have it actually: and herein the common proverb is true, that a bird in the hand is worth two in the bush. Secondly, otherwise we should not only restore y ^e principal which was taken away, but multiply it beyond measure, which we are not bound to do, and so for nothing we should restore something, & give that which is, for that which is not. Thirdly, we are not charged to equal a loss that may be, and give a certain benefit for an uncertain damage, because the good that might fall unto us, may many ways be hindered, and we cannot make our selves sure of anything until we have it in present possession. We say commonly, & we say it truly, that many things fall between the cup and the lip, between the meat and the mouth: the meaning whereof is this, y ^t nothing is so certain, but it may be prevented, nothing so near, but may be disappointed, and therefore we are not to make our selves too sure of anything. He that hath sowed his seed, hath not yet ripe corn, neither hath seen the time of harvest: & he that hath money, hath not yet gotten gain by it: we must therefore take the loss as it is, not as it may be. To return to the point that is in hand, we hold that no mā is bound to restore to another that which he took not away: forasmuch as that were to accuse himself falsely, and rather to give then to restore. True it is, the Prophet saith, He restored that which he took not away, but he complaineth of the wrongs & injuries which he received and suffered wrongfully; wherein he was a notable type and figure of Christ, who suffered punishment for the fault which he committed not, which after a sort, may be called a restitution; he was not guilty, but died for us that are guilty: he was innocent, and yet suffered for us sinners: he did no evil, yet was crucified for us evil doers: He stood in our place, the just for the unjust.

The fifth point to be considered, is, whether we ought always to mak restitutiō to him, of whō we have received and taken somewhat? The answer is, whatsoever belongeth to another, and is not our own, ought to be restored, because there ought to be an equality of commutatiue justice: and the Apostle willeth us to render unto all men their dues; tribute to whom tribute is due: custom to whom custom: fear to whom fear: honor, to whom honor. Nevertheless, if that which is to be restored be hurtful to him to whom restitution should be made, or to any other, it ought not to be restored, but rather to be kept close, and laid up safe, y ^t when better occasion and fitter time serveth it may be restored. For restitution rightly made respecteth his profit and benefit to whom it is made. When a thing is given unlawfully, so that the gift it self is unlawful, as we see in Simony (when holy things are bought and sold, as sheep in the market) no restitution is to be made to the giver, that deserveth justly to lose whatsoever he hath given; neither ought the receiver to retain it, because he can lay no just claim and title unto it: so that it ought to be bestowed upon godly and holy uses. The heathen man speaking of justice, and making it a part of it, to give to every man his own, maketh this exception, that it is unlawful to deliver into a mad man's hand his own sword, which he committed unto us: and sometimes the case falleth out, that a man is by no means to keep his promise that he hath made. And to this purpose he setteth down these two general rules to be observed in the particular duties of justice, first, that we hurt no person▪ then that we serve the common profit of men, forasmuch as we are servants unto all. Moreover, if he to whom we are to restore, be unknown unto us, we must make diligent enquiry to know him: if he be dead, restore it to his heirs that he hath left behind him: if he be removed far from us, it ought, if it be possible, to be sent unto him: if it cannot be done safely and fitly, it ought to be laid up in some safe place, and then the matter must be signified to the owner, that he may take order by some means to have it, or to dispose of it at his own pleasure.

The sixth doubt is this, whether he be always bound to restore which hath taken anything? I answer, he is always bound so long as he hath anything in his keeping. Restitution belongeth to satisfaction: but he that hath offended ought to satisfy. Now albeit he that hath taken away anything, have it not in his own keeping, but another, yet because the owner is destitute of his goods, he is bound to restore them in regard of the injury that he hath done, or to procure the restoring at his hands that hath them in his possession. Besides, a man is bound to open and uncover his own fault, not only to God by confession, but to his brother by satisfaction. Many will never acknowledge the matter, until they be taken with the manner. Moreover, when many jointly together have taken away from any man, that which belongeth unto him, and someone of them hath made satisfaction unto him, fully so much as he can require, the rest are bound to content him that hath satisfied the person injured, they are not to pay it unto him that was damnified. For then he should be paid doubly, which double payment he cannot receive without injustice, seeing he that is wronged may as well offend by taking too much, as they that do wrong by restoring too little. Therefore they are repooued, that having had their share and portion in evil gotten goods, say, what need I to give anything back? the party wronged is satisfied. But if one man have returned as much in value and quantity as many took away, the rest that were partakers of the booty are bound to satisfy him that hath paid the whole, not him that was wronged, because he hath received so much already as he could challenge.

Seventhly, we are to know and inform our selves, whether they that have not themselves in their own persons taken away anything, may notwithstanding be justly bound to make restitution, and tied necessarily to this duty? I answer, that even such as have not taken anything with their own hands, are charged to restore, because they may be the cause of unlawful taking, if not directly, yet indirectly. For y ^e Apostle saith, that they are worthy of death not only which commit evil things, but such as consent to them that do them, or have pleasure in them. And we may be partakers of other men's sins, and so draw upon our selves the punishments due unto them. We are ready to justify our selves and to wash our hands when we practice not evil; but it is as Pilate washed his hands, who made himself guilty of innocent blood by consenting to the Jews and by pronouncing sentence against him to please & pleasure them, as well as they y ^t were the executioners, and pierced his hands and feet: so that all the water in the river Jordan, or in the wide sea, is not able to clear him and acquit him of putting the Lord of life to death. Now, if we desire to know how we may be accessories to other men's sins, and draw them as it were with cart-ropes upon our selves, it may be considered of us in those few words,

Whosoever is any cause of any unjust dealing is bound to restore; such are they that command, or counsel, or consent to evil; such as flatter any in their evil by commending them for it: such as are abettors to them, receiving, aiding, helping, and assisting them: such as are companions of them and take part with them: he that is dumb and holdeth his peace as if he neither saw nor heard any evil committed, albeit he see it with his eyes, and hear it with his ears: he that suffereth it to be done, and doth not hinder it and withstand it, being able to do it: Lastly, such as seek shifts and shelters by all means to cover evil, and do not disclose the same when they are privy to it. For he that hideth it, doth show thereby that he fauoreth it, and furthereth it so far as he can. By all these ways we are made partakers of other men's sins: and not only doth he trespass and offend which executeth and practiseth any sins, but he that is by any of the former means, a cause or occasion of them. Notwithanding, among these there is some difference. For flattery, and counsel, praising them that do evil, and counseling them to do evil, do not always oblige and bind to restitution, but then only when it appeareth evidently, that unjust dealing hath proceeded chiefly or only from these causes: where he that is principal in the action, is principally bound to restitution, to wit, he y ^t requireth & commandeth, then he that executeth it. And concerning the rest, to wit, such as do not bewray, or not hinder, or not reprove a thief that stealeth, are not always bound to restore, but then only when an absolute necessity lieth upon them, and no great danger follows by this negligence & default.

Lastly, it remaineth to show this doubt, whether a mā be bound to restore by & by, or whether he may put off and delay the discharge of this duty? Everyone is charged necessarily to hasten restitution, so soon as he is able and conveniently may do it. God loveth a cheerful giver, and restorer: whereas delay in any good duty, argueth an unwilling mind. It showeth that we are not thoroughly resolved to do it. It maketh us every day more unfit then other. It manifesteth, that we are more then half willing to keep it by us still. He that hath hired a poor servant to do his work, must give him his hire before the Sun go down, Deut. 24, 13.

And as it is a sin against justice to take away another man's goods, so it is likewise to detain it with us, because the owner thereby is hindered from the use thereof, and so a double injury is done unto him: but no man is allowed to stay any time (though it be short) in sin. Nevertheless, if a man be not able to make present restitution, he is to crave pardon and desire respite of him whom he hath wronged: but without his consent that is damnified, he hath no liberty to keep evil gotten goods, that is of ability to make restitution. The counsel that Solomon giveth to the man that hath this worlds goods, that he must give speedily, and not bid his neighbor come again unto him, (Prov. 3, 28.) if he have at the present for him: it must also serve as a good direction to him that hath gotten and engrossed into his own hands, other men's goods; he must not say, I will restore them tomorrow, if he be able to do it today.

If we be careful to practice these things which now have been rehearsed, we shall find much comfort in them, and assure our own hearts that we have truly repented of our sins.

[Verse 8. If the man have no kinseman to recompense the trespass unto, let the trespass be recompensed unto the Lord, even to the Priest. ] In these words, we have an amplification of the former law, by way of preventing an objection, of which we have spoken before: or rather, of many objections together, couched as it were upon an heap. For it may be asked, What if the party be dead and gone from whom we have taken? The answer is, Restore to his child. What then, if he have no child? Restore to his brothers children. What if he have no brother, or sister? Restore to his next kinseman. But put case he have no kinseman at all? Restore it to the Lord, even to y ^e Priest. As if he should say, Though sometimes it fall out, that thou shalt find no kinseman, yet thou shalt never have the Lord to seek, neither the Priest whom he hath set over you. The point then here to be observed, is this, that the Lord and the Priest are put as both one, for it is in the original, To the Lord, to the Priest: so that the restitution to the Priest, was a restitution to the Lord. We learn from hence, that whatsoever is done to the Ministers of the word, God accounteth it as done unto himself. If we do good unto them, we do good unto the Lord: if we do evil unto them, we do evil to the Lord himself. We see afterward in this book, chap. 16, verse 11. when Korah and his company lifted up themselves against God's ordinance, and the authority of Moses and Aaron, he saith unto them, Thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him? They thought they had to do with his servant, but he showeth, they had to do with the Lord. When the people required of Samuel, that he would make them a King to judge them, like all the Nations, the Lord said unto him, Hearken unto the voice of the people, in all that they say unto thee, for they have not rejected thee, but they have rejected me, that I should not reign over them. Their gathering together against the Prophet, was a muster, and mutiny, and murmuring against God.

This is that which Christ spake unto the seventy Disciples, and to the Apostles before them, He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Luke 10, 16. Math. 10, 40. Whereby we see, that this is the dignity and authority of the Ministry which God hath established, that how mean soever the persons of the Ministers are, yet he so magnifieth their office, that what is done to them, is offered unto him.

The reasons hereof are most evident. First, [Reason 1] they are the Messengers of God, sent out of him to do his message, and to execute his will, and to speak in his Name, and to deliver that which he shall put into their mouths, and to discharge the commission that he hath given unto them. After that God had made a covenant with Levi, so that the law of truth was in his mouth, and he turned away many from iniquity, he setteth down this as a rule, Mal. 2, verse 7. The Priests lips should keep knowledge, and they should seek the law at his mouth: for he is the Messenger of the Lord of hosts. To this purpose Paul speaketh both touching himself and the rest of the Ministers, 2 Cor. 5, 20. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. If then the Messenger be to be respected as he that sent him, the Minister is to be acknowledged to represent the person of God, in whose Name he speaketh.

Secondly, it pleaseth God to work salvation [Reason 2] in his people by them and their Ministry. For as the Gospel is the power of God, so the Preachers of the Gospel are workers together with God.

Indeed we deny not but he is able and sufficient of himself, to save the souls of men, without the Ministry of men, as he created them without the help of men: Nevertheless, he will use their Ministry at his good will and pleasure, and he will convey his treasure in earthen vessels, that the excellency of the power may be of God, and not of us. Not that he standeth in need of any help, or could not attain to the end of his purpose without our labor (for who are we that can add anything to his perfection?) but he doth it for our own good, and to manifest his greater love and mercy toward us. Hence it is, that the Apostle saith, 2 Cor. 6.1. We then as workers together with him, beseech you also, that ye receive not the grace of God in vain. And in the former Epistle saith, We are laborers together with God, ye are God's husbandry, ye are God's building. Seeing then, the Ministers are workers together, and laborers together with God, so that they are the means by whom we believe, God accounteth that as done to himself, which is done to them, as we are to account that God doth that unto us, which they do being directed by his word.

