Commentary on Numbers

Hitherto we have spoken of that numbering of the Levites which is general; the particular followeth, which is both propounded and concluded: the former beginning here, continueth to the end of the 37, verse: the latter is comprised in the 38, and 39, verses. This particular reckoning up of the Levites is performed, by setting down such sons or issue, as were begotten immediately of Levi himself: then such as descended of his sons: and lastly, such as proceeded of his sons sons. The sons of Levi were three in number, Gershon, Kohath, & Merari, Gen. 46, 11. These are described according to the number of their families: so that of Gershon, came two families, the Libnites, and the Shimeits. Of Kohath came four families, the Amramites, the Izeharites, the Hebronites, and the Uzzielites. Of Merari were spread two families, the Mahlites, and the Mushites.

In this division is laid down before us a description of the genealogy or generation of the Tribe of Levi, by their names and by their families: wherein is set down, both what children Levi had, and what were his children's children: insomuch that many did spring and spread themselves as branches out of that root. This we also find set down afterward, chap. 26, and in other places of the word of God: and yet it may seem unto some very unprofitable, and to minister little or no instruction at all to the Church of God. Besides, the Scripture speaking of Genealogies, doth oftentimes cal them endless, and fruiteles, and brand them with this note, to minister occasion of strife and contention, rather then of godly edifying, which is in love, 1 Tim. 1, 4, and Tit. 1, 4, and 3, 9. But we must know that the Apostle condemneth not all Genealogies, forasmuch as the Scriptures are full of them, and the Jews kept public and private records of their tribes and families, Numb. 1, 18. Nehem. 7, 62. This was observed until the desolation of the City and the Temple. Paul was able to prove himself of the stock of Israel, of the tribe of Benjamin, an Hebrew, of the Hebrews, by lineal descent, if any had doubted of it. The first book of the Chronicles is full of such genealogies; so is Ezra and Nehemiah, and few historical books of the Old Testament without them. Hence it is, that the Apostle joineth foolish Questions and Genealogies together: where he condemneth not the moving of every question, in handling the word, or conferring of it; for both Christ asked his Disciples many things, Mat. 16. and there are many questions godly and profitable, whereof we may inquire and reason, which breed sound knowledge, wholesome instruction, and fruitful edification to the hearers. He is marked out as with a note of folly, that rashly and headily believeth everything, Prov. 14, 15. And therefore the questions that are to be suppressed, he calleth foolish questions, that is, idle, superfluous, vain, and unnecessary, serving to no use or profit.

The same title, as a brand set upon the head of them, is to be stretched also to Genealogies, foolish genealogies must be stayed, such as are of no moment, such as serve to nourish vain glory, and serve not to the benefit of the faith of the Church. But such as the Scripture setteth down, are very profitable, sometimes to teach us the accomplishment of God's promises, sometimes to give light to other Scriptures, sometimes to show the continuance of the Church, from age to age, sometimes to discover the enemies of true religion which often drive it into a corner of the world, and sometimes to manifest the true Messiah, that the scepter departed not from Judah till his appearing. But to omit this, here we are to consider and to compare the curse of Jacob, with the blessings that we see descend upon this tribe. Simeon and Levi, instruments of cruelty in the destruction of the Shechemites, have an heavy curse laid upon them by their father, Gen. 49. Yet God raised out of the same these honorable families, and turned the curse into a blessing, as he promised to that tribe, for their zeal in destroying the idolaters. We learn from hence, that God many times chooseth his servants, as his instruments to bring worthy things to pass, even out of low and mean degrees. He chooseth weak means and unlikely in the eyes of the world, and maketh them his instruments to work his will.

This doth Hannah confess; she was contemned and reproached by her adversary, which caused her in the anguish and bitterness of her soul, to pray to the Lord: but having experience of his mercy toward her, she saith, The Lord maketh rich, and maketh poor: he bringeth low, and lifteth up: he raiseth up the poor out of the dust, & lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the throne of glory. So he dealt with Joseph, he brought him out of prison, and lifted up his head above the Princes of Egypt, Gen. 41.40. Thus he speaketh to the Israelites, Deut. 7.7, 8. and putteth them in mind of their natural condition: The Lord did not set his love upon you, nor choose you, because ye were moe in number then any people, (for ye were the fewest of all people) but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. The like doth the blessed Virgin confess, Luke 1.48. He hath regarded the low estate of his handmaiden: for behold, from henceforth all generations shall call me blessed: for he that is mighty hath done to me great things, and holy is his Name. She was a poor despised handmaid in Israel, yet chosen to be the mother of Christ. The Apostles were many of them taken from base trades, & other from ignominious offices: some were fishermen, called as they were mending their nets: Matthew was one of the Publican's, which were contemned of the people of Israel; yet God made them master builders of his Church, and appointed them to lay the foundation, and so had the highest and chiefest place of honor and preferment, to be made planters of Churches throughout the whole world. God therefore useth when it pleaseth him, persons of inferior place and condition to effect great and mighty things.

And, why should it not be so? forasmuch as [Reason 1] all things are ruled and ordered by his providence, he disposeth of them in his wisdom, as seemeth good unto himself, for the pillars of the earth are the Lord's, and he hath set the world upon them, 1 Sam. 2.8. All the frame of heaven is whirled about the poles: this is the order that God hath set, and who is able to alter it? whatsoever things come to pass in heaven above, or in the earth beneath, are all the works of his hands, he setteth up, and pulleth down at his own appointment, and who shall be able to control them?

Secondly, in the choice of simple and untoward [Reason 2] means, such as have little or no force in them, his glory is most of all seen. Now, he will maintain his own glory, and will have it acknowledged and magnified of his creatures, and requireth that he which glorieth, should glory in him, as 1 Cor. 1.29. he will have no flesh glory in his presence, neither the rich man in his riches, nor the strong man in his strength, nor the wise man in his wisdom, but let him that glorieth, glory in the Lord. So then, he chooseth foolish things before the wise, & weak things to confound the mighty, and base things of the world, to bring to naught things that are, because he hath respect to the manifestation and setting forth of his own glory.

Thirdly, we are not to marvel that God [Reason 3] maketh such a choice of his instruments, which carnal men might account an evil and ungrounded choice; because he respecteth the heart, and not the outward appearance. When David the least, and so the most unlikely both in his fathers family, and in the eyes of the judgment of men, was anointed to be king, & chosen as he followed the Ewes great with young, to feed his people in Jacob, and his inheritance in Israel, the Lord said unto Samuel, Look not on the countenance of the eldest, nor on the height of his stature, because I have refused him: for the Lord seeth not as man seeth: for man looketh on the outward appearan •• , but the Lord looketh on the heart. Thus then we may conclude, that God raiseth up weak instruments to honor him, and employeth them to serve him in the works to which it pleaseth him to fit them.

Let us therefore make some uses of this [Use 1] Doctrine, which serve unto us for great profit. First of all, it ministereth great comfort to such as are poor, and of low degree: for albeit men contemn them, and disgrace them; albeit they are ready to tread them under their feet, and thrust them to the wall; albeit they be hissed at in the streets, and oppressed by the mighty, yet God vouchsafeth to respect them, and in great mercy to look upon them. This we see in our spiritual estate and condition. What are we but a mass of sin, the children of wrath and condemnation? yet God vouchsafeth to elect us, and call us by his grace to the knowledge of his truth from our natural life, led in the time of our ignorance. It was the mercy of God to call David from the sheepefolds, and from following the Ewes great with young, Psal. 78. But it was a greater mercy to call us from the greatest bondage and slavery that ever was, bound faster then with chains of iron, which giveth us no time to rest or breathe, or feed, or sleep, but setteth upon us continually day and night. This thralldom is worse then that of Egypt, it is endless, intolerable, deadly, and without intermission. What an honor and dignity then doth God do unto us, who were strangers from the life of God through the ignorance that is in us, to deliver us from this captivity, and to bring us into the glorious liberty of the sons of God? Our perdition is of our selves, Hos. 13.9. but our salvation is of the Lord, Revel. 7.10. He will not give his glory to any other: and therefore let not us ascribe it unto our selves, or to any creature, but magnify the goodness of the Creator, who is blessed for evermore. We are raised up from the greatest misery to the greatest glory, as the lowest ebb hath the highest tide; and therefore let us show all thankfulness and obedience unto him. Before the children of Israel entered into the land of promise, he gave them warning and a watchword, that they should not say in their hearts, nor speak it with their mouths, that it was for their own righteousness they were brought into Canaan: and shall we think, that we are delivered from the slavery of sin and Satan, and made the freemen of Jesus Christ, by our own deserts, and so give the glory of our salvation to our selves? Let this be far from us, even as far as he hath removed our transgressions from us. So then, here is matter of great comfort, that our sins are forgiven us, and though the remnants of them remain in us, yet they have received their deaths wound, and shall in the end utterly die in us. And in the mean season, while we bear about with us the body of this sin, the Lord calleth us spiritual, and esteemeth us according to his grace, not according to our corruption. If there be one spark of grace, and one drop of faith, as a grain of mustard seed, God acknowledgeth us to be his; he seeth none iniquity in Jacob, he beholdeth no transgression in Israel. He that is evil can see nothing in God's servants but evil; if sin be in them, Satan will charge them, that sin reigneth in them. It is otherwise with God, he judgeth not of us by the relics of sin, but by the beginning of grace. If we have the first fruits of the new man in us, the remnants of the old man shall not hurt us. Satan would persuade us we are wholly carnal, because we are in part unregenerate: but God receiveth us as his children, and accounteth us his Saints, because we are in part sanctified; so that we have hence exceeding comfort, that of such base slaves of all sin, he vouchsafeth to accept of us, passing by what we are by nature, and acknowledging us as we stand by faith.

Secondly, considering what instruments [Use 2] God maketh choice off, in his service, they y ^t are rich in this world, ought not to despise the poor, neither yet the high those that are set in low places, who indeed are most subject to contempt. This the Apostle James inferreth, Chap. 2. Hearken, my beloved brethren, hath not God chosen the poor of this world to be rich in faith, and heirs of his kingdom? but ye have despised the poor, &c. This is to cross the proceedings of God, and to set our selves against him, casting down those whom he lifteth up, and lifting up those whom he casteth down. This falleth out many ways: First, when they are afflicted & persecuted by the mighty men of the world. Our poor brethren before us had woeful and lamentable experience of this point, who suffered for the religion of Christ, for the defense of the Gospel, for the profession of their faith, and the testimony of a good conscience. This Christ foretold, Matth. 10.22. Thus the Apostles found it, and such as followed them, and believed their doctrine, had no better entertainment: for the world is always like it self, we shall never prove it to be any changeling. An enemy it was to the saving knowledge of the word, an enemy it is at this present, and an enemy it will be in the ages to come,

Secondly when the rich men of this world deal hardly and harshly with them, in the affairs of this life, wringing and wresting from them unconscionably, and deceitfully what they can. This is forbidden in the Law, Levite. 25.14. If thou sell ought unto thy neighbor, or buyest ought of thy neighbors hand, ye shall not oppress one another. And the Apostle in the Epistle to the Thessalonians, Let no man ouerreach or defraud his brother in any matter, because that the Lord is the avenger of all such.

Thirdly, when they waste and were out their bodies with toilsome labors unrewarded, as the Egyptians did deal with the Israelites: and as the Apostle James complaineth at large, Chap. 5. that the rich lived in pleasures on the earth, and fatted themselves as in a day of slaughter, and kept back the hire of the laborers by fraud that reaped their fields.

Fourthly, we must consider that the elect are not always eased of the burden of poverty, but it lieth heavy sometimes upon them, that God may try their patience, and others benevolence. God maketh them objects of our pity, and therefore he will not have all to be aloft. Our Savior teacheth, that the poor we must always have with us. The love and favor of God must not be measured by the deceitful rule of outward things. He maketh the poor oftentimes to be rich in faith, and heirs to a kingdom, while he sendeth the rich empty away.

Are we then in want? and do we stand in need of the things of this life? we must take up our cross willingly, and follow our master cheerfully; he saith, The Foxes have holes, and the birds of the air have nests, but the Son of man hath nowhere to lay his head. We are by Christ made heirs of glory, let us by faith wait for that inheritance, which shall abundantly supply all our wants.

Fifthly, let those that have this worlds good, look to themselves, that they be not high-minded, neither trust in uncertain riches, 1 Tim. 6. God can make them low when it pleaseth him, and therefore they are not to advance themselves above their brethren. He can lay their honor in the dust, and make all their glory vanish away, as the flower of the grass: and therefore let him that is rich, rejoice in that he is made low, I am. 1.10.

Lastly, let us not have the faith of Christ in respect of persons, neither esteem of the religion of Christ by outward things, as the greatest sort do. Who are judged (by such indeed as want judgment) to be in the best case, but such as flow in wealth and abound in riches? who are most admired, and accounted the only men of the world, and set before us as examples and presidents in all things to be followed, but such as have their portion in this life, whose bellies the Lord filleth with his hid treasures, and they leave the rest of their substance to their babes? To do as they do, to live as they live, to love as they love, is made as the star, by which all should sails and guide the ship. If they be irreligious, and no fear of God before their eyes, others take this as a good warrant to themselves to be contemners of holy things also. If they think scorn to attend upon the ordinance of God, and to be conscionable hearers of his word, it were no good manners for the meaner sort to go before their betters, and to be more forward then they.

Thus are men become partial judges, when they account such as carry the greatest pomp and show, to be the only religious men, and patterns for other to follow: by which means such as are religiosu indeed, grow vile and contemptible. Hence it is, that the Apostle James saith, Chap. 2. My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. The meaning is not, as if the higher places did, not pertain to the higher persons, and the chief rooms to the chiefest degrees among men; but that in matters of religion, we must not be carried away with a prejudicate opinion to cleave to those, and to their judgment that are mighty in the world, only because they are mighty; and to reject those and the truth which they profess, because they are poor and lowly in the eyes of the world.

The persons of men, that is, the outward qualities of their birth or honor, or riches, must not set a bias upon our judgment to sway us that way, to conclude that they are of a false religion that are poor in this world; and contrariwise, that their religion must of necessity be sound, because they are great, or honorable, or wealthy, or noble, or prosper in the earth. This is a deceitful rule, and yet it is the square whereby the greatest sort measure all things. If they see a multitude follow one course in matters of faith, and run by heaps and throngs all one way, they also for company thrust in themselves among them, and conclude, that this must needs be the best way, because the most walk in that broad and beaten path: forgetting the commandment of God in the Law, Thou shall not follow a multitude to do evil: and the counsel of Christ in the Gospel, The gate is wide, and the way broad that leadeth to destruction, and many there be which go in thereat, Matth. 7.13. Wherefore we must learn, that multitude is no note of true religion, nor riches, nor prosperity, nor glory, nor outward blessings: forasmuch as these are common to the godly and ungodly, to the believers, and to the infidels; The word of God must be our rule in this life, which shall be our Judge in the life to come. This is no way partial, neither can it deceive any.

Lastly, seeing persons weak and contemptible [Use 3] in the world, are oftentimes highly regarded of God: it teacheth us to praise the Name of God for it, and to acknowledge it to be his gift, and to return him the glory, who out of the mouth of babes and sucklings ordaineth praise unto himself, Psal. 8.2. We see this in the song of Hannah, 1 Sam. 2.1. she prayed and praised the Lord, her heart was enlarged over her enemies, she rejoiced in his salvation. So in the song of the blessed Virgin, Luke 1. My soul magnifieth the Lord, and my spirit hath rejoiced in God my Savior, for he hath regarded the low estate of his handmaid, &c. In like manner Christ gave thanks to his Father, that had hid the mysteries of his kingdom from the wise and prudent of the world, and revealed them to babes, Matth. 11.25. Thus doth it belong as a special duty unto us, whensoever we see these works of God (as if we open our eyes, and will not be blinded, we may daily see them) to adore them, and to magnify his power, and to praise his Name.

This hath many particular branches. First, we must confess our selves miserable by nature, and no good thing in us to raise up our selves above others, being no way better then others. We cannot too far cast down our selves, nor pull down the pride of this flesh that is ready to lift up it self against his Maker. We are a lump of earth, and worse then the brute beasts▪ and the dust out of which we were taken. We are fallen from God, our excellency is gone.

Secondly, whatsoever we have, it is his gift, we have received it at his hands, it cometh down from above: and therefore let us not glory, as if we had not received it, 1 Cor. 4.7.

Thirdly, let us walk worthy of our calling, even of those mercies, which we have tasted, and acknowledge our selves to be unworthy, of them. Then we are indeed thankful unto him, when we are dutiful unto him.

Fourthly, let us be humble in our own eyes, and not boast of anything in our selves, or in our own merits, neither let us think our selves worthy to be regarded of him. This is the way to stop the course of his mercies, to boast of our own merits. Jacob did not so, he accounted himself less then all the mercies of God, and the truth which he had skewed unto his servant, Gen. 32.10. The Saints do all, and always, cast down themselves before him in true humility; whereas hypocrites are puffed up with the wind of their own conceits, and swell aloft like the Surges of the sea, as we see by the example of the Pharisee, Luk. 18.11. he gave thanks to God for fashion sake, but pride possessed his heart, and wrought in him the contempt of his brother, that was more righteous then he.

Fifthly, from hence we may assure our selves of greater mercies, and farther blessings. One mercy draweth on another, until they flock together on a heap. If we be thankful for lesser, we are assured of greater. They are as the first fruits that sanctify the whole. Paul having found by experience that God had oftentimes delivered him from present death, hath his confidence in him that he also will deliver him, 2 Cor. 1.10. This is as a sure staff to lean upon in all distress, to be assured that he is unchangeable, with whom is no shadow of turning; he is said to repent of the evil that he hath spoken that he would do, and not to do it, but he repenteth not of the good that he showeth to his servants, forasmuch as whom he loveth, he loveth them to the end.

