Commentary on Numbers

IN the latter end of the former Chapter, the people are brought in confessing their sins, and craving pardon of God: We heard their grief and sorrow for their sins, and bewailing their transgressions past, and saying, Shall we perish utterly? and is there no hope of forgiveness? Now we have in this Chapter, the answer of God to this question, which did proceed from a feeling of their sin, and a fear of present death, which they had justly deserved. For Moses declareth how God shown himself reconciled, notwithstanding their manifold provocations; he cannot keep his anger forever, but returneth unto them in mercy, when they turn unto him by repentance. Concerning the which reconciliation, we must consider in this Chapter, two points, first the persons procuring the atonement, which were the Priests & Levites attending to the Ministry of the word and Sacraments; secondly, the things appertaining unto them and to their charge: as also the next Chapter delivereth such things as belong to the people. Now the commandment belonging to them both, to wit, both to the Priests and Levites, which are here said to be brethren, is directed to Aaron, and not to Moses, because this was a mere Church matter; Ecclesiastical, not civil: and his Priesthood was newly ratified to him by the authority of God, and by a notable miracle in the flourishing of the Almond rod, Chap. 17.8. The sum and effect is this, that the Priests should minister in the Sanctuary & at the Altar, but the Levites should minister unto the Priests, and both of them both for themselves & the people. First therefore the charge of the Sanctuary is committed to Aaron and his sons, and to the oversight of the Levites, to the eight ver. that the service of God might not be profaned either by themselves or by any other, lest they made themselves guilty of sin: whereby the Lord would signify, that there was indeed no cause why any should envy them this dignity, forasmuch as it was joined with such danger and difficulty. The burden of the Priesthood was so great, and lay so heavy upon their shoulders, that they were threatened to be punished, if the worship of God, which ought to be performed with all reverence, were profaned through their default. From hence we learn, that as every sin is in it own nature great, so are these sins the greatest and most heinous, which are committed against a man's particular place and calling wherein God hath set him, Job 2.9. The Prophets denouncing judgments against sundry persons, do single them out for neglecting of personal duties. The Prophet Micah threateneth the Rulers and men of might, that they hate the good and love the evil, Who pluck off their skin from off them, and their flesh from off their bones: they break their bones and chop them in pieces as for the pot, and as flesh within the cauldron, Mic. 3.2, 3. Thus also he noteth out the falsehood of the Prophets, that made the people of God to err and cry peace, ver. 5. The idolatrous kings are most of all taxed for the abuse of their calling, not so much for private faults, as other men; but for their erecting or suffering of idolatry which they ought to have pulled down: yea, the good kings are often blemished that way, because they reformed not the abuses that publicly reigned. The Psalmist, exhorting Judges to their duty, and reproving evil in them, saith, How long will ye judge unjustly, and accept the persons of the wicked? Psal. 82.2. The Apostle saith of himself, Woe unto me if I preach not the Gospel, 1 Cor. 9.16. he doth not say, if I live profanely, as also he might have done, but he mentioneth the sin of his proper calling as the greater evil. The reasons follow.

[ 1] First, because God hath set men in several places and callings, and given them their limits and bounds that they should not pass. If then they break these bounds, as the waters do their banks, it must of necessity follow, that they commit a far greater sin against God, because they cast his cords from them, and will not suffer themselves to be tied with them, as we might easily show in the examples of Uzzah the Levite, 2 Sam. 6.7. and Uzziah the king, 2 Chron. 26.19.

[ 2] Secondly, from the proper works of our callings we have our name and denomination. For as our calling is, so we are esteemed: as this man is said to be a Minister: that man a Magistrate: another a master; another a servant: and therefore those offenses are the greatest which rush against our proper functions. It is noted that when Ahab began to reign, he did evil in the sight of the Lord, above all that were before him, 1 King. 19.30. and wherein did he evil? or what is he charged withal? the holy Ghost might have said, because he shed much innocent blood: but y ^e evil wherewith he is charged, is, that he reared up an altar for Baal in the house of Baal which he had built, verse 32. and made a grove to provoke the Lord God of Israel to anger. The uses.

This teacheth that all sins are not equal, [Use 1] and that the same sins in several persons are not equal. The persons make a great difference concerning the sin, forasmuch as the person is, so the sin is. Ignorance is one and the same sin in whomsoever it be, whether in the Minister, or in a private man: but in respect of his office, in the Minister more then in another. If a thief shall rob a man by the high way side, it is an offense, but it is not accounted so great an offense, because it is his practice. But if a Judge, which should minister justice indifferently to all, and doth sit in judgment upon the common thief, if he shall rob or spoil a man, it is much the greater in regard of his place and office, wherein God hath set him. For he sinneth against his own calling, which he professeth: whereas the thief hath through custom made that his calling, albeit a foul and faulty calling.

Secondly, as we must avoid all sin, so especially [Use 2] those sins that are committed against our calling, & against the main scope of our profession, forasmuch as they are most heinous above all others, and do most dishonor God, and deserve the greatest punishment. Some men would account it a small offense for the Prophet, that was sent out of Bethel to cry aloud against the altar, to return back, and to eat bread and drink water in the house of the old Prophet: but because he sinned against his special calling, 1 King. 13.9.16. therefore he was devoured of a Lyon. If the Minister of the word shall be ignorant in the Scriptures, and not able to instruct the people, he shall be more punished then a private man, because he ought especially both to have and to teach knowledge. It is more shame for a Lawyer that professeth the law, to be ignorant in the Law, then for another that is no way toward it. It is a sin in fathers that teach not their children, and masters their servants: but more for the Ministers not to teach their people. This made Christ our Savior pronounce an heavy sentence against the expounders of the Law, Lu. 11.52. Woe unto you ye Lawyers: for ye have taken away the key of knowledge, ye enter not in yourselves, and them that were entering in, ye hindered. The woman was created and appointed of God to be an helper and comforter unto her husband; if then she shall grieve and vex him, her sin is far the greater then if another do it, because she sinneth against her calling and creation, and is thereby made the less excusable, as appeareth in Job's wife, whom he doth more sharply reprove, then he doth others, chap. 2.10. and 19.17. The like we might say of all other callings, of the Minister toward the people, and the people toward their Minister.

[Use 3] Thirdly, it teacheth us the cause why many of God's own people are more sharply punished in this life for the most part thē others, and why they suffer more for less sins then the ungodly do here for far greater, because they sin against their vocation and profession, because they are partakers of the heavenly calling, Heb. 3.1. Which words the Apostle useth as a reason to persuade to be obedient unto Christ: and therefore their sins are greater then of others that never had that calling, which know not what this heavenly calling meaneth. Moses and Aaron for a little want of Sanctifying the Name of God, and that but once at Meribah, were notwithstanding punished with this, that they should never enter into the land of Canaan; whereas many a profane and wretched man that sinned a thousand times more, entered into it: the reason is, because they sinned against their calling, unto which God had called them. So likewise for the children of God, to profane the Sabbath, is a greater sin, and they may look for a more fearful punishment for the same in this life, then the wicked shall have, because they sin against their heavenly vocation. And if they be not careful to order their families aright, to look to their children and servants that they serve the Lord, they may expect greater judgments from God then others that peradventure are a thousand times worse, and have their houses more a thousand times unreformed, as we see in the example of Eli otherwise a good man: for he & his whole house were overturned and destroyed, 1 Sam. 4.17, 18, 20. because God hath a purpose to condemn profane persons utterly in the life to come. The like we might say of David, he committed adultery but once, with Bathsheba the wife of Uriah, yet did GOD threaten to raise up evil out of his own house, so that he would take his wives, and give them to his neighbor that should lie with them in the sight of the Sun: and not long after did his son commit incest with his daughter. Thus did God severely punish his own servant, whiles many unclean persons live in filthy adultery, and daily embrace the bosom of a stranger, who notwithstanding taste no such punishment; their houses are safe from fear, neither is the rod of God upon them, Job 21.9.

Seeing this is so, we should not judge hardly and uncharitably of professors, because we see the hand of God sometimes to be heavy upon them, and more then upon others: but rather consider, it is or may be for the sins of their profession, and that afflictions fall out a like: for Judgment must first begin at the house of God, 1 Pet. 4 17. he will first set in order his own house, and his own children, and will deal more severely with them for smaller sins in this life, then he will with the ungodly for greater in this life, whom he specially reserveth for his wrath to come, Nah. 1.2. Let all those therefore, that make an holy profession of serving the Lord in truth, lay these things to their hearts, and not suffer themselves to be carried away with the force of sin: for God will surely meet with them, his hand shall first find them out, howbeit always for their good, whiles he seemeth not to regard nor reward the sins of the wicked: so that we must beware of those sins which are against our place and calling wherein God hath set us.

Lastly, everyone must be careful to walk [Use 4] carefully in the duties of their particular callings with a good conscience, that so they may please God, and take occasion to rejoice before him; looking to the ordinance of God, who hath set and appointed distinct callings in the family, in the Church, and in the common-wealth, 1 Cor. 7.7, 21, 22. Ephe. 4.11.12. Acts 20.26. There can arise no comfort to us that we belong to God, though we seem never so careful in the general duties of Christianity, if we fail in the special parts of our several callings. That Minister which liveth in all the common duties of other Christians, and yet doth not or cannot guide the people and feed them with the food of life, is a wicked Minister, and there belongeth to him a fearful woe, Woe to the shepherds of Israel that feed themselves; should not the shepherds feed the flocks? Ezek. 34.2. Ier. 23.1. Zach. 11.17. Such are not able to blow the trumpet, and therefore shall not deliver their own souls. That governor of a family which regardeth not to provide things necessary for them, so far as he may, and according to the means given unto him, is an evil governor, he is worse then the infidel, and hath denied the faith, 1 Tim. 5.8.

Again, he that regardeth not the education of his children, in the nurture and admonition of the Lord, Ephe. 6.4. is an evil and wicked father, howsoever he may deceive himself in thinking himself to be a good Christian. For hereby we shall indeed try what is in everyone, if we mark and regard what is in them in regard of private and particular duties in their several callings. I have oftentimes observed, that many people when they come abroad, behave themselves in the company of others very religiously and devoutly, they are ready to join with others in all holy duties; but mark what they are at home, and within the walls of their own houses, and you shall see them to be quite other men and women and not the same, never a whit careful to discharge their duties in their special callings.

There are sundry persons that would be judged of others to be Christian men, but they do not show themselves privately to be Christian governors, nor Christian husbands. And many women bear themselves publicly as Christian women of an holy conversation, who notwithstanding want the ornament of a meek and quiet spirit, which is in the sight of God of great price, neither show that subjection toward their husbands that ought to be in Christian wives, 1 Pet. 3.4, 5. It is not enough to profess our selves to be Christian men when God hath blessed us with children and servants, but hereby we shall be tried what is in us, whether Christ be in us & dwell in our hearts by faith or not, if we approve our selves to be Christian parents, and Christian masters.

Here the Lord teacheth how Aaron and his sons should behave themselves toward the Levites, and likewise the Levites toward Aaron and his sons. For he willeth them to admit the Levites to the administration of holy things, but so, as they help them only in inferior things, not in the chiefest part of their Ministry. He will not have them come near to the Altar to sacrifice, neither to enter into the inner parts of the Tabernacle, which belonged only to the Priests themselves.