[Reason 3] Thirdly, he accounteth that which is done to any of his servants and children, as done to himself, whether it be good, or evil, whether it be right or wrong: forasmuch as Christ and the faithful make one mystical body, whereof he is the head, and they are the members. In the day of judgment, Christ will acknowledge that to be done unto himself, which is done to the least of them that believe in him, and belong unto him, Matth. 25.40. In like manner when Paul was going to Damascus, to bring them bound to Jerusalem that called upon his Name, he called unto him from heaven, Saul, Saul, why persecutest thou me? Christ Jesus is touched in his members, when any of them are troubled, so that their persecutions are his persecutions, & their afflictions are his afflictions, according to the saying of the Apostle, Col. 1.24. I Paul am made a Minister, who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. The faithful are as parts & members of Christ's body, of his flesh, and of his bones, Ephes. 5.30. and he is the head over all things, Ephe. 1.22. So that as the head hath a feeling of these things that befall the body, so is it with Christ, he doth after a sort suffer with us, and rejoice with us.

[Use 1] The uses therefore are to bestood upon, that the truth of this may be applied to our instruction, without which the doctrine is as bread cast upon the waters, or as seed that rotteth in the earth, that is, cometh to nothing. First, we are directed hereby, what ought to be our behavior toward their persons; we must take heed that we do neither wrong them, nor hurt them, neither rise up against them, considering that God will take their wrongs and injuries as done unto himself. If a Prince should give us in charge, to beware that we do not hurt some special servants of his house, and should add withal, that he would account their wrongs, if any be offered, as done in disgrace and despite to his person: there is no doubt but everyone would take diligent heed that he did not hurt them. Thus the case standeth with everyone of us. The Ministers are God's servants appointed to do his will, and separated to preach the Gospel of peace: and God hath laid a charge upon men, that they offer no injury nor indignity unto them. If they do, they touch the apple of his eye, which is most tender, Zach. 2.8. and therefore they incur his wrath and heavy displeasure.

This is it the Prophet teacheth, Psal. 105.15. He reproved kings for their sakes, saying, Touch not mine Anointed, and do my Prophets no harm. They▪ then shall not escape the revenging hand of God, that set▪ themselves against the servants of his house, and the truth of his word that they deliver. Their word is mighty and shall prevail, it is God's word that they bring unto us, and he will take their cause into his hand. It is true indeed, they are above all other persons and callings in the world, subject to many and great abuses, they are made a reproach to men and Angels, they endure the nippes and quippes of wicked men with silence and patience, so that we may cry out with Jeremiah in the bitterness of our souls, Woe unto us, we are borne to be men of strife and men of contention to the whole earth. But seeing God hath a sight and sense of these unjust and injurious dealings toward them, and accounteth them and accepteth them, as done against himself, we see it is no small sin to wound them with the tongue of malice, to smite them with the fist of iniquity, or to spurn and kick them with the heel of contempt and reproach. It stirred up David to show exemplary punishment upon the wretched and wicked Ammonites that abused grossly and grievously his servants whom he sent among them; for he put them under harrowes and iron sawes, and so revenged thereby with rigor, the disgrace brought upon them, as if they had done it to his own person.

They could not more have offended him and provoked him to wrath, if they had cut off his garments in the middes, and shaved off the one half of his beard, 2 Sam. 10.4. and so done him all the villainy that might be. This therefore giveth us a notable warning, to beware that we offer no hard measure unto the messengers of God, lest we make our selves guilty of insurrection and rebellion against God, and of resisting his will, forasmuch as we shall answer unto him for this sin committed with an high hand.

Let us remember the saying of Christ touching the Ministers of the word, John. 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me. Here are three persons named and joined together that are received, the servant, the Lord Jesus, and the heavenly Father. He that receiveth and entertaineth one of the 〈◊〉 • aketh them altogether: he that recei • eth the servant, receiveth the Lord: he that admitteth the least, admitteth withal the greatest of them, as Christ himself speaketh, That which ye have done to the least of my brethren, ye have done to me. If any were asked the question, whether he would willingly open the door to Christ and sup with him, when he cometh unto us standing at the door, knocking, and desiring to be admitted of us, he would answer, We would have him to dwell with us & to reign over us, we would rejoice to see him come under our roof. And if we should be charged to stop our ears, and to pull away our shoulders, and to refuse to hearken unto his voice, and to make him dance our attendance without the doors, as if he were a stranger to us, and we strangers unto him: we would complain of great wrong done unto us, and say, we were notably abused. But hereby we are to try our selves, as gold is by the touchstone: we must measure our affection to Christ, by our affection to his Ministers; if we receive the Lord, we must for his sake entertain his servants.

Besides, this order is to be observed in the receiving, albeit the Lord Jesus be the sender, yet first of all, we must receive the servant, that is, the Minister, and then the master himself. For mark this, that Christ doth not say, he that receiveth me, receiveth the Minister whō I send unto you; but contrariwise, He that receiveth him whom I shall send, receiveth me. On the other side, whosoever refuseth one of these refuseth them all jointly together: he that refuseth the least of them, refuseth the greatest; as at the last judgment Christ shall say, Inasmuch as ye have not done it to one of these little ones, ye have not done it to me. It is a vain pretense and frivolous excuse to surmise that we love the Lord Jesus, the shepherd of the sheep, when we reject the Ministers of the word, that seek to make us of the number of his sheep, and to bring us home into the sheepfold. If then none do receive the Lord Jesus, but such as receive his Ministers, the number is small of those that entertain Christ, whatsoever they think of themselves, or howsoever they glory in themselves.

[Use 2] Secondly, this doctrine serveth for reproof of sundry abuses and gross corruptions. The measure which we mete to the Ministers of God, is mete to God himself; which first meeteth with those that excuse their contempt of the ministry of man, and say, If we had the Lord himself present among us, we would hear him, and do all to please him. They do deceive themselves, and teach their tongue to lie. For learn this of me, and set it down as a certain rule, Whosoever receive not the servant, will not receive the master himself. He that regardeth not to hear him that is sent, will not respect him that is the sender of him. He that doth kill the servant, would also put the Lord himself to death, if he were able. The reason is, because the hatred of the Lord, is the original cause of hatred against the servant, so that they persecute the servant for the Lord's sake. We know the parable of the vineyard, let out to unthankfull husbandmen, Mark 12.1. The laborers caught the servants, and beat them, they handled them shamefully, and killed some of them: but did they entreat any better their masters only begotten Son and heir, when he came among them? No, they said among themselves, This is the heir, Come, let us kill him, and the inheritance shall be ours: so they took him, and killed him, and cast him out of the vineyard. True it is, no man is so profane to utter such reproachful and blasphemous words against Christ Jesus, nor so desperately given over to all wickedness, to say openly in the audience of all men, Let us kill him: but if they would take notice of their secret corruptions, and examine their inward thoughts, they should find as little love to the Lord, as they bear to his Ministers, and when they contemptibly use the one, they spitefully hate the other. Hence it is, that Stephen reproving his persecutors that would seem jealous of the Law, Acts 7.52. joineth these two together, and maketh them walk hand in hand one with another, the persecution of the Prophets, and the murthering and making away of him that is the head of the Prophets: Which of the Prophets have not your fathers persecuted? and they have slain them which shown before of the coming of that Just One, of whom ye have been now the betrayers and murderers.

Where we see, that the betraying of the Lord, and the evil entreating of the servant, are sins near of kin, so that the one springeth from the other. If then God account that done to himself, that is done to his Ministers, he will bring them to a new account, that never set themselves in the presence of God when they are to hear his word. The Israelites could not abide to hear the voice of God that shown it self in fearful manner, but desired that Moses might speak unto them; if they should hear him speaking unto them again, they should die, Exod. 20.19. It is God's great mercy to speak unto us by men subject to the same infirmities that we are. Let not us abuse his goodness, and contemn his word, & reject his Ministers, forasmuch as the contempt of them is joined, not only with the contempt of his ordinance, but also with the contempt of his person. Secondly, it reproveth such as regard not what they say unto them, neither care for the words that come out of their mouths, whether it be word of promise, or of threatening; whether of exhortation, or of reprehension: whether of peace and reconciliation, or of war and evil tidings: whether of joy and gladness, or burdens and yokes of punishment heavy to bear.

These think and persuade themselves that they have to do only with men, and are not guilty of any contempt against God; but they are greatly deceived, and shall one day know, that they despise not the word of mortal man, but of the almighty and eternal God.

Hence it is, that we are charged on the contrary, to take heed how we hear, Luk. 8, whē we come into his house. Christ teacheth, that in hearing the Ministers, we hear him, and in refusing them we refuse him, Math. 10. The Apostle commendeth the Galatians for the performance of this duty, that they were as careful to hear him as to hear Christ himself, chap. 4, 14. My temptation that was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. What could he say more for them? Or how could he better set forth their zeal, then to give this testimony of them, that they accounted of him in regard of his pains in the Ministry, not as an ordinary man, not as a faithful Minister only, not as an elect Angel only, but as Christ himself, the head of men and Angels, whose person he did represent, and whose Church he did feed with wholesome doctrine? This example should all of us follow; this doth the Lord require of all true Christians, that they receive his Ministers as his Messengers, and reverence them as himself, in regard of their doctrine, and have thē in singular love for their works sake. This we see to be worthily practiced by Cornelius, as well became a religious Captain and a devout Christian, Acts 10. We are all here present before God, to hear all things that are commanded thee of God. Loe, how great the dignity of the Ministry of the Church is: loe, how great the excellency of the Ministers of God is; we must hear them as if we heard God, forasmuch as they are sent of him, they preach his word, they deliver no more then they have received, and he hath commanded them to publish it in his Name. But alas, it is most horrible to behold the contempt that they suffer, and the baseness that is cast upon this calling, which is one of the causes of those grievous plagues and judgments that are brought upon the world. The disgrace and ignominy under which they lie, grieveth the hearts of all the godly: and not only grieveth their hearts, but pierceth the Clouds: and doth not only pierce the Clouds, but reacheth up to heaven: and doth not only reach up to heaven, but entereth into the ears of the Lord of hosts: and not only entereth into his ears, but doth stretch it self unto God himself, and return upon Christ, the Prince of all Prophets; which ought indeed to pierce and enter into the hearts of all profane persons, and serve to terrify all those that revile them, and speak all manner of evil against them for the truths sake. Let us remember the saying of the Apostle touching the Thessalonians, When ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. This is a worthy commendation of this Church, and a notable example which we ought to set before us to follow it: so that we must hear the word as God's word, whose force it carrieth with it. Many hear it, that do not hear it as God's word. It is a rare thing to find such an hearer. Some hear, and then rage and storm when they are reproved, Acts 7, 57, & 17, 18, and 22, 23. Others refuse to hear at all, and think such as make conscience of hearing, to be more curious & precise then there is cause. Others embrace the word, but yet not as the word, as we see in Papists and hypocrites. The Papists affirm, that y ^e Scripture or word written, hath no authority in it self, except it be allowed & approved of the Church. What other thing is this, then to embrace the word, but not as the word? The hypocrites also do not receive the word with due reverence, nor express it in true obedience, as their life doth witness against them. These have men only in their thoughts, and have not God in their sight: they may be said after a sort to receive the word, but they cannot be said to receive it altogether as the word. For if they did seriously and earnestly acknowledge it to be of God, and to have him the author of it, they would not lead their lives in that loose manner that they do.