Sixthly, let us keep a register of his blessings, and so settle them in our hearts, that we never forget them, but may thereby be provoked to set forth his praise. We cannot open our eyes in the day, nor think upon him in the night season, but we have innumerable testimonies of his love toward us. Let us not therefore be silent and hold our peace, but say to our own souls, with the Prophet, Psa. 103 1.2. Bless the Lord, O my soul, and all that is within me, bless his holy Name; bless the Lord, O my soul, & forget not all his benefits. Give him therefore the glory in all things, and let us provoke others to praise him, and tell of his wondrous acts. It is a sweet smelling sacrifice that God delighteth in, he smelleth the savor of it a far off, and is well pleased with it. This duty ought to be the continual practice of our life, it should arise with us in the morning, and lie down with us in the evening. We have received much from God's good hand, shall we return nothing to him again like the barren earth that yieldeth no increase? The waters that by secret conduits, or conveyances do come to the sea, return openly into it again, so that all men see it and behold it, how the rivers run into the sea, Eccle. 1.7. So the graces of God's Spirit as the waters of life, which God doth secretly convey into the hearts of the godly, ought publicly to have their recourse unto him again, by praise and thanksgiving. There is no great Lord that bestoweth any possession or tenement upon his tenant, but he reserveth some rent, to acknowledge the service and homage he oweth. God hath bestowed much upon us, we are all his Copy-holders, we hold at the pleasure of our grand Lord: The rent that he hath reserved, is praise and thanksgiving: if we withhold this from him, and will not pay him, we have forfeited our estates, we have deserved to have all taken from us and seized into the Lord's hands again, from whom they came.

We have seen already the numbering up of the sons of Levi in general: and then in particular such as come immediately of his sons, whose posterity are farther set forth unto us in this division, and afterward, according to the three chief and principal families. Of all observe in general thus much, touching the order, that there are five points set down by Moses; First, the families are numbered that came of them. Secondly, the particular number of the persons is described. Thirdly, their place of abode is limited and appointed. Fourthly, the chief overseer, or superintendent of the house is named. Fifthly, their office and charge is assigned to everyone, as it were a field in which they ought to labor, and as a garden in which they ought to plant.

The truth of these things shall farther be opened unto us in each of them, in the families of the Gershonites, and in the families of the Kohathites, and in the families of the Merarites. Touching the Gershonites, they are described unto us in these words, from the 21. verse, to the 27. The families descended of Gershon are two, the Libnites, and the Shimeites in the 21. The persons amount in the whole to seven thousand and five hundred, in the 22. their mansion was behind the Tabernacle Westward, in the 23. the chief captain of them was Eliasaph, the son of Lael, in the 24. Lastly, their order and office was to carry the covering and the hangings of the Tabernacle, in the 25. verse. Thus we see, that things were not shuffled and confounded together, but everyone of them knew their station. All things were not confusedly committed to all, but everyone had his peculiar office and charge, which was as it were the vineyard that they were to dress. We learn from hence, that everyone in the Church, both Minister and People, have their proper and peculiar charge different frō other. The Lord did by precept distinguish not only between the calling of the Levites and the people, but between Levite & Levite. For y ^e Levites were either called Priests, or by the common name of Levites which were not Priests. The Priests were either the high Priest, as Aaron the father, and Eleazar his son after him, &c. or such as were under him over the rest, as Eliasaph, the overseer of the Gershonites, or Elizaphan the overseer of the Kohathites, or Zuriel of the Merarites. Their office was publicly to teach, to pray, to offer sacrifice, and to keep the vessels of the Sanctuary. The office of the other Levites was to minister and serve the Priests in all things belonging to the discharge of their necessary duties. Thus God allotted to everyone his several office to be as his standing place in the army, out of which he should not step forth one foot either to the right hand, or to the left. This appeareth most notably in the first book of the Chronicles, where David setteth a particular order among the families of this tribe, and sorteth out to everyone his special charge, both for the Priests & Levites, who should be singers, who should be porters, who should have the charge of the treasures, and who should be appointed officers and Judges. This appeareth more plainly in the New Testament, as, 1 Cor. 12.28.29. God hath set some in the Church, first Apostles secondly, Prophets; thirdly, teachers: after that miracles: then gifts of healings, helps in government, diversities of tongues. Are all Apostles? are all Prophets? are all teachers? &c. All have not one office; all have not one gift; but as he noteth in the beginning of that chapter, there are diversities of gifts, diversities of administrations, diversities of operations: and afterward, To one is given by the spirit, the word of wisdom, to another the word of knowledge by the same spirit, and to another the working of miracles, to another Prophesy, to another discerning of spirits, &c. This he showeth also expressly in the Epistle to the Romans, chap. 12.6. Seeing we have gifts that are diverse, according to the grace that is given unto us, whether we have Prophesy, let us Prophesy, &c. or Ministry, let us wait on our Ministring. &c. The Apostle Peter hath a general sentence tending to this purpose, As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. Lastly, we read in the Epistle to the Ephesians, chap. 4.7.11. Unto everyone of us is given grace, according to the measure of the gift of Christ, who gave some to be Apostles, and some Prophets, and some Evangelists, some Pastors and Teachers. Thus God hath appointed, that everyone should have his proper function and office.

For as it is in the natural body, so is it in [Reason 1] the mystical body of Christ, which is the Church. But in our natural body every part hath his office, and knoweth his place, and dischargeth his duty without intermeddling, and encroaching upon the right of another. So should it be among the faithful, we have diverse and distinct gifts, for the good of the Church. This is the reason of comparison, used by the Apostle in sundry places, as Rom. 12.4, 5. As we have many members in one body, and all members have not the same office: so we being many, are one body in Christ, and everyone members one of another. Where he teacheth, y ^t as we have in our natural body many members, so we have in one Church many members: as all members in the natural body have not one office, so all the members of the Church have not one office: as the many members in the natural body, have one head wherein they are, so many members in the mystical body, have one wherein they are: and last of all, as in the natural body, every member is another's, so in the Church every member is not his own only, but another's, and is set in the body for the benefit of the whole. The same similitude, to y ^e same purpose, is used in the former Epistle to the Corinthians, chap. 12.12.14. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, &c. for the body is not one member, but many. For if they were all one member, where were the body? but now there are many members, yet but one body: therefore also there must be many members in the body of the Church.

Again, such as transgress this rule, and [Reason 2] break those bounds that God hath limited unto them, cannot prosper. For as Christ our Savior maketh this a general rule as the ordinance of the eternal God, which none must dare to violate, Those things which God hath joined together, let none put asunder, Matth. 19.6. So is this also a certain rule to be observed, to the end of the world, That whatsoever things God hath separated, no man must presume to join and iumble together. For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church: so he hath not ceased to punish the breakers, and to revenge the contemners of it most severely, of what calling and condition soever they were. This we see verified in Corah, Dathan, & Abiram; they presumed above their vocation, & would needs take upon thē the Priesthood, to burn incense before the Lord, contrary to the ordinance of God, & therefore went down into the pit, and died not the common death of other men: for the earth opened her mouth, and swallowed them up with all that they had, and fire came down from heaven, and consumed the residue. When Uzzah supported the Ark being ready to fall (for the oxen stumbled) the anger of the Lord was kindled against him, & he smote him, because he put his hand to the Ark, so that there he died before God. The like we might say, touching Azaria the king of Judah, who was stricken with an incurable and irrecoverable leprosy, because in the pride of his heart, he forgot the office of a Prince, and usurped the office of the Priest, and went into the Temple, to burn incense upon the Altar. All which direful and dreadful examples ought to teach us how acceptable this comely order of several callings is to God, both to breed in our hearts a care and endeavor to keep it, and a fear and terror to break it.

[Reason 3] Thirdly, Christ is as a wise master of the house, that fitteth to every man his standing: he is the Lord of the Church, he appointeth callings, and hath in himself fullness of grace, from which everyone receiveth his measure, John. 1.16. Col. 1.19. Hence it is that he is compared to a great Prince, who, going into a strange country, called his servants, and delivered them his goods, to one he gave five talents, to another two, and to another one, to every man after his own ability, and straightway went from home. As we have wisdom, skil, knowledge, and experience given unto us to deal, so God dealeth with every man. A Captain in war, is careful to set everyone in his proper place, that he may know his Captain, his colors, his standard, his march: out of his standing he dareth not to remove, that he may please him that hath chosen him to be a soldier. Christ is the General of his Church; the faithful are his soldiers: all their life is a continual warfare, which costeth them great pains and much sweating, & sometimes they must resist unto blood, striving against sin. As then soldiers in war have and hold everyone his standing place in the sight of their captain: so every Christian should keep his several calling in the presence of the Lord of life, who hath in great mercy and wonderful wisdom appointed them thereunto.

[Use 1] Now the uses remain to be opened & expressed for our edification. And first of all, it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment, not the inventions and devises of men. The Apostle saith, He gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: and elsewhere he addeth, Are all Apostles? are all Prophets? are all Teachers? are all workers of miracles? have all the gift of healing? do all speak with tongues? do all interpret? The like he speaketh of the private families, and of the duties that belong to everyone therein, both to husbands and wives▪ to masters and servants: to parents and children. As then God hath distributed to every man, as the Lord hath called everyone, so let him walk. This is ordained to be observed in all Churches. We shall never learn to perform our duties to God, and to each other, except we be persuaded and resolved in this point. The husband will be ready to forgo his authority, and the wife will presume to step up into the place of her husband. The child will behave himself proudly against the ancient, and the base against the honorable. We shall see folly set in great dignity, and the rich sit in low place: it will not be strange to behold servants aloft upon horses, and Princes walking as servants upon the earth. Hath God placed us in the calling of a servant, and set masters over us? We ought to learn & know whence this is, and to consider from whom it came. It is the Lord's doing, who can abide no disorder and confusion, but will have some inferiors, and some superiors, according to his own law, Honor thy father and thy mother. This doctrine serveth to establish that commandment, and to make it a perpetual ordinance to remain forever. God hath not made all men excellent alike, he hath not qualified them alike, but hath given more to one, then to another, and would have one to receive profit from another. And herein doth his infinite wisdom wonderfully appear, and diversely show it self. God is in himself most excellent, worthy of all honor and reverence, and having all things under his feet, he would have a pattern of that excellency and subjection imprinted in his creatures. In the Angels he hath set a difference, and made degrees and orders among them, one, an Archangel; other, principalities; other, thrones: other, dominions: some are called, Seraphims; other, Cherubims: and therefore there is a distinction between them, as he hath made every star to differ from another in glory, 1. Cor. 15.41. He created man to rule over the fowls of the air, over the beasts of the earth, and over the fishes in the sea. The Apostle teacheth that in a great house are diversity of vessels, some to honor, and some to dishonor. There is no man great, but he hath his greatness from him that is the greatest. There is no man made low, but he must acknowledge that the Lord hath set him there. The servant must know that God hath put him in that service, and not seek to break the bonds wherewith he is tied: but thereby receive encouragement in the performance of such duties as lie upon him.

[Use 2] Secondly, this serveth to reprove sundry errors and abuses of such as transgress against the truth of this doctrine. And first hereby falleth to the ground, the heresy and impiety of the Anabaptists, who utterly euert all orders and ordinances that God hath established both in the Church and commonwealth, and instead thereof bring in all confusions and tumults into the world. For, the end of Magistracy is not wrongful usurpation over others, tyranny and oppression of mankind, as Nimrod the mighty hunter before the Lord, grew thus to be great; but that we should lead a peaceable and quiet life in all godliness and honesty, 1 Tim. 2.2. They then that abolish Magistracy, overturn peace, concord, honesty, and piety: inasmuch as the Magistrate is the preserver and maintainer of all these, and when there is no king in Israel, every man will presume to do what he list, and who shall control him? Hence it is, that all Christians are oftentimes called upon to perform obedience to the civil Magistrate & the higher power, both to the king, as to him that is supreme; and unto governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. We must therefore detest those Libertines, who hold that Christians need no Magistrates, but that every man should be a law unto himself, and not be controlled by any other, how wretchedly soever he live, how unjustly soever he deal, how profanely soever he walk. Nevertheless, though these be most mad and monstrous opinions, yet these monsters will not seem to be mad without reason, as we have declared elsewhere in sundry places. First, they say all Christians are the Lord's freemen, and therefore must not be brought under the subjection of any, 1 Cor. 7.22, 23. I answer, liberty is twofold, outward and inward, or bodily and spiritual. For servants may be freemen, and freemen may be servants. Civil freedom is a right or power resting in the person to do according to his own purpose and pleasure, without being forbidden or hindered and interrupted by any other. Contrariwise, servitude or bondage is a depriving of one from this right, whereby he is bound to live according to the discretion of another, and to do as he is enjoined and appointed by another, so that he cannot live as he list. There is besides this, another kind of freedom & bondage, which is wholly spiritual. This is a freedom of the faithful, from the wrath of God, from the power of Satan, from the dominion of sin, from the curse of the Law, from the kingdom of darkness, from the terrors of eternal death, as also from the burden of ceremonies, and the bondage of human traditions; obtained to us & purchased for us through Christ Jesus. This is called Christian liberty, the freedom of the spirit, the freedom of the Lord, and of Christ, and such like. Now, there is also a Christian servitude, not contrary to this freedom; or opposed against it, but set under it and well agreeing unto it; which is an obligation whereby we are tied to serve God in holiness and righteousness. On the other side, the bondage that is contrary to this freedom, & bondage of the spirit, is, the slavery and captivity under sin and Satan, and therefore called the bondage of the flesh, of sin, and of unrighteousness. This servitude is damnable, and more to be shunned and eschewed, then to be taken captive of tyrants, and to be holden of them in a deep dungeon, or in a close prison, or in chains of iron. From this it is, that the Scripture dissuadeth and discourageth us, because the end of it is death. Some of the Philosophers of the strictest sect, maintained this assertion and opinion, that Only the wise are free, and that all fools are slaves. This hath been accounted an hard saying, and a strange position: but it is most true in the Church of God. For such as know God, and believe in Jesus Christ his son, are truly wise, and truly free; free I mean from sin and death, even the freemen of God and of Christ, according to that saying in the Evangelist John, If the Son shall make you free, then ye shall be free indeed; whereas all infidels and wicked ones, are fools, and servants of the flesh, yea bond servants of sin and death. This distinction between freedom of the body, & of the conscience being retained, will shut the mouths of all those enemies that reason against Magistracy under this color, because we are y ^e Lord's freemen: Forasmuch as we have shown, how far we are free, & how far we are not free; what freedom God hath given, and what he hath not given.

Secondly, [Object.] they pretend that the just need no laws to guide them, or restrain them, but are a law unto themselves. The Apostle teacheth, that the law is not made for a righteous man, but for the lawles & disobedient, for the ungodly, and for sinners, for the unholy and profane, &c. I answer, [Answer.] this sauoreth rankly of the Nouatian heresy: for no man is wholly or perfectly just as these suppose, but they leave many good things undone, and they do many evil things: so that in many things we sin all, & therefore we stand in need of the law to admonish us, to teach us, to reprove us, to threaten us, yea, to curse us and condemn us, and so to urge us to that which is good. For who is so righteous & reformed, that he needeth not the law to be a spurr unto him, to be clapped in his sides to help him? or who runneth so swiftly that he needeth not some encouragement to amend his pace? And if the law of God were not made against thē, yet it is for them & their benefit. And if they should commit no evil in all their life; yet they might suffer much wrong & injury from y ^e hands of others, wanting the defense of the Law to protect them.

So then, the Law in some respect was given to the just man, and in some respect it was not. So far as he is regenerate by the Spirit of God, he obeyeth the will of God cheerfully, and willingly, and so needeth not the Law: but so far as he is in part unregenerate and sinneth daily, he standeth in great need of it. The Apostle hath to do with false prophets, which maintained and taught that the Law was necessary, and sought justification by it. This he reproveth and rejecteth in two respects, First touching justification, which we cannot attain by the law, but must seek it in Christ. Secondly, touching the rigor of the law, and the commination annexed unto it, which serveth to terrify the ungodly.

[Objection 3] Thirdly, they say they need no protector, but the Lord: he it is that keepeth Israel, that neither slumbereth nor sleepeth. He is our buckler and shield, that we want not the help of the Magistrate to bear us out. I answer, The protection of the Law, is the protection of the Lord, forasmuch as it is his ordinance: as when the Laws of men protect us, so that we have benefit by them, it is the Magistrates protection. True it is, God hath promised that he will not leave us, nor forsake us, nor suffer an hair to fall from our heads without his providence; yet we must not separate his providence and the means whereby it is executed, one from another, whereof this is one means. The Magistrate is nothing else but the Minister of God for our good, who sitteth in his seat, and executeth his judgment; so that they are not contrary one to another, the one being set under the other.

[Objection 4] Lastly, the badge of Christians is love, which covereth a multitude of sins, and never seeketh to revenge or resist evil by carrying of tales, and complaining of others before Magistrates. I answer, [Answer.] It is true, love bringeth a cloak to cover all things that ought to be concealed, it hopeth all things, it believeth all things, 1 Cor. 13.7. It is not ready to believe an evil report flying abroad from one talebearer and whisperer to another: it is ready to interpret doubtful matters in the better part: it is ready to keep secret the offense of our neighbor, if by private admonition he may be won: it will not relate bare words against the sense and meaning of his brother. True it is also, that Christians must suffer, not offer, and rather bear two blows, then give one; which is the meaning of Christ's words, Mat 5.39. commanding not to resist evil: and charging that whosoever shall smite us on the right cheek, we turn to him the other also. But notwithstanding all these things, we may lawfully defend our selves by the law, though we do not offend others against the Law. The word therefore forbiddeth not the use of the Law, but teacheth us how to use it aright. And when we use the help of the Magistrate, & cal upon him to do justice upon our adversaries, it is no unlawful, or private revenge, which only is forbidden: but to go to the ordinance that God hath appointed, that is, to the Magistrate, who is the Vicegerent of God or his Lieutenant, to take vengeance on evil doers, Rom. 13.4. 1 Pet. 2.14.