Here then we see, that God maketh a difference between the Priests and the Levites, and also wherein the difference consisteth: the more excellent dignity is committed to the Priests, the lesser to the Levites. They that had the higher calling were not to contemn the others, and they that obtained the lower place were not to grieve at it, or to envy at others, but God maintaineth peace and unity among them, so that both must be content, and one be ready to help another. And whereas God permitted not the Levites to offer sacrifice, or to enter into the Sanctuary, and that if either any of them or of the people should presume to do it, he appointeth death to them that brake this his ordinance, the cause is, that we should know that none hath power to reconcile us to himself and to give us entrance into his presence, but Christ himself only, whose person and office was figured out in Aaron and his sons.

Wretched therefore and blasphemous is the practice of the Papists, who go about to make reconciliation between God and his people by their idolatrous Masses offered up for the quick and the dead, whereby as much as lieth in them, they crucify again the Lord of life, and are no better then the betrayers and murderers of him. Evil also is the practice of all hypocrites, who by the merits of their own good works do think to procure and purchase unto themselves the favor of God: for they are so far from attaining hereunto by their blind devotion, that they offend God the more, and provoke his wrath and indignation against their own souls.

Again, note in this difference which God maketh between the Priests and Levites, how necessary and profitable it is, that there should be order kept and observed in the Church. There is not only one office and function in the Church, but many and diverse: neither can one man discharge all places without presumption, nor all discharge one without confusion, and therefore to avoid both, there ought a comely order to be observed, of which we have often spoken before. As then in the body of man, every member hath his proper function, so that if one should usurp to do all, or all to do one only, there would follow the destruction of the body: for the hand laboreth for the whole, the eye seeth, and the ear heareth for the good of the rest of the parts: the mouth receiveth meat, and delivereth it to the stomach, the stomach employeth it to all the rest: so should it be in the Church, every member must do his own duty, and employ himself to the common profit and edification of the whole. But to omit these, observe that the Levites are said to be given of God to Aaron and his sons to assist them, and consequently for the good of the whole congregation. From whence learn this doctrine, that a good Minister is a special gift of God, and a special token of his favor which he bestoweth upon his Church. The Lord is many ways gracious unto his Church, and poureth out many blessings upon it, howbeit none more excellent or worthy then to give this blessing which now we speak off, to send faithful teachers, Deuteronomy, chapter 18. verse 18. I will raise them a Prophet, Isaiah, chapter 66. verse 19, 31. Jeremiah, chapter 3. verse 14, 15. Matthew, chapter 23. verse 34. When God began to plant a settled state of Religion among his people, he commanded that the Tribe of Levi should be sanctified to be the public teachers of the Church, to instruct them in the will of God; showing thereby that Religion would not be upholden, without some special means and instruments to direct the people therein. The reasons are evident.

First, they are his only gift, because he is [Reason 1] the Lord of the harvest, as also he is Lord of the Sabbath wherein they exercise their gifts. Who then shall reap down the corn when the fields are white unto the harvest, John, chapter 4. verse 35. and gather it into the barn, but such laborers as he shall set on work, Matth. 9.37?

Secondly, he only is able to furnish them [Reason 2] with sufficiens gifts for the work of the Ministry. Therefore when the Lord Jesus ascended up on high, he gave gifts unto men, in the day of his triumph, when he rode in his chariot, as a glorious conqueror, and led all his enemies, even captivity captive, as it were in chains of iron, Ephes. 4.11, 12. Hence it is, that the functions and gifts for the Ministry, are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church under the kingdom of Christ, Isaiah 59.20, 21. Joel 2.28, 29.

[Reason 3] Thirdly, the Ministry is the ordinary means which God hath left to bring us to salvation: for how shall we believe without a Preacher? Roman. 10.14. For the Apostle showeth that hearing is necessary to faith, faith to prayer, and prayer to salvation, and therefore also it is necessary that there be preaching, that so men may hear.

[Use 1] The uses follow. First, as good Pastors are tokens of God's love to his people, which do good in their places, and labor to turn many to righteousness: so on the contrary, to have evil and ignorant Pastors are tokens of God's wrath and judgment, as Saul was given to the Israelites in judgment to be a plague unto them. These win souls to Satan, and increase his kingdom. For an evil Minister is the devils collector, he gathereth souls for him, but he scattereth them from God. Or else I may call them the devils shepherds, whom he hath appointed to keep his sheep. For as God saith, I will give you Pastors according to my heart, which shall feed you with knowledge and understanding: so the devil saith, I will give you idol Pastors according to my heart, that shall fill you full of ignorance and blindness. These supply the places of true Pastors, but they can do nothing, for the sheep of Christ cannot feed in their pastures, they are so bare and so barren that they cannot live upon them, and therefore they that live under them cannot thrive. Happy it were for the sheep, if either such shepherds were removed from the sheep, or the sheep from such shepherds. Such drones seek nothing but their own ease, who never consider that the Ministry is a calling of great work and labor. These may be Ministers for the devils tooth, or after men's hearts, but they cannot be after God's own heart. They are blind guides which run before the Lord send them, he taketh no pleasure either in these silly shepherds, or in those foolish people that are contented with them. These are such merchants as gain many souls to the devils coffers by doing nothing. Other merchants gain by compassing sea and land, and traveling far and near, by laboring and taking great pains: but these sit idle all the day long, they labor not in the Lord's vineyard and yet by their ease and idleness they enrich the devils kingdoms, and bring him in many thousand souls. These are the devils factors, by them he getteth, & and groweth rich. The devils traffic is all for souls, he careth for no other merchandise: now the idle and ignorant Minister is his factor who sendeth them in these Wares by heaps and by throngs: he shippeth them with great pleasure, and putteth himself in the same bottom, and then ship and all go to the devil, who sitteth ready in his counting house to receive them all, and to give them such entertainment as he hath to give. Woe unto such factors, woe unto such people: woe unto such deceivers, woe unto them that are so deceived. Nevertheless, it is strange to consider, now the greatest part of the people are enamored of them, though they be the greatest & most dangerous enemies that they have: because howsoever they may, otherwise make much of them, yet indeed they withhold all succor and sustenance from them, and consequently starve them, and kill them.

Secondly, there is great punishment attending [Use 2] upon the contempt of this excellent gift, Deut. 18.19.10, 11. 2 Chro. 36.15, 16. 2 Thes. 1.7, 8, 9. and 2.9, 10, 11, 12. This meeteth with sundry abuses, that savor rankly of the rejecting of this great mercy, and therefore let such take heed that God do not also reject them. Woe then to the Anabaptists, the Family of love, and such like Enthusiastes, who refuse the Ministry under the pretence of revelations: whereas the Lord hath revealed unto us the dignity of the Ministry, and therefore the word hath revealed, that their revelations are devilish delusions, whereby they are seduced, to bring them to destruction. Woe also unto the common sort of besotted Christians, who think their home devotions enough, and their own reading sufficient to bring them to heaven: not considering that in their reading they want a guide to interpret. The Eunuch could read the Scriptures as well as they, he needed not to have come to Jerusalem to learn to spell his words and name his letters, and yet when he was asked of the meaning and interpretation, and whether he understood the words of the Prophet, he answered, How can I except I have a guide? Acts 8.31. But these will be their own guides, and therefore let them take heed lest they miss the way that leadeth to the kingdom of heaven. They will be their own Pilots to guide the ship, let them therefore take heed lest they suffer shipwreck, and be drowned. Reading is good, but it is not good enough, like a medicine that hath strength in it, but is not strong enough to cure the disease. The men of Berea could read, and did read and search the Scriptures daily at home, yet they came diligently to hear Paul preach unto them, Acts, chapter 17. verse 11. Woe also to all profane Atheists, who despise all means of salvation, having no regard at all to God or his word, at home or abroad, publicly or privately.

Do these believe the doctrine that now we have in hand? Do they think that a good Minister is a precious gift of God? when by their continual practice they make it manifest that they regard neither Minister, nor yet Ministry; neither the glad tidings of salvation, nor those that bring the same? The world is stored and replenished with such open contemners of the Gospel, which are enemies to their own peace, to their own lives, to their own souls, to their own salvation.

[Use 3] Thirdly, from hence ariseth much instruction to the Minister himself. Let us examine our selves, whether we be the true Ministers of God or not, that we may assure our own hearts, we are as a gift of God given unto the Church. This hath many branches. First, we must labor for a competency and sufficiency of gifts, that so we may approve our selves to be y ^e Ministers of Christ, planted by him. But such as are rash and headdy in entering upon this calling before they are qualified, I do not mean by men but by God, are presumptuous persons, and are not a gift given to the churches where they have set themselves, because they are no way fitted thereunto. Secondly, we must be diligent in our calling, in the use of our gifts which we have received, that we suffer them not to rest & to rust in us, lest thereby they decay and be lost. If we use them conscionably, we keep them surely: if we use thē not, we lose them. The gifts & graces of God do not wear by use, but do exceedingly increase, for we have a promise, that we shall have abundance, Mat. 13, 12. Thirdly, we ought to labor above all things to seek the good of the people, unto whom we are given, not our own good or to get goods, as if we were sent for our own profits. The end that we must aim at, is the edification, instruction, and salvation of others, not our own private gain or promotion, nor the vain applause of the world to magnify our selves, as the manner of many is. The popish Church never regard this: they ordain their Priests to say Mass, & to minister the Sacrament of the Altar, but send them not forth to preach the Gospel. They have many sacrificers, but few preachers. But the ends that we must propound unto our selves, are, the glory of God, the good of the Church, and the discharge of a good conscience, that so we may say with the Apostle, Brethren, my hearts desire is, that Israel may be saved, Rom. 10, 1. If we do these things, blessed are we: we shall be such Pastors as God liketh and approveth, such as have our calling from him, and our gifts from him: we shall teach for him, and reprove for him.

[Use 4] Lastly, it is the duty of the people (whatsoever they be) to magnify the work of the Ministers, and by all means to promote it, for thereby we further the glory of God, and enlarge the kingdom of Christ Jesus. This also hath many particular branches. First, we are bound to pray to God and to commend unto him the Ministry as his own ordinance. For if the Ministers be a special gift of God, to whō should we go, or of whom should we ask this gift, but of him that is the giver of every good gift, and of every perfect gift? We must pray to God to send them where they are wanting, Mat. 9, 37. We must pray for the continuance of them where they are granted, and for the blessing of God upon their labors, that God would accept the work of their hands, Deu. 33, 11. We must be thankful to him for bestowing this gift upon us, which he hath denied to many places and people.

Secondly, we must repent of those sins which may hinder either the obtaining or the continuing of it. For as the Prophet truly teacheth, that our sins withhold good things from us: so it is certain, y ^t God oftentimes denieth this blessing for the wickedness; & being once granted, removeth it for the unthankfulness of the people, because they are not earnest with God to have it and keep it, neither walk worthy of it when they have obtained it, Isaiah 62, 7. Give him no rest, till he establish and till he make Jerusalem a praise in the earth.