Thirdly, it reproveth those that contemn the doctrine of the Gospel, for the poor and obscure conditiō of the Ministers that preach it. For what I pray you, was the estate of the Apostles? Were they rich and renowned in the world? Peter and John, going up together into the Temple, at the ninth hour of prayer, answered the lame man that expected to receive something of them, Silver and gold have I none. Were they much befriended & applauded of men? The Apostle declareth and complaineth, that all men had forsaken him, and no man stood with him. 2 Tim. 4, 16. And Christ himself foretelleth, that they should be hated of all men for his Names sake. Math. 10, ver. 22. Were they honored and magnified above others? Or did they live at ease and in pleasure? Paul spareth not to paint out their life, 1 Cor. 4, 9, I think that God hath set forth us the Apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to Angels, and to men. Were they clad in purple, and fared they deliciously every day? Did they dwell in gorgeous houses and Princely palaces? In the words following, he telleth us how it fared with him and the rest of his brethren, they were not attired in soft raiment, they did not surfeit through excess, but even unto this present, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place. And yet notwithstanding these manifold adversities and trials, the Son of God pronounceth of them, He that heareth you, heareth me, and judgeth the wrongs to be done to himself, which they suffer. Let not us therefore require honor, or riches, or glory, or pomp, or outward dignity, in the Ministers of the Gospel, but rather consider the goodness of God toward us, who, knowing that we are not able to bear and abide his infinite Majesty, hath instituted the Ministry of his word, that by men equal unto us and like to our selves, he might teach us his will, and instruct us in his word. We shown before, that when the Lord himself in his own voice preached to Israel, at Mount Sinai, they were so terrified and afraid, that they asked for Moses, that he might speak unto them. If the matter stood thus with them that had seen the wonders of God in the Land of Egypt, and not many days before had passed the red sea, as it were by dry land, what shall befall us, if he should utter to us his terrible voice, as a most mighty thunder? If then we hear patiently, and obey readily the word that is brought unto us by weak and frail man, it is a service that is well pleasing in his sight: forasmuch as we show thereby, that we do not depend on the pleasure of men, but rely our selves upon the authority of God. And as it is the praise and trial of a good subject, who is content to believe and obey the lowest messenger and least officer that cometh unto him with a message and commandment from his Prince: so hereby it appeareth, that we are true Citizens of the kingdom of God, & his adopted children, if we hear his word with fear and reverence, albeit it be preached unto us by the meanest and poorest of all God's servants. On the other side, as it is a note of contempt toward the Magistrate himself, to disobey or resist any Serieant or servant that cometh from him, how base soever he may seem to be: so we make our selves guilty of rebellion and high treason against GOD, when we despise such as speak in his Name, and contemn them that have authority committed unto them from the most high. All such as loathe the truth for the Teachers sake, when their own consciences convince them that it is the word of God which soundeth in their ears, let them assure themselves and persuade their own hearts, that the contempt of their persons redoundeth to the Son of God, yea to the Father himself. Let them mark this point & weigh it diligently, who take it heinously when they are reproved of men equal unto them, or inferior to them, or if they be contemptible to the world, by reason of their poor estate.

Lastly, it reproveth those that go about to shake the faith of many, and to weaken the assurance and certainty of our salvation, having the promises thereof propounded unto us in the doctrine, and by the writings of the Apostles.

Hence it is, that sundry scoffers and profane spirits, ask the question, who is Paul, and who is Peter, or what is John, that we should of necessity believe them? Who gave them authority, or whence have they power in the Church, to set down and prescribe unto us a rule of faith? The doctrine that now we deal withal, serveth very fitly to stop the mouths of these Atheists, and containeth a sovereign preservative against the poison that they offer unto us, inasmuch as Christ the eternal Son of God, maketh them his messengers, his witnesses, & his heraulds, to spread abroad his saving health, and avoucheth, that he speaketh in them, & acknowledgeth himself to be author of that truth which they deliver, so that if an Angel from heaven should preach any other Gospel then that which they have preached to the Churches, he must be holden accursed. This therefore we ought to apply unto our selves, and gather as an argument of great comfort, that when remission of sins and eternal life are promised to them that are truly penitent, and lay hold upon Christ by a lively faith, according to the doctrine of the Apostles, we must assure our selves it is the voice of Christ, and he will ratify it in the highest heavens. Neither is this true only touching the Apostles themselves, that had their calling from God, and not from men, and were conversant with Christ in the days of his flesh: but likewise of all the faithful Ministers of Jesus Christ, that have the keys of the kingdom of heaven committed unto them. When we assure forgiveness of sins to those that have contrite and broken hearts, it is no doubtful or uncertain assurance, but graven with a diamond, and written as it were with a pen of steel to continue forever, forasmuch as it is the assurance of Christ, and of God himself. The voice of the Minister is not the voice of a private man, but of one that is a public person; it is as the voice of Christ himself. Art thou humbled and cast down for thy sins, and doth thy soul cleave unto the dust? He sendeth his Minister unto thee, and putteth the word of reconciliation into his mouth; so that if thou unfeignedly turn unto God, be as well assured of the mercy of God toward thee, as thou heardest Christ himself say unto thee, as he did sometimes to the sick of the palsy, Son, be of good cheare, thy sins be forgiven thee.

Again, when the Ministers of God on the other side, do threaten and thunder out the sentence of condemnation against the unbelievers and such as cannot repent, this also is no less the voice of the Son of God, which no power of the world, nor authority of man can hinder or call back: forasmuch as whose sins they retain, they are retained. This judgment, howsoever it be either denied, or derided, or doubted off among the ungodly, yet will Christ make it good, and execute the same upon them to their confusion.

This doctrine reacheth to the true Ministers of the word, who have their calling from God & his word. As for the Bishop of Rome, that challengeth sole authority to forgive sins, and will have all his decrees and decretals no less acknowledged then the word of God, it is more then childish and ridiculous. For he hath nothing common with the Apostles, and cannot prove his succession wherein he glorieth by any sound reasons, and yet arrogateth more unto himself then GOD gave, or the Apostles took, or the Church acknowledged to be due unto the Apostles: forasmuch as the Lord tied thē by an express commandment, that they should teach the people to observe those things which he had commanded them.

[Use 3] Thirdly, this serveth to inform the Ministers, that it concerneth them much to adorn their calling, and to magnify their Ministry, that it be not blemished and evil spoken off through their default. This ought above all other things to be a spur unto us in our sides, and as a fire kindled within our bowels, to inflame our hearts with a zeal of God's glory, with a love of his people, with a care to discharge our office committed unto us, & with an earnest desire to increase the kingdom of Christ Jesus. For seeing God accounteth us as his own Ambassadors, sent out to do his will, and vouchsafeth to join our labor with man's salvation, we are bound in duty and conscience to preach the Gospel truly, purely, painfully, sincerely, and soundly. It is required of us, not only to teach, but to teach the truth, and to teach the truth with a right affection. For we can never challenge the names and titles (of being the Messengers of God) unto our selves, and to be respected as the person of Christ himself, except we preach the pure word of God, and commend to the Church the pure doctrine of Christ. If we preach corruptly, and make merchandise of the word of God, and mingle wheat with chaff, and good corn with darnel, or that which is worse; we are not to be accepted & received as Christ, but to be rejected and refused as false teachers, that speak in their own names, and not in the Name of God. They cannot say, Thus saith the Lord; but, this I say unto you: not, hear ye the word of the Lord, but, hear ye my word: not that which God commandeth to observe, that do ye; but keep my word, the commandments of men, the traditions of the Elders, the superstitions of the Fathers, and such like human ordinances, whereby they make the word of God of none effect. This carrieth no authority to the consciences of the hearers, but it is as a sword that is blunt, whose edge is turned, that it cannot cut or enter into the flesh. The word thus delivered, can never open the corrupt heart of man, or do any good unto the conscience. If then we do not teach the flock of God, both by sincerity of doctrine, and by innocence of life, we show our selves to be messengers of Satan, not the Ministers of God: to be false Prophets, not true Teachers. We are joint laborers with God, and therefore he will be sanctified in all that come near unto him. He feedeth the flock by our hands, he converteth the souls by our Ministry, and he saveth the hearers by our preaching, and therefore we must not cause our office to be hated and contemned, but by all means maintain the dignity and authority of it, to the uttermost of our power. It is not only the corrupt doctrine but the evil life of the Ministers, that maketh their calling to be vile and void in the eyes of worldly men. If the persons that preach it, be profane, they reject Ministers, Doctrine, and Calling, they set all at naught, and let all alone. And this is the deep policy and subtlety of Satan, whē he dareth not openly oppose himself against the doctrine that is according to godliness, nor encounter with the word of truth, hand to hand, he goeth to work another way, that he may cunningly undermine it: to which purpose he striveth to make it hateful and contemptible, by occasion of the Ministers, and he duly observeth their errors, their faults and failings, that with some color he may cavil, and so countenance his evil proceedings. Christ our Lord and Savior did well and wisely foresee this, and carefully did prevent this. The treachery of Judas was well known to the Jews themselves, he betrayed his master, forsook the Apostles, joined with the Pharisees, and in the end hanged himself. This must needs bring a great scandal, and much hinder the proceeding of the Gospel, cause the Disciples to be evil spoken off, and the truth it self to be reviled. Besides, the Apostles might be afraid, lest all their labor should be in vain. Wherefore to the end the Lord might add strength & courage unto them, and repress the slanders & calumniations of the enemies of the Gospel, and withal leave a perpetual direction unto the whole Church, that no man should refuse the purity of doctrine, for the impurity of the lives of such as are the Teachers, he uttereth and oftentimes repeateth this sentence, Verily, I say unto you, he that heareth you, heareth me; and he that heareth me, heareth him that sent me: he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. In these words he establisheth the authority of the Apostles doctrine, and reproveth all those that judge of the doctrine by the Ministers, and esteem of the truth by the teachers. For even as Kings and Princes will not lose their right, nor diminish the authority of their commandments, albeit their Officers or Ambassadors should exceed their calling, and go beyond the bounds of their commission: in like sort, whatsoever the Ministers of the Gospel shall be, yet the word always remaineth the same, the promises and threatenings that are written in it, shall be ratified, & by it we shall be judged at the last day. We must turn unto it; that shall not bow and bend to us. For all flesh is as grass, and all the glory of man, is as the flower of grass, The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth forever. 1 Pet. 1, 24, 25.

To conclude therefore, we must not cast our eyes so much upon the Ministers that are the disposers of the mysteries of God, as upon the author of the Ministry▪ which is the Lord himself: neither be so careful and attentive to hear their voice, as Christ himself speaking in them, in whose Name they are Ambassadors. Doubtless, they shall incur the displeasure of God, and receive grievous punishment, whosoever are evilly affected to the Ministry of the word: and their impiety shall detract and diminish nothing from the worthiness of the doctrine it self, which directeth us to one God, through our only Mediator Jesus Christ, and teacheth us to serve him with a true faith, with a pure life, & with a love unfeigned.