Secondly, it reproveth all such as think all callings to have their ground out of the ground, and to fetch their foundation from earthly men out of the earth, by chance or fortune, and never have so much as any thought arising in their hearts, whence their calling should come: whereas we must set this down as a rule, That the Lord himself is the author of every lawful calling; the Apostle saith, 1 Cor. 7. As God hath called every man, so let him walk. We are therefore in our calling by the appointment of God, as the soldier is in the Camp, by the assignment of his Captain, and not by the bare will & pleasure of men themselves.

Thirdly, it convinceth them of sin, that live in no warrantable calling. Every man must live in some lawful calling, wherein he is to exercise and occupy himself. Adam was employed in a calling in the Garden of Eden. Cain was a tiller of the ground: Abel was a shepherd: Noah an husbandman. All the Patriarchs, brought up their sons and daughters frugally to labor, none was allowed and permitted to be idle. The Law is general, Gen. 3.19. In the sweat of thy brows, shalt thou eat bread, till thou return to the ground. Such then are condemned as live in idleness, all Rogues & Vagabonds, that run up and down among us, cozeners, shifters, cheaters, carders, dicers, such as live by maintaining houses of gaming, such as live by playing, and by delighting to follow those corrupt courses, which are against the word, and have no print or footstep out of it. But is it not lawful to use recreation? I answer, it is in it self a thing indifferent. Indifferent things must be used without offense. They should have this end to fit us to better things. No recreation must be made a vocation, or an occupation, for then it ceaseth to be recreation, and changeth his nature. It must not be used to hinder us in our estates, much less to our undoing or decaying: for that argueth great unstaidness of affections, and want of discretion, that cannot bridle themselves in such trifles. If such as pretend the use of recreation for the abuse of these things, were entreated to give away their gains and winnings to the poor, and to bestow them upon good and charitable uses, as relieving of the needy, redeeming of Captives, raising up such as are in debt and decay, maintaining of learning, establishing of the Ministry, and doing good to widows, strangers, and fatherless children, it could not be obtained at their hands by any means: which argueth that it is another thing that possesseth the heart, which they respect and aim at, and more then a naked recreation. If there were a law made to bind all such as play at any games, to give but half of their winnings to the poor, I think few or none would approve of it, or use any pastimes at all. As then all lawful and honest callings are of God, so are all unlawful of the devil, he is the master teacher of them.

Fourthly, it convinceth all such as are not content with that place wherein God hath set them, but are disturbed and disquieted in mind, through the troubles that arise from thence; as there is no calling but hath some crosses accompanying it, and attending upon it.

The common calling of a Christian, is not without his crosses; whosoever will be the Disciple of Christ, must take up his cross and follow him. The Prophets and holy men of God, have suffered many injuries and reproaches.

As then the former sort that live out of a lawful calling, are as members in the body that are out of joint, & gone out of the place wherein they ought to be: so these that are carried away with discontentment of their own, and so break into other men's callings, are like beasts that leap over other men's hedges, and eat up their pasture, and are not content to go into such places as are appointed for them. We are ready to cry out against brute beasts and unreasonable creatures, that will not tarry in the pastures fitted unto them; whereas oftentimes the owners of them are more unruly and impatient, that bear the image of God, and profess the Name of Jesus Christ, and therefore ought to learn contentation in all estates. Such hath been the weakness of many, that they have not been able to bear and brook the injuries and indignities that have been offered unto them, & thereupon have been ready to forsake their places, and to leave their callings.

Hence it is, that Christ willeth his Disciples to possess their souls with patience, Lu. 21: and Paul chargeth the Philippians, to let their patient and equal minds be known to all men. But of this virtue of contentation, we have spoken at large before.

Fifthly, it reproveth such as contemning their own callings as vile and base, become male-content, and think better of themselves and their own gifts then there is just cause, and better then they would indeed, if they rightly and truly knew themselves. Such are all ambitious and aspiring spirits, that love to be aloft, and scorn to be below: that seek for themselves an higher place, and a better estate then God hath allotted unto them, as if the bramble should seek to be promoted over the rest of the trees.

If our first parents, through the temptation and instigation of Satan, grew discontent with that estate wherein they were created, & sought to be as God's, knowing good & evil, Gen. 3, verse 5: no marvel if their posterity draw this corruption from them, as the child that sucketh the breast of his mother.

Absalom through his high mind, was moved to fawn upon the people, and to seek his fathers kingdom and life also, judging basely of his present estate, and climbing up to an higher. What caused the Scribes and Pharisees to contemn and disdain Christ and his Disciples, but this, they loved the chief places at feasts, and desired the highest seats in the assemblies, and looked to be greeted and saluted by men, Rabbi, Rabbi?

What was the cause that Diotrephes would not receive John, and the other faithful Ministers of the word, but did prattle with malicious words against them, neither would he himself receive them, nor suffer others to entertain the brethren? He loved to have the preeminence in the Church. Loe here the horrible plague, and as it were the rank poison of pride, vainglory, and ambition! These are the causes of all confusion and disorder. These weeds must be pulled out of our hearts by the contrary graces, if we would have any wholesome herbs grow therein. We have many sharp tools lent us, & put into our hands, if we list to set them on work to grub them up by the roots.

First, we must consider the state of our bodies what it is. We are but dust and ashes, and to dust we must return, Gen. 3. What a vain and foolish thing is it to think so highly of our selves, that were raised out of the earth, & do carry about us the matter of our mortality? If we had come down from heaven, and had our beginning above the Clouds, we should have had wherein to glory: but being all of us frail and mortal creatures, that are here today, and lie in the dust tomorrow, like the grass of the field, which flourisheth for a time, and by and by withereth away: what vanity hath possessed our hearts, that earth & ashes should wax proud? Our life standeth wholly in uncertainty; it is appointed to all men, once to die, and after death cometh judgment, Heb. 9, 27. Neither do we know at what hour the Lord will come, Math. 24, 42. Why then should we soar so high, seeing we must lie so low? Why should we say in our hearts, I will ascend into heaven, seeing our pomp shall be brought down to the grave, and the worms must cover us?

Secondly, we are altogether set upon sin, and bring forth the bitter fruits of our corruption, in regard whereof we are more wretched then other creatures. They sin not against God, they provoke him not to anger, but keep their original condition wherein they were created: but we miserable sinners are turned out of the right way, and become abhominable; so that there is none that doth good, no not one, Rom. chapt. 3, verse 12. If then we will glory of our selves, or anything in our selves, we must glory in our shame, having nothing of our own, but sin and iniquity.

Thirdly, we are not able of our selves so much as to think one good thought, neither are we sufficiently furnished to do the least and smallest duty that God requireth of us: we have the spawn and seed of all sin in our nature. We are ready to fall into the most horrible sins, except God sustain us, and hold up our heads, and strengthen our weak knees. We cannot set forward one foot toward the kingdom of heaven. It is as impossible for us to do any good, as for a dead carcase to fly. We are as poor miserable wretches, that are dumb, and cannot speak: blind, and cannot see: deaf, and cannot hear. The Prophet acknowledgeth that he is a man of unclean lips, and another confesseth, he could not speak: our ears also are stopped, so that we cannot hear the voice of God, that we might live: our eyes are closed up so that seeing, we see not, but grope as blind men in the darkness. The light shined in darkness, and the darkness comprehended it no, John. 1.5. Men naturally take themselves to be sharp eyed, and quick sighted, but because they say, We see, therefore their sin remaineth: because the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be, Rom. 8.7.

Fourthly, whatsoever gifts are bestowed upon us, we must think meanly and humbly of our selves and of them. The Apostle willeth us to decke our selves with lowliness of mind, and that each esteem other better then themselves. We know that our best gifts are stained with many blemishes: we feel our own corruptions, more then the corruptions of other men, so that God's grace, and our nature are joined together in one subject. We are not therefore to despise other men, or dwell in the contemplation of their imperfections: but be always working upon our selves, and considering our own unworthiness, that so we may more and more mortify the deeds of the flesh, and grow in the graces of God's Spirit.

Fifthly, let us set before us, the example of our Lord and Master, Jesus Christ: we must be ready to learn of him the lesson that he offereth to teach us, by word & example. Hence it is, that he calleth all to him, that are weak and weary, and saith, Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls, Matth. 11.29. He disdained not to wash the feet of his disciples, to teach them humility, not only by doctrine, but by practice. He is a perfect pattern, as of all other virtues, so also of this: and therefore the Apostle setteth him before us, for our imitation, Phil. 2.5, 6. Let this mind be in you, which was also in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God, &c. He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man. When the disciples began to contend for place of superiority, so that a strife arose among them, which of them should be accounted the greatest, he propoundeth unto them his manner of living, and conversation, and thereby dissuadeth them from ambition, Luke 22.27. Whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. The whole life of Christ, even from the first moment of his conception, unto the last period of his assumption and ascension from the earth, do preach unto us, as with a lively voice, his wonderful humiliation, that he made himself as a worm of the earth, who was equal in glory with his Father. If this example of him that is the author and finisher of our faith, will not move us to true humility, nothing in the world will move us.

Lastly, pride is the preparation of us unto a fall, and the ready way that leadeth to destruction. The proud man that climbeth aloft, worketh his own overthrow and confusion: and the higher we ascend, the greater is our down-fall. Solomon in the book of his Proverbs, beateth much upon this point, as Chap. 11.2. When pride cometh, then cometh shame: but with the lowly is wisdom: and Chap. 16.18. Pride goeth before destruction, and an haughty spirit before a fall: & chap. 18.12. Before destruction the heart of man is haughty, and before honor is humility. This may be farther confirmed unto us by three famous and memorable examples recorded in the Scriptures, to wit, Nebuchadnezzar, Haman, and Herod. The first, whiles he was boasting of great Babylon, which he had built for the chamber of the Empire, by the might of his power, and for the honor of his majesty, was driven from the company of men, and had his habitation with the beasts of the field, and did eat grass as oxen.

The second, to wit, proud Haman, swollen with the conceit of his own greatness, while he thought to be clad in royal apparel which the king used to wear, to be mounted on horseback that the king rideth upon, and to have the crown royal that he weareth to be set upon his head, was driven to play the lacky on foot, and to dance attendance as a Page, and not long after fell from the highest top and tower of honor, to the lowest degree of shame and reproach.

The third and last example is of Herod, who being puffed up with the Syren songs of Sycophants and Flatterers, thought himself worthy to take upon him the honor of God: but immediately the Angel of the Lord smote him, because he gave not God the glory, and he was eaten up of worms. Behold here, how the greatest sort of men are wonderfully deceived in their own imaginations, deeming pride as a stirrup to mount up into the saddle of honor, whereas it is a step to bring them-down, and a means to make them fall into shame and confusion.

Lastly, it reproveth such as envy at the better and higher callings of others. These are even ready to die & consume away, when they see others placed in greater places, and adorned with greater gifts then themselves. This is a common sickness and sin, and the cause of many evils that swarm in Church & common-wealth. When Joshua heard the Elders in the host to prophesy, he enuyed them for Moses sake. The like we see in John's disciples when they heard of Christ's glory and fame increasing more & more, they feared it would turn to the diminishing of the credit and estimation of their master. The remedies, to prevent this mischief before it come, or to pull it up when it hath taken hold of us, are many. First, let us acquaint our hearts, to rejoice at the good that doth befall them, and to be glad when anything befalleth them for the comfort of their souls or bodies, as when one member is had in honor, all the rest are cheered and refreshed by it. Secondly, we are to consider that all places of preferment come from God, as the Prophet teacheth: Promotion cometh neither from the East, nor from the West, nor from the South: but God is the Judge, he putteth down one, and setteth up another. Thirdly, we must all of us make this account of our gifts, y ^t they are bestowed for the common good, and not only for the private benefit of such as possess them: so that the eye cannot say to the hand, nor the head that is highest to the foot that is lowest, I have no need of thee, without the destruction of the whole body. Fourthly, the fewer our gifts, and the lower our places, and the smaller our callings are, the lesser & lighter account we are to make; whereas such as have the greatest charges have the greatest account to make, according to the rule of Christ: Unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

The higher therefore a man is exalted, the more is he bound to God, and to them over whom he is set, and to those among whom he liveth; so that there is no gift, no honor, no calling without his burden and account. For as the stars have light▪ but for man's use: so we have gifts, but for others benefit. Lastly this consideration (if there were no other) is sufficient to correct all pride and ambition in us, to wit, to examine our own ability, and we shall find, that there cannot be so small a charge committed unto us, but the same is able to make our shoulders shrink and crack, yea to bow and break, if we do our duties as we ought to do. For our infirmities are so great, and our strength so little, that whosoever sifteth himself thoroughly, and trieth his own gifts without hypocrisy and flattery, shall find that he is able to do as good almost as nothing at all. If we think upon these things, it will be as a bridle to restrain us from soaring and climbing so high, and a forcible means to breed in us contentation in our places whatsoever they be, whether high or low, whether great or little.

Thirdly, it is a comfortable thing to a man's [Use 3] conscience, in life and death, in prosperity and adversity, to remember that we have thus served God, & fulfilled the callings with a good conscience that he hath laid upon us. The faithful servant, that hath given to his fellow servants their portion of meat in due season, shall be most happy, and be made ruler over all his goods. He that occupied his masters talents, and gained by them, heard this comfortable voice, Well done good and faithful servants, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. Every calling fitted unto us, is as a field given us to till. We may praise and commend the greater farms, but it is better to husband the lesser, forasmuch as our eye may more easily oversee it, and our loss shall be the less if we neglect it. We shall find enough to do in the manuring of a little ground, if we will keep all things in a right order. So it is, much more, in those places wherein God hath set us: the highest calling, deserveth greatest commendation, howbeit, it draweth with it the greatest duties, it requireth the greatest gifts, and bringeth the greatest account. Wherefore the lesser our calling is, the better it may be employed, and the more easily it may be dispatched. If we look into the duties of the lowest callings, we shall see they require great labor, diligence, care, and faithfulness. The greater our employment of those gifts hath been which we have received, the more shall our comfort be, when we must go the way of all flesh. We see this in the Apostle Paul, 2 Tim. 4.7.8. who being in a manner at the point of death, found great joy of heart in the remembrance of this, that he had endeavored with a good conscience toward God and man, to walk in his calling: I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that that day, &c. Thus it shall be with us, if we walk in his steppes: if we be faithful in our places, we shall find the same comfort in our death and departure out of this world, and say with joy of heart, Lord, now lettest thou thy servant depart in peace, Luke 2. The contrary practice will be most fearful and terrible unto us. He that is a wicked man and an unprofitable servant and slothful, that hideth his talent in the earth, or smiteth his fellow servants, and beginneth to eat and drink, and to be drunken, persuading himself that his master delayeth his coming, shall have his talent taken from him, and be cast into utter darkness, where shall be weeping and gnashing of teeth.

If then we would have this comfort to belong unto us, and this threatening to be put far from us, we must be careful to perform the duties both of our general and special callings. If we perform the general & common duties of Christianity, and yet fail in the particular parts of our callings, we shall want this joy of heart, which we desire to feel in our selves. Everyone of us hath a double calling: and we must show our selves to be the servants of God, not only in doing general duties, as in coming to Church, in hearing the word, in receiving the Sacraments, in following peace, and walking in righteousness; but also by employing our selves, in our particular vocations, as in being a Magistrate, or Minister, or householder, or subject, or servant, or child, or Artificer, or husband, or husbandman, and such like: that so we may please God by bearing our selves in them with good conscience, and thereby receive occasion to rejoice before him. There can be no comfort unto them, that they belong to God in Jesus Christ, that do follow the general, and fail in their particular calling. The Minister that liveth in all common duties, unblameable in life, devout in prayer, fervent in love, careful in the fruits of righteousness, cannot comfort himself, if he be a dumb dog, and an idle shepherd, not able to guide the people of God, and to feed them with the wholesome word of life: Forasmuch as he is an evil Minister, and a fearful woe pertaineth unto him, 1 Cor. 9.17. The governor of a family, that regardeth not the education of his children in the fear and information of the Lord, and to provide necessary things for them, (so far as God shall enable him) with a good conscience, is a wicked parent, howsoever he seem otherwise never so devout and religious. What we are in truth, is better discerned by our carriage at home, then abroad: in our private families, then in the company of others. Many are religious, because the company is so, and because they are present with those that do affect it. But we must not be esteemed & judged off, by one brunt or pang, which may deceive; our heart shall better be made known by our ordinary demeaning of our selves, among those with whom we have our callings. It was a notable testimony of true piety▪ & a religious heart in David, when he professed that he would walk within his house with a perfect heart, Psal. 101.2. Every hypocrite will talk of religion, when others do so, but we must make it our talk and communication within our houses, reforming them according to the ordinance of God, and instructing them that live under our roof in the word of God.