Thirdly, we should have this gift of God in precious account, to make a reverent use of it, in being subject, unto it, governed by it, and reformed according to the same: because therein we are subject to Christ, as the Apostle willeth us to obey them that have the oversight of us, and submit our selves unto them, which watch for our souls, and must give an account for us. Let everyone examine himself, whether he make this use of the word; if we do, then we receive the Minister as a gift of God: if we do not, thē we do not only reject y ^e Minister, but God himself that gave him and sent him to us; for he hath said, He that despiseth you, despiseth me.

Fourthly, lament the estate of the church▪ which is destitute or deprived of this gift, as Psal. 74, 9. We see not our signs, there is not one Prophet more, nor any with us that knoweth how long! We must acknowledge therefore, that great is the misery of that people, which want the ordinary preaching of the word. Alas, they see no vision, how then can they but decay? Pro. 29, 18. They have no Shepherd, what then shall the silly sheep do, but wander up and down they know not whither? They have blind guides to lead them, how then can they escape falling into the ditch? All knowledge and obedience will soon decay, if the word be not preached, as the grass withereth without rain, the body pineth without food, and the lamp goeth out without oil.

Fifthly, it directeth such as are Patrons of benefices whō they should present, namely such as they may commend as a gift of God: let him choose them before they make choice of him: & let y ^e gifts of God in him commend him, before any write letters of praise for him. They shall one day answer to God for y ^e souls of such as perish through their default, There is no dalying with Church-livings, let them therefore provide sufficient Preachers for their own discharge in the great day of account.

Sixthly, as they must look unto it, that have power to present, so must they that have authority to institute; for if they lay their hands rashly upon any, they are thereby partakers of other men's sins, 1 Tim. 5, 22. and therefore they ought to endeavor to keep themselves pure.

Seventhly, touching the people, they must acknowledge themselves unworthy of such a blessing, and not take it as a fruit of their own deservings. We can deserve no good thing, much less the greatest good. We cannot deserve our daily bread that nourisheth the body, much less our spiritual meat that feedeth the soul. A good Pastor cometh not as lands and livings by inheritance: & therefore as Solomon speaketh of a good wife, so we may say of a good Minister, House and riches are the inheritance of fathers, but a good Minister is the gift of God. Prov. 19, 14.

Eighthly, our duty to God is to love him a-again that hath so loved us; and to give unto him our hearts, our souls and bodies, that hath given unto us such a gift. He could not • estifie his favor toward us more, thē by such a sure pledge and love-token. This the Prophet teacheth, Psal. 147, 13, 14, 15. where he praiseth God for many blessings, but for the word as a most special blessing above all the rest, and far surmounting all such things as are common to all nations and people; He shown his word unto Jacob, his statutes and his judgments unto Israel: he hath not dealt so with any nation; and as for his judgments they have not known them. So then, among all the Lord's gifts none is comparable to have faithful Pastors to feed men's souls with knowledge and understanding, and so to bring salvation unto them. True it is, God hath many graces in store for us, he giveth riches, and health, and wealth, it is he that healeth all our infirmities, and restoreth us from sickness: but the gift of the Gospel is above all, which being entertained, bringeth salvation unto all men. The other also are graces, they are enriching graces, healthy graces, wealthy graces, healing graces; but this is a saving grace. Therefore the Prophet saith, If thy word had not been my comfort, I had perished in my affliction, Psal. 119, 92. Ninthly, the people should love their feet that bring glad tidings of good things, & account them best welcome unto them. True it is, the ungodly and profane of the world can see no such benefit in it, nor such good to come by it, as to be any way beholding to God the giver, or to the Minister that is the messenger: Satan the god of this world hath blinded their eyes, so that they are become like swine which find more savor in the mire of this earth, thē in the sweet perfumes of the Gospel, or like to children that value a beautiful toy before a precious stone. These account them their enemies that tell them the truth as Ahab did, 1. King. 21, 20. they think they come to trouble thē, as Herod & all Ierusalē thought of Christ.

Lastly, all good people such as are God's people, should earnestly desire to live under y ^e Ministry of the word, where this gift of God is: that they may always hear the holy doctrine of salvation sounding in their ears, remembering that faith cometh by hearing, Ro. 10, 17. We see how careful commonly men are to dwell in wholesome and healthy places, where a sweet air is: so if we desire the health and wealth of our souls, let us frequent the preaching of the word, and keep the Sabbath with our families, by hearing the voice of God. As for those barren places where no corn groweth, and where no dew nor rain falleth, they are unwholesome, fly from them: they are dangerous, come not near them. Hence it is, that the word coupleth preaching and believing together, and therefore let no man put them asunder, John. 17, 20. Acts 8, 12, and 14, 1. 1 Cor. 15, 1, 2. No man can be saved except he be called for whom he did predestinate, them he also called, Rom 8, 30. but he calleth none by his voice from heaven but by his word in the earth. Either he calleth immediately by himself, or mediately by his Ministers: but now he hath ceased to call immediately, and if we wait for such a calling, we wait upon our own vanity, & we do but deceive our selves, like Herod that waited for the wisemen, but they never came unto him. If then we would be saved, we must first be called: and if we would be called, we must hear God's Ministers speak unto us and call unto us out of his word.

We see here that God would have the Priests to be wholly occupied in the Ministry of his service: & therefore they could not get their living with y ^e labor of their hands, or by tilling of the ground; they might not be Merchants, Artificers, or Farmers, but must wholly attend upon the work of the Tabernacle, so that the Lord showeth by what means they should live, and how he would have them maintained. And first of all he speaketh of the stipend of the Priests which had the worthier calling; they were to be maintained by oblations, whether meat offerings, or sin offerings, or trespass offerings: by the first fruits of the corn, of the wine, or of the oil: by all things devoted in Israel: by the first borne that openeth the matrice in all flesh, whether of men or beasts: yet so as that the first borne of men and of unclean beasts, which might not be offered, should be redeemed, taking for a man five shekels of the Sanctuary, of which valuation we have spokē before. Add to these the shewbread, which was changed every week; & lastly, the tenth of tenths, which the Levites themselves were commanded to pay them out of those tenths which they had received of the people, of which we shall speak afterward. Thus we see that the Priests were to look to everyone of the people, how God blessed them in the City and in the field; how he blessed the fruit of their body, and the fruit of their ground, and the fruit of their cattle, the increase of their kine, and the flocks of their sheep: yea, how he blessed their basket and their store, and all that they set their hand unto: to what end served all this, but to put them in mind of their duty, that their care of the people should be according to the commodity they reap & receive by them. We learn from hence, that the Ministers of God, as in receiving their duties they look to every particular person what he hath, and to every particular benefit how it ariseth, so in performing of their duties, & discharging of their places, they must not only have a general care of the flock committed unto them, but also of every particular man. For as they require their duties, so they must be ready to do their duties: and as they look to themselves well enough in the gathering together of their revenues, arising from every particular person, so the purpose of God herein was, that as they should care for the whole flock in general, so also they should care for everyone in particular, Ezek. 34, 4. Luke 12, 42. Acts 20, 20. 1 Cor. 9, 22. 2 Cor. 11, 28. The reasons.

[Reason 1] First, the same price was paid for one that was paid for another: the same blood of Christ which was shed, is that which must save every particular soul, as well as the whole Church. It followeth therefore, that if Christ have shed his precious blood for every soul in particular, then every particular person must be cared for, that so he may be saved by his blood, John. 10, 11. He is that good Shepherd that will leave ninety and nine in the wilderness, and seek that lost one, Luke 15, 4, 6. Secondly, the Minister must give an account, as for the whole, so for every particular, Acts 20, 26, that he may be free from the blood of all: now he cannot be free from the blood of all, except he be free from the blood of every particular person, so that it sstandeth him upon, to have as great a care of the salvation of one as of another. Thirdly, because one unsanctified man may easily infect and corrupt the whole congregation, as one diseased sheep may infect the whole flock, 1 Cor. 5, 6. If then the Shepherd be wise, he will as well take care for the curing of that one, as he would do, if the rest were infected: so ought it to be with the Ministers of God, if they be spiritually wise, they should as well have a care of the salvation of each particular, as of the whole in general. The uses follow.

This reproveth all careless Ministers, that [Use 1] yield to have a general care over the flock, but cannot abide to hear of a particular. These are like to those men that yield to God a general care of things that fall out, and a general providence over y ^e world, but by no means a special and particular, as if that would trouble him too much. But his providence extendeth to everyone, Mat. 10, 29. A sparrow falleth not to the ground without the will of God; yea, the very hairs of our head are numbered, v. 30. So do many acknowledge, y ^t the Ministers ought to have a general care over the people, the Apostle is so plain, that they dare not deny it, 1 Pet. 5, 2. but yet they cannot abide to hear of a particular care, for that were to busy thē too far, and to lay too heavy a load vpō their shoulders, and to abridge them of many pleasures which they purpose & propound to thenselves to take. But do they not receive part of their maintenance from every particular? Somewhat ariseth as due to them from everyone, though it be but a little, & many of them are such good husbands to look so near to their profits, that they will not lose a penny, nay they will wrangle oftentimes for an halfepeny. For as it was with the Priests in this place, if they had no meat offering, yet they had of them a sin offering: or if they had not a sin offering, yet they received the first fruits that they brought: and if nothing did arise for first fruits, yet for their first borne, that was redeemed, somewhat fell unto them: so is it with the Ministers, many of them can look into every quarter and corner of their Parish, to pry out what offals will come to their share: O that we were as careful to know the state of our flock touching their spiritual wants, as for our own temporal wealth. Let us busy our selves to inquire of their souls, as well as of their substance, and what they lack, as well as what we lack. We see the soul quickeneth every part of the body, and is wholly not only in the whole, but in every part potentially, albeit not essentially: the powers and faculties of it are dispersed to the communicating of life to every member. The Sun lighteneth with his beams the whole world, and there is no one thing hid from the heat thereof, Psal. 19, 6. A candle is set upon the candlestick, y ^t it may give light to all & everyone y ^t is in the house.