[Use 4] Fourthly, we ought from this ground of doctrine here delivered, to give them double honor, and not withhold from them the wages of their work, and the recompense of their labors that is due unto them, but as every laborer must have his hire, so ought the Ministers above the rest, that labor in the word and doctrine, to be maintained of the Church. As the Church dependeth vpō them for their allowance, so they depend upon her for their maintenance. Thus the Pastor and the people do feed one another, as a flock of sheep nourisheth the Shepherd, who eateth the milk of them, & clotheth himself with the wool of them; and again the Shepherd coucheth them into green pastures, and leadeth them by the still waters. The people feed him with the bread of this life; he feedeth thē with the bread of everlasting life. They minister to him in carnal things: he to them in spiritual things. They cannot lack him in regard of their souls: he cannot be without them in regard of his body. Thus then they do feed one another, or at least ought to do. If he receive food of them, and give none unto them again, he robbeth them of their goods, and murdereth their souls. If they on the other side receive food of him, so that they be taught of him, and yet make him not partaker of a part of their goods, they rob him, and cause him to depart from them, and so become murderers of their own souls, as if they did lay violent hands upon themselves, or rather as if they did famish themselves by refusing bread provided for them: inasmuch as where vision ceaseth, there people perish, Prov. 29, 18. Nay, the Lord accounteth of this sin in another kind and nature, he chargeth such Church-robbers, to be robbers and spoilers of God, no less then they that stand by the high way and take a purse. I doubt not but very many will be ready to scorn this comparison, & say, What? Do you liken us to thieves? Do you make no better of us? We are true men and honest, we pay every man his own; no man can ask us a penny. But if it be so, yet what shall this avail us, if we be found false to God, and stick not to rob him? The tithes are God's portiō; if we wrongfully detain them from those to whom he hath assigned them, we are no better then thieves & robbers, whatsoever we account of our selves. The Prophet Malachi shall be my warrant, to charge this upon them: and if they think I slander them, let them bring their action against him. Hence it is, that he saith, chap. 3, 8, 9. Will a man spoil his gods? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings: ye are cursed with a curse, for ye have robbed me, even this whole Nation. In which we may observe these particular points.

First, that it hath been an old and ancient practice, to invert the ordinance of God, and to alienate the right of the Church, and to defraud the Ministers of their due. This ought to comfort us when we find our selves injuriously dealt withal; it fareth not worse with us, then it hath fallen out in the Church in former times. The Priests of God whose lips preserve knowledge, had this portion assigned unto them; they had no inheritance in y ^e Land, as the other Tribes had, yet greedy cormorants and covetous wretches grudged this allowance also unto them, and detained it from them.

Again, observe that these caterpillars that devour the fat of the earth, albeit they sin grievously, yet never want pretences and excuses to color their sacrilege: they have somewhat to say for themselves; they will never be brought to acknowledge their offenses: they think it well gotten, which is gotten from the Church: they are of opinion that the Ministers have too much, and therefore think it good policy to shave thē once a year, and use them as men do their flocks, who sheare the wool from their backs, lest it should grow to be a burden unto them. So is it in our days, partly by improper titles, partly by injurious customs, and partly by unconscionable conuaiances, the Ministry in many places is left bare and naked, and the Ministers have not wherewithal to sustain themselves and their families.

Thirdly, notwithstanding the shifts that these men have invented and devised, GOD setteth out their sin in lively colors, & calleth it plain robbing and spoiling of God. For what is theft, but a getting of other men's goods to our selves, whether it be by violence or by other conuayance? Behold the difference between the judgment of God, and the judgment of these men concerning thenselves. They account themselves honest men, and pronounce of themselves, that they are just and true: but God calleth them spoilers and robbers of him. They oppress y ^e church, they deceive the Ministers, they spoil God himself, and they hinder the salvation of many poor souls.

Lastly, the Prophet setteth down their reward which followeth their sin, They have robbed him, and are cursed with a curse. God curseth them, and the souls of many that perish do curse them: and therefore albeit they bless themselves, it shall not help them. The Gentiles by the light of natural reason, saw that their Priests which waited upon the service of God, were to be maintained bountifully, and to be provided for liberally, & therefore no marvel though God account the deteining of tithes, and deceiving of the Ministers, to be no less sin then a robbing of his Majesty. This we see evidently in the time of famine that was in Egypt, when no Corn did grow for the space of seven years; for in the common dearth and want of others, they were relieved. For whereas we read the words, The Land of the Priests he bought not, for they had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave thē; wherefore the Priests sold not their Lands: some translate the words otherwise, and understand them of the chief Officers, or Rule • s, or Princes in the Common-wealth. But albeit the word do sometimes signify so, as 2 Sam. 8, 18. where David's sons are called by that name, which could not be in the number of Priests, for they pertained to another Tribe, of which no man gave attendance at the Altar: and Job 12, 19. He leadeth Princes away spoiled, and overthroweth the mighty. Where he maketh the Princes and mighty as both one, and addeth the latter to expound the former: yet nevertheless we rather follow the common translation, and the received interpretation, that Joseph bought not their glebe Land, because y ^e King gave them an allowance, during all the famine, that they should not be constrained to sell their ground. For thus do the seventy Interpreters read it: thus do Josephus & Philo understand it: thus also do the testimonies of other Historiographers warrant us to take it, which teach that the Priests of Egypt were wont to have their allowance and portion, publicly provided for them, and supplied unto them as their maintenance for their service. Neither doth it prejudice this truth, or hinder it any whit, because they were Idolaters, and so deserved to be destributed rather then relieved and sustained. For first of all Joseph sinned not, because he distributed the corn, not at his own pleasure, but at the Kings appointment: not by his own discretion, but by the Kings commissiō, who would have them provided for. And Pharaoh himself failed in his duty, but sinned not in his liberality: not in nourishing the Priests, but in cherishing Idolaters, and in not reforming the worship of God, which is an office both beseeming and belonging properly to Kings and Princes, I mean to purge and cleanse his service from all superstition, as Jacob did put away the strange gods that were in his house.

The maintenance of the Ministry is God's allowance, and therefore such as detain it, and so take from God his part, do oftentimes lose their own portions: not that God hath need of these things, but because it is the wages & recompense, which he that is the true owner of all that belongeth unto us, hath appointed for their use that wait upon the worship of God, and serve in the Ministry of the Gospel. This sin is not a bare theft, but stealing in the highest degree, even a sacrilege against God, a wasting of his house, a spoiling of his worship, and a ruinating of his kingdom: as Nehem. 13, 10. by reason of keeping back the tithes and oblations, the Levites, the Singers, and the rest that served in the work of the Lord, were through extreme poverty and pinching of them, constrained to leave the Temple, and to go home unto their own houses. It is no new thing to have the Ministers defrauded, and the work of the Lord lie waste for lack of laborers. And in the tenth chapter, verses 35, 30, 37, 38. the Israelites promise, that they would truly pay their due to the Levites, that they would bring their first fruits, the first borne of their sons, of their Cattle, of their Bullockes, & of their Sheep, and the tithes of the Land unto the Levites and Priests that minister in the house of God: but when Nehemiah was absent, they were slack in performance of their promise. We may observe besides, who they are that have the chief hand in this sin, not the men of least account or lowest degree, but the chief sort had the chiefest hand in this trespass. For who are they that most rob the Church, and pill and polle the Ministry, and make themselves fat with the spoils of the tithes, but those that should be greatest friends unto it, even great persons, who make themselves greater by making Church-livings lesser? This we see plainly in the place named before, where Nehemiah saith, chap. 13, 10, 11, 12. I perceived that the portions of the Levites had not been given them, for the Levites and the Singers that did the work, were fled everyone unto his field. Then contended I with the Rulers, and said, Why is the house of God forsaken? and I gathered them together, and set them in their place, &c. Such therefore, albeit they be great & mighty, are to be reproved. It is the duty of the Magistrate to see so these things, and to correct the abuses that creep into the Land, and by all good means to release the oppressions that lie heavy upon the Ministers of y ^e church. If God take the matter into his hand, he will take an account of them that spoil y ^e church, and make them feel the greeuousnes of their sin. It is better that Nehemiah should correct the sins of the people, then Nebuchadnezzar. If God scourge us by cruel enemies, woe be to us; they are without all mercy and compassion. Thus then we learn, how and what to account of this sin, to wit, the withholding of maintenance frō the Ministers, that it is robbing and spoiling of God, a defacing and deforming of his kingdom. This maintenance is the homage and tribute that God doth require of us, for the setting up and continuance of his kingdom among us; whereby it followeth, that tithes are holy & sacred things, not to be detained, nor employed to any other use. The Apostle therefore saith, Gal. 6, verse 7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.

[Use 5] Lastly, from hence ariseth comfort to such as do good to the Sanctuary, and to the uttermost of their power, further the worship of God: they may assure themselves, that God will account it & reward it as done unto himself. Whatsoever is given to the maintenance of God's service, and the furtherance of true religion, and the propagation of the Gospel, is given to God himself, & serveth to advance the glory of his Name, as appeareth by sundry examples in holy Scripture, worthy both of commendation, of admiration, and of imitation.

One example we have in Obadiah, who lived in the days of grievous persecution, whē Jezebel made havoc of the Church of God; the Altars were cast down, and the Prophets slain: then did he take an hundred of the Lord's Prophets, and hid them by fifties in a Cave, and fed them with bread and water, 1 Kin. 18. It is an easy matter in the days of peace and quietness to show a love to the Ministers of the word, and to pretend our selves to be friends and favorers of the Gospel: but let us not flatter our selves, for we may herein deceive our selves. This is no evident trial or certain demonstration to prove our zeal to be right: forasmuch as we may do all this, more for the applause of the world, and to be well thought of among men, then for love we have to the truth, or to them that bring the truth & glad tidings of good things. But when all things are in an hurry and uproar, when persecution is raised for the Gospels sake, and Jezebel sendeth a messenger to Elijah, that his life shall be taken away from him, or when the Ministers are in disgrace and contempt of the world, & turned out of house and home, when they are left succorless & comfortless, then to stand to them, to relieve them, to countenance thē, and in a good cause to defend them, is a notable sign of a lively faith, and of receiving the truth in truth and sincerity. God will not forget their effectual faith, and diligent love, and the patience of their hope in Jesus Christ: he will have them in continual remembrance, & reward it as done unto himself; as God shown himself in mercy to Obadiah, and for his sake sent a gracious rain vpō his inheritance, and filled their hearts with joy and gladness. For even as Elisha said to Jehoram King of Israel, when they had no water for the host, nor for the cattle that followed them, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: as the Lord of hosts liveth, before whom I stand, Surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee, 2 Kings 3, 13, 14. Jehoshaphat was a good and godly King, who feared the Lord, and in all distresses called upon them evermore to ask counsel of the Prophets of the Lord: and God suffereth his word to be declared to the wicked themselves many times, howbeit it is because of the godly that are among them: even so doth God deal with Ahab, he would have suffered him to follow the false Prophets that he fed, and to be seduced by them, and to perish in that famine, but that he regarded Obadiah and that small remnant for whose sake he shown mercy upon the Land. He had shown mercy to the Lord's Prophets, the Lord showeth mercy unto him again, and is mindful of his goodness, as if he had done it unto himself.

Another example we have in Jehoiada, he was honored alive and dead, so that they buried him in the City of David, among the Kings, because he had done good in Israel, both toward God and toward his house. He set his heart to honor God, and was zealous for his glory, he reformed religion, he destroyed idolatry, he freed them from tyranny, he established true piety, and did much good to the Church and Common-wealth: and as he was careful to honor God, so God honored him, and remembered him for good, according to the greatness of his own kindness, and according to his servants goodness.

The like we might say of Nehemiah, when the secret enemies of the Church had defiled the Priesthood, and the covenant of the Priesthood, and of the Levites, and that many of the chiefest among the Jews, withheld the tithes and offerings from them to whom they were due by the express gift of God, so that the house of God was forsaken: he was merciful unto him again and spared him, and made him to be magnified of all the people, according to the saying of the Lord, 1 Sam. 2, 30. Them that honor me, I will honor: and they that despise me, shall be lightly esteemed.