Lastly, it is our duty, as we have received [Use 4] a proper and peculiar calling, so to walk in the particular duties of our several callings, whereunto we are called, that so we may serve him that hath set us in them, and receive occasion to rejoice before him. As he hath called us, so let us walk, whether we be Ministers or people, husbands or wives, in Church or Common-wealth. This is the general rule often remembered by the Apostle, 1 Cor. 7.20, 24. Let every man abide in the same vocation, wherein he was called, and a little after, Let every man wherein he was called, therein abide with God. Let us not stretch our selves beyond the bounds of our calling. If the hand through envy of the greater gifts of the eyes, would needs take upon it to see, and by seeing to direct the body: or if the eye, not contenting it self to see for the whole, would seek to speak and utter a voice, as the tongue: if the head would attempt to walk and take up the office of the feet: or if the left hand having the same gift with the right, would malign it, because it is more apt, strong, ready, quick, and able to execute the function belonging unto it; who would not complain of this confusion, as most unnatural and monstrous, threatening the ruin of the whole body? This duty hath many branches. First, it teacheth, that everyone ought to have a proper and personal calling, wherein he is to walk diligently, carefully, and painfully, whether he be high or low, rich or poor, bond or free, all without exception, must have a particular vocation of his own. Christ is called in the Gospel the Carpenter, Mar. 6.3. Moses kept his fathers sheep, Exo. 3.1. David followed the Ewes great with young. Everyone must labor, working with his hands the thing which is good, that he may have to give to him that needeth.

Secondly, it is very comfortable to us to be busied in them: we must look for a blessing upon us and them, while we continue in them. God appeared to Moses in a flame of fire out of the middes of a bush, while he kept the flock of Jethro his father in Law. David was chosen and taken from the sheepefolds to feed the people of God. The Lord took Amos as he followed the flock, and said unto him, Go, Prophesy unto my people Israel. While the shepherds were attending their flocks by night, and abiding in the fields, an Angel of the Lord brought them tidings of great joy which should be to all people, that to them was borne that day in the City of David, a Savior which is Christ the Lord, Luke 2.10, 11. The like we might say of Jacob, while he was faithful in his calling, the Lord appeared unto him. He chose his Apostles as they were busy in their callings and painful in them: Peter and Andrew, as they were casting a net into the sea: James & John his brother, as they were mending their nets, for they were fishers: Matthew the Publican, as he sat at the receipt of custom: he saith unto him, follow me; who arose immediately & followed him, Mat. 9. While we walk in our callings, we may look for a blessing, but when once we go from them, and either forsake our calling, or busy our selves in other men's callings, we can expect no blessing at his hands; for when we leave them, he leaveth us: when we return to them, he returneth to us.

Thirdly, everyone must judge and esteem his particular calling to be the best and fittest for him. The Apostle confirmeth this by his own practice and example, Phil. 4, 12. I have learned in whatsoever estate I am, therewith to be content. This will arm us against all discontentment and murmuring against God, and make us quietly to keep our own standing. When Absalom was not content with the place of a Subject, and to be accounted the Kings son, but said, O that I were Judge among you, 2 Sam. 15, 4. then he sought his fathers kingdom. When the sons of Zebede contented not themselves with the calling of Disciples, but were enflamed with the thirst of honor, and desire of dignity, to be the greatest in the kingdom of Christ, then arose envy and heart-burning among them. It is altogether impossible, that we should rest well pleased with our callings and conditions, and not climb aloft above the places wherein we are set, except we set down this as our rest, that our calling, such as God hath appointed, is the fittest and meetest for us.

Lastly, everyone is bound to glorify God in his calling, though it be never so mean or base. Wives are charged to be obedient to their own husband, that the word of God be not blasphemed, Tit. 2, 5, 10. Servants are commanded to please their masters in all things, that they may adorn the doctrine of God our Savior in all things, Tit. 2, 10. That the Name of God and his doctrine be not blasphemed, 1 Tim. 6, 1. This ought to be propounded unto us, and set before our eyes, to make it the end of all our actions, that whether we eat or drink, or whatsoever we do, we may do all to the glory of God, 1 Cor. 10. It is not the highness or lowness, the greatness or meanness of our calling, that God so much respecteth, as the sincerity of the heart of him that walketh in his calling. If it be not sound, all our actions are corrupt. We must not think, that only men of high callings are to give glory unto God, it is a common duty required of all: and woe unto us, if we do it not. The heavens declare the glory of GOD, much more ought man, endued with reason and understanding.

Now we come to Leuies second son. We have spoken before of Gershon, of whom came the Gershonites. It followeth to speak of Kohath, for to him & his posterity were committed the most honorable offices, as we shall see afterward in the next chapter. Touching whom, we may observe (as we did in the former) these particular points: First, the families that descended of him, which are four in number; the Amramites, the Izeharites, the Hebronites, and the Vzzielites, verse 27. Secondly, the number of the males that came of them, to wit, eight thousand and six hundred, verse 28. Thirdly, the place where they pitched, to wit, the South-side of the Tabernacle, verse 29. Fourthly, the overseer, or superintendent of them, namely, Elizaphan the son of Vzziel, verse 30. Fifthly, the charge and function committed unto them, were the chief things within the Sanctuary, verse 31. Sixthly, the overseer of all these overseers, and the chief of them that were the chief, was Eleazar the son of Aaron, who had authority over all the Priests and Levites, verse 32. He was under Aaron appointed to have the oversight of them that had the charge of the Sanctuary. For Aaron himself was the high Priest, and his eldest son Eleazar was under him, as it were the second Priest: even as in the reign of Zedekiah, the high Priest was Seraiah; the second Priest was Zephaniah, as we read in the second book of the Kings, chap. 25, 18. The Captain of the guard took Seraiah the chief Priest, & Zephaniah the second Priest, and the three keepers of the door. The second Priest is thought to be one appointed to succeed in the high Priests room, and to supply his place, if he were sick, or otherwise hindered and letted by necessary occasions.

Of this family of the Kohathites came Moses and Aaron. And albeit the Lord appeared in special manner to Moses, called him to be a most excellent Prophet, to whom he revealed himself as it were face to face, and chose him to be the Governor of a mighty people, yet he would have his children to content themselves to be ranged among the ordinary Levites, though they were not advanced to be in the number of the Priests, much less to be the high Priests. And note the sincerity of Moses himself, that he is not ashamed to set down this in writing, and to commit it to posterity; so that he cannot be suspected of any show of ambition, or to give any the least occasion to the ungodly of slandering him. Thus do the writers of holy Scriptures deal, without all partiality, even in matters that do concern themselves. This we see in David, Psal. 51, in the title of it, who mentioneth his committing of adultery with the wife of Uriah, and his repentance for the same. The Prophet Jonah reporteth his flying from the presence of God, and the judgment that fell upon him for it, in that Prophesy. The Apostle Paul spareth not to tell the Church, and to leave it to all posterity, that he was a blasphemer, a persecutor, and an oppressor, 1 Tim. 1, 13. One borne out of due time, the least of the Apostles, not worthy to be called an Apostle, because he persecuted the Church of God, 1 Cor. 15, 8, 9. Behold therefore the purity of the word of God, & learn to confess it, and endeavor to find this effect of it in our hearts.

Besides, we are to observe and mark from hence, that the Tribe of Levi of small and little beginnings did make wonderful proceedings: for whereas he begat three sons: Gershon had only two: Merari two, and Kohath four; who could have expected so fruitful a posterity, that twelve men in so short a time should swarm into so many thousands? Thus doth GOD work mightily by weak means, both in the natural generation, and in the spiritual regeneration, that his glory might more brightly and beautifully appear. We have seen and shown already, how God, even when his people were most vexed & oppressed, did then most of all increase and multiply them, and so manifested his power in their preservation.

Likewise also we see in the New Testament, he chose out twelve Apostles, and sent them into the world, not furnished with carnal weapons, nor armed with the force, or favor, or friendship of mortal men. By such as were unskillful, he overcame the wisdom of the wise: by few in number, he subdued very many Nations: by the weak, he vanquished the strong: by an vnwarlike company, he conquered every high hold that lifted up it self against God, & laid it equal with the ground: by such as were unnoble and unknown, he dimmed & darkened all the glory of the world: by silly and simple sheep, he tamed the fierceness of roaring Lions, that is, the cruelty of bloody tyrants: and by innocent Doves, he drave away wily and subtle serpents.

Last of all, albeit Kohath were not the elder brother, and consequently the Ruler of Leuies house, yet in the common ministry he was preferred before the rest, and had the chiefest preeminence and place of honor above thē; to teach us that God showeth mercy from the fountain of his own holy will and pleasure, even as he advanced Moses, and called him from feeding his fathers sheep, without any dignity or desert that was found in him. Let us all confess this, when we receive any kindness and mercy from him: otherwise we rob him of the glory due to his name. But of these points we have spoken elsewhere: and therefore we will come to the doctrines.

[Verse 27. And of Kohath was the family of the Amramites, &c. ] We are to note that which was expressed before, and is repeated again hereafter, but especially is pointed out in this division; that the office committed to this family, is called a charge and ministration, they had the charge of the Sanctuary, verse 28. Again, their charge shall be the Ark, and the Table, and the Candlestick, verse 31. And afterward, Eleazar shall have the oversight of thē that keep the charge of the Sanctuary, verse 32.

From hence we learn what the office of the [Doctrine] Ministry is, namely, that it is an office of charge. It is required of all the Ministers, carefully to look to the Churches and charges committed unto them, and to attend to the flock that dependeth upon them. The Ministry is a great burden, and a work full of employment. This doth Peter by way of exhortation teach the Elders, Feede the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, &c: 1 Pet. 5, 2. Thus doth Paul instruct the Elders of Ephesus, Acts 20, 28. Take heed unto yourselves, and to all the flock, over which the holy Ghost hath made you Overseers, to feed the Church of God which he hath purchased with his own blood. And when he writeth to Timothy, he saith, This is a true saying, If a man desire the office of a Bishop, he desireth a good work. So likewise in the same Chapter, If a man know not how to rule his own house, how shall he take care of the Church of God? And in the second Epistle, chap. 4, verse 1, 2. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing and his kingdom: preach the word, be instant in season, out of season, reprove, rebuke, exhort, with all suffering and doctrine. Whereby we see, that the Ministry is an oversight, and the Ministers, Overseers, and the end of their office, a caring for the Church of God diligently and incessantly.

This may farther be shown unto us by the [Reason 1] force of reason. First, all the titles that are given unto them, are as so many goads to prick them forward, or as spurs clapt to their sides: I will only speak of two, that they are Shepherds and Watchmen. The Ministers are Pastors or Shepherds, & the church of God is as a flock of sheep subject to many enemies, as the devil, seducers, deceivers, heretics, evil doers; even as an heard is to many wolves, and therefore they must be carefully looked unto. Besides, they are called watchmen, the Church is as a Citty besieged day and night by strong and mighty enemies, Ezek. 3, 17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, & give them warning from me. It behooveth therefore the spiritual watchman, to keep diligent watch.

Secondly, the Ministers are fitly called the [Reason 2] Lord's committees, and therefore they must give an account for the souls committed unto their charge. Our life must go for their lives, & our soul must answer for their souls, if they perish through our default. This the Apostle declareth, Heb. 13, 17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give an account, that they may do it with joy, & not with grief, for that is unprofitable for you. Some offices have no accounts, or easy and very small belonging unto it: but this hath an heavy and straight accounts: because the blood of such as perish, shall be required at the watchman's hands that hath neglected his duty.

[Reason 3] Thirdly, we have a gracious promise of a great reward. Our pains shall be so rewarded, that greater reward shall be for greater pains, as the Apostle teacheth, 1 Cor. 3, 8. He that planteth, and he that watereth are one: and every man shall receive his own reward, according to his own labor. The Apostle Peter concludeth this, chap. 5, 4. When the chief Shepherd shall appear, we shall receive a crown of glory that fadeth not away. This ought to encourage us to our duty, to consider that our labor shall not be in vain in the Lord.

[Use 1] The uses remain. First, seeing the Ministers must keep watch & ward over the souls of the people, it serveth to reprove such as make it a matter of ease, and therefore when they are once entered into that calling, do give themselves to idleness and security, not considering that it is a work, full of labor and employment, full of difficulty and business. True it is, the Ministry is an honor, but withal it is a burden: so that whosoever will have the honor, must bear the burden upon his shoulders, for these cannot be separated. These two are as companions that cannot be divided. Everyone is willing to hear of the dignity, but everyone is not willing to discharge the duty: everyone is ready to be preferred, but everyone is not so ready to profit others. God requireth of all Pastors, that they should instruct the ignorant, bring home them that wander, heal the diseased, comfort the distressed, support the weak, admonish the disorderly, convince the erroneous, reprove the vicious: but these sluggards that sleep and delight in sleeping, will do nothing at all, regarding the fleece rather then the sheep, and the benefit to themselves, more then profit to their hearers. Woe unto such idle bellies; woe unto such hard masters, who reap where they have not sown, and gather where they have not strewed, who hiding their talents, are convinced of grievous iniquity in the sight of God and man. For besides those evils which they have of their own, they are guilty of the death of other men, not only as accessories, but as principal procurers of their destruction.

This is a certain truth, never to be forgotten, but to be engraven in the hearts of every Minister, as it were with a pen of iron, or the point of a Diamond, that so many we do kill, and even murder their souls, as we suffer thorough our negligence and silence to perish, & so to fall into the claws and jaws of the devil, who goeth about like a roaring Lyon, seeking whom he may devour. The Devil standeth at receipt as a cunning huntesman to cath his prey. Now he hunteth for souls, a more cruel hunter then ever Nimrod was, and these are as the devils dogs to drive them into his nets.

If we will approve our selves to be true Ministers indeed, we must confess that we are bound with a treble band of necessity, to discharge our duty, as it were with 3, strong chains that are not easily broken; one, in regard of our selves; another, in regard of the people; and the third, in regard of God and his glory, that ought evermore to be before our eyes. The Apostle saith of himself, 1. Cor. 9, 16. A necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel. They are subject to the curse of men, that in time of famine & dearth, do withhold the corn, Prov. 11, 26. Such the people shall curse, but blessing shall be upon the head of him that selleth it. In like manner, such as withdraw the food of men's souls, and gather it as ingrossers into their own hands, are accursed, not of men only, but also of God, and his curse shall enter into their souls, and not leave them until he have rooted them out: because they feed not the flock, but feed upon it: prey upon it, but do not pray for it. In regard of the people, our Savior saith, Luke 10, 42. One thing is necessary, and woe to them that hear not the Gospel: for as great a necessity is laid upon the hearer, as vpō the Minister, so that where there is no vision, the people perish. If then we take heed to our selves, and unto the doctrine, and continue in them, in doing this, we shall both save our selves, and those that hear us, 1 Tim. 4, 16.

Lastly, the consideration of God's glory ought to be as a spurr to prick us forward to do our duties. The Apostle speaking of the Thessalonians, a most worthy Church abounding in all heavenly graces, calleth them his glory, his joy, his hope, his crown in the presence of our Lord Jesus Christ at his coming. Howbeit his glory was joined with the glory of God, otherwise his glory would have turned to his shame. Hereby is the Father glorified, when we bring forth much fruit to the obedience of the Gospel: and therefore the love of God should compel and contstrain us to publish the glad tidings of salvation Hence it is, that Christ exhorteth Peter again and again, as he loved him, to feed his sheep and his lambes, John 21, 16, 17. So then, such as are negligent in their duties, declare plainly, that they neither love God, nor care for the people, nor regard their own souls.

Secondly, they are reproved that are ignorant and cannot, as they that are idle and will not teach: they that are unskillful, as well as they that are willful in detaining the word of life, the food of the soul from the people. These have no knowledge themselves, and therefore cannot build up others in knowledge. They starve themselves, and therefore have no bread to bring forth to save the lives of others. They have nothing in them, and therefore cannot show any old or new store. They are poor, and therefore have no treasure to bestow upon others.

No man ought to adventure his own soul, though he might advantage himself thereby, to win the whole world, as Christ teacheth, Math. 16, verse 26. For what should this profit him in the end, when he hath cast up his accounts, and compared his gains and losses together? But these foolish men, to get not the gain of all the kingdoms of the earth, but the tithes and revenues of someone little parish, do hazard their own souls nay more then that, the souls of many people, whom they rob sacrilegiously of the means of their salvation. These also are cruel mothers, or land-monsters, that instead of feeding their children, do starve them, being worse then the sea monsters, who draw out the breasts, and give suck to their young ones; whereas these are become cruel, like the Ostriches in the wilderness, so that the tongue of the sucking child cleaveth to the roof of his mouth for thirst, the young children ask bread, and no man breaketh it unto them. They are silly watchmen, that instead of warning the people, do deliver them & betray them into the hands of the enemy. They are miserable shepherds, who instead of pasturing their sheep, do pester them and poison them rather, and suffer the wolf to rent them in pieces. Christ sent out his Disciples, as sheep among wolves, Math. 10: but these are wolves among sheep, sent out by Satan to annoy the Church. They take upon rhem to be Captains to conduct the host of God, but they have no skill to do it, and therefore woe to the people that are under them. It were better for them to take the place of a common soldier, and comfortably to serve in it, then by taking upon them an higher charge of command then they can manage, to destroy themselves, and overthrow many others that depend upon them. It were better for them to learn, then to teach: and to be hearers of others, then speakers to others. Let them not despise this counsel given unto them, who are fitter to be governed and commanded by others, then to rule and command over others, lest they repent when it is too late.