The Church is as an household, the governor of it must look to every part, as the father to all his children, from the eldest to the youngest: if he should have care for one, and not for another, feed one, and let another starve, he were an ungodly arid unnatural father. So ought it to be with the Minister, he should be as the soul in the body, as the Sun in the Firmament, and as the father in the family, that is, have care of every soul. Some converse wholly with the rich, but care not, nor indeed cannot abide to come among y ^e poor; whereas a faithful Minister shall many times find most comfort, and most comfort because most fruit of his labors among them. Others think it a great disparagement & disgrace unto them to bind them to such particular duties. Again, other in their Sermons so are so high, and fly so far above the slow and slender capacities of the people, that they can learn nothing at all of them. They do so trouble themselves and the people with their latin, that the hearers have almost forgotten their english. There is a small deal of learning lieth in pronouncing a few latin or Greek sentences, which a slender scholar in the Grammar school may quickly do: whereas they ought to labor and strive to profit the meanest of their hearers, in which number the greatest part are. I have heard many judicious hearers many times complain, that the producing of foreign testimonies, and the speaking of strange tongues, much hindereth attention, and disturbeth the memory; they have so much variety of sauce set before them, that they forget to taste and eat of the meat. But our doctrine must put us in mind that the Minister must have a care of every part of his flock. The heathen Orator pronounceth that they are worthily laughed to scorn that use such words, as that they are not understood, Curandum est, vt sermon eo vtamur, qui notus est nobis, ne, vt quidam Graeca verba incultantes, iure optimo irrideamur. He wrote this to him that understood y ^e Greek, but because he wrote it for the use of others also, he abstaineth from intermingling of unknown words. And in another place he saith, he disliked as much y ^e speaking of Greek among latin, as the speaking of latin among Greek. So should we account it as unfit and unseemly to speak latin in an english Sermon, as to speak english in a latin Sermon. Thus the Gentiles that knew not y ^e true God, yet by the light or natural reason amended by the help of art and learning, knew the inconvenience and incongruity of this medley: and therefore we should take notice of it. Again, it reproveth such Ministers as are ignorant that cannot, & are idle that will not teach the people: as also Non residents that never come among thē for their good, but for their goods not to teach the truth, but to receive their tithes: these do indeed take care of none, whereas they should take care of everyone.

Secondly, let the Ministers labor to practice [Use 2] this duty, & to show their care, as of y ^e whole, so also of every part. Doubtless, they have not performed love to Christ, that have not care of his lambes as well as of his sheep, of the feeble as well as of the strong, of the small as well as of the great, and do not seek to be profitable even to the meanest and the simplest. Little children must have the bread broken unto them, and cut into little pieces for them, that they may eat it: if an whole or hard loaf should be set before them, they might rise up an hungered as they sat down, and we might justly be thought to desire to starve them rather then to feed them. So ought the Minister to study to show himself approved unto God, a workman that needeth not to be ashamed: rightly dividing the word of truth, 2 Tim. 2, verse 15. A Physician that dealeth with his patient, hath not only a care of the whole body in general, but he applieth his physic to every particular, as he seeth it in his discretion to have need: so he that is a spiritual Physician, must deal after the same manner, he must not only have a general care of all in gross, but a special care of everyone, to apply unto them, either doctrine, or reproof, or instruction, or consolation, as he shall see them to stand in need. He must labor to strengthen the weak, to beat down the proud, to instruct the ignorant, to comfort the broken-hearted, to raise up them that are fallen, and to deal toward everyone as his condition requireth.

Lastly, seeing this duty is required of the [Use 3] Ministers, it admonisheth the hearers, that they suffer them to deal thus in particular with them. They are wolves and not sheep, that cannot abide that the shepherd should touch them and handle them, whose desire is to tarre them, not to tear them, because he hath a care of their good in particular. It is the common corruptiō of the multitude, they cannot abide that the Minister should strike them home, or apply his doctrine to thenselves. Some speak against the Minister because he is too sharp, he points at them, he aimeth at them: like those that would be angry with the Surgeon, because he toucheth the sore, & layeth the plaster upon it. Others reprove the Minister, because he bringeth common & known things, ordinary points: such men have itching ears, and hunt after new things, and so turn away their ears from the truth, 2. Tim. 4, 3, 4. These do not consider that the Minister hath charge of every soul, and must have a care of the whole and of every particular: and in the Congregation, though some be strong yet others are weak: though some be learned, yet the greatest part are unlearned: whereas their care must be to strengthen the weak, as well as to establish the strong. And as for them that are strongest, their memory is weak, & their affections oftentimes cold, that they have need to be put in mind often of the same things, & indeed it is profitable to thē. Phil. 3, 1.

The Lord declareth in these words, how the Levites shall be maintained. They had no inheritance in the Land as y ^e rest of the Tribes, neither might they take upon them any trade, but must wholly attend the duties of their calling, and therefore they have the tenth in Israel assigned unto them, for the service of the Tabernacle of the Congregation. The doctrine arising from hence is this. The Ministers of the word of God must be liberally maintained of the people, Mat. 10, 10. 1 Cor. 9, 14. Gal. 6, 6. 1 Tim. 5, 17, 18 God claimeth and challengeth all tithes due to himself, Levite. 27, 30. Here he maketh an assignation or resignation of thē to the Levites, whom he maketh as his Bailiffs or Deputies to receive them as his rent and revenue, and the Priests are appointed to receive the tenths of their tenths. Here two causes are rendered, wherefore God made over these tithes to these persons: First, because they had no part of the division of the Land, the rest of the Tribes had the Land divided to them by lot, therefore they must be provided for another way. Secondly because their labor was incessant and continual, and they were worthy to be rewarded for it accordingly. They were deputed to teach the people, & bestowed much pains and attendance in the Tabernacle, therefore they were worthy to receive their wages, and ought not to be defrauded thereof. Before the law, Abraham gave unto Melchizedek, tithes of all, Gen. 14, 20. And the Apostle to the Hebrews saith, that even the Patriarke Abraham gave the tenths of the spoils, Heb. 7, 4. It is therefore both lawful & just, that the Minister should require and receive, and the people pay unto thē that which is due in respect of their labor.

[Reason 1] The reasons are; First, that thereby the Ministers may be encouraged in their duties, 2 Chron. 31, 4. It is said of Hezekiah, that he commanded the people that dwelt in Jerusalem, to give the portion of the Priests and the Levites, that they might be encouraged in the law of the Lord. They had received much discouragement and discontentment in the days of Ahaz his father, who regarded neither God, nor his word, nor his worship, nor his Ministers, for he took away a portion out of the house of the Lord, and cut in pieces the vessels of the house of God, 2 Chro. 28, 21, 24. And in our days I am well assured, that the Ministers of the Gospel have as many discouragements as ever the Levites had, and therefore stand in need of some encouragements. Secondly, it is an ordinance of God, y ^t they which preach the Gospel, should live of the Gospel, 1 Corin. 9, 14. Thirdly, they are to attend wholly upon that calling, and do spend themselves to gain souls to God. Every art should maintain the artificer, and every trade the tradesman, and every profession the professor. The calling of the Minister is not of y ^e lowest callings, and it is none of the least labors, so that their maintenance should arise from their great pains that they take in that calling. Fourthly, it is the law of God and nature, that children which have received livelihood from their parents, should recompense thē: the Apostle showeth, that if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents, for this is good & acceptable before God, 1 Tim. 5, 4. If then children ought to recompense their parents for their care in their education, as Joseph did his father Jacob, much more ought faithful people to do y ^e same to their faithful Pastors, to whom they owe even themselves, and of whō they have received the life of their lives, Gal. 4, 14. 15, 19. Phil. • . 10. Lastly, every laborer is worthy of his hire; and whosoever deteineth the wages of the poor laborer, is a great oppressor, & committeth a crying sin, and the cry entereth into the ears of the Lord of Sabbath. How then should that w ^c is due to all laborers, be denied to the labors of y ^e Minister?

And howsoever this be an evident truth, yet it findeth hard entertainment in the world, & men's profits do so rownd them in the ear, that they can quickly find sundry objections against y ^e same. I will touch some of the chief and principal. First, the Apostles had great [Object. 1] gifts, yet they preached freely, Math. 10, v. 8. Why then should not the Ministers in our days do the like? I answer, [Answer.] this must be understood of the gift of working miracles, as appeareth by the circumstances, and as I have proved elsewhere. Hence it is, that Elisha would not accept, though he were urged, of the blessing y ^t Naaman offered unto him for the curing of his leprosy, 2 Kin. 5, 16. Again, if they may receive nothing for their labors, how doeth Christ say afterward, The workman is worthy of his meat? Mat. 10, 10. Besides, our Savior joineth these two together, receiving freely, and giving freely; and maketh the former the cause of the latter, that they ought to bestow freely, because they had received freely. And how had they received freely? Surely two ways; freely without any of their own deserts, and freely without any their own labor, for they had their gifts by revelation, Gal. 1, 1, 16, 17. True it is, we have our gifts by the gift of God freely, without any the least desert of ours, but we have not received them freely without our great labor and industry: therefore as in this sense, we have not received freely, we a • e not bound by this rule to go about and preach freely. That talent which we have, we have it by our great pains, and therefore it is lawful for us to take for our pains.

[Object. 2] Again, the Apostles are forbidden to provide and to possess gold and silver, Math. 10, 9. I answer, [Answer.] so he forbiddeth them to have two coats, or shoes, or staves for their journey, v. 10. But to observe this perpetually, were contrary to the practice of Christ himself, John 12, 6. and 13, 4. and 19, 23. Luke 22, 36, and of his own Disciples, who no doubt lived according to the direction and instruction of their master, Acts 12, 8. 2 Tim. 4, 13. So then, this precept had place only for that present sending, and was not to bind them forever, much less their successors that came after them: for now they were appointed to make haste, and might carry no provision with thē, but must cast themselves wholly upon the power, protection, and providence of Christ that sent them & gave them their commission.

Thirdly, Paul preached to the Corinthians [Object. 3] and Thessalonians without receiving any wages at all of them, 1 Cor 9, 15. 1 Thess. 2, 6, 7. Acts 20, 34. He labored with his own hands, and became a Tent-maker, Acts 18, 3. I answer, [Answ.] the question is not de facto, but de iure, not what he did or any of them did, but what he and they had right and power to do. For albeit he did not take wages, yet he had authority to do it, as himself professeth, 1 Cor. • , 6, 12. yea he saith, that at such times as he freed them, he robbed other Churches, and took wages of some to do service unto other, 2 Cor. 11, 8. And albeit he were well content to depart from his right, yet he ceased not to lay claim to his right, 2 Thess. 3, 8, 9. And in other churches where he preached the Gospel, he lived of the Gospel, and taught all the Ministers by his example to do the like. If any ask the question, why he abstained from pursuing his own right? I answer, that many things are lawful in themselves which are not expedient, and as circumstances often alter the matter, so Paul did this for sundry causes expressed in diverse places: First, lest he should ouerburden them that had already an heavy burden of poverty lying upon them, 2 Thess. 3, 8.

Secondly, that he might give example to those that were idle, which abounded among the Thessalonians, to teach them to work with their own hands, and to eat their own bread, 2 Thess. 3, 9.

Thirdly, that by this means it might manifestly appear, that he sought them rather then theirs, & that he might gain their souls to God, not their goods to himself, 2 Cor. 12, 14, 19. Phil 4, 17.

Lastly, that he might not be any way inferior to the false Apostles, 2 Cor. 11, 12. But let us come to the uses.