Consider with me farther another example, to wit, touching Ebed-melech, when as the Prophet Jeremiah by false suggestions and accusations was thrust into the dungeon, where was no water but mire, so that he sunk down and stuck fast in it, and must of necessity perish in short time, if he were not speedily delivered, this stranger spake to the King for him, and was content to take upon him the envy of many that he might expose himself unto: My Lord the King, these men have done evil in all that they have done to Jeremiah the Prophet, whom they have cast into the dungeon, and he is like to die for hunger in the place where he is, for there is no more bread in the City, Ier. 38, 9. So he drew him up with cords, and took him up out of the dungeon. What then? He that remembered Jeremiah in prison, hath his own life given him for a prey: and he that lifted up the Prophet out of the dungeon, is assured also of his own deliverance; God doth greatly accept of the compassion he shown, and rewarded it to the full, so that Jeremiah is sent unto him with this joyful message in those miserable days, when Jerusalem was taken by the enemies, the Princes were slain with y ^e sword, Zedekiah the King had his eyes put out, & his sons were slain before his face, the Kings house was burned with fire, the walls of the City were broken down, and the remnant of the people were carried away into captivity: in the midst of all these tumults & public calamities, I say, rhe Prophet receiveth a commandment from God, to go unto this godly Ethiopian, being one of the Eunuchs that was in the Kings house, and to say unto him, Thus saith the Lord of hosts, the God of Israel, Behold, I will bring my words upon this Citty for evil, and not for good, and they shall be accomplished in that day before thee: but I will deliver thee in that day, saith the LORD, and thou shalt not be given into the hand of the men of whom thou art afraid: for I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord, Ier. 39, 16, 17, 18. He had done good to Jeremiah, God doth good unto him, and accounteth it as done unto himself.

The last example shall be out of the New Testament, mentioned by the Apostle Paul, 2 Tim. 1, 16, 17, 18. The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain: but when he was at Rome, he sought me out very diligently, & found me: the Lord grant unto him, that he may find mercy of the Lord in that day. Where he prayeth, that he might reap as he had sowed, and gather as he had scattered, and receive as he had bestowed, to wit, mercy for mercy, goodness for goodness, and kindness for kindness: and no doubt God heard his prayer, according to his promise, and recompensed him that had refreshed the Apostle. This is that which the Lord promiseth in the Prophet Malachi, chap. 3, 10. If they would rob him and spoil him no more, but bring all his tithes into his house, he passeth his word toward thē, that they should see plenty upon their labors, and a removing of those means that caused famine and misery to fall upon them, and to come among them; as before he threatened & denounced, that as they spoiled God, so God spoiled them: and as they caused famine to be in his house by keeping back his portion, so he caused scarsenesse of bread and cleanness of teeth in their houses, causing extreme want to be in the midst of them, in withholding and keeping back his blessings, and in sending upon them his grievous plagues. Now he telleth them, that if they murmur not at the maintenance of his Ministers, but pay them truly, and sustain them conscionably, he will satisfy them with good things, and remove from them evil things, He would open the windows of heaven unto them, and pour out a blessing without measure.

And thus we see how we may find comfort unto our selves, and strengthen our faith by such examples as the Scripture affordeth unto us.

[Beside the Ram of atonement, whereby an atonement shall be made for him.] In these words we are to consider the last, but yet the chief and principal means of sanctification, which also is a satisfaction to God, and a putting and purging away of the sin of defrauding our neighbor. And herein indeed standeth the only way of expiation & blotting out iniquity, howbeit set down in the ceremony. For neither can confession of our sins to God, nor making restitution of our evil gotten goods to man, put away our sin: we may confess all the day long, we may bestow all our goods to feed the poor, and give our bodies to be burned, and yet our sins shall lie heavy upon us, and press us down to the gates of hell; it is only the blood of Christ, as a Lamb unspotted and undefiled, that can do it.

Neither is it enough for us to say, Christ hath washed us from our sins, he hath paid a sufficient price for them, and therefore it skilleth not, whether they be acknowledged to God, or recompensed to men. For we have seen that GOD requireth besides the Ram of atonement, that such as have wronged their brethren, must both confess and restore, or else they can have no benefit of reconciliatiō to God by the death of Christ. We are therefore in this place to mark how our sins are purged; w ^c is expressed under a type & figure.

True it is, the blood of Bulls and other beasts is not able to take away sin, neither is it possible that the offering up of gifts and sacrifices could make holy concerning the conscience him that did the service, and sanctify the comers thereunto, Hebrews 10, verse 1. For sin is an offense done to God, a breach of the Law, and a wounding of the conscience. But what is the blood of Bullocks able to do, touching the curing of these mischiefs and maladies? Will I eat (saith the Lord) the flesh of Bulls, or drink the blood of Goats? Psal. 50, 13. Doubtless such things of small account and reckoning, have no force or efficacy to appease the wrath of God, which is infinite. Besides, the justice of GOD required▪ that man himself, not Calf or any Cattle should undergo the punishment for sin, because the soul that sinned, shall die the death, Ezek. 18, verse 4. and the threatening must be true, that because man sinned, he should die, Gen. 2. Thou shalt die the death. So that it was necessary, either that all man-kind by reason of sin, must perish everlastingly, or else Christ the Mediator of a better testament must become a surety for us, and satisfy the wrath of God kindled and conceived against us for sin. If any ask the question, if the blood of Bulls & Goats could not take away sin, why did God command them to be offered, and to what end were they appointed? I answer, [Answer.] this was not done in vain, but to good purpose. For albeit they could never take away sin, nor purge the conscience from dead works, yet they served fitly to shadow out the death of Christ, and to assure the heart, that it is washed by the blood of the Messiah. This was a notable comfort to the people of God from the beginning, & taught them to look for redemption through him. [Objection.] If it be farther said, that God speaketh everywhere in the Law, that the blood it self of Bulls and Beasts cleanseth and purgeth sin, as Levite. 17, 11. The life of the flesh is in the blood, and I have given it to you upon the Altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. I answer, [Answer.] that place speaketh not properly, but sacramentally: as in the New Testament he calleth in the institution of his last Supper, the bread his body, because it is a figure of it: so in this place, to the outward sign he giveth the name of the thing signified, and to the type he ascribeth the proper effect of the blood of Christ, which only is the blood that is able to make atonement for our sins. Otherwise those offerings of beasts should be called in vain, the similitudes and shadows of good things to come. As for those heretics that dream, that those oblations did really and indeed cleanse away the sins of the fathers, not by their natural operation, but by the acceptation of God, and therefore were not types of Christ's sacrifice washing away sin, they are evidently convinced by the places before alleged, and throughout the Epistle to the Hebrews.

[Object.] If any ask, how these can be figures of Christ, seeing GOD witnesseth in his word, that he never required them, When he cometh into the world, he saith, Sacrifice and Offering thou wouldst not, but a body hast thou prepared me; in burnt offerings and sacrifices for sin, thou hast had no pleasure. Psal. 40, 7. Heb. 10, verses 5, 6. If then God would have none of them, how could they be the figures and images of better things?

I answer, [Answer.] God may be said to allow them, and yet to disallow them; to reject them, and to regard them in diverse senses. He willed them as he commandeth them, and commendeth them as a sweet savor unto him, performed in faith, and as types referred to the coming of the Messiah, and the time of reformation.

On the other side, he may be said to refuse and reject them, for these three causes. First, when the manner of doing is evil, doing that which God requireth, but doing it in a corrupt manner, to wit, without faith and obedience, as the Prophets in every place reprove the sacrifices of hypocrites & wicked persons: as Isaiah 1, 11, 12. I delight not in the blood of Bullocks, or of Lambs: who hath required this at your hand? Your new Moons and your appointed feasts my soul hateth: and the reason of this is rendered in the words following, Your hands are full of blood. Again, God would not that they should remain & continue forever, but that, though they had place in y ^e Church for a time, they should cease at the coming of the Messiah. Therefore Christ being come into y ^e world, and manifested in the flesh, God willed thē no longer, but would have them abolished. And this sense doth y ^e Apostle principally intend in this place, that the shadows must give place, when the body it self was come in person. Lastly, it may after a sort be said, that God never willed them, that is, approved & allowed of thē as the principal part of God's worship, and as the very price of our redemption, & the ransom for our sins, & our reconciliation unto God: albeit he would have them observed of his people, and used for a time as certain rudiments & rites to bring them to Christ, & to confirm their faith in him. Let us shut up this with the comparison that the Apostle expresseth, Heb. 9, 13, 14. If the blood of Bulls and of Goats, and the ashes of an heifer sprinkling the unclean, sanctify to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience frō dead works to serve the living God? In these words he compareth the shadow & the body, the type & the truth, the ceremony and the substance together. Frō hence we learn this doctrine, that the blood of Christ taketh away our sins, & reconcileth us to God the Father. Christ Jesus hath in the performance of his Priesthood, freed and delivered us from the guilt & punishment of our sins. This appeareth evidently unto us, by considering & laying before us, the end, the parts and fruit of his Priesthood. The end of the Levitical Priest-hood, and of this figured by it, was to offer sacrifice for the ignorances, that is, for the sins of the people. The distinct parts of it are two, satisfaction, and intercession. His satisfaction consisteth partly in suffering, and partly in obedience. The second part of his Priesthood standeth in intercession, in that he is become our perpetual and perfect Advocate, that thereby God might be appeased for them, and we reconciled unto him. The fruit thereof is this, that we are delivered, redeemed, ransomed, justified, and freed from the guilt of sin, from the burden of ceremonies, from the curse of the Law, from the wrath of God, and from fear of condemnation. This truth is taught in many places, John, 1, 29. John seeing Christ coming unto him, saith, Behold the Lamb of God which taketh away the sin of the world. And the same Apostle in his first Epistle, chap. 2, ver. 1, 2. If any sin, we have an Advocate, Jesus Christ the righteous, and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. Likewise in the Epistle to the Romans, the Apostle, magnifying the mercy of God, and setting out the merits of Christ, he saith, chap. 3, verse 24, 25. We are justified freely by his grace through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, thorough faith in his blood, to declare his righteousness for the remission of sins that are past, thorough the forbearance of God. The Apostle to the Hebrews declareth, that Christ was to offer up himself once, and not often, as the High Priest entereth into the high place every year with blood of others: For then must he often have suffered since the foundation of the world: but now once in the ende of the world hath be appeared to put away sin by the sacrifice of himself. By all which testimonies it appeareth, that Christ is our Advocate, and hath wrought our peace and atonement, and thereby made an end of all other sacrifices.

The reasons are plain. First, because God [Reason 1] thereby is well pleased, and his wrath appeased, so that he accounteth his death as a full price and sufficient ransom paid for them. So the Evangelist witnesseth, that a voice came from heaven saying, This is my beloved Son, in whom I am well pleased. Math. 3, 17. And in the Epistle to the Ephesians, the Apostle saith, chap. 5, verse 2. Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God of a sweet smelling savor. It is noted in the book of Genesis, that when Noah being come out of the Ark, built an Altar, and offered burnt offerings, the Lord smelled a sweet savor; which was not the smoke of the sacrifice that ascended, (for what sweetness could there be in that?) but it was the sweet & precious sacrifice of Christ for which his wrath was appeased, being shadowed by that ceremony.