Thirdly, seeing the office of the Ministry is an office of trust, it reproveth all such as take the charge of souls themselves, and commit them to a curate or substitute, contenting thenselves to reap the profit, but contemning to discharge the duty which they ought to do. They go away with the fattest of the fruits of the earth, and have oftentimes poor hunger-staruen deputies to supply their places, whose mouths they stop with a little morsel, by which means also, the people go away with hunger-staruen souls. Christ preached not to the people by substitutes, to ease himself, or enrich himself, or magnify himself, sitting Doctor-like at home; but took pains in his own person, he went about from City to City, teaching and preaching in their Synagogues, taking all occasion to do good to their souls and bodies; to their souls, by instructing of them: to their bodies, by healing of them. He was anointed as the Prophet of the Church, to preach good tidings unto the meek; and was sent to bind up the broken hearted, and to proclaim liberty to the captives: he doth not account his duty discharged, by sending out his Apostles, like to those that lay heavy burdens vpō other men's shoulders, and will not touch them with their little finger; but he joined his labors with theirs, jointly to build up the house of God. The Prophet saith, Woe to the idol Shepherd that leaveth the flock: the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened, Zac. 11, 17. These are no better then hirelings, who care for the hire, but not for the heard: they are willing to catch from them what they can, but deliver unto them little or nothing. It is a ruled case by the Apostle, Rom. 12. He that hath an office, let him attend on his office: if then themselves must wait, they cannot be discharged of their waiting by any deputies, where their presence in their proper persons is required.

Hence it is, that the Apostle joineth their own labor, and their own reward together, 1 Corinth. 3, verse 8. If then labor be not proper, the recompense should not be proper: if it be another man's pains, it ought to be another man's reward. If then they labor by another, they shall be rewarded by another; and therefore let them take heed, lest as they deprive the Church of their labors, themselves also be deprived of their reward, when the great Shepherd of the sheep shall appear in glory.

Let them therefore always have in remembrance the good affection of the Apostle toward the people, 2 Corinth. 12, verse 14. Behold, the third time I am ready to come to you, and I will not be burdensome unto you, for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. Here is the duty of a right Pastor, not to seek gain by the sheep, but to save the sheep. His desire was not to enrich himself but the people. The mark that he aimed at, was not covetousness; but to plant godliness in the people, and so win them to God.

Woe unto them that are otherwise minded, for God will reveal it in due time. What then? should not the Minister live of his labors in the Church? Or is it unlawful to take any recompense of his hearers? Was not Paul the father of the Philippians, because they maintained him, and ministered unto him being absent? Or was none of the rest of the Apostles a father, because the Churches supplied their wants? I answer, the Apostle hath no such meaning: forasmuch as natural parents themselves are to be nourished by their children in their old age, or when they fall into decay, as we see in the example of Joseph, who preserved alive both his father and brethren in the years of famine: but he declareth, that whatsoever he did unto them, proceeded from a fatherly affection toward them, and that as a father he desired to enrich them with heavenly blessings in Christ, being careful by all means to gain their souls to God, not their wealth unto himself. O that all such as are entered into this office, & have taken this charge upon them, were thus minded! O that the zeal of God's house had even eaten them up, that they would prefer the salvation of his people, before their own greedy and covetous affections! O that they could in these days set before their eyes, the account that they are to give for the sheep committed unto them!

Give me leave in this place, though it be not according to mine ordinary manner, to lay before you a parable, which also is a true history, and therefore may not unfitly be called an historical parable, or a parabolical history, it being indeed both of them: and for our better knowledge, I will set down certain marks instead of the men, defining the persons by certain letters, but concealing their names.

G. A certain man traveling by the way, & meeting with a Minister that was also holden skillful in the laws, said unto him, Sir, I am glad I have met with you so fitly at this time, for I am like shortly to come into some trouble, if I do no not look to myself to prevent the danger: now I have always taken you for my friend, and therefore let me be so bold as to ask a question of you, wherein I understand and know very well, that you are able to resolve me in this and a far greater matter.

C. The Minister answered, I am no lawyer; yet (my friend) I will do what I can for you, and give you the best counsel that lieth in me.

G. Sir, the case is this; There was a Gentleman not far from us, committed to my custody certain sheep to keep, and indeed I cannot deny, he gave me a great charge of them, and promised me a good reward for my labor, so that I undertook the looking to them, and the feeding of them. But because I had other sheep of mine own also, so that I could by no possible means look to both flocks; I put them out to another, who agreed for a certain stipend covenanted between us▪ to look unto them: yet he was careless altogether in the business, so that some of them stragled from the flock and were lost; others starved for want of feeding; others were too high of the gall; others the worms did gnaw and eat unto the bones; and others died of the rot; woeful is the state of that flock. To be short, and not to trouble your patience any farther, the owner of them refuseth to deal with him that suffered the flock to go to havoc, but cometh upon me, and requireth them at my hands, and threateneth to trouble me for them.

C. No marvel, said the Minister: you are bound to answer for them: you undertook the keeping of them, and therefore you are to be charged with them. If I commit a treasure unto you to keep, I must ask it again of you, and not of another. If you put out your child to nurse, you will require it again of the Nurse that undertook the keeping of it.

G. I confess (answered the other,) this to be true: but by your leave Sir, the case is altered in my matter. For there seemeth unto me small reason in it, and little conscience, to require that parcel of sheep at my hands, forasmuch as I designed them over to another, and he promised before many witnesses to discharge me.

C. The Minister replied, That is no matter, it is a plain case; you took upon you to see unto them, and therefore it is great equity and conscience, that you make them good. This standeth with good reason, & is grounded upon the law of God and man. I dare assure you, the law will pass against you by any verdict of twelve men in England, and you will be constrained to pay for them. The Gentleman trusted you with them, and not your deputy, and therefore I know no remedy for you, nor any way to help you.

G. I am now satisfied, I think you have given a right judgment. But good Sir, if the case be thus, how cometh it to pass that you do the like, and yet do not see it, or if you do, yet think yourself blameless? The great Shepherd of the sheep, Christ Jesus, hath committed his sheep to you; and you having also other sheep, have committed one parcel to your Curate and Substitute, who is careless and unconscionable, and suffereth them to perish: how is it then that you, who went about to persuade me, do not persuade your own heart, that his negligence shall not excuse you, but that the master of the sheep will require them at your hands? Is it law against me, and not against yourself? Is it equity, reason, and conscience, that I should answer for them that are lost: and doth it not stand with as great equity, reason and conscience, that you should answer for such as you suffer to perish? I may say therefore to you as Nathan did to David, You are the man. The case is yours, and the danger is turned upon your own head. Repent and amend, lest Christ say unto you, Thou evil and slothful servant, out of thine own mouth will I judge thee. To leave this parable, let us learn to look to our several functions with all diligence, remembering the great charge we have taken upon us, the mainteinance that we do reap from it, and lastly, the accounts we shall give of it.

[Use 2] Secondly, it teacheth the Ministers, as they desire the salvation of their people, whom Christ hath redeemed with his most precious blood, so they ought to be diligent in preaching the word in season and out of season; that their consciences may bear them witness, that above all things they seek to glorify God in the instruction, conversion, and salvation of the people. Great was the care of the Prophets to warn the people of God of their sins. They stood upon their watch towers to descry the enemies. They attended the flock committed unto them. We have a multitude of examples as it were a cloud of witnesses that have gone before us in this office: but especially let us look unto Jesus Christ, the author and finisher of our faith, O what diligence unspeakable appeared in him? The Evangelist noteth this out by many circumstances, Math. 9, 35, & 4, 23. Jesus went about all the Cities and Uillages, teaching in their Synagogues, and preaching the Gospel of the kingdom, and healing every sickness, & every disease among the people. The very word of going about from place to place, doth carry with it a manifest signification of painfulness. He refused to tarry long in one place, as appeareth in his answer to the Samaritans, John 4. It was his meat and drink to do the will of his heavenly Father, for therefore he was sent. He preached and wrought miracles, not only to those that came unto him, or were brought before him, but of his own accord he went about vnrequested.

Secondly, it is a sign of no small diligence, in that he offered his travel, not only to one place, but to many: not only to great Cities, but also to small towns and to little villages; as appeareth in the perambulation or visitation that he made for the instructiō of the souls of the poor people that wandered as sheep without a Shepherd, preaching diligently in every place as he went.

Thirdly, he leaveth not unvisited and vnfrequented every Synagogue or place of public assembly for the preaching of the word, he took all occasions, and watched all opportunities to do good; he taught in the City, in the wilderness, in the high ways, on the sea-shore, in the Ship, on the plain, on the Mountain, in the public Temple, in private houses, in the corn fields, and where not?

Fourthly, the matter which in his doctrine he handled, namely, the Gospel of the kingdom, serveth to commend his painfulness unto us: forasmuch as truly and sincerely to preach the Gospel, is a work of much labor, wonderful care, and great diligence.

Fifthly, his desire was to do all good that might be, not only to their bodies, but to their souls: seeing he did not only teach them, but healed, not some sorts, but all kinds of sicknesses and diseases. None of them, though never so dangerous and desperate, were to him incurable.

Lastly, he could not be stayed from preaching sound doctrine, and healing unsound bodies, by the uncharitable slanders and wicked reports of the Scribes and Pharisees, who, ascribing the working of his miracles, to the power of Beelzebub the Prince of diuelles, spake all manner of evil against him. This worthy example and perfect pattern of all righteousness, the chief Pastor of the sheep, ought we all to imitate that are entered into this calling: let it be as a glass to behold our faces, and as a rule or squire to examine all our actions by it, that thereby we may stir up our selves to be diligent in our Ministry. This hath sundry branches pertaining to it, & issuing out of the same root.

First of all, all Pastors must be diligent to know the state of their flocks, and to take heed to their herds, as Prov. 27, 23, 24. Forasmuch as riches are not forever, and the crown endureth not to every generatiō. Such as are absent from them ordinarily, cannot possibly know in what state they stand, they must of necessity be ignorant of their condition. When the master of the family is away, the fellow servants begin to smite one another, & to eat and drink with the drunken, Mat. 24, 49. When Moses was in the Mount, & absent from the people, they fell into idolatry, and worshipped a golden calf, Exod. 32. The presence of the Minister ought to be an example of virtue, and a stay to them in all well-doing.

Secondly, we must not be discouraged by the ungodly speeches & venomous tongues of wicked men, thereby growing negligent in our functions. Christ himself was evilly entreated, counted a devil, called a Samaritan, esteemed a wine-bibber, and branded to be a glutton, a friend of Publicans and sinners; yet he ceased not to teach and preach in every city and village. Elijah is charged to be a troubler of the state, yet he shrinketh not back, nor spareth to rebuke the idolatries of the Priests of Baal, 1 Kings 18, 17. Paul and Silas are reported to trouble the City (as Elijah before was to trouble Israel ) yet they continue and are not afraid to preach the Gospel of salvation. Amos was accused to the King by Amaziah, to have conspired against him, yet he would not give over, nor hold his peace. This is a common practice of lewd and profane persons, to persuade mē of great countenance and high places, that we preach against them, and that it is not the word of GOD that reproveth them, but that we single them out, and so entitle them to our reprehensions; verifying the saying of the Prophet, They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Amos 5, 10. But sin must not be left unreproved, and we must with deaf ears, and dumb tongues, and blind eyes pass over such slanders, as unworthy to be answered or regarded; and let us, endeavoring to carry a clear conscience, go forward diligently and earnestly in the course of our Ministry, remembering the example of Christ our Savior, whom no cavils nor quarrels of his enemies, could restrain from preaching the word to instruct the soul, neither from working miracles to do good to the body; and considering that he pronounceth all those blessed that are reviled, persecuted, and slandered for the truths sake, Because after the same manner they dealt with the Prophets that were before us, Mat. 5, 11, 12.

Thirdly, we must not be afraid of the faces and frowns of men. It is the weakness and frailty of many men, that they are ready to stand still and start back at every high and big look of the wicked, and thereby wax feeble and faint-hearted at the great threatenings of the mighty.

Hence it is, that the Lord saith, Ezek. 3, 8, 9. I have made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant harder then flint have I made thy forehead; fear them not, neither be dismayed at their looks, though they be a rebellious house. So he willeth Jeremiah to speak unto the people all that he commanded him, and that he be not dismayed at their faces, lest he be confounded before them.

Lastly, we must wisely apply the word to the capacity and understanding of all. To speak generally to all, is as it were to hover in the air, and in effect to speak to none. The hearts of men are stony, and are not easily broken. They are as tough wood, that must have many strong blows to cleave it. This is to divide the word of truth aright, to give everyone his portion of meat in due season. Then doth the word become effectual and is made profitable unto us, and preached with power and authority, when it is brought home to the doors of our hearts, and applied unto our consciences.

True it is, we cannot abide to have our sores touched, and our wounds searched: but this is the only true and right means to be cured. We must therefore make much of such teaching and of such Teachers, and as we tender the salvation of our souls, so we must desire to have the word thus opened, & when it is so delivered and handled, let us submit our selves unto it with all reverence and carefulness. It is a spiritual knife to launce us, and to let out our corruptions, which are ready to fester within us, and to hinder the work of it.

Lastly, this serveth for instruction in a necessary [Use 3] duty required of the people toward their Pastors, that seeing they have a great charge over them to teach them, they ought willingly to give unto them recompense of their labor, and a liberal maintenance for the work of the Ministry. It is the ordinance not of man, but of GOD, that they which spend their time, their study, their gifts, their strength, their substance, and even themselves in the most profitable and necessary service of the Church, should be bountifully provided for, and have no just cause to complain of want. This will appear very plainly unto us, if we consider what allowance was given to the Levites under the Law, and how the maintenance of the Ministry standeth under the Gospel.

First of all, the Scripture teacheth, that they had 48, Cities, and two thousand cubits of ground from their walls, which I may call as it were their glebe lands, Numb. 35. This was to them a liberal portion, and in so small a country, a great proportion.

Secondly, they had the tithes of corn, of wine, of oil, and of all fruits & herbs, together with the tithes of the herds and flocks.

Thirdly, they had the first borne of all sorts of cattle, as of Beeues, of Sheep, & of Goats, as also the prices of the rest according to the Priests estimation, Ezek. 44, 30. Neh. 10, 36. Likewise they had the first borne of men redeemed at a certain price, to wit, at five shekels a man.

Fourthly, there was appropriated unto thē the first fruits of wine, of oil, of wool, of corn, and of their dough, Numb. 18, 13.

Fifthly, he had all the oblations and vows, and whatsoever was dedicated unto God and separated from the common use, Numb. 18, 8. Ezek. 44, 29, 30.

Sixthly, the meat offerings, the sin offerings, & the trespass offerings, the heave offerings, and the shake offerings, and the show-bread, Numb. 18, 9, 11. Levite. 24, verse 9. Mat. 12, 5.

Seventhly, the abundance and multitude of the sacrifices yielded unto them a great allowance: of the peace offerings they had the breast and the shoulder; of others, they had more, of every sacrifice they had somewhat. Numb. 18, 18. Levite. 7, 31, 32, 34. Deut. 18, 3. Levite. 7, 8.

Eighthly, all the males were to appear thrice a year before the Lord, Exod. 23, 15, and 34, 20: but none were to appear empty before him.

Ninthly, if any man had defrauded his neighbor, and purloined his goods from him, and he have no kinsman to recompense the trespass unto, the trespass is to be recompensed to the Lord, even to the Priest, Numb. 5, 8. The dooer of wrong is not to retain it, but it shall remain to the Priests use, in case the owner be dead and have left no kinesman behind him.

Lastly, all these former duties were to be paid in kind; if any desired to redeem them, he must pay, not after his own pleasure or price, but according to the Priests valuation, and must add a fifth part thereunto: if any part or parcel were detained, he was to bring a Ram for an offering, & to make good that which he withheld, & as an overplus to add a fifth part thereunto. Wherefore, all things being duly considered, the maintenance of the Priests and Levites was both liberal and honorable. Liberall, in regard of quantity and quality. Honorable, in respect of the manner, inasmuch as they were commanded to bring their offerings or gifts into y ^e Temple, that from thence they might receive thē as from the hands of God himself, lest the people when they brought any of their duties should upbraid the Priest, as if he were beholden unto them. This is the fashion and corrupt course of many unthankful wretches in these our days, that plead for nothing but for their backs, and bellies, and coffers, that care not whether religion go forward or backward, that hit the Ministers in the teeth with their payments and liberality toward them, & think they live an easy and pleasant life by the sweat of other men's brows.

So then, seeing the Ministers under the law that served at the Altar had such means of maintenance, that they might give themselves wholly to holy things: much more ought the Ministers of God in the time of the Gospel to be well provided for. For as their office is greater, so the reward of their labors should be better. Our Savior teacheth, Math. 11, verse 11. that he which is least in the kingdom of heaven, is greater then John and the Prophets; that is, the Ministers of the Gospel have received an higher calling then all that went before them, and therefore there ought not to be a lower respect had unto them. God therefore would have them well maintained, as not pompously, so not poorly: as not wallowing in superfluity, so not wanting through necessity. They must be relieved bountifully, not live beggarly: liberally, not sparingly or pinchingly, to the end they attend and employ themselves in the duties of their callings, and not to be driven or distracted from them through penury. The Apostle pointeth unto this in the Epistle to the Galatians, ch. 6, v. 6. Let him that is taught in the word, communicate unto him that teacheth, in all good things. And in the 9. chapter, verse 7, of the former Epistle to the Corinthians, he confirmeth this truth at large, Who goeth a warfare at his own cost? Who planteth a vineyard, and eateth not the fruit of it? &c. The Ministers are the Captains or Colonels of the Lord's host; they are the planters of his vineyard; they are the shepherds of his flock: and therefore ought to have maintenance from the Church.