[Use 1] First, this serveth to reprove sundry persons▪ First, him that is the grand thief, that first robbed the Church by his dispensations & alienations of the rights and revenues thereof; I mean, the Bishop of Rome, who hath robbed the Church in soul and body, and is grown far with the spoils thereof. This he hath done by degrees: he would not let out all the blood at once, but opened the veins by little & little, that had he continued longer to bear sway he would have left no blood nor lively-hood in the body. The first wrong was offered to the Churches by depriving them of their tithes, in favor of his goodly creatures the cursed generation of his Monks, who obtained of the Pope and other Bishops, that the lands which they held in their own hands, & used for their own benefit, might be freed from any payment of tithes. So the council of Lateran under Alexander the third ordained, that religious men shall pay no tithes out of such their lands as they till themselves: but if they put any out, and take rent as other men, they shall pay tithe as other men do. Here was the flood-gates pulled up, and a way and passage made for all the mischief and misery that fell upon the Church in succeeding times: for here is the seed sown, that being watered from the Uatican, grew up apace to the robbing of many flourishing Churches, to the destruction of many Christian souls, and to the discouragement of many godly Pastors. For this exemption of religious men, I might say, irreligious, was indeed the cut-throat of all religion, and the bringing in of the streams & floods of irreligion; which stayed not here, but prevailed greatly and gate farther footing to the great prejudice of the Church: & therefore this rabble of Church-robbers sought in the next place to exempt all their farmers and tenants that belonged unto them from payment of tithes, the which, albeit it were disliked and resisted at the first in the Council of Cabilon, yet at the length it passed and prevailed. Nay, after that they had swallowed up the inheritance of the Church, like wolves that tasted the sweetness of the blood of the lambes which they had hurried & wearied, they went forward to steal, to kill, and to destroy as the thief doth, John 10, v. 10. till they had subjected those Ministers & Churches unto themselves, to whom themselves at the first paid tithes, as belonging to their jurisdiction. Thus these idle drones and evil beasts, were not content to slip their necks out of the yoke, and make themselves free from others, until they had brought others to be in bondage and subjection unto themselves. Thus did one thief make another, and one Church-robber gave free license unto another to rob & spoil, saying one to another Come with us, let us lay wait for blood let us lurk privily for the innocent without cause: let us swallow thē up alive, as the grave, and whole, as those that go down into the pit: we shall find all precious substance, we shall fill our houses with spoil: cast in thy lot among us, let us all have one purse. Prov. 1, 11, 12, 13, 14. Thus did one theft and robbery make clear way for another, & in all this time while the church was pilled and polled, and as it were left naked of her garments, the Pope, that would be called the Protectour of the Church, was so far from sitting still and looking on, that he was the ringleader in this sin, that upon his head may justly come all the blood of so many thousand souls as have by this means been lost utterly. Thus hath the wild boar rooted up the vineyard of the Lord, and made it a prey to wolves and foxes that entered into the same: and the ravenous cloisters of the insatiable Monks are guilty of that horrible sacrilege, which hath laid waste and desolate so many goodly Churches, & brought the Clergy to that poor estate wherein to this day it remaineth and continueth in many places. For it is not to be imagined, that any of the people who gave liberally to the Churches, and richly endowed them with lands and livings of their own, would ever have entertained any thought, much less entered into any practice of alienating tithes from the lawful owners, and appropriating them to themselves, had they not seen the way laid plain and open before them, and that by those, who by the original & institution of their order, were to pay tithes, yea and those same tithes consumed in most vile and shameful manner. Neither shall we find, that ever any inherited & possessed this portion by an absolute title of inheritance, as their feesimple and freehold, til the suppression of the houses of these vermin, which were become cages of unclean birds, and dens of thieves and robbers. I cannot see therefore, how at the first laymen could have any better title to these tithes, then their predecessors the Monks had, and therefore they yet bear the names of impropriations, as things that are so holden and possessed by an improper title. In other purchases, the Lawyers are wont to say, (if the case in this be not altered) caveat emptor, that is, let the buyer take heed and look to his right and title. To conclude therefore, I would gladly be resolved, whether our Improprieta • ies hold the Church tithes by any better title then the Monks did at the first by the Popes pillage? and whether they were not given to y ^e Church by a good law, and taken from it by a bad?

[Use 2] Secondly, seeing it is God's pleasure, that such as preach the Gospel, should be maintained by the Gospel, they are reproved that account it an idle and needless function, & care not if we were chased out of house & home, when we have spent our time, our labor, our strength, and our substance for the fitting of our selves to this calling. Such men are wholly carnal, and savor nothing of the Spirit. The Apostle saith, They that labor in the word and doctrine, are worthy of double honor, 1 Tim. 5, 17. Meaning by honor, the care and provision that is to be taken for them. And in the Epistle to the Hebrews, they are willed to be mindful of them that have the oversight of them, who have delivered to them the word of God, Heb. 13, 8. 1 Thess. 5, 12, 13. To these mis-prizers and false judges of good things, I will add another sort, that hold tithes to be a kind of alms, and so would not have the Ministers challenge anything as due for their Ministry and maintenance, but to stand wholly to the people's devotion & good will; and thus they would make them right beggars indeed. So that as Jeroboam made the basest of the people to be the Clergy, so they make the Clergy to be the basest of the people, and desire to bring them to their doors crouching & creeping for a crust of bread. But we demand that for which we have labored, of duty, not of courtesy; and as a recompense, not as a benevolence; not as their vassals, but as Stewards set over the family, or Captains over the host. In y ^e law, the people were charged with tithes of four sorts. First, such as were paid distinctly and directly to the Levites. Secondly, such as were deducted out of these, and to be levied for the use of the Priests: both these kinds of tithes are touched in this chapter. Thirdly, such as the people laid aside for the furnishing of their sacred and solemn feasts when they should be at Jerusalem, to which the Priests were ordinarily invited, Deut. 14, 22, 23, 28, 29, and 26, 11, 12. Lastly, such as every third year were gathered for the relief of the strangers, the fatherless, the widow, and the poor. This last sort I will not deny to be in nature of an alms: but such tithes as were paid to the Priests and Levites were paid as wages is for work. This will be plainly proved by the doctrine of the Apostle, 1 Cor. 9, 7. producing the examples of soldiers, gardners, shepherds & such like, all which claim a recompense of debt, not of devotion. If then a common soldier lawfully requireth his stipend of that people for whom he fighteth; the Minister also, fighting for the people against their spiritual adversaries, may do the like: and if he that planteth a vineyard & he that feedeth a flock, may of duty challenge to eat of the fruit of the one, and the milk of the oth • r, then the Minister that planteth the vineyard of the Lord, and feedeth the flock committed unto him, may justly claim to live upon the same. Again, alms do always exceed the desert of him that taketh the alms: they testify the mercy of the giver, not the merit of the receiver: for charity is more worth then single thanks, and good deeds are to be valued above bare words. But it is not so in paying tithes of temporal things, all which cannot sufficiently countervail the work of the Ministry, 1 Cor. 9, 11. Is it a great matter, if we shall reap your carnal things? And the Apostle is bold to tell Philemon, that he did owe to him even himself, verse 29. It is a principle written in the heart of man by nature, to pay him his wages whom we set on work; not to send him away empty that laboreth for us. As then the laborer hath right to his wages, so the Minister hath his right and part in the goods of those whom he teacheth, & among whom he laboreth, and therefore when he receiveth his tithes, he doth not take alms, but receiveth his own, having as good right unto the tenth part, as he that payeth it, hath to the other nine. No man can say that the beggar is worthy of alms, he receiveth them by y ^e law of charity, but cannot claim them as due by the rule of justice. The day laborer that hath labored all day, and wasted his strength and spirits, would think scorn (though he be a poor man) to receive his hire for his labor in the nature of an alms, as the beggar taketh a penny at the door: and shall the Minister receive his wages as a gift or as a gratuity? The householder that hath agreed with the laborers for a penny a day, saith unto them when he came to pay them, Take that which is thine own, and go thy way: as then they received their duty, so doth the Minister receive his due & his duty.

[Use 3] Thirdly, they are also justly reproved, who treading in the steps of the Bishop of Rome, do detain from the Ministers of the Gospel, the tithes appointed unto them, which are not unfitly called, God's ancient d • main, founded originally upon the law of nature. For as we learn by the light of nature, that there is a God, and that he is to be honored, so the honor that is due unto him, cannot be performed without Ministers, neither can the Ministers attend their function without maintenance. To this I will add the saying of the wise man, Prov. 3, 9. Honor God with thy riches. For seeing he is the high possessor of heaven and earth, Gen. 14, 19, and giveth life & breath and all things unto us, Acts 17, 24. it is our duty to render back somewhat unto him again, thereby acknowledging, that we hold all of him in chief, except we will yield less unto him then the Infidels did to their heathenish gods. Now we honor God with our riches, not only when we use them soberly without excess, righteously without oppression, and ch • ritably without defrauding of the poor, but when we employ them religiously toward his service. The Nicodemites were content to become Christians thus far, as to give their hearts to God, so that they might have liberty to dispose of their bodies as thenselves pleased: but these will step one step farther, they profess to worship God both with soul and body, so they may be discharged & dispensed withal from honoring him with their riches. They will willingly offer the calves of their lips, so they may be freed from y ^e calves of their stalls. They can be content to travail from the East with the wise men, to fall down before him and worship him, but they cannot abide to open their treasures, and present unto him, gifts, gold, frankincense, & myrrh, Mat. 2, 11. Paul had almost persuaded Agrippa to become a Christian when he exempted those bands and chains: and if ever we will persuade these to become Christians, we must also except these bands and chains that we speak off, for they are very heavy unto them, they cannot abide them. The tithes are the Lord's, he hath reserved them to himself, as a rent of the tenant due to the Landlord, or as a tribute and subsidy due to the king: & therefore when they are not truly paid, as GOD commandeth, but are unconscionably detained, he complaineth, that he is robbed and spoiled, Mal. 3, 10. so that if we give not unto the Lord the tenth, who hath given unto us the other nine, let us take heed lest he resume the nine parts, and leave unto us the tenth only. And I may say as a worthy and learned knight of our times saith; Such as have taken away the Churches dowry, and s;poiled her of it, it had been great reason they should have made her a ioynter, to recompense the wrong they had offered, and the loss she hath sustained. Solomon saith, Prov. 20, 25. It is a snare to the man who devoureth that which is holy, & after vows to make enquiry: but gain blindeth the eyes of the wise. Ananias and Sapphira are severely punished, who withheld part of that money which was consecrated to God by their own gift: these detain part of that, which neither they nor their fathers ever gave, and yet neither fear it, nor are touched with it. And who can deny but all tithes are due by vow in the times of the Gospel? and that the true and due payment of them is long before all customs and prescriptions? It is a rule of common equity, that no man having passed his consent and his deed, may change it to the prejudice of another. Now that which is given to the Church, is passed over to God for his service, and therefore whosoever shall take it away again without the consent of God whose it is, committeth sacrilege against him, and dealeth worse with him then he will suffer any man to deal with us. [Objection.] But it will be said, the Ministers themselves consented to this alienation, and therefore being willing, no injury can be done unto them. I answer, [Answ.] our consent is not sufficient, because the vow is made to God, and thereby he is entitled unto them, and hath received a right in them by our vow, so that consequently they cannot be taken away without his consent. The donation of Ananias and Sapphira was made to God for the use of the poor, it lay not now in their power nor in the Churches to revoke & reverse that grant, wherein God became now to be interested. We see this in marriage, published in the face of the Church, solemnized by consent of parties and parents, ratified by the action of the Minister, and celebrated in the presence of many friends; the knot cannot be untied, no not by agreement of the parents, of the parties, of the Minister, of the friends, & of the whole Congregation, because marriage is not of the nature of a civil contract, but God is a party and hath a special hand in it, and whom God hath joined together, let no man put asunder, or separate again without his consent. The like we may say of the Church-endowments, they are not merely civil where God is a party, and therefore that which he hath received, let no man take away without his allowance. Great was the devotion & zeal of the faithful gained to the Gospel in the beginning, our forefathers thoght nothing too much for the spreading abroad of the saving truth of Jesus Christ. Many ministered unto Christ out of their substance, which he kept in a bag: wherein he kept the things that were given to supply his own wants, and the wants of others, John 13, 29. After the death and resurrection of Christ, when he was ascended into heaven, many devout men sold their possessions, Acts 2, 45, and 4, 34, 35, and brought the price thereof, and laid it down at the Disciples feet: which communication of all things, though it tended and extended to the benefit of all, yet was there especial regard had to the Apostles, that they should want nothing. For how unreasonable a thing were it, that seeing they ministered unto the Church all things that pertain to life & godliness, the Church should not minister unto them food, and raiment, and all things belonging unto this life? After the Church was once settled and established among the Gentiles, & dispersed throughout the world which before was contained within the bounds of Judea, it was better to give lands (commonly now called the glebe) as being a more sure and settled endowment then money, which as one merrily, but yet truly saith, he would have called the Churches fixed inheritance, but that he seeth the same also to be movable. At the first then the church turned their possessions into money, and afterward money into possessions. Thus we see, the zeal and fervency of the first times & ages of the Church, while the blood of Christ lately shed, was yet warm in men's hearts, whereby it came to pass that it had very anciently lands and possessions, both glebe and houses belonging unto it; wherein they followed the president of God, when he appointed Cities for the Levites to dwell in, with a convenient circuit of fields for the maintenance of their cattle, Numb. 35, 2. But never was the zeal of men so hot, but now their devotion is as cold: and we are so far from giving to the Church, that we live in a frozen age, wherein men strive who shall take most from the Church. I have heard some men affirm, who would be thought great friends to the Church, but they are such friends to the Church, as the East wind is to the fruits of the earth, that they are willing to pay so much (and they can see no reason why they should pay anymore) as the soil will naturally yield and bring forth of it self without charge of tillage or manuring; notwithstanding in the late case of Tithe-wood, which groweth out of the ground without their labor, or without any great cost (no other benefit arising to the Minister from thence) have also refused to pay any wood at all in kind, or anything else in lieu of it. If then these men will allow us, neither the tenth of the earth labored, neither yet y ^e tenth of that which groweth without any labor, I would gladly know what they would allow us? Such is the covetousness of many men, that they seek to make new customs and prescriptions every day, and lay the foundation of many injurious courses, which in time to come will tend to the overthrow of religion. But let all such consider & look to themselves, that be any way authors of deteining tithes, and of bringing in prescriptions prejudicial to the Church; for how many soever perish for want of food in y ^e places where they live, are guilty of the murthering of so many souls before the tribunal seat of the eternal Judge, as Augustine teacheth.