[Reason 2] Secondly, Christ took the whole burden of our sins upon his shoulders, presenting himself before God in our person, and offering us to God in his person: so that he took upon him our unrighteousness, and imputed to us his righteousness. This the Prophet Isaiah did most clearly prophesy off, chap. 53, verses 4, 12. Surely he hath borne our griefs, and carried our sorrows, and poured out his soul unto death, &c. He bare the sins of many, and made intercession for the transgressors. And the Apostle teacheth, that in Christ we are reconciled to God, For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2, Cor. 5, 21. And in the Epistle to the Colossians, chap. 2, ver. 14, 15. he setteth out the fruit of Christ's death, that he hath forgiven us our trespasses, hath put out the hand-writing of ordinances that was against us, he took it out of the way and fastened it to his Cross, he hath spoiled principalities and powers, hath made a show of them openly, and hath triumphed over them in the same Cross. This was notably prefigured and foreshowed in the rites of the Law. For when any propitiatory sacrifice was to be offered for the people, the Priest was to present the beast before the Lord, to lay his hands upon the head of the beast, and to confess the sins of the people upon it, and so it bare their iniquities; the truth whereof, is Christ himself.

Thirdly, there could otherwise be no remission [Reason 3] of sins: so that it is the blood of Christ in the suffering of the Cross, that purgeth away our sins, as Hebr. 9, verse 22. Almost all things in the Law are purged with blood, and without shedding of blood is no remission: and therefore it was necessary that Christ should purge and purify us by his blood. The greatness of our sins could not otherwise be pardoned, nor the person that is offended, satisfied: they are infinite, and so require a sacrifice of infinite price and value. No treasures, no riches, no creatures, no sacrifices, no ceremonies could do it, it cost more to save a soul, and to redeem the captives and prisoners that are holden by Satan in slavery to do his will: Knowing that we are not redeemed with corruptible things, as silver and gold, from our vain conversation, received by the tradition of the Fathers: But with the precious blood of Christ, as of a Lamb undefiled and without spot. 1 Pet. 1, verses 18, 19.

Fourthly, nothing but the death of Christ could quench the scorching wrath of God as [Reason 4] a consuming fire kindled against us, & countervail his severe justice. Hence it is, that the Apostle, writing to the Hebrews, having shown that the blood of Bulls and Goats could not possibly take away sins, addeth immediately after, When he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou ordained me. Heb. 9, 5. Our sins have a bloody face in the sight of God, and we are enemies unto him, so that the robes of the Saints must be dipped in the blood of the Lamb, Revel. 7, ver. 14. All the nitre and sope, and Fullers earth in the world, are weak and insufficient, and have not power and strength enough in them to do it; So that we must say with the Prophet, Psal, 50, 7. Purge me with Hyssop, and I shall be clean: wash me, and I shall be whiter then snow. Thus then we see, that Moses mentioning here the Ram of atonement, whereby an atonement is to be made for sinners, teacheth under this type, this certain and undoubted truth, y ^t Christ our Savior hath by his blood made an atonement between God and us, & thereby reconciled us unto his Father.

The uses of this doctrine are of great weight and importance. First, it offereth to our considerations [Use 1] this meditation, what sin is, & how it is to be esteemed. It is a most fearful and grievous thing, & the wrath of God against it is exceeding great: so that nothing in heaven or in earth could satisfy for sin, but the death of Christ Jesus: the Son must die for the servant, or rather for the enemy: for we are by nature the children of wrath as well as others. The justice of God would not spare him, though he were his only and well-beloved Son: but forasmuch as he was to bear our sins in his body, he must die for ir, Rom. 8, 32. He spared not his own Son, but gave him to the death for us all. We are not therefore to be lightly carried into the practice of sin, but to be much grieved at it, to strive with all our force against it, and to endeavor to overcome it; and among other things this is not the least that should trouble us, that we have by sin brought such misery and shame upon the Son of God. We ought to lament for this, and to bewail it every day. For if we had not sinned, and by sin been deprived of the glory of God, he had not taken upon him the shape of a servant, neither been humbled to the death of the Cross. We do daily cry out upon the Jews, and think hardly of them, because they crucified the Lord of glory: but if we would enter into our selves, and consider what we are, we should find our nature as bad as theirs: our sins are they that crucified him: they are the nails that did pierce his hands and feet, and the spear that entered into his side, and shed his blood, Zach. 12, 10.

[Use 2] Secondly, this confirmeth us in a principle of our Christian religion, that remission and forgiveness of sins is by the merit of Christ, because the Lord hath laid upon him the iniquity of us all, Isaiah 53, 6. And to him give all the Prophets witness, that through his Name, all that believe in him shall have remission of their sins, Acts 10, 43. And the Apostle saith, that in him we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Eph. 1, 7.

Now then, if we would know, what this freedom and forgiveness is, we must understand, that it is a blessing of God upon his people, procured by the death and passion of Christ, whereby God esteemeth of sin as no sin, or as not committed. This is figured out by many borrowed speeches in the Scripture, as Isaiah 44, 22. I will put away thy transgressions as a Cloud: and chap. 38, 17. He hath cast them behind his back: alluding to the common practice of men, who, when they will not remember or not regard a thing, do turn their backs upon it, and put it out of their sight. Likewise the Prophet Micah, chap. 7, ver. 19. He will cast all the sins of his people into the bottom of the sea, alluding to Pharaoh and his host that perished and were drowned in the red sea. The benefit of this is endless and vncountable; the remission of our sins, the redemption of our souls, and the reconciliation of our persons into the favor of God, being the most wonderful blessing that ever can come to mankind. For every man that hath his sins detained, is more miserable and wretched then the most vile creature that ever was. The dog, the serpent, the toad are not so base; for when they die, there is an end of all their woe and sorrow: but when man dieth and departeth out of this life without this blessing, then is the beginning of his anguish, first in soul until the day of judgment, and in soul and body for evermore, after the general resurrection. This consideration caused the Prophet to cry out, Psalm. 32, 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered: Blessed is the man, to whom the Lord imputeth not iniquity. This was the voice of David, this was the feeling that he had, though otherwise he had the pleasures, and roialties of a kingdom. Ask carnal and corrupt men, who are blessed and happy in this world: some will say, the rich man: some, the wise: some, the fortunate: some, the healthy: some, the honorable: and some, those that are in favor with Princes: or if they will not say so, yet they show evidently that they think so. But this point is never thought upon, it is accounted but a common matter, and therefore it never cometh into their minds, or entereth into their hearts. Alas, alas, how many are there that did never rightly know, what sin is, what it worketh, how it corrupteth, whom it defileth, and whereunto it bringeth. These are drowsy Protestants of dead hearts, and almost desperate. If we had the right knowledge of our selves, and the least feeling of sin, as it were with the tippe of our finger, we would find our hearts so foul, and our estate so fearful, and the wrath of God so bitter, that if the gain and glory of the whole world were set before us on the one side, and the pardon of our sins on the other side, we would choose the free forgiveness of our sins, before ten thousand worlds, and all the pomp of them. So then, we must hold that the redemption of our souls, is a most dear and costly thing, the dearest thing in the world, and of greatest value. It cost the precious blood of the Son of God, the least drop whereof, being the blood of God, is more worthy and of greater merit, then all the world. The servants of David said unto him, Thou art worth ten thousand of us: so we may say of the Son of God, our Lord Jesus Christ, that he is more of worth thē ten thousand of us; and yet he accounted not his own life to be dear and precious unto him, but he was content to lay it down for our salvation: and therefore Paul saith to the Elders of Ephesus, Acts 20, ver. 28. that God redeemed to himself a Church by his own blood, his sacrifice being propitiatory, and sufficient to purge our sins, and to make us clean again.

Thirdly, if we will have any comfort that [Use 3] our sins are washed away by the blood of Christ, whereby the atonement is made, and we reconciled to God the Father, we must leave them and forsake them, and lead an holy and godly life. The Apostle Peter teacheth this point, and enforceth this duty upon us from the consideration of the death and passion of Christ, 1 Pet. 4, ver. 1, 2. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, for he that hath suffered in the flesh, hath ceased from sin: that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. And the Apostle John saith, If we walk in the light, as he is in the light, we have fellowship one with another, & the blood of Jesus Christ his Son, cleanseth us frō all sin. They then cannot assure themselves that Christ died for them, that make no account of committing sin, that drink in iniquity as water, and wallow in it as swine in the mire, and cast out sin from their profane hearts, as the dog doth his vomit. Let us mark this as a good note, and set it down as it a rule, that Christ is not dead for us, except we be dead to sin: and he is not risen again for us, except we be risen to newness of life. Indeed he died, it is an article of our faith, but what benefit have we by it, if we feel not the power of it working effectually in us? Besides, this is another principle which is surer then the heavens, that we are not redeemed, except we be sanctified. For are we so foolish to imagine, that he would redeem us from sin, that we should commit sin afresh, and that we should serve sin again? Will any man ransom a prisoner, and pay a great price for him, that so soon as he is freed, he should by and by serve his enemy? So do we deceive our selves, if we imagine that Christ would pull us out of the snare and power of Satan, to the end we should entangle our selves again, and give up our selves to his service, who is the sworn enemy of God; whereas we are delivered out of the hands of our enemies, that we should serve the Lord without fear, in holiness and righteousness before him, all the days of our life, Luke 1, 74, 75. Labor then to be in Christ, and examine thyself, whether he be in thee or not: study to be partaker of the benefits of his passion, and to be washed from the filthiness of our corruption. This is a privilege belonging unto the Church of God, as the Prophet Isaiah noteth, chap. 33, verse 26. The inhabitant shall not say, I am sick: and the people that dwell therein, shall be forgiven their iniquity. What then? Shall we continue in sin, because sin is pardoned? Or shall we turn the grace of God into wantonness, because grace hath abounded? God forbid: how shall we, that are dead to sin, live any longer therein? Roman. 6, 2. We are baptized into the death of Christ, and are buried with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we should also walk in newness of life. Our old man is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin. The more we profit by the death of Christ, the more we grow in sanctification, and the farther we proceed in mortification. It is one thing to talk of the death of Christ, and another thing to feel his death working in us: it is one thing to know that he died, and another, that he died for us. It is not enough to reason of his death, and to confer of it, except it be as a strong purgation to cleanse us from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Holiness in the soul, is as health in the body, and peace in the City, and marrow in the bones. It is the righteousness of Christ that giveth life unto us: so that so far as we live, we are sanctified. The life of an unregenerate man is no life, but rather a death: they are twice dead, dead in soul, and dead in body; there is no life of God in their minds, or willes, or consciences, or affections. They may well breath in the air as the brute beasts do, but they have no heavenly breath, or celestial motion in them. They have the natural life, but they are utterly ignorant what the spiritual life meaneth. But he that is spiritual indeed, and truly sanctified, the farther he proceedeth, the weaker the motions of sin are in him, even as the nearer a man draweth to death, the less motion is in him. If we be once in Christ, and dead with him, the pleasures of the world, the delights of the flesh, the lusts of the eyes, the pride of life, and the vanities of carnal men will move us nothing at all. They that were our familiar companions in sin, will be shunned of us, bitter unto us, and banished from us. The evil works wherein before we took our whole delight, will be grievous & Irkesome unto us, so that we will by no means abide to hear and see the unrighteous deeds of the wicked, which before did minister matter of sport & contentment unto our soul.