Secondly, it were a kind of wrong and injustice to muzzle the mouth of the Ox that treadeth out the Corn: the calling of the Minister is laborious, they are the Lord's ploughmen, seedmen, and harvest-men. His ploughmen, to plough up the ground of men's hearts, Ier. 4, 3, 4: to harrow them, and as it were to fashion them anew, that so they may be fitted to bring forth fruit, when all thorns and thistles are grubbed up and removed. His seed-men, to sow the precious and immortal seed of the word in their hearts, whereby they are regenerated and borne anew, Luke 8, verse 11. 1 Pet. 1, verse 23. His harvest-men, to gather his corn into his barn, that the sons and daughters of almighty God may have the food of life broken unto them, and not perish through famine.

Thirdly, the Minister communicateth spiritual things unto the people, which are of much more value then all temporal and earthly things. Hence it is, that the Apostle saith, Is it then a great matter, if we reap your carnal things? As if he should say, If we bestow upon you the greater, we may well receive the lesser things, not as a benevolence, but as a recompense, albeit no sufficient compensation of our labors can be bestowed upon us, forasmuch as they owe unto us, even themselves, as Paul speaketh to Philemon.

Fourthly, as the Levitical Priests for their service in the Sanctuary had a large and liberal maintenance, so ought the Ministers of the Gospel: They which minister about the holy things, live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar: even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Corinth. 9, verse 13, 14. This condemneth the covetous practices and niggardly dealings of worldly minded men toward the Ministers, who account them that attend upon this calling unworthy any allowance, as being in their foolish opinion and devilish conceit, an idle, and needless, and fruitless function. These men are of so wretched and corrupt consciences, and so void of the fear of God and man, that whatsoever they can cunningly purloyne, and fraudulently convey away from them, they think it well gotten and gained. But let these men know, and lay it up in their hearts, and apply it to their consciences, that as the Ministry of the word is the ordinance of God, and the maintenance of the Ministry is the ordinance of God: so such as set themselves with might and main against it, either to disannul the preaching of it, or to hinder the free passage of it, whether it be openly or covertly, whether it be directly or indirectly, do fight against God, provoke his wrath against them, sin against their own souls, and overthrow the salvation of many thousands that might be called and converted by it.

Many damnable hypocrites there are in the world, that dare not openly speak against the Ministry of the word, and the preaching of the Gospel; for then all men would condemn them, and be ready to cry shame upon them, all men would paint and point them out with the finger, and hiss at them as they go in the streets: everyone would shun them as diuelles incarnate. Whosoever should forbid the Trumpet to be blown in time of war, would be taken for a traitor, and as one that goeth about to betray the army into the hand of the enemy. Or he that should forbid the soldiers to gird their swords by their sides, would he not be esteemed to be an hollow hearted friend, and secretly to favor the contrary side? So is the case of such, as would not have the Minister cry aloud, to lift up his voice as a Trumpet, and show the people their transgressions; nor to strike at the sins of men with the sword of the Spirit, they do undermine the City of God, and utterly betray the cause of religion. If we look to have religion prosper, we must look to the Ministry that it be upholden: if we let it alone, & have no regard unto it, whether it flourish or decay, and suffer every base and beastly companion to flout at it, and insult over it, we strike at the heart of religion, and give a deadly blow unto the cause of God. Wherefore, they are constrained to put on a vizard, and as it were to mask themselves, that they may play their parts, & not appear in their proper likeness: so that all their quarrel is against the Ministers in outward show, they are made the causes of all divisions and contentions in the places where they live & preach the word. These Sycophants would make the world believe, that Preachers make debate among men, and they know whole towns divided one against another, since they had a teaching Minister; so that whereas before they lived & loved together as honest neighbors & good friends, now there is dissention sown among them, and they hate one another as enemies. These are they that hold, that the dogs are the cause why the sheep and wolves do not agree, whereas if they were tied up, the whole flock would quickly be a prey to the wolves. Thus did Ahab charge Elijah to trouble Israel, 1 Kings 18, 17. So the Apostles are accused to trouble the City, while they taught the people.

If Paul cry out against Diana and the gods that are made with hands, and the idolatrous worship done unto them, there will arise no small stir among those that seemed quiet before: forasmuch as Demetrius and the rest of the workmen of like occupation (that thrive by such means, and get their gain by unlawful ways) will be full of wrath, and fill a whole City with confusion.

There is a carnal peace which is in the flesh, which Christ professeth he came to dissolve & disannul, Math. 10, 34. Think not that I am come to send peace on earth: I came not to send peace, but a sword, &c. God and the devil cannot agree together, light and darkness will not be companions: the godly and the wicked cannot be at one. So thē, the fault of contention is to be laid upon the wicked and ungodly, who fret and rage against the word, because it layeth open their filthiness, and bewrayeth their corruptions. While darkness covereth the earth, much foul matter is hidden and is not seen: but when the day appeareth, and the Sun shineth, it can no longer be kept secret, for the light, as the Apostle saith, doth manifest all things, even the counsels of the heart.

But to return to the point before handled, from whence we have a little digressed, to answer the objections of these cauillers, whose mouths must be stopped, who, while they take from the Ministers their maintenance, do through their sides give a sore wound to the word it self, and take away the key of knowledge from the people. The wise man faith, Prov. 20, 25. It is a snare to the man, who devoureth that which is holy. Tithes are consecrated unto God and to his service, and therefore are not to be applied to common uses, or detained from the right owners of them. Properly God challengeth them as his own, and he hath assigned them to his Ministers. When Belteshazzar abused to common & profane uses the golden vessels of the Temple, which Nebuchadnezzar carried away, he enjoyed not his pleasures long; for in the midst of all his iolity, came forth fingers of a man's hand, and wrote his destruction upon the plaster of the wall of his own Palace. It was sacrilege in Achan, to take away any part or parcel of that which was consecrated to God, and in the end the Lord found him out, and he was stoned. It was sacrilege in Ananias and Sapphira his wife, to detain any whit of that which themselves had consecrated unto God, and might before been lawfully enjoyed: yet was that possession a snare unto them, and brought sudden death by the heavy hand of God upon them. O that all Church-robbers, and Minister-robbers, and Religion-robbers would have these examples as fearful spectacles continually before their eyes, and be moved thereby liberally to give that which they cannot conscionably detain: forasmuch as it is an audacious and sacrilegious robbing, not of man, but of God himself. It is an infamous crime to be a thief and a robber, but it is much more reproachful to be a spiritual stealer.

Hence it is, that the LORD saith by his Prophet, Will a man spoil his gods? yet ye have spoiled me. But ye say, wherein have we spoiled thee? In tithes and offerings. Where we see, the Lord accounteth it a spoiling of himself, even because the right of the tithes and offerings was alienated & averted from the right use, and thereby his service was greatly profaned, and the edification of the people shamefully hindered.

If these rhinges will not enter into our stony hearts harder then the adamant, if the glory of God, which should be more dear then our lives, be not precious unto us; if the destruction of thousands souls, for whom Christ died, be not regarded of us; if the decay of religion and the ruin of the Gospel, be as a toy or trifle unto us: yet at least let us always have before us the judgment of God upon our selves, and be well assured, that the wrongful and unjust detaining of the Lord's portion from the Lord's Pastors, shall bring such a curse upon the rest of our substance, that it shall be as the ears of corn that are blasted: yea, it shall kindle such a fire in the midst of our houses, that it shall consume them with the timber thereof, and the stones thereof. The Lord having by the Prophet Malachi, charged his people with spoiling him in tithes and offerings, he addeth this in the next words, Ye are cursed with a curse, for ye have spoiled me, even this whole Nation. The zeal that David had for the house of GOD was very great, so that he professeth, it had even eaten him up, Psal. 69: and indeed he showeth no less by his own practice. For when Araunah the Jebusite, as a King in the willingness of spirit, offered to give to David Oxen for burnt sacrifice, and the threshing instruments for wood, that he might build an altar and offer thereon: he would not accept of it at his hands, neither offer to the Lord his God that which cost him nothing, as one esteeming (in so doing) the precious things of GOD, light and of small account. O how far are these men from this heavenly affection of this holy servant of God? He accounted nothing too good to give to God: but they account it an happy turn, if they might go away scot-free, and pay nothing at all toward the maintenance of the Ministry of the word. It is strange to see how bountiful many are, and even prodigal, that they care not what they waste and consume in following their own pleasures, pastimes, and vanities of their corrupt hearts; and yet how backward and pinching they are oftentimes for one halfepeny that is going from them, and coming either toward the poor, or toward the Minister. But mark the secret and just judgment of God upon them, and tremble at it, or rather fear him that inflicteth it, and payeth them home in their own kind, & punisheth them proportionably according to their sin: for he detaineth his graces from them, and sendeth them poor and lean souls that are ready to famish and perish, through want of heavenly and spiritual food. True it is, there have been two extremes in the world, both touching the estimation of their persons, & touching the compensation of their labors. In former times, the people did so highly account of them, that they did stick and cleave too much to their persons, and therefore Paul saith, 1 Cor. 3, 5, 7. Who is Paul? and who is Apollo? but the Ministers by whom ye believed, even as the Lord gave to every man: so then, neither is he that planteth, anything, neither he that watereth, but God that gave the increase: but in our times, there appeareth not such forwardness, wherein they are contemned & despised. This is one extreme. Likewise, in former times, they were ready to give all, and yet they thought all to be too little: now they would willingly (if they might) take away all: so that if some positive laws did not stay them and restrain them, their consciences are so large, that they would suffer them well enough to take the corn, and feed the Minister with the straw: they could be content to fill themselves with the Calves out of the stall, and to eat the fattest of them, and then to reserve the refuse for the Minister, and to give them the bones to gnaw upon, which they offer to their dogs, and yet think that too good for them. A goodly recompense for their great pains! They are not ashamed to share the wool of the flock among themselves, and to clothe themselves therewith: and then to cast the tails to their Teachers, and to stop their mouths with the dung and drauery that is good for nothing. Thus are they affected toward religion, and the promoting of the word and worship of God: they care not though all rudeness and barbarism were among us, and the world were become a receptacle of all atheism, like a wilderness overgrown with nettles, briars, and all noisome weeds, if so be they might get any advantage by the ruin and overthrow of the Gospel. In the late days of superstition (which many now living can yet remember) the people generally were most bountiful to their sacrificing Mass-Priests, who fed them with corn that is musty and mouldred, or rather with husks, fitter for swine then for the servants of God: and yet they thought nothing too good for them, nothing too much to bestow upon them, as the idolatrous Egyptians nourished their idolatrous Priests in the years of famine, Gen. 47: so that their Land was not set to sale, having a portion assigned unto them of Pharaoh, and eating the portion which he gave them. Now our people are better taught, yet they pay all duties and demands for the most part grudgingly, and murmur at all things that go from themselves, as if a man did cut a piece of flesh out of their sides, or let them blood at the heart vein. Then they had a zeal, though not according to knowledge; and a conscience, though it were blind: now indeed, by reason of the labors of the Ministers which stretch out their hands all the day long, & spend their strength among them, they have science, but little or no conscience; the Gospel would be welcome unto them, at least in word, provided that it do not any way displease them or disease them, neither be costly or burdensome unto thē: otherwise, if they must depart with any of their morsels, they care not for it, nor esteem anything of it, nor will be ruled by it, nor order their lives after it.

We have already handled the numbering of two of the families, that have their foundation in the sons of Levi, to wit, the Gershonites and the Kohathites. Now followeth the third and last, that is, the Merarites; touching whom, we are to consider sundry particular points, as we have done in the two former divisions. For first, the families descended of Merari are named, which are two, the Mahlites, and the Mushites, verse 33. Secondly, the number of persons: the sum of them according to the number of all the males from a month old and above, was six thousand & two hundred, verse 34. Thirdly, the Ouerseer, or Superintendent of them all, was Zuriel the son of Abigail. Fourthly, the place of their abode in the host, was on the North-side of the Tabernacle, verse 35. Lastly, the office and function committed unto them, was y ^e woodworke, and the rest of the instruments. These things were committed to their charge and custody.

Hitherto we have handled the numbering of this Tribe, simply considered in it self, according to the particular families of it: now let us observe how it is concluded. In this conclusion set down in the two last verses of this division, we are to mark two points; first, the persons that went before the Ark of the Covenant on the East-side: secondly, the total sum of the whole Tribe is reckoned up. The persons that were to pitch on the fore-front of the Tabernacle toward the East, are these: both Moses himself as the chief Captain & Commander over the whole, and also Aaron with his sons the Priests, ministering unto God and his Church: whereunto is annexed a certain proviso, that none should dare to thrust himself into their office, verse 38.

Secondly, the total sum of all the former particulars is brought together, and the accounts cast up, which are said to amount to two and twenty thousand, v. 39. Out of which general number, must be deducted the Priests and the first borne of the Levites themselves; for otherwise the whole Tribe of Levi, consisting of the Priests and such as are called by the common name of Levites, amounted to the number of twenty and two thousand, and three hundred souls.

[Verse 33. Of Merari was the family, &c. ] In this division, we see more plainly and particularly that which was in part noted before, namely, the several mansions and situations that these Levites had about the Tabernacle, which being the place of God's public service, they compassed it round about, that they might not be far from any of the people of God, but always resident among them. The Gershonites pitched behind the Tabernacle westward, verse 23. The Kohathites pitched on the south-side of the Tabernacle, verse 29. The Merarites pitched on the north side of the Tabernacle, verse 35. Now, lest any part should be left unfurnished and unprovided, Moses and Aaron and his sons are commanded to take up the fore-front of the Tabernacle, and to pitch on the East-side. GOD might have put and placed all the Levites in one corner of the host, if it had pleased him: but in great mercy both toward the Levites and people, they are seated in the midst of the army, and charged to compass the Tabernacle round about, to the end they might serve the better for giving direction and instruction indifferently to all the rest of the Tribes that were to use their Ministry. Thus we see, that neither the Teachers were constrained to go far to their hearers; nor the hearers to take any tedious journey to their Teachers.

This teacheth us, that God will have every part of his people taught. Such is the goodness [Doctrine 1] of almighty God, that he will have none of his servants untaught, how small soever the places be, how mean soever the persons be. None are too high in regard of their great places; none are too low in regard of their obscure callings; none are too good to be taught, whatsoever their degrees be.

We see this most evidently in the Tribe of Levi it self: To what end and purpose were they divided in Jacob, and scattered in Israel, Gen. 49, but that all the Lord's people might be instructed from the highest to the lowest, and have their portion in due season allotted unto them of God? This is givē as a commendation of the Levites, and of Jehoshaphat that sent them, 2 Chron, 17, 9. They taught in Judah, and had the book of the Law of the Lord with them, and went about throughout all the Cities of Judah, and taught the people. This we see in the Apostle Paul, writing to the Ephesians, and setting down the notable fruits and ends of the Ministry of the word, Eph. 4, 13. He gave some to be Apostles, some Prophets, some Evangelists, some Pastors and Teachers, Till we all meet together in the unity of faith, unto a perfect man, and the measure of the age of the fullness of Christ. Touching the practice of this duty, we have a notable example in Christ our Savior, in many places of the Evangelists, Luke 8, 1. It came to pass afterward, that he went throughout every City and Village, preaching and showing the glad tidings of the kingdom of God: and chap. 13, 22. He went through the Cities & Uillages, teaching and iournying toward Jerusalem. The like we read of the twelve Apostles, who walked in the steps of their master, going through the Towns, preaching the Gospel, and healing everywhere, Luke 9, 6. So also it was with the seventy Disciples, the Lord sent thē two and two before his face, into every city and place, whither he himself would come, Luk. 10, 1. Seeing then the Priests and Levites, Christ & his Disciples, went about through all the Cities of Judah, published the Gospel in every city and village, preached everywhere, and went into all places, we conclude, that it is the ordinance of God, that all places, great and small; all persons, high and low: all congregations, big and little, should have the word of God established and settled among them.

[Reason 1] This will be made plain and clear unto us by diverse reasons. First, consider with me the titles that are given unto God in y ^e Scriptures. He is worthily called the King of his Church, and the Lord & Master of his house-Is not he the Shepherd of Israel that leadeth Joseph like sheep? Psal. 80, 1. Will a Shepherd that hath any care of his Sheep, or any love unto them, look unto some of them and not to all? Or will he not rather, if any be gone astray, leave ninety and nine in the wilderness, and seek that lost one until he find it? So is it the will of our Father that is in heaven, that not one of these little ones should perish, Mat. 18, 14. He commandeth, that not one of these little ones should perish, Mat. 18, 10. He maketh us to lie down in green pastures, he leadeth us beside the still water, he restoreth our souls and leadeth us in the paths of righteousness for his names sake, Psal. 23, 2, 3. Jacob, that fed the sheep of his father in law, testifieth touching his care, that the drought consumed him in the day, and the frost pinched him in the night, and sleep departed from his eyes: so that whatsoever was torn of beasts, or stolen of thieves, was required at his hands, he bare the loss of it. Much more then will the Lord care for the sheep of his pasture; his rod and his staff shall comfort them, and although they walk through the valley of the shadow of death, they shall fear no evil. Will a king regard only the chief Cities and most populous places of his kingdom, and suffer the rest to live as they list, without laws & good orders? Or will the master of an house look to some in his family, and not to all? If then, God be our King, if he be our Master, he will look to all his subjects and servants whatsoever they be, that they shall have their meat in due season.