Lastly, seeing God hath provided that the [Use 4] Ministers should be provided for, and hath taken care that they should be cared for, it is their duty to be diligent in teaching of the people, and preaching in season & out of season. For as they are worthy of their wages, so they must be faithful laborers: and as they must live of the Gospel, so they must preach the Gospel. As the people must communicate unto the Ministers in all good things, so it is required of them to teach & instruct thē; and as they are counted worthy of double honor, 1 Tim. 5, 17, so they must rule well. As the mouth of the Ox must not be muzzled, so he must tread out the corn: and they that eat of the milk of the flock, must be careful to feed the flock: even so they that reap carnal things, must be as ready to sow spiritual things. Such then as are idle drones that will not labor, or dumb dogs that cannot bark, have no right from God to take the maintenance of such as discharge their places with care and diligence. He that hath no lust to labor, ought to have no liberty to eat. But it is the manner of many men, to look more to the feeding of themselves then to the Pastors of the sheep: and to mourn not so much for the loss of the flock, as for the lack of the fleece. These do possess much more th • n they do deserve. None can call for more duty to be paid nor look more narrowly to the utmost penny; but none perform less duty to the people then themselves. And if the people may not detain their tithes under color and pretence of not being taught, no more may the Minister withhold his pains under color of having his tithes withholden from him. For albeit the people deal sparingly with us, yet we ought not to sow sparingly unto them. The more sparingly we feed, the more hardly they fare. It is not enough to preach now and then, for that were to nuzzle them in ignorance. O what grief is it to see the sheep of Christ famished, and how should it make our bowels to yearn within us to hear the young children ask bread, & to have no man break it unto them! God would have his sons and daughters fed to the full, and the table of his children furnished with bread plentifully or richly, and as David's table, with a cup running over, to keep them not only living, but in good liking; not only from being famished, but also fat and flourishing.

The office of the Levites is set down, they must take the charge of the Tabernacle of the Congregation, and do service therein. Now among these (no doubt) were men of all sorts and of sundry gifts, some were more learned, and some less, 2 Chron. 30, 22, yet the dispensation was committed unto them, and therefore all must be regarded and respected, the Levites (though inferior) as well as y ^e Priests, and among them both such as were more meanly qualified. And as God had given thē charge of the Tabernacle, so he giveth charge to the people to accept of their Ministry.

The doctrine is, that all in the Ministry, whatsoever their gifts be, are to be accepted, yea though their gifts oftentimes be small & slender. True it is, they must all have some gifts to fit them to teach the people, but howsoever they be inferior to many others, yet for their office sake they must be regarded. I do not say, the people should depend upon them, that are utterly ignorant and unlearned, but if meanly gifted in comparison of others, the people must not forsake them, neither wander from one Levite to another. Mark therefore, that Ministers endued with a small, and yet a competent measure of gifts, may notwithstanding do unto God good service in the Church, and gain glory to his Name. He putteth his rich treasures in vessels, not of silver and gold, but of earth. Among the Apostles, it is to be thought, that some had greater gifts then others, some were the sons of thunder, and some labored more abundantly then others, no doubt according to the gifts they had received, yet all profitable to y ^t Church. There is a difference of gifts by the same Spirit, nevertheless, all given to profit withal, 1 Corin. 12, 4, 5, 6, 7. And Paul saith, he spake with tongs more then others, 1 Cor. 14, 18. Experience teacheth this among our selves, that many of mean gifts, and little human learning, yet have been profitable teachers, and powerful instruments of much good in the Church of God, & gaining many to him. The reasons.

First of all, the blessing of God is all in all [Reason 1] upon the labors of those that are called; he for the most part bringeth to pass the greatest works by the weakest means and the meanest instruments, and by them he will get and gain glory to himself, as well as by men of the greatest gifts, albeit they also be of his own planting. Exod. 4, 10, Moses was not eloquent, yet Moses was potent, he was not fine in speech, but he was full of the Spirit: Jeremiah complaineth he could not speak, chap. 1, 6. but God supplied his wants, and made him able to thunder out judgments against the impenitent. Secondly, that the power & glory might [Reason 2] be of God alone. If God should always work his will by men of highest place & of greatest gifts, the force of the word and the conversion of the soul would be judged to proceed from man and not from God. As the host of Gideon were too many for God to save withal, so sometimes the gifts of men are too great for him to convert with them, lest we should say, we have done it; therefore doth God often put this treasure in vessels of meaner account, that the excellency of the power may be of God, and not of us, 2 Cor. 4, 7. Thirdly, such as [Reason 3] are conscionable in their places, do bring many blessings to the people, and convert many souls, so that the work of God doth prosper under their hands, which seek God's glory, & not their own praise; that the people might thereby be encouraged to hear them, and to depend upon them. It is an hard matter to deny our selves in the work of the Ministry, and to trample our own credit and estimation in the world under our feet, as the great Rabbies know well enough, that we may seek the glory of God only, with a right affection.

What then? Is it needless to have schools [Object. 1] of learning, or for the childrē of the Prophets to be trained up in them, and there prepared for the Ministry? I answer, [Answer.] No; these are notable & necessary helps to fit men to this great work and high calling: & all means, if they were greater, are little enough, for who is sufficient for these things? 2 Cor. 2, 16. We must use these, and leave the success to God's providence, who is not tied unto them, no more thē Christ to choose his Disciples out of the company of the Scribes and Pharisees.

Again, if God work his will, whensoever [Object. 2] he will, by men of mean gifts, then it skilleth not, whether men study or not, or seek to attain to knowledge, and to better their knowledge, because they may do more good with less gifts. I answer, [Answer.] this ought to make no man negligent or careless, but rather to double his care and diligence. For what greater encouragement can we have to perform the duties of our calling, then to hear this voice full of comfort, Well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter into the joy of thy Lord? Mat, 25, 21. So then, no man ought to grow careless, because God will bless small gifts, for that were to continue in sin that grace might abound, Rom. 6, 1. Lastly, from hence some will object, that then it skilleth not whom the Officers and Overseers of the Church do choose and ordain, how ignorant and insufficient soever they be? I answer, they are to follow y ^e ordinary rule, to appoint such as are apt to teach, 1 Tim. 3, 2. Again, God supplieth the wants of such as he chooseth, as appeareth in the Disciples, which men cannot. Lastly, there is difference between such as have mean gifts, and such as have none: the one sort are God's Ministers, the other are men's, not God's.

[Use 1] The uses remain. First we see, it is a special gift of God, not a fruit of learning, for a Minister to convert souls to GOD by preaching of the word: for this grace and favor is often denied to many famous servants of God, Isaiah 6, 10, and 53, 1, and 49, 4. Christ himself converted not all to whom he preached, he often complaineth of their infidelity and hardness of heart, they would not be gathered, whom he would have gathered and gained to the faith, Mat. 23, 37. Nevertheless, we shall be rewarded, not according as we have converted which lieth not in our power, but according as we have labored, which lieth in our power. If learning could do anything of it self, then the best learned should do most good. But as the most learned do not most labor, so they do not see the greatest fruit of their labor. We must therefore all of us, whatsoever our gifts are▪ depend wholly upon God for his blessing, forasmuch as Paul planteth, & Apollos watereth, but God giveth the increase, 1 Cor. 3, 6, 7. nay, he beginneth and maketh an end of his own work it is he that giveth us grace to will and to do of his good pleasure.