Lastly, seeing the death and shedding of the blood of Christ, is the means of our salvation [Use 4] and free pardon of our sins, we are to rejoice at it, and to comfort our selves in it above all things in the world, as that which hath procured the greatest blessing that can befall us: so that if we can find but one drop of his blood, to be by the power of the Spirit sprinkled upon our consciences, to purge us from dead works, it should rejoice us more then the gaining of a kingdom, or the increasing of our corn and cattle. If a man should live in health & wealth, in honor & preferment, in favor and friendship of the mighty, in credit & estimation of men, in the praise & applause of the world, so that he had no experience of sorrow and sickness, of misery & calamity; yet if he have not this principle writ̄ in his heart, that Christ shed his blood for him, and nailed his sins upon his Cross, and carried them with him into his grave, to bury them in perpetual forgetfulness: What comfort could all these things bring unto him? Or what sound delight could he take in them? Or what were he nearer for them unto salvation? But if we should want all these blessings, of honor, of riches, of favor, of preferment, and such like: and on the contrary side, taste of the cup of affliction in great measure, and drink up the dregs of it, if we should endure poverty, banishment, infamy, injury, disgrace, distress, discredit, slanders, perilles, persecution, need, nakedness, and all kind of adversity: yet these could not make us miserable, nor separate us from the love of God, which is in Christ Jesus our Lord. It is he that died for us, yea rather which is risen again, who is even at the right hand of God, and maketh intercession for us. Who then shall lay anything to the charge of God's elect, who have a discharge given them from all their sins? As for troubles and afflictions, they are sanctified unto them, and serve to bring them nearer unto God, and are approved means whereby they are brought to a conformity with Christ. True it is, our nature abhorreth nothing more then affliction, so that it is grievous for the present, and not joyous. It is well observed, that when Jesus went up to the Mountain to preach, all his Disciples went with him, none forsook him nor fled from him: but when he went to Mount Caluarie to suffer, they all left him alone. He hath at all times many that are ready to follow him by professing, but few are willing to follow him by patient suffering. We are content to go with him into the Temple, but we will not accompany him to the Cross. Peter shown this too plainly, both by his words and by his practice. When Christ once made mention of his suffering, he said unto him, Master, pity thyself. And when he was in the High-Priests hall, & was assaulted and tempted, for fear of the persecutors, and danger of death, he denied his Master. Notwithstanding, we must fear to sin against Christ, more then to suffer with Christ: forasmuch as if we suffer with him, we shall also be glorified with him. There is nothing can make us miserable, but that which bringeth us out of favor with God, and separateth us from him: now there is nothing can separate us from God, but sin; nothing can destroy the soul, but sin, and sin is able to do it. They therefore are truly happy that have the power and strength of sin abolished, and are no longer servants of corruption, but the Lord's freemen. Let them rejoice and be glad, because their names are written in heaven. Christ willeth the seventy Disciples to rejoice in this, and not so much that the devils were subdued unto them: so ought it to be with us, we should find no joy or comfort in our riches & treasures, and in our store and abundance of earthly things, in comparison of those unspeakable benefits which we receive from Christ, and enjoy by Christ. If we had all things without him, they might delight the eye and outward man, but they could not comfort the heart, nor refresh the weary soul: For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Let us then learn hereby, what true comfort is, and wherein it consisteth; there is no comfort without Christ: he is the substance of the Gospel, and there is no glad tidings can come to the soul where he is not.

[Verses 9, 10. And every offering of all the holy things of the children of Israel, which they bring unto the Priest, shall be his: & every man's hallowed things, &c. ] In these last words of this division, we have the application or conclusion of the former law, amplified by an argument of the like. God had appointed in his Law, that the Priests should receive the oblations and hallowed things to sustain them, Levite. 10, 12. Now, even as these things belong unto them, so God appointeth that such things as are stolen, and have no owner or heir alive, shall be brought to them, in case the persons be dead, or not known to whom they might of right belong. Thus doth God provide for the maintenance of them that served him.

We learn from hence, that the Ministers of the Church, that labor therein, ought to be maintained of the Church. I will not handle in this place, whether tithes be due by a divine right, or not: but rather come to the equity of it, that in the time of the Gospel, the Pastors of the Church ought to live of the Gospel. For if in time of the Law, the Priests that served at the Altar, had a plentiful allowance, as it were a liberal diet, as we have shown before; forasmuch as they had benefit by the sacrifices and oblations, by first fruits and tenths, and such like: then it followeth necessarily, that the Ministers of the New Testament should have also a good reward and recompense for their pains and labors. And it followeth not by equal comparison, but from the less to the greater, seeing their office is greater, the least in the kingdom of heaven, being greater then John the Baptist. Math. 11.11. and therefore the hire of their labor ought not to be less. To this purpose speaketh the Lord by the ministry of Moses, in many places of the Law. In the book of Genesis, whē Abraham returned from the slaughter of the Kings, he gave him tithes of all the spoils that he had taken in war. God had dispersed the Levites among all the Tribes, and assigned thē Cities to inhabit in all their quarters, to the intent that sound doctrine should be taught throughout the whole Country. They had no inheritance allotted and assigned unto them; God promiseth to become their portion, and therefore the people ought not to defraud them. The Levite was ever to be with them that was within their gates. He assigned also to Aaron and his sons, a worthy portion, so that none that served at the Altar, had any want. To this purpose the Apostle speaketh to the Galatians, chapter 6, verse 6. Let him that is taught in the word, communicate unto him that teacheth in all good things.

This precept the Apostle giveth to them that are taught toward their teachers: wherein he layeth down these particulars; first, that the Ministers are to be maintained. Secondly, they are to be provided for at the costs and charges of the Churches. Thirdly, that they are to be sustained honestly, liberally, and bountifully, to the end the mouth of the ox that treadeth out the corn, might appear not to be muzzled. The elders that rule well, ought to have double honor given unto them, 1. Tim. 5.18. Not that all ought to be given into the Ministers hands, that they should abound, and others want: that they should live richly or riotously, & others beggarly, as hypocrites dealt among the Pharisees, and as it is now in the Church of Rome, where they devour widows houses, and under a color of this commandment, have drawn dry the treasures of Princes, and eaten up the fat of the land, as their Abbeys and Monasteries everywhere testify, so that they have built them palaces and castles like Princes, of the spoils of other men: but the Apostles meaning is, that they ought to have an honest pension and contribution given unto them, not abounding in superfluity, but contenting themselves with a sufficiency, according to the rule of the Apostle, Having food and raiment, let them be content.

[Reason 1] This truth is farther confirmed unto us by the force of reasons, as it were by strong cords that cannot be broken. First, the Apostle writing to the Corinthians, handleth this argument at large: where he setteth down sundry similitudes which serve fitly and notably to illustrate the same, as it were so many lights brought forth to open and discover the nature of things that are dark and doubtful. The soldier that goeth forth to battle, fighteth not at his own costs, but hath his pay and wages of his Captain that hath called him. The Planter that planteth trees, eateth of the labor of his hands, and tasteth of the fruit of the things he hath set and grafted. The Shepherd, that feedeth a flock, eateth of the milk of the flock. The sower, that goeth out to sow, reapeth that which he hath sowed, and gathereth it into the barn. The Ministers of the Gospel are the Lord's soldiers to fight his battles against sin and Satan, by the two-edged sword of the word: they are the chariots and horsemen of Israel: they plant as gardiners, they sow as husbandmen, they feed as shepherds; and therefore they all ought to have a recompense for their labors, and maintenance for their persons, answerable or agreeable to the work that is in their hands.

[Reason 2] Secondly, such as are taught and instructed by the Ministers, are debtors unto them. All honest men are bound to pay their debts, or else they are no better then thieves. There is a mutual band and conjunction between the Minister and the people: and either of them oweth a necessary duty unto the other. It is a part of natural equity, that when we have received a benefit, we should recompense our benefactors. They that have received much are bound to return the more. This is the reason which the Apostle pointeth out, Rom. 15.27. making the Macedonians and those of Achaia to be debtors to them that are of Jerusalem; It hath pleased them verily, and their debtors they be: for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. Where he calleth the faith of the Gospel and Christ with all his treasures, the goods of the brethren at Jerusalem, because Christ was promised to the Jews, and from them salvation came unto the Gentiles, according to the ancient promise and prophesy, Isaiah 2.3. Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. As then the Gospel came from them, so now they wanted the carnal goods of the Gentiles, and stood in need of their alms. Now, what are carnal goods, that is, uncertain and unsettled and unstable, in comparison of the spiritual riches and treasures of Christ, if they be weighed in a balance? Surely nothing at all, & therefore were y ^e Gentiles more then debtors unto the Jews. Thus also doth the Apostle reason, 1 Cor. 9.11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? Seeing then the hearers are debtors to them that have taught them, they shall never be able to discharge themselves of this debt, except they give according as they have received, and in lieu of thankfulness communicate unto them that have painfully and plentifully instructed them.

Thirdly, all laborers are worthy of their [Reason 3] wages. It is a rule of equity to pay all that have labored for us: and therefore it cannot without injustice and fraud be denied, or detained: as Luk. 10.7. Where he saith to the seventy which he sent before his face into every City whither he himself would come, Into whatsoever house ye enter, first say, Peace be to this house: and in the same house remain eating and drinking such things as they give: for the laborer is worthy of his hire. But the Ministers of the Gospel are laborers: they labor to husband us to God, and to plant us as fruitful trees in his garden: they dignity and delue about us: they plough up the ground of our hearts, and sow good seed in the farrowes thereof. They labor in the word and doctrine, and care for the Church day and night, and therefore have right and reason to be maintained of the Church that are partakers of their labors. Every trade maintaineth the tradesman, and every art the artificer. Should it then go worse with the Minister, then with other Sciences and handy-crafts? and shall he alone complain that his profession (which is the best of all) hath that recompense which is least of all?

The uses follow to be handled and considered. [Use 1] First, this serveth to reprove such wretched and miserable men as deny them the maintenance that is fit for them, and appointed unto them. Many there are among us that think it lost and utterly perished, that is given unto them: that pay them somewhat for a time, but it is thought to be a work more then needs, and therefore afterward grow weary, as of a burden that they cannot bear. These are never weary of superfluous expēces which they might both with credit and a good conscience cut off: howbeit if they lay out anything to further piety and true religion, they repine and grudge at it, as if they were undone.

Hence it is, that the Apostle saith, We should not grow weary of well doing, Gal. 6.9. forasmuch as in due season we shall reap, if we faint not. For having in the former words exhorted the people to give their teachers temporal things, and to communicate unto them of their goods; he inferreth this conclusion, Let us not be weary of well doing. He that fainteth in a good course, and giveth over before he come to the end, is like to a slothful husbandman, who, having made an entrance to plough and sow, giveth over and goeth back, before he have fully finished his work: or like unto him in the parable mentioned in y ^e Gospel, Luk. 14.28. who intending to build a tower, did not sit down first, and count the cost, whether he had sufficient to finish it, and therefore after he hath laid the foundation and is not able to go through, all that beheld him, began to mock him, saying, This man began to build, but was not able to make an end. This hath been the continual practice of this corrupt world, to think it evilly bestowed, which is bestowed this way, being like unto Judas, when a precious ointment was poured upon Christ, and his feet anointed with it, he cried out, What needeth this waste? this might have been sold for three hundred pence, and given to the poor, John. 12.5. So likewise whatsoever is given to the Ministers of Christ, is accounted to be bestowed in waste, & such as might as well be spared, as so spent. The zeal of our forefathers in former times was great, they gave to the Ministers, and pulled not nor pared from them. The Idolatrous Priests that served Baal, and attended at his altars were well provided for, and wanted nothing, Gen. 47. Four hundred false Prophets were richly maintained at Iezebels table, 1 kin. 18.19. where—as the poor and painful Levites, that taught the people diligently, have been glad to catch at a crust, and to serve for a morsel of bread, and a suit of apparel. The Popish Priests that worship idols, and maintain idolatry, have had abundance, and know not what it is to want, they have no experience of necessity. Nothing was thought to be too much or enough to set up and continue a will worship after the precept and tradition of men.