Secondly, such is the grace and goodness of God, that he would have all his people [Reason 2] come to knowledge. Such as know not his will, are none of his servants. If then he require the understanding & knowledge of his ways, not only of rich men, of great men, of learned men, and of the Ministers, but of all the people, of what calling and condition soever they be, how mean and simple soever they be: we must hereof conclude, that he hath ordained, that all of them should have the means of knowledge and salvation offered unto them, and published among them. To this purpose the Apostle saith, He will that all men shall be saved, and come unto the acknowledgement of the truth, 1 Tim. 2, 4. And Peter in his second Epistle, chap. 3. teacheth, that The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. This is that which the Prophet Ezekiel setteth down, chap. 18, 11, 23, 32, and 33. Have I any pleasure at all, that the wicked should die, saith the Lord? and not that he should return from his ways, and live?

Thirdly, the word of God was penned for all estates, degrees, and conditions of men. It [Reason 3] serveth as eye-salve to clear the eyes of all persons, and to make the simple wise, Psal. 19, 7. and 119, 99, 100. It cleanseth the way of the young man, if he take heed thereunto with all diligence, Psal. 119, 9. The book of the Proverbs of Solomon the son of David, King of Israel, was written to give subtlety to the simple, and to the young man knowledge and discretion, Prov. 1, 4. The Apostle John wrote to the Fathers, because they had known him that is from the beginning: he wrote unto young men, because they have overcome the wicked one: he wrote to little children, because they have known the Father. If then the word do serve for all sorts, and sexes, and ages whatsoever, it followeth, that all must be taught from the greatest to the least, from the highest to the lowest.

Fourthly, all persons, whatsoever they be, have souls to save; simple persons, small congregations, [Reason 4] little assemblies, as well as others that are many in number. We consist not only of bodies, we must not only provide for this present life, but we have also souls to save and must prepare for the life to come. We shall all give an account of the things that we have done in this life, whether they be good or evil: forasmuch as the Lord will reward every man according to his works, Rom. 2.6. The day of our particular death, and the day of the general judgment, are both of them days of reckoning and account: and as the soul is most precious, so the account to be given for it is very great: and therefore from these premises we may necessarily deduct this conclusion, that it is the will and pleasure of God, that every place and person should be carefully instructed.

[Use 1] It remaineth therefore that we come to the uses, and as from a good tree, gather such fruit as groweth from thence. First we learn, that it is God's ordinance and appointment, that every congregation should have a learned Minister, to teach them the true religion and fear of God. It is not enough, that there be a settled & standing Ministry in one place or corner of the land, or in every great city; but he will have his people in all places, whether great or small, to be cared and provided for, & every Church have a sufficient Minister to instruct every member of it. Hence it is, that the Evangelist declareth, Acts 14.23. that the Apostles Paul and Barnabas, ordained Elders by election in every Church, and then they commended them to the Lord, in whom they believed. And in the Epistle to Titus, Paul saith unto him, Chap. 1. verse 5. For this cause left I thee in Creta, that thou shouldest continue to redress things that remain, and shouldest ordain Elders in every City, as I appointed thee. By every Church and every city in those places, we must understand, that wheresoever there is a body of people gathered together fit for a Congregation, there ought a Minister to be chosen, appointed, and set over the same. For wheresoerver a Church is planted, and a distinct congregation established, there is an absolute necessity of a settled Ministry, (as we have shown before in the beginning of this Chapter) so that it is altogether impossible that without it religion should prosper or continue. The Lord had no sooner given his law concerning the erecting of the Tabernacle, but Aaron & his sons were anointed, and the whole tribe sanctified to the office of the Ministry, to attend on holy things, to teach the people, to offer sacrifices, & to perform such duties as were required of them. He knoweth that every man standeth in as great need of food for the soul, aa he doth of nourishment for the body: and that as the body decayeth without sustenance, so the soul famisheth and pineth away without the bread of life. Wheresoever the Ministry of the word is wanting, there wanteth one of God's ordinances, one of his special blessings. We see by common and continual experience, when the corn is blasted, and the harvest of the field is perished, and the labor of the husbandman is destroyed, what crying & lamentation is made: how much more ought we to be grieved, to see the famine of the word brought upon us, and thousands perish thorough want of this ordinance of God? yet nevertheless many never lay it unto their hearts.

Secondly, it is required of the Ministers of [Use 2] the Gospel, whom the holy Ghost hath made overseers of their several flocks, to look to their whole charge from one quarter or corner of it to another. Neither may they think they have discharged their duties by casting an eye over some part of their congregation, but they must overlook and ouerview it all throughout, considering they are to give an account for every soul that dieth through their ignorance, or through their negligence. There is none of them, but they are content to take benefit and to receive maintenance from the poorest and lowest that depend upon them: and therefore as they are not ashamed to receive temporal things of them, so they ought not to disdain or refuse to minister unto them in spiritual things. For if we take from them their goods, and seek to do no good to their souls, we rob them and steal from them: nay so much as lieth in us, we are no better then murderers and manslayers. Wherefore we must endeavor to set up the candle upon the Table in the Lord's house, that it may shine and give light to all that are in it. Let us as the Lord's trumpeters sound the silver Trumpet of the word aloud, that all the host of God may hear the sound thereof, or at least may be without excuse, if they do not prepare themselves to battle. A good Prince taketh care for all his poor subjects, and receiveth them into his protection, and beareth the sword for their preservation. The soul of man quickeneth the whole body and every part of it, it giveth life to the hand as well as to the head, and to the foot as well as to the eye, as well to the parts that are lowest as to such members as are highest: so that no limb is destitute of the functions and operations of it. The head serveth to the benefit of every member which by certain joints and bonds are knit unto it, that they receive plentiful increase, and want no succor or strength necessary for any part, how little and mean soever it be. So ought it to be with the Ministers of the Gospel, who are made as it were stewards of the Lord's family, which is the Church, they must give them their portion of meat in due season: Blessed is that servant whom his master when he cometh, shall find so doing, Mat. 24.46. This serveth to reprove such as absent themselves from their charges, because they are small; and all proud and lofty spirits that think it a disgrace and dishonor unto them, to submit themselves to the lower sort, and to take pains to bring them to the knowledge of true religion. Hereby indeed they starve the fewest souls, but the loss of one soul is more heinous then the killing of many bodies. For the body may die, yet the soul may be saved in the day of the Lord. And this is one cause of Non-residency, in that such as are of proud spirits, do scorn the simplicity and poverty of their hearers. Wheresoever there is an haughty man and high-minded, there can by no means be an heart to serve the Lord in his Ministry. Where ambition and vain-glory bear sway, they are always joined with the contempt of others; which ought not to be among y ^e Ministers: for how then shall the poor, the weak, the simple, be instructed by them? The Minister of the word must be affable, easy to be spoken withal, and familiar with the meanest and lowest: he must abase himself to reason and confer, and converse with the poor Artificer and tradesman, as well as with y ^e Yeaman, or Gentleman, or rich man. The Apostle hath laid before us his own example, how he behaved himself when he was at Ephesus, Acts 20.18, 19, 20. Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons serving the Lord with all humility of mind, and with many tears, and temptations which befell me by the laying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly, and from house to house, &c. He was not inferior in gifts to any, even the deepest doctors in our days, but went far beyond them all; he was caught up to the third heaven, even into Paradise, and heard unspeakable words, which it is not lawful for a man to utter: yet he made himself equal to the lowest, and stooped down to every degree, that by all means he might save some: Humility is a notable virtue, that decketh & adorneth all Christians, and is necessary to be in all that profess the fear of God, Col. 3.12. and is oftentimes commended unto us among the fruits of a regenerate person, which the Spirit of God would have us beautified withal. The Apostle Peter, chap. 5.5, 6. giveth this exhortation, Be all of you subject one to another, and be clothed with humility: for God resisteth the proud, and gives grace to the humble: humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. This heavenly gift is opposed to that vain-glory, pride, and ambition which naturally groweth in us, as Phil. 2.3. Let nothing be done through strife, and vain-glory, but in lowliness of mind, let each esteem other better then themselves. Howbeit this virtue is most notable and necessary above all other, to be in the Ministers of God's word, as Christ himself both by word and by example in his continual practice taught his disciples, Matt. 11.29. Learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. And when he had washed his disciples feet, he said unto them, Know ye what I have done to you? If I your Lord and master have washed your feet, ye also ought to wash one another's feet: for I have given you an example, that ye should do as I have done to you, John. 13.14, 15. The place of the Apostle is worthy of our remembrance to this purpose, 1 Thess. 2.7. We were gentle among you, even as a nourse that cherisheth her children, &c. Where Saint Paul, noting out his meekness and diligence in preaching unto them, showeth it by a familiar comparison, taken from a natural nourse-mother, who thinketh no service too base or mean in the washing, and wringing, in wiping and cleansing, in feeding and bringing up her tender infant. What is it that she will refuse to do? what pains will she not take for her child? what savors is she content to endure? how ready is she to break her sleep and rest in the night season, and never repineth at it? and albeit it be teasty and wayward, yet she maketh much of it, and loveth it never a whit the less. Thus it ought to be with the Ministers, whensoever any, even of the lowest that pertain unto their flock, when the tradesman, the Shoemaker, the Weaver, the Husbandman, when the servant, & the poor soul that hath scarce what to eat, or what to drink, or what to put on, shall resort unto them for comfort or counsel; then is there place especially for this grace of humbleness and lowliness of mind, they must make much of such as come unto them, and bear themselves familiarly and plainly toward them, entertaining them with all gentleness, and giving them encouragement with all patience▪ in hearing of them, and in bearing with their wants and imperfections. But many there are that take themselves to be such profound doctors, such learned Clerks, such deep Divines, and jolly fellows, that they think it were a great disparagement unto them, to bestow their labor and learning among such sottes. They say, I could be content to take greater pains to teach Gentlemen, and those that are more civil; but these rudesbies, and Russet coats, who can abide to live withal? who can endure to spend his days among Clownes and clouted shoes? Thus they deal with Gops people, thus they speak of God's people, for whom Christ died: Thus they account of those that hunger and thirst after knowledge: thus they bewray the pride of their own hearts, and testify against themselves, the little love they bear to the sheep, to the sheepfold, and to the shepherd of the sheep. Let them step but one step forward, and then they will plainly discover their own hypocrisy, and evidently show that they differ little or nothing from the Papists themselves. For they, to discourage simple people from reading the Scriptures, call them dogs and swine, to whom holy things are not to be delivered; and to that purpose allege the words of Christ, Give not that which is holy, unto the dogs, neither cast ye your pearls before swine: lest they trample them under their feet, and turn again and rent you: so these men account them as clownes and Coridons, and cast out what words of contempt they can against them: they bid them follow the plough tail, get them into their shops, and busy themselves in their trades; as though conference and communication with them were in no sort to be admitted, or as; though they had no souls to save: so that in short time peradventure these high minded men will esteem them as dogs and swine also, which ought not to tread in the LORD'S courts. These are far from the mind and example of Christ, who being equal with God, made himself of no reputation, and took upon him the form of a servant; he vouchsafed to confer with rude and simple men, he taught men and women, high and low, rich and poor, he refused none. He taught indeed in the Temple, and in great cities, and in populous assemblies, but he disdained not to teach also in their villages and towns, and to instruct plain countrymen, and had oftentimes more comfort of his labors among such, then among men of greater callings. In like manner we that are called to this office, and have our special and particular place of teaching assigned unto us, ought to know that we must be no choosers, When the Lord of the harvest hath sent us into his field, the chief Shepherd of the sheep hath set us over his flock, and the householder hath hired us to labor in his vineyard, it is our duty to follow the example of our Lord and Master, and to apply our selves in our charges, that we may discharge them faithfully, zealously, carefully, and diligently. Let us not dislike our places in the country which we have taken, because the people are few, or rude, or simple, or poor, or of mean conceit and understanding in them. These men will do nothing in secret, but seek to be famous and to be known openly: they affect honors and promotions; they resort to great places, and solemn assemblies, and desire to preach in the Universities, at the Court, at Paul's, at the Spittle, or to be heard of great men, and noble personages: and in the mean season, absent themselves from their own cure of souls which are like to perish, for whom they must give account and come to their reckoning; and so disdain to have any dealing with such as are simple, as if they were too good, and the people too base. Let us seek to shake off this high conceit of our selves, and take heed of a scornful and disdainful heart, which naturally accompanieth all, and especially those of great gifts, & of high places. We see this in Christ's own disciples, notwithstanding his own example of humility daily before their eyes, even when he was preaching most seriously and earnestly unto them of his death and departure, of his Cross and Passion, of love and humility, Luke 22.22, 23. they began to strive for superiority, & contend which of them should be accounted the greatest.

Thirdly, we have warrant and direction [Use 3] from hence, to desire most earnestly that the kingdom of God may flourish everywhere: Christ our Savior teacheth us to pray that his kingdom may come, Matth. 6.10. and so to be erected in the hearts of men. It was an holy affection in Moses, to desire that all the Lord's people were Prophets, Num. 11.29. so ought we to crave that God's word might be established among all men, and made manifest to all people of the world. This use consisteth of many branches: First, it is our duty, to bewail such places and persons as lie in darkness and ignorance, and consequently in the shadow of death. Christ had compassion of such, and his bowels yearned within him. Such as have not the light of the Gospel shining among them, are said to sit in darkness, and to live in the region of death, Matth. 4.16. There are many places of the land, & many thousand poor desolate souls that lie in great ignorance, and have no knowledge of the ways of God dwelling in them. The fields are ouergrown with briars and nettles, which should be white unto the harvest, John. 4.35. The devil smileth at it, and rejoiceth to behold the desolations of the Church, because it is the exalting of his throne, and the setting up of his kingdom. He is the king of the world, as Christ is of the Church: and his scepter is ignorance, as the scepter of Christ's kingdom is his word. And therefore when the seat of wickedness is overthrown by preaching of the Gospel, we may see Satan as lightning fall down from heaven, Luke 10.18. If then we can behold the ruins of the Church, and the destruction of many of our brethren through want of knowledge, and yet are not grieved at it, nor lament for it, we have not the affection in us of Christ the head, neither the grace of compassion that ought to be in us toward our fellow members.

Secondly, we are bound to desire, that wheresoever there is a candlestick, there may be a candle; and where there is a lamp, there may be oil in it; and where there is a Church set up, it may bear in it a burning and shining light: forasmuch as the doctrine that we deal withal doth teach us that it is the ordinance of God, that all places and persons wheresoever and whatsoever should be instructed. We see this in the counsel that Christ giveth to his disciples, Matth. 9.37, 38. When he saw the people scattered abroad as sheep without a shepherd, he said to his disciples, The harvest truly is plenteous but the laborers are few: pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. It is our duty to pray for the preaching of the Gospel, as it were the standard of God, with all other ordinances of God, whereby his kingdom may be erected and established in perfect beauty, that it may be bright as the Sun, fair as the Moon, and terrible as an army with banners.

Thirdly, our desire must be, that the publishing of the Gospel may be blessed, where God hath vouchsafed it; for as the wanting of this comfortable means of salvation offereth much matter of mourning: so the planting of it in any place, ought to draw from us many prayers, for the more free passage, and good success of the word, that God may more and more be glorified by it. This we see in the blessing of Moses, the man of God, wherewith he blessed the tribe of Levi before his death, Deut. 33.11. Bless, O Lord, his substance, and accept the work of his hands, smite through the loins of them that rise against him, and of them that hate him, that they rise not again. Hath God then bestowed this blessing upon any people? Craue the continuance of it where it is once settled, to the glory of God, and the good of his people: for this is the way that leadeth to the kingdom of immortality. Heaven is as a City: the Church is as the Suburbes that giveth passage or entrance into it: and the word is the statute-law by which it is ruled and ordered. The Prophet craveth oftentimes the blessing of God upon his Church, and his ordinances that are therein, Psal. 51.18. and 122.6.

Fourthly, we learn that it is required of us to be thankful to God, and to praise his name, when he hath been favorable to Zion, and built the walls of Jerusalem, and sent faithful Pastors according to his heart, that may feed his people with knowledge and understanding, Jer. 3.15. When he hath enlarged his Sanctuary, and spread abroad his saving health, we ought to conceive great joy of heart, and express our thankfulness by duties of obedience under the Ministry of the word. For as the want thereof is a token of God's great judgment and displeasure, so the enjoying of the means, is a testimony of his great goodness toward the people of those places; and therefore it ought to draw from us a subjection to his ordinance, and an acknowledgement of his free favor toward us, and a furtherance of us in his fear and our faith.

Fifthly, we must all labor in our several places, and according to our several callings, to embrace the love of God's service and Sanctuary, hungering after the salvation of our brethren. One neighbor is to call another, and one friend is to speak to another, as if he invited them as guests, to a royal and sumptuous feast. This we see in the Prophet, Many Nations shall come and say, Come, and let us go up to the mountain of the Lord, and the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, &c. Mich. 4.2. A farther practice of this we see in Christ's disciples, so soon as they had found Christ, they guided others in the way, and pointed him out with the finger, that he might be known of their brethren. If we lay all these things together, and deeply consider with our selves in the meditation of our hearts, of the estate of our present times, in which we live, and compare them with the days of Christ our Savior, it will cause us to wish with the Prophet, that our head were waters, and our eyes a fountain of tears, that we might weep day and night for the slain of the daughter of our people. If Christ were now again upon the earth, and should make a visitatiō of this kingdom, as once he did of Galilee, he would (alas) have just cause to complain of the estate of the Church among us, and to account of a great many Congregations, as he did of them, namely, to be poor silly sheep scattered and wandering abroad without shepherds, and therefore might as truly say of us now, as he did of them then, The harvest is great, but the laborers to gather the harvest are few, &c. There wanted not in those times store of Priests, Scribes, Pharisees, but these were loiterers, not laborers: idle bellies, not painful teachers: so there is plenty of Ministers in our times, no place is empty no Church is void, no assembly is destitute, nay the number of them is in so great abundance, that many wander up and down the country, as servants without a master, or travelers without a dwelling, ready to be hired for a little, if any Micah will give them their diet, and ten shekels by the year, and a suite of apparel, Judge. 17.10. being glad to serve for a piece of silver, and a morsel of bread, as the Lord threatened the posterity of Eli, 1 Sam. 2.36. But concerning faithful shepherds, and painful Pastors that make conscience of their places, and keep their watch day and night in their watch tower, to descry and discover the approach of the enemy, and to lead their sheep in the green Pastures of holiness & righteousness, the number is small, so that in many shires and countries, scarce the twentieth parish is provided of one that is able and willing to teach them. In some places we have Non-residents, that post over their charges to others: in other, we have men of great gifts, but of little grace to make conscience of their duty: in many there is no ability or sufficiency to stand up before the people, and to divide the word of truth aright unto them. All these are as Caterpillars that devour the fat of the land; or as locusts and cankerwormes, that take the spoil of whatsoever they can lay hands upon. No marvel therefore, if there dwell in the people such horrible and palpable darkness, like that of Egypt, so that the greater part of them may well be likened and resembled to the horse and mule, in whom there is no understanding. For where there are idle shepherds, there are also idle hearers: and where the blind lead the blind, both fall into the ditch, Matth. 15.14.