[Use 2] Secondly, everyone ought to make it the special end of our Ministry, the edification of the Church, thereby to bring many children unto Christ. This doubtless is the reason, why so many great Doctors and deep Divines are very drones, and altogether unprofitable in their places, albeit peradventure profitable enough to their own purses; they look altogether to the rewards of learning (as they call them) & to popular fame, as though they that had greatest rewards, had always greatest learning: or they that had greatest learning, had always greatest conscience: whereas they should look to the benefit of the people. These hunt after the praise and glory of the world, & desire to be called great Rabbin's, and therefore oftentimes God casteth dung in their faces, that they may learn to be ashamed: so that we may say unto them, as Christ doth, John 5, 44. How can ye believe, which receive honor one of another, and seek not the honor from God only? Whereas we ought to be like our Lord and Master, to be able in some measure to say with him I seek not mine own glory, there is one that seeketh and judgeth, John. 8, 50. Such a one as can truly speak thus, so far as human frailty will suffer him, shall have his defects supplied, and God will accompany the labor of his Ministry with the power of his Spirit. One such mean learned man, that hath zeal with knowledge, and knowledge with conscience, & conscience with diligence, & maketh the ends of his Ministry the good • f y ^e people & the glory of God, is worth an hundred of those proud Pharisees that love the uppermost seats and to be saluted in the market, Mat. 23, 6. The Apostle showeth in himself & requireth of others another spirit: He made himself a servant unto all, that he might win the more, 1. cor. 9, 19. Never came there greater detriment in former days or present times to y ^e Church, then by unconscionable & unfaithful learned men. Who usurped greater tyranny in y ^e church then they? Who hath starved moe souls, and sent them headlong in throngs to hell, then they? Who have fallen into the sin of Non-residency, and idleness in their residency, more then they? Who have been greater hindrances to the free passage of the Gospel, then they? Who have more disturbed the peace of the Church, and been the causes of atheism, popery, carnal liberty and open profaneness, then they by reason of their reputed knowledge? who stand so much upon their sw • lling titles and places of superiority, and yet want conscience of their duty lowliness of mind, love to God, and compassion to his people. What shall all their profound learning avail them, when they want an humble heart to season and sanctify their learning withal? [Objection.] What then, will some say? do you go about to condemn learning, so great an ornament in all? I do not go about to disgrace learning, [Answ.] or to contemn any learned men, or to bar the rewards of learning, much less to bring in ignorance, the mother of barbarism. Learning is a precious jewel, it is a great blessing of God, it is a notable ornament joined with true godliness, wheresoever and in whomsoever they meet and are coupled together, there followeth an exceeding blessing. For as an unfaithful learned man is a great plague to the Church, so I hold this as a certain rule, there never came greater good to the Church then by a conscionable learned man. I wish, as Moses said to Joshua, that all the Lord's people were Prophets and that he would pour out his spirit upon them all Numb. 11.29. I grieve at no man's learning, I envy no man's preferment, I desire that all had the tongue of the learned to speak the language of Canaan, Isaiah 50 4. yea the tongues and gifts of Angels, 1 Cor. 13 1. whose names they bear, Revel. 1.20. and 2.1. but withal I add, that as a sword is a good thing and of necessary use to defend & offend, yet being put into the hand of a tyrant, or a mad man, it doth mu • h hurt, because it is abused: so learning is a great blessing of God, and maketh us differ not only from y ^e brute beasts but from other men also: it is profitable to prove, and improve, reform, & instruct: but being poured into a giddy spirit, and an unconscionable man, as wholesome wine into an unwholesome vessel, it loseth his taste, and becometh not only unprofitable, but hurtful, and bringeth much mischief, and sometimes the utter ruin not only of the person y ^t possesseth it, but of the whole Church y ^t is pestered with it, yet not of it own nature, but by his corruption that doth abuse it.

[Use 3] Thirdly, from hence ariseth comfort to men of mean gifts & of small knowledge, if they be painful and conscionable. True it is, they must not be Jereboam's Priests, that were neither Levites nor learned, but taken from the basest of the people, as unsavory salt good for nothing: howbeit if with their mean gifts they use not mean diligence, and so discharge a good conscience, God accepteth and approveth of them; yea, he blesseth their labors, & worketh his great work of regeneration by them, & sealeth up thereby his favor to their own consciences. We see this in Apollos mentioned in the Acts, he was not altogether destitute of knowledge, though he had but little, knowing only the baptism of John, ch. 18, 25. that is, the doctrine of John preaching repentance which he sealed up by baptism: but his want of knowledge he did recompense with painfulness in his preaching, for he was fervent in the Spirit, and taught diligently the things of the Lord: so that albeit he came far behind others in gifts of understanding, yet did he parallel or equal them, and peradventure go before thē in fervency and faithfulness, and in the effect of his Ministry: for he was zealous of God's glory, eloquent in speech, diligent in his place, mighty in the Scriptures, and confounded the Jews that believed not in Christ. But woe unto them that have neither knowledge, nor zeal, nor diligence, nor conscience. It is noted of the Angel, that is, of the Minister of the Church of Philadelphia, that he had but a little strength, a small measure of graces and gifts, yet he maintained the truth resolutely, and brought much good to the Church of GOD by using them carefully; for he did not only keep the word, and confess the Lord in time of trouble and persecution, but converted many enemies that they came and worshipped before his feet, Reu. 3, 8, 9, though he had little strength yet he had many children whom he converted to the faith. For as the Apostle teacheth out of the Prophet, that the desolate hath many moe children, then she which hath an husband, Isaiah 54, 1. And as it often falleth out, that a weak man begetteth many moe children then he that is of greater strength: so such as have but weak gifts, do notwithstanding bring many to God. Let not therefore any be discouraged through the weakness of their gifts, from doing their duty, remembering the saying of Christ, Mat. 13, 12. Whosoever hath, to him shall be given, and he shall have more abundance.

[Use 4] Fourthly, this serveth to humble and abase such as have the greatest gifts, and are high Doctors of the Church, that they should not stand overmuch upon the glory of their learning, but crave with all humility the blessing of God, and cast down themselves and all their gifts at his footstool of whom they received them, that withal they may receive comfort in their Ministry from him. Their labors are oftentimes less blessed, because they stand so much upon their school-learning, terms, tongues, titles, degrees, and such like privileges, that they oftentimes forget the principal part of their calling to do good to God's people, & to know nothing among them, but Christ & him crucified, 1 Cor. 2, 2. Many there are that come far behind them in knowledge, that go far before them in conscience: which are beneath them in learning, but above them in labor, and find a greater blessing upon their diligence. For it oftentimes falleth out that such as are great Linguists, and profound Clearks bear themselves so proud upon their reputation, that they never desire a blessing from God, nor crave of him to sanctify their gifts, and therefore they oftentimes beat the air, & never pierce the conscience of the hearers, neither win any souls to God. They speak in the enticing words of man's wisdom, & utter strange tongues to gain admiration & astonishment in the hearers, but regard not the demonstration of the Spirit, 1 Cor. 2, 4. whereas others which preach in weakness, and in fear, & in much trembling, that the faith of y ^e Church should not stand in the wisdom of men, but in y ^e power of God, are made instruments of bringing a plentiful harvest to God.

Lastly, let the people content themselves [Use 5] with such as God hath set over them, though they be not most excellent in gifts; and count it a blessing from God, not refusing or disdaining to hear them and to depend upon them, as the Pastors y ^t watch over their souls. They are oftentimes edified in their most holy faith, & profit in knowledge, in repentance, and in obedience under such a one, more then under another. For these do much good in their places, and turn many to righteousness. The diet of Daniel and of his fellows was no better then Water and Pulse: yet with that they prospered better, then they which had their portion from the Kings Table, because they were dieted at God's allowance, and therefore it was joined with his blessing: so are many fed with plain, yet with pure doctrine, taken out of the holy fountains of the Scriptures, whose souls do thrive & prosper far better in knowledge, in faith, and in obedience, then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of human learning, which puffeth up, but edifieth not. The people that have a painful and conscionable Minister, which bendeth all his gifts to edification that he may profit with them, and useth them not to gain glory to himself, but to God, are in far better case then such as have a great Doctor, a cunning linguist, an excellent Artist, a deep Philosopher, a subtle disputer, an eloquent Orator, an acute Logitian, or a profound schooleman, well seen in histories, and well red in Fathers; and is withal without conscience and leaveth his flock, or (if he be among them) hideth his gifts and burieth his talent: or, if he use his gifts now and then, bendeth them to vanity, not to piety; to ostentation, not to edification: or (as many do) use them against the truth, not for the truth; to destroy, not to build: to root out, not to plant. Woe unto that people that have such a guide: such a one can do no good unto them, whatsoever he doth to himself.

Moses speaking both of the Priests and Levites, speaketh first of their office, and then of their maintenance, for whatsoever they have, they enjoy it for their service, verse 21. it is given unto them as their reward for their service in the Tabernacle of the Congregation, ver. 31. Now the Levites are charged to deal truly with the Priests, as they would have the people to deal truly with them. They were to pay tithes out of their tithes to the Priests, by reason of their honor and labor, who did as it were bear the burden and heat of the day: and least covetousness and greediness of gain should make them base minded and hard hearted, he telleth them that they themselves should be no less guilty of theft, if they deal fraudulently and injuriously with the Priests, then the people if they deal falsely toward them. So then as the people must set out their tithes before they presumed to use the rest: so must the Levites the tithes of tithes, before they use the rest of the tithes. We might observe from hence the common rule of equity, Whatsoever we would that other men should do unto us, we should do the same unto them, Matt. 7.12. We are ready and forward to require good dealing of others toward our selves, but slack and backward to return the same to others. Beware therefore of hurting and hindering any man in his body, in his soul, in his substance, in his good name by cruelty, by oppression, by fraud, by lying, by slandering: this the darkish light of natural reason may teach us, because we would not have others to defraud & to defame us, to oppress us or to purloyne from us, and therefore we ought not to deal so with others: nay we ought to be ready to do good for evil, and in all our dealings one with another to proceed by the rule of love, remembering how we desire others should deal with us. But y ^e point which I will insist upon, is this, that it is a sin for any, especially the Minister, to take the profits and commodities of any place, and not to perform the duties that belong thereunto, Isaiah 56.10, 11. Ezek. 34.2, 3. 1 Cor. 9.13, 14. 2 Thess. 3.7, 8. 1 Tim. 5.17.

The reasons: first because profits are given [Reason 1] for duties performed, and therefore he is a thief before God, and stealeth the benefit, whosoever neglecteth the duty. It is a sin therefore, because it is injustice. If a man should make a bargain, and take money upon it, and yet afterward not perform his bargain, like to that son that promised his father to work in his vineyard, but went not, Matth. 21.30. every man would condemn him of wrongful dealing: so is it unjust and injurious for a Minister to take the profit that shall arise out of any place, and then not to perform that which is required, as belonging of right unto it, as it is to take a fee, and to do nothing for it.

Secondly, this is an occasion of the perishing [Reason 2] of many people, both of himself and of others committed to his charge, 1 Tim. 4.16. A faithful Minister by doing his duty doth save both himself and them that hear him; the unfaithful destroyeth both himself and his hearers. Therefore it must needs be wrongful. If it were so, that he did destroy himself only, it were no small evil to be a self-murderer: but when with himself he shall ruin many others, it must needs be more impious.

Lastly, because in not performing his duty [Reason 3] he doth defraud the people, and deprive them of that great good which the Lord hath bestowed upon them, and committed unto him to deliver and dispense unto them. He hath trusted them with a great charge, and willed them to keep the same to their use, 1 Tim. 6.20. 2 Tim. 1.14. If he that concealeth and keepeth back temporal things from his brother do offend the Law, Exod. 22. then great is his sin that keepeth back spiritual things from those to whom they ought to be delivered, and so much greater, as the difference is between spiritual and temporal.