Such as lived in blindness and palpable ignorance, had a zeal to religion, such as it was, and it shall be sufficient to condemn our coldness and backewardnesse. It was well said and observed, that in old time they were wont to say, What shall we give the man of God, 1 Sam. 9. but now the Church-robbers say, Come, and let us take the houses of God in our possession, Psal. 83.12. This is an evident token that there is small devotion in men for the maintenance of true religion, as we shall show afterward.

Secondly, it putteth the Ministers in mind [Use 2] of their duty, that they ought to labor among them that do maintain them, and teach them in the word. It is great reason that he which looketh for his hire, should do his work: and that he which intendeth to live of the Gospel of Christ, should preach to others the Gospel of Christ. Such as are Drones and will not labor to bring honey to the hive, are not worthy to eat of the honey. Such as are dumb-dogs and cannot bark, may not eat of the children's bread, nor expect or receive the maintenance that is due to y ^e Ministers which are painful. Such will not or cannot labor, and therefore ought not to eat, 2 Thess. 3.10. We must care more for the feeding of the flock, then of our selves; and fear more the loss of the sheep, then the lack of the fleece: for which I pray you, is more to be desired and of more price, the sheep it self, or the fleece it carrieth? Is not the sheep? is it not for them that Christ died? and ought we not to leave ninety and nine in the wilderness, and seek out that which is lost, or strayed, that it starve not, and perish? Woe therefore unto the shepherds of Israel, that eat and clothe themselves with the wool: that strengthen not the diseased neither heal the sick, nor bind up the broken, nor bring again that which was strayed, neither seek out that which is lost.

Woe unto such as are entered into a painful calling, and yet will take no pains in it: that have a great work to do, and yet lead an idle & lazy life: y ^t take upon them the labor of the Ministry, & yet follow their pleasures and pastimes, and do nothing less then labor. What calling requireth greater study, to furnish themselves with matter, and to bring out of their treasury, things, both old and new? And yet many there are that are entered into it, that scarce bestow one hour in a day, and sometimes in a week to preach the word, and to give everyone in the family their bread in due season.

Hence it is, that some preach not at all, neither think it to be their duty to preach to the people. Others do it so rawly and unreverantly, that the stuff they bring will not abide workmanship, and the meat they set forth, is undigested. Such is their pride and ignorance that they dare utter whatsoever cometh into their idle brains and their foolish minds: and they fear not to sit down in the chair of Moses, that are not worthy to stand at the plough tail, or to sit in the Artificers shop: forasmuch as none of these ordinary trades and occupations can be discharged and performed without some preparation; and yet these dare ascend into the Pulpit, and stand above the people in the Name of God, without any meditation. Others there are that are of no ability, neither have any gifts to teach. None more forward to catch from the people, and none more backward to preach to the people; for indeed they are not able. What should the Church do with such blind guides? When Christ sent his disciples before he went to Jerusalem, to a town that was over against them, and told them they should find an asse bound, and a colt with her, commanding them to loose them & bring them unto him, and charging them, If any man said ought unto them, to say that the Lord had need of them: so it were fit that these two-legged and dumb-tongued asses were loosed & sent away; howbeit we cannot say, that the Lord hath need of them, or that the Church hath need of them. Neither can we say, they are the salt of the earth, forasmuch as they have lost their savor, and therefore are thenceforth good for nothing but to be cast out, neither are they meet for the land, nor profitable for the dunghill, but to be trodden under foot of men.

To these we may join such as are better able to teach, but no whit more willing; that hide their gifts in the earth, and cover them under a bushel, like to that unfaithful and slothful servant that exercised not the talent he had received. The more God hath bestowed upon them, the more he requireth at their hands. Use and practice increase the gifts that are given unto us: but idleness and sluggishness do diminish them. Though they have mouths to speak, yet if they open them not, they may be called dumb dogs, as well as they that are ignorant. Though they have tongues and throats to utter a voice, yet if they hold their peace, they may be called idle shepherds, forasmuch as they are the work of men's hands, and not of God's; Though they have their eyes in their head, and can see far, yet if they shut them and close them up, they may be called blind guides, that take upon them to direct others, but cannot govern themselves. For it is all one to the people, whether their Ministers be ignorant, and cannot teach: or whether they be idle, and will not teach: seeing both these ways the Church goeth to ruin. And if there be any difference, such as are able to preach and will not, do the greater hurt. For touching these poor and silly souls that can do nothing, they are not much regarded, or followed, every man can point them out easily: but as for those that are counted great Clearks, and take themselves to be no small fools, they draw many eyes after them, the people have a great opiniō of them, they submit themselves unto them, and seek no further. They begin to think, that if hearing of the word were so necessary for them as some green heads & precise fellows would make them believe, surely then those Ministers would preach more often; for they know God's will, they are not ignorant of his word. So then, the blind and unlearned Ministers are hurtful, but the meanest sort of men in a manner can say of them, Alas, our Minister is nobody, he is not able nor meet to teach us, and therefore we must seek food abroad, or else we are like to be famished: whereas the other sort are counted grave and stayed men, deep Divines, and great scholars, and the hearers so hang upon their sleeves, that they will hear no other; they check those that go about to controlle him or his doings: they say, If we were out of the way, he would tell us, and if so much teaching were needful, he would teach us: if these things were evil, he would not use them, for he knoweth what is what as well as the proudest of them all.

Nevertheless, Christ our Savior teacheth, that one thing is necessary, and that is, the hearing of his word: but these have learned a heerer way to heaven then Christ could show them; and more wisdom then he could teach them. But let them take heed that their wisdom be not turned into folly, and while they seek a nearer way to the kingdom of heaven, let them beware lest they never come there. For if they will learn nothing but when they list, and how they list, and of whom they list, and content themselves with a cold collation once in a month, or twice in a quarter, or four times in a year, they will hardly attain to sound knowledge and understanding in the mysteries of godliness, and they shall be as far from science as their teachers are from conscience. Other Ministers there are that so ouerlade themselves with livings, that their maintenance is greater then their labor, and are willing for single work to take double wages. They labor in one place, and receive recompense for their labor in two places. If we should see a day-laborer work diligently all the yere long with one man, and at the years end ask his hire at the hands of two men, we would account it injustice, and deny to pay him. These men that now we speak off, who are like unto Issachar compared to a strong asse couching down between two burdens, can labor but among one people, and yet they will have maintenance of two Parishes. If they object, that they divide their labors, and take pains among them both: I answer, that helpeth not the matter, forasmuch as while they are absent from them and come not among them, they take as much of them as when they preach unto them. If the day-laborer (of whom we spake before) should work half the year with them, and require of them payment for the whole year, they would not be so simple to grant it, though they would be so shameless to demand it. These are they that make the calling of the Minister, gainful rather then painful, and seldom or never think of the account which they are to make for the souls committed unto them: and yet will be sure to have the greatest maintenance that the Church, or Churches can minister unto them.

[Use 3] Lastly, as this duty and doctrine serveth for the direction of the Ministers, that as they look to be maintained, so all are not fit for this office, because they must preach in season and out of season, and not entangle themselves in matters and business of the world, that they cannot intend to give themselves to reading, to exhortation, and doctrine: so it teacheth the people to have a special care of their Ministers, that they leave them not destitute and distracted for want of necessaries. They watch for our souls, and therefore we ought to provide for their bodies. We heard before, that the Apostle willeth the Galatians to communicate of their goods to their Pastors that labor among them. Whereby it appeareth, that in those days so soon as the Gospel began to be planted, the Ministers of the word began to be neglected in their daily ministration. For as the word it self was contemned, so were they also that preached it. If the word it self be had in price and estimation, the feet of them that bring glad tidings of peace, will be beautiful unto us, Rom. chapter 10. verse 15. And by this note we may prove our selves, whether the word be precious unto us, or not. If we regard not the Ministers in what condition they live among us but leave thē in a most poor & necessitous estate, it is evident that we make little reckoning of the word it self. Where the Ministers are vilified and basely esteemed, it is manifest that the horrible contempt of the word it self reigneth there. And this is a notable policy of the devil, whereby he vndermineth us and cunningly getteth ground of us. For he defraudeth the Ministers of their maintenance, that the Church may be spoiled of her Ministers. He knoweth well, that if the Church should want the Ministers, and have them taken out of the way, he might rage and rauen at his pleasure, kill and murder freely as he listed: as if the wolves could get the dogs that kept the flock into their hands, they would destroy the sheep without mercy. The devil is a cruel and savage wolf, the Ministers are the keepers of the flock, and watch over it: if they be any way removed, the devil will suddenly prey upon them, and make havoc of them.

Hence it is, that the Lord saith in the book of Deuteronomy▪ chap. 12.19. Take heed to thyself that thou forsake not the Levite, as long as thou livest upon the earth. And in the 14. cha. 27 verse, he repeateth this exhortation again, The Levite that is within thy gate, thou shalt not forsake him: for he hath no part nor inheritance with thee. The Levites were appointed of God to serve him, and to teach his people, that his Law might be known among them: and therefore it was great reason they should have wherewith to maintain them. A part of the inheritance belonged unto them, as they descended of the linage of Abraham: howbeit God had put them from it, to the end they should not be combred with earthly things, neither troubled with tillage, nor distracted with any other business, but wholly give themselves to the performance of their duties. And the people also must do their duties unto them. Great is the unthankfulness of this unthankfull world. The wretched Idolaters that worship they know not what, spare no cost to maintain their Priests; whereas in the mean season, such as serve God purely in their places, are in no account, and men are content not only to set light by them, but utterly to forsake them. And what is the cause of this? surely because they reprove us for our sins, and suffer not every man to do what he listeth: which made the Apostle say, Gal. 4.16. Am I become your enemy, because I tell you the truth? We all by nature desire liberty, and cannot abide to be touched by God's word, we will not be reproved. We had rather maintain such as would never speak word unto us, then such preachers as exhort diligently, and rebuke sin powerfully, and discharge their duties carefully. How many are there, that had rather nourish and keep with great charge a great rabble of greasy Friars, and an whole Convent of idle Monks, to chaunt and howl all the day long, then to find one painful preacher to speak unto them as he ought to do? And how many are there if they might have their own choice, that had rather pay their tithes and give their money to ignorant persons and idle bellies, that can do nothing or will do nothing, then to faithful Pastors that are according to God's own heart, and might turn us from darkness to light, and from the power of Satan unto eternal life? Wherefore it is not without cause, that the Lord would not have the Ministers forsaken which publish true doctrine in his Name. Neither doth this tend to the benefit of the Ministers, either only, or principally: but to the good of the people themselves. For such as refuse to maintain those that bring home unto them the doctrine of salvation, do bereave themselves of the food of their souls, and the bread of life: which is all one as if they should go about to starve themselves for hunger. When the Ministers teach this truth of God, that maintenance is due unto them, they are censured to preach for themselves and to seek their own profit, and to plead their own causes: howbeit this serveth for the common benefit of the whole people, and the general welfare of the whole Church of God, that true religion might be maintained, obedience toward God continued, and the unity of faith established.

So then, the people, in doing some good to the Ministers, do more good to themselves: they minister to them in temporal things, but they receive at their hands spiritual and eternal things: and therefore they are not to leave them and forsake them, but to maintain them, profit them, & to comfort them of whō they receive comfort.