This serveth to condemn the Popish teachers [Use 1] that live upon the spoil of the Church, and make merchandise of men's souls. We might tax these, and arrest them as guilty of an horrible crime, from the highest to the lowest, from the head to the foot, from the Pope the mightiest, to the Priest the meanest; they are all idle bellies, and conspire together to destroy the people, and happy is he accounted that hath his hand deepest in this sin.

For though many of them have goodly revenues, and have filled themselves with the fat of the earth, yet they live at pleasure, and are no whit serviceable to the Church, of whom I may speak with the Apostle, Rom. 16.18. They that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.

The Cardinals do scorn this office as too base and simple for them, and choose rather to reign like Princes, then to rule as Pastors: and make more reckoning of their purple, then they do of their people, and therefore turn over the toile and labor of teaching to the Parish Priests, whereas themselves not long ago were no whit better. The Priests considering that they have no calling to preach, but to say Mass, and to read their portuisse, do pass it over as a thing impertinent unto them. The Monks, which of ancient time labored with their hands, live at ease and pleasure in their Cloisters and Couens, but do no good to others. The Abbots fat themselves like boares in their styes, and are no way serviceable to the Church, but make their bellies their god, and their kitchen their heaven, and their table their joy: and the Pope, which sitteth at the stern and governeth the ship, taketh no care of anything, but letteth all alone; so that it is no marvel if all the rest follow his example.

[Use 2] Secondly, to let these pass, and to come unto our selves, it reproveth all such as are content to reap the profits of their places, and swallow great preferments down their wide throats, and yet take no pains at all in teaching. This certainly is a palpable sin, howsoever many, even those that are Non residents already, or would be, open their mouths, and set on work their pens to maintain and defend the same. This we all confess to be unlawful in other callings, where notwithstanding the danger is not so great, how then should it be allowed and go for currant in that calling, wherein men are put in trust not with silver and gold, but with a greater treasure, to wit, men's souls? Woe then to those that are ready to take, but not to give: to swallow what they can, but will distribute nothing: they may be truly charged to live by the sweat of other men's brows, and to do no duty for it. If any man go about to take from them any part of their living, they cry out of sacrilege, if they have not their tithes paid to them without any subtraction or diminution; if any claim any customs or prescriptions, they exclaim by and by, of theft and robbing of the Church: when in the mean season, they are the greatest thieves and robbers themselves, and wrong the Church by their own beastly customs, and transgress the Law of God by their own traditions. For they can be content to rob the people, and to keep them from those things that are far more precious, which are due to them by the Law of God and man, whereby it cometh to pass, that the sin of the Minister turneth to be a great plague to the people. It is noted of Chrysostom, when they sought to bring him into the Ministry, that he began to excuse himself, and to break forth into these words, What grievous sin hath this people committed, that it pleaseth God to set over them such an unworthy Minister? but he spake this not for any insufficiency, but partly out of his own humility, and partly from a feeling of the weightiness of that high calling: but we may speak it out of experience and say, What grievous sin have sundry congregations committed in this land, that it hath pleased God in justice to set over them dumb and careless Ministers, that sweep away the benefit, but never perform any duty? and therefore whosoever they are that lie under any such heavy burden, they have no cause to rejoice, but rather to grieve and to groan under it, as a fearful judgment sent of God upon them for their contempt of his word, and for their other sins which they have committed against him. For wheresoever any such are settled, as it is a great sin in them, so it is certainly a great plague to the people, and therefore are to sigh and lament for it. I know these men pretend sundry reasons, but all their reasons are suggested from their own profit, and therefore it is no marvel that Moses teacheth, Deut. 16.19. that a gift doth blind the eyes of the wise, and perverteth the words of the righteous. For many of these are of great sufficiency, yet it may not seem strange unto us, if they be blind in their own causes, and cannot see in matters that should hinder their own profit. They [Object. 1] tell us, that they teach the Church elsewhere, or benefit it by writing, though they teach not where they live and have taken the charge upon them. I answer, [Answ.] first for their writing, that is not generally commanded, nor so necessary to be performed, as the preaching of the word: and therefore though all the Apostles did continue in preaching, yet all of them did not set forth somewhat in writing.

Besides, these men ought to teach, where they tithe it: and it is required of them to show their learning where they have their living. Liuings, no question, at the first were given in regard of personal pains where the profit is reaped and received. Is it likely that men would be so liberally minded to part from part of their own goods for nothing? A servant hired by one man may not go to another, and exact the wages of both; he must do his work, where he receiveth his wages, and where he doth no work, he cannot justly challenge any wages.

Again, when he is hired of one, he may not leave his business, and run to another.

[Object. 2] Again, some, say they, are Ministers of the Church of England, not of this or that church: and therefore so that they preach, it skilleth not where they preach. I answer, this is a silly shift, and no better then to receive an alms of one, and to give thanks to another: or to labor at Tarshish when thou art sent to Nineveh. Besides, why more a Minister of Enland, then of Scotland, Ireland, France, Germany, and the like? And let such men look upon their commission which is given unto them to preach. For albeit in their letters of orders they be authorized in general to preach, yet in their institution and induction, they have a particular charge assigned unto them to preach in such or such a place. Again, who can enter upon any other man's charge without the license and allowance of the incumbent? Can any Minister be said properly to be a Minister of England, when he is not allowed to do any Ministerial act without his consent that is Minister of the place, and if he do, he is punishable by the Laws [Object. 3] of the land? But they will object yet further unto us, that they have their charge from men and that distinction of Parishes is not of God or of Divine institution. I answer, all Ministers ought to have special flocks by the Law of God and man: for otherwise what difference between the calling of the Apostles and the calling of Pastors and teachers? Have we Apostles in our days, to take care indifferently and indifinitely of all Churches? True it is, the Church maketh Parishes greater or lesser, wider or narrower, to have moe or fewer hearers assembled together: but God himself limitteth congregations, and divideth people from people, & appointeth them to be such as one Minister at once may teach them; otherwise we should make him the God of confusion and not of order, whereas he is the author of order, not of confusion, I would know therefore of these Ministers of the largest extent, that challenge themselves to have a larger calling then either Bishop or Archbyshop; for whereas they exercise authority over a Diocese or a Province, and out of them claim no jurisdiction, these claim to be Ministers over an whole country or kingdom: I say, I would know of them, whether their calling be Apostolical, or Pastoral? if it be Apostolical, then they are sent into all the world to teach all Nations, Matth. 28.19. if it be Pastoral, then they are confined to one place. The same watchman cannot watch in diverse places: the same shepherd cannot attend diverse flocks: the same steward cannot rule and provide for two or three families distinct and distant one from another. No man that is wise will entertain such a watchman, such a shepherd, such a steward, as hath been [Object. 4] already entertained. Lastly, they will plead for themselves, that they preach by substitutes so that though they have taken upon them the care and the cure, yet they have their Curates: and though they be charged with the people, yet they are discharged by their deputies. I answer, [Answer.] in matters of special trust, it is not lawful to substitute by the laws of the land. He that is the Princes Ambassador chosen of him, may not choose another to go for him, forasmuch as he shall be his Ambassador, and not the Princes: and he that is chosen to be a Captain, may not assign another to go in his place, & he in the mean season remain at home. But of this we have spoken elsewhere.

Thirdly, to leave the reproof of the Ministry, [Use 3] from hence by proportion we may extend the doctrine to all others that receive wages for their labor. It reproveth therefore servants and hirelings that serve for hire, whether they work by the day or by the year, and yet do not the business faithfully for which they are employed. Most of these are eye-servants, not heart-servants, who are more nimble with their tongues, then quick with their hands. These can find time enough to prattle with others, but they care not how little they work for their masters. To give these their right, and to do them no wrong, they are plain thieves, and no better then such as pick their masters purses. The law of GOD esteemeth no otherwise of them, which is the Law and rule of all equity. They ought to labor with a good conscience, and to be as ready to do their work as to receive their wages, and to be as unwilling to slack their hand in laboring, as they would be to have their master to slack his hand in paying of them.

Again, as they would have their servants in time to come, when God shall bless them with servants, & enable them to set workmen on work, to labor truly, diligently, and faithfully for themselves, so let them deal as true laborers with their bodily masters, that so God may bless them with faithful servants and faithful service another day. And as they ought at all times to be diligent, so then especially, when house keeping is chargeable, and groweth to be double so much as it was before. But what is this to the greatest sort? so that they have enough and feel no want, so their bellies be filled with meat, and they no way pinched with famine, they care not what themselves do, or what others suffer. Nevertheless, as the expenses are double, so their diligence should be double, with good will doing service, as to the Lord and not to men, Ephes. 6.7.

Lastly, to return to the Ministers, to [Use 4] whom the doctrine doth especially belong, it admonisheth them, that they should keep themselves from this sin, and seek with a good conscience to discharge their several places, whatsoever duties be required of them. For the Apostle doth set down a woe against his own soul, writing to the Corinthians, Chapter 9, verse 16. of whom he received no maintenance (as we declared before) but labored with his own hands to get his living; then much more shall it bring a woe to those that take the benefit, but do not discharge the function. And albeit many of these are grown great in the world, yet it is not their greatness, nor their dignity, nor their riches, nor their preferments that shall excuse them, but woe unto them if they preach not the Gospel. God grant that their rising be not by the fall of the Church, and their mightiness by the miseries of the Church. It should be our meat and drink to do the will of our heavenly Father that sent us, and to finish his work, John. 4.34. and the zeal of his house should eat us up, Psal. 69.9, And when we must go the way of all flesh and leave our riches and treasures behind us, the good which we have done in the Church shall more comfort us, then the heaping together of much goods. It is reported of Gregory Thaumat. when he asked the question, being now ready to leave the world and to give up the ghost, how many Infidels yet remained in the city Neocaesarea, and answer was returned unto him, seventeen: that he rejoiced greatly, and comforted himself, and gave thanks to God, saying, There were only so many faithful and believers when I was made Bishop of this place, Totidem erant fideles, cum coepi Episcopatum. Let us all apply this unto our selves: you that be Ministers of the word, and have taken the charge of souls, must endeavor yourselves to preach the word constantly; forasmuch as you have undertaken to do it, let it be your care to perform and accomplish it. And you that are the people must give them encouragement, and draw them on to greater labor by your love to the Word. When the people grow careless, it maketh the Minister oftentimes careless also: and so it cometh to pass, that though they take the profit, yet they are no whit careful to take the pains: whereas if they could cause him to see the fruit of his labor, it would contstrain him to go forward in his place with cheerfulness. For when doth the husbandman labor with joy, but when he beholdeth the increase of the earth, and his pains to come to some profit and perfection? so likewise doth the faithful Minister labor with comfort and delight, when he seeth his labor bring forth a fruitful and plentiful harvest in the people. True it is, if the Minister grow dull and dumb because he hath no encouragement from you, it is his sin, it shall be no excuse unto him; but the sin of the people is so much the greater, and their condemnation deserveth to be double. On the other side, if both of them be diligent, the one in preaching, the other in hearing, they shall mutually edify one another, and grow in grace together within the house of God, and hereafter shall receive the fruit and benefit of it in the life to come.

CHAP. XIX.