Lastly, this doctrine serveth as an instruction to all Magistrates (as their places serve [Use 4] them) to further the preaching of the word, and to furnish such places as belong unto them with able teachers. This is required of all godly Magistrates, whether they be supreme or subordinate, that they endeavor to be noursing fathers to the Church, Isaiah 49. that they by their authority may encourage and countenance, all such as are Pastors and teachers, to the end they may go boldly forward with that worthy work which is in their hands. A notable example hereof we have in those Princes that were sent out by Jehoshaphat: for albeit they did not preach to the people, in the cites to which they came, nor minister the Sacraments, nor offer the sacrifices, nor burn incense, inasmuch as they had the Levites with them to do that service: yet it is not to be omitted or concealed, that they did countenance them, and accompany them; and this their authorizing or backing of them is called a preaching, because it made a plain way, and set open a wide door for the people's better receiving of the word with readiness, cheerfulness, and obedience.

The example of great personages is of great force, and is a strong cord to draw inferiors after them. Whensoever such men of high place make account of the Ministers, & highly esteem of their message and Ministry, it moveth others most mightily to show reverence to this holy ordinance of God. Especially it belongeth to them that are Patrones, & have the presentation and collation of spiritual promotions, to have an especial care and regard that the Churches committed to their tuition may be sufficiently furnished, and that as well the small flocks, as the greater herds be provided of godly and learned teachers: for as much as Christ himself, preaching the Gospel of the kingdom from place to place, as occasion served, and the necessity of the people required, delivered the joyful news and glad tidings of salvation, as well to the people of little villages, as to the inhabitants of famous towns and populous Cities: not only to thousands that flocked to hear him, but to hundreds and ten's that came unto him. He shunned popularity, and the applause of men, and shown not himself always openly, nor any otherwise then as he might do most good to the people, and gain greatest glory to his Father. He was not ambitious, or vain-glorious, nor sought the praise of men, John. 7.10. and 5.41. and 8.50. When God determined to destroy the Cities of the plain, at the request of Lot in mercy he saved Zoar, a little town, Gen. 19. God hath his people whom he created, and Jesus Christ redeemed, even in little places as well as in great parishes: in small villages, as well as in large Cities. These have souls to save as well as others. Little flocks would have their shepherds, as well as great herds: such as are poor servants of the family, would be glad to have food to eat, as well as the chiefest persons. To instruct a country-village, is a work of mercy, as well as to teach the mother-Cities of a kingdom: and to be careful of the high or head places, but careless of little hamlets, is as unmerciful a part, as to pamper up a great family, and to let a little one starve for hunger: or as if a Prince should provide for the safety of great multitudes of his subjects, and neglect the lesser companies that abide in poorer villages: or as if a man should tender the welfare of his head, and never regard his foot, or his finger. Wherefore all Magistrates must set before their eyes the example of God, as a clear glass to look upon, appointing the ordering of the Levites in such sort, that all the Tribes might be instructed, being so divided & scattered among the rest, that their labors might be communicated to all: as also the example of Jesus Christ, who in the days of his flesh, taught and preached everywhere, not only at Jerusalem, but in Galilee, and other desert and desolate places; so that they ought to have an especial care and regard, that every Congregation have his sufficient Minister. And that they may be constrained to yield to this truth, or at least persuaded to the practice and performance of this duty, or if not persuaded, yet convinced in conscience that it should be done, and that it is their sin if it be left undone: let us a little consider somewhat farther the fact of God, how careful he was thereof, in the land of Israel, that as well the little towns, as the greater Cities might have able teachers.

Hence it is, that he commandeth the children of Israel, that they give unto the Levites, the ordinary teachers of the people, of the inheritance in their possession, Cities to dwell in: all the Cities which they were to give to these Levites, were eight and forty, Num. 35.2, 7. The accomplishment whereof, we may read at large in the book of Joshua, chap. 21.4, 5, 6, 7. In every Tribe they had four Cities, and so were by the ordinance of God divided in Jacob, and scattered in Israel, according to the ancient Prophesy of Jacob, Gene. 49. For out of the Tribes of Judah, Simeon, and Benjamin, they had 13. Cities, verse 4. Out of the families of the Tribe of Ephraim, and out of the Tribe of Dan, and out of the half Tribe of Manasseh, they had 10. Cities, verse 5. Out of the families of the tribe of Issachar, and out of the Tribe of Asher, and out of the Tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, they had 13. Cities, verse. 6. Lastly, out of the Tribe of Reuben, Gad, and Zebulun, they had given and granted unto them 12. Cities, verse 7. By this means was the instruction of God's people provided for plentifully, through a multitude of Cities appointed unto them, not altogether, or in one place of the land, but dispersed here and there according to the infinite wisdom of God, and the absolute necessity of the people. We heard before, what wonderful care godly Jehoshaphat the king of Judah had, who sent the Levites throughout all the Cities of his kingdom, which carried with them the Book of the Lord, and taught all the land, and his zeal was rewarded with riches, honor, and great prosperity in abundance, 2. Chron. 17.5.9. The like commendation is given of Josiah, who appointed the Priests to their several charges, and encouraged them to the service of the Lord, and said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy Ark in the house which Solomon the son of David king of Israel did build, &c.

So then, for as much as Christ preached to small villages, as well as to bigger towns: forasmuch as it was the wise policy of God, to place the Levites round about his Tabernacle, and to grant unto them cities throughout every Tribe; forasmuch as it was the carefulness of Jehoshaphat and Josiah to have all places of their kingdom replenished with good and able teachers; and forasmuch as the Apostle would have Elders chosen by election in every City: let all those that are Patrones of benefices, and bestowers of Ecclesiastical livings, look out godly and learned preachers where there is want, that even small preferments in little Parishes and villages, may have Ministers of more ability then commonly they have, lest even the blood of them that perish through the ignorance of the one, and default of the other, be required at their hands. If the cure or Congregation be small, it is by many thought to be a sufficient cause to bestow it upon an insufficient person, and sometimes upon their porters or other servants, if so be they can in any reasonable or tolerable sort read English, and satisfy the Law, they think no more is required at their hands: and all this is practiced, because (forsooth) it is a little Parish. But Christ hath shown by his own example, that little Parishes are to be instructed as well as great and wide Cities. And if this example cannot teach us, it shall be able to condemn us of unfaithfulness, and of want of mercy and compassion toward the souls of men.

The Lord put it into the hearts of such as are to dispose the livings of lesser Congregations, to set over them such Pastors, as may feed them with the bread of life, that is, with the preaching of the Gospel of the kingdom.

Hitherto we have spoken of the numbering of the Tribe of Levi, simply without any relation to others. Now we are to speak of it comparatively. For in this place the Levites are compared with the first borne among the people, whom God commanded to be redeedeemed by substitution of the Levites, and appointing of them in their room. This hath two parts: First, the enumeration it self, comparing the persons to be redeemed with those that are to succeed them, and come in their places, to the 44. verse.

Secondly, the manner of matching or equalling of them both, whose number was different, to wit, the Levites, and the first borne, by a Pecuniary redemption of those that did amount to more then the Levites, to the end of the Chapter. Touching the first, we are to consider these particulars: first, the commandment of God, charging Moses to number the first borne that are males among the children of Israel (the Levites being already numbered, as we have heard in the former part of this Chapter,) from a month old and above, and to take the number of their names; and then commanding him to substitute the persons of the Levites for his service, and their cattle for the cattle of the first borne. Secondly, the obedience of Moses to this commandment; all the first borne of the males being numbered, amounted to the number of two and twenty thousand, two hundred, seventy and three.

The second point is the paralleling or equalling of them both, by redeeming the overplus of the first borne, wherein also we may behold the commandment of God, and execution of it by Moses. The Lord commandeth the Levites to succeed the first borne, and whereas there were 273. moe of the first borne, then of the Levites, he ordaineth that five shekels of the Sanctuary should be paid of the people, for every person that was above that tribe, which money was to be given to the Priests. The execution of the commmandement followeth in the three last verses, wherein we may see how Moses obeyeth in them both; for he took the redemption money of the people, and gave the money of them that were redeemed to Aaron, and to his sons according to the word of the Lord.

Out of this division six questions may be demanded, all which we will run over, and briefly dispatch, that we may proceed to the doctrine.

[Object. 1] The first question may be asked, how the number of y ^e first borne which came to 22273 surmounted the number of the Levites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular sums of the several families mentioned in this Chapter, it may seem at the first sight, that the Levites were moe in number then the first borne, & exceeded them by 27. persons. For the sum of the family of the Gershonites, was accounted to be 7500 persons, verse 22. The sum of the family of the Kohathites, was accounted 8600. verse 28. Lastly, the sum of the family of the Merarites, was said to be 6200. The total sum of these three particulars amounteth to 22300. whereas the first borne amounted only to 22273. I answer, this difference is only in show, and not in substance; for in the family of the Kohathites, the Priests also were comprehended, and the first borne of the Levites: so that, whereas the number of these amounted to three hundred, the Levites are rightly said to be two and twenty thousand, verse 39. and the first borne among the Israelites to be two and twenty thousand, two hundred seventy and three.

[Object. 2] Secondly, the question may be asked, how the money commanded to be given for the redeeming of the 273. persons that were above the number of the Levites, was paid: whether by the first borne that were last numbered, or by the people? [Answer.] I answer, by the people, to Moses, for the Priests: for so doth common equity require, that one might not be eased, and another burdened. But if these first borne had borne the burden, and others been freed from the payment of this sum appointed and enjoined, there had been no equity nor equality observed, which the dignity of holy things seemeth to require.

[Object. 3] Thirdly, it may be asked, wherefore God challengeth the first borne to be his? I answer, we see the cause, [Answer.] Exod. 13. because he preserved them, when he had made a general destruction of the first borne among the Egyptians.

Fourthly, wherefore would God have the Levites taken instead of these first borne? and [Object. 4] to seru him in their room? I answer, [Answer.] first he did it in mercy toward their parents, who might through this liberality use them as their own, and employ them in their service: so that whereas before they were the Lord's, now they are returned to their parents. Secondly, to show the accomplishment of Jacob's prophesy, that they must be scattered among the other Tribes, Gen. 49. Thirdly, to commend the dignity and worthiness of the Ministry, in that they succeeded such worthy and honorable persons, who were the flower of all the family.

Fifthly, whereas the price of redemption [Object. 5] and satisfaction for the 273. is commanded and appointed to be five shekls for every person, after the weight of the Sanctuary: the question may be asked, what a shekel is, and what is the shekel of the Sanctuary, and how it differeth from the common shekel. [Answer.] I answer, first touching the shekel, then touching the kinds of it.

The shekel was partly a piece of money, and partly a weight. The value of it according to our coin and common money, seemeth to be two shillings sixepence, and weighing half an ounce in weight, as the best Hebrew writers testify: of which you may read at large in the learned Commentaries of our own men, set forth in our English tongue, the sum whereof is this: That two several pieces have been seen and weighed, one weighed just half an ounce, which had upon one side the pot of Manna, with this inscription, Shekel Israel, and on the other side was stāped Aaron's rod, with this title; Jerusalem Kedeshah, holy Jerusalem, in the ancient Samaritan characters. Likewise, there is another piece with the same pictures which was but half so much in weight, being but half the shekel.

Beza setteth down the very same description of the shekel, Matthew, chapter 17. verse 24. which was given unto him by Ambrose Blancerus. Arias Montanus affirmeth also, that while he was at the Council of Trent, there was brought unto him by a friend, an ancient piece of silver, with the very same figures, and Characters, which he likewise found to weigh half an ounce.

Touching the diverse kinds of the shekel, there are diverse opinions why it is called the shekel of the Sanctuary. Arias Montanus affirmeth that it is called the sacred shekel, because it was the shekel that the Israelites used, who were an holy people unto God. But forasmuch as God speaking to his own people, & Moses writing to this people make this difference, it seemeth rather that there was a difference of shekels, not only between the Israelites and the Gentiles, but among the Israelites themselves; otherwise that distinction had been needless and superfluous. Others hold, that it is called the shekel of the Sanctuary, because the standard measure was kept in the Sanctuary, that there might remain a just and full weight without imminution or corruption: forasmuch as the weights and measures that were commonly used, were oftentimes altered and changed according to the covetous affections of corrupt men, as the Prophet Amos noteth, chap. 8.5. When will the new Moon be gone, that we may sell corn? and the abbath that we may set forth Wheat, making the Ephah small, and the shekel great, and falsifying the balances by deceit? That is, in selling, they used small measures, and in buying great weights, so y ^t they did buy with one weight, and sell with another. But howsoever many of the learned lean to this opinion, yet in my judgment it seemeth unprofitable, forasmuch as we never read (to my remembrance) that any weights or measures were kept in the Sanctuary, which was a place for holy things, and a figure of things to come, so that both the whole and every several part had their several significations, and looked unto Christ to come. Besides, the Apostle writing to the Hebrews, chap. 9.4. setteth down the particular things that were contained in it, as the golden Censer, the Ark of the Covenant ouerlaide round about with gold, wherein was the golden pot that had Manna, and Aaron's rod that budded, and the Tables of the Covenant, and over it the Cherubims of glory shadowing the mercy seat, &c. Where we see, he mentioneth what was in the Sanctuary, what was near unto it, what over it, &c. yet we have no naming of keeping any shekel in it. Furthermore, if this weight were there, to avoid the practices of injustice, why had they not also the like provision in other weights and measures also, as well as in this? was there no fear of fraud, but in this? or must the arms of injustice and wrong be tied up in one kind, and left at random in all the rest? Why had they not also the Gerah of the Sanctuary, the Omer of the Sanctuary, the Ephah of the Sanctuary, and so of the rest? Lastly, to omit other circumstances and considerations, this most holy place seemeth of all other, to be most unfit for the keeping of such human and worldly things, whereunto also the people could not have free ingress, and egress, and regress, at their pleasure, when they should try the truth of their weights and measures. Seeing they had not access to this place when they would, it was not fitted to such a purpose. The third opinion whereunto the greatest number of writers do accord, which seemeth most likely, to which also I incline, is, that there are two kind of shekels, the one common or profane, the other sacred or holy called the shekel of the Sanctuary, double so much as the former; the common shekel amounting to two shillings sixepence, the valuation of y ^e other coming to five shillings, according to our money, that is in use among us.

Sixthly, where it is said that the shekel is [Object. 6] twenty Gerahs, verse 47. the question may be asked, what a Gerah is? I answer, [Answer.] the shekel being justly valued, it will easily appear what a Gerah is; but because we shall have fit occasion to discuss this point afterward, in the fifth chapter, we will refer the reader to that place.

[Verse 41. Take the Levites instead of all the first borne, &c. ] We see here, that the Levites were substituted in the place of the first borne, who did first of all execute the Ministers office. The Lord, if it had pleased him, could have served the Church with them forever: but for the causes before rehearsed, he exempted them from this service, after that for a small time and a few years, he had tried their obedience to his holy will and commandment. Now, in their stead he taketh the Tribe of Levi to minister unto him, and for his [Doctrine 1] people. We learn hereby, that the office of the Ministry, is a most worthy and excellent calling. This is that which the Apostle saith writing to the Hebrews, chap. 5.4. No man taketh this honor to himself, but he that is called of God, as was Aaron; If then it be an honor to be called to this office, it followeth to be an high and honorable calling. Likewise, writing to the Romans, and declaring that none can preach except they be sent, he addeth out of the Prophet, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? Rom. 10.15. And instructing Timothy touching this office, he saith, This is a true saying, If a man desire the office of a Bishop, he desireth a worthy work; and afterward in the same Epistle, cha. 5.17. Let the Elders that rule well be counted worthy of double honor, specially they who labor in the word and doctrine.

Seeing then, the Ministry is an honor as the Priesthood of Aaron was, seeing the office is a worthy work, and seeing the feet of the Ministers that bring the word unto us, are beautiful, so that they are worthy, not only of single, but of double honor; it followeth that the calling is exalted above many others, and ought to have a reverent and special account among us.

The truth hereof will farther appear [Reason 1] unto us by the force of reasons, as so many props to stay it up. First, we must consider the title given unto them of an Ambassador: what greater honor, then to be the Ambassador of a Prince? The Minister is more, he is the messenger of the Lord of hosts, and cometh from the King of kings, and Lord of lords. He is instead of Christ, appointed and sent of him to reconcile men to himself, and to save them.

So then, the Ministers supply the office, and sustain the person of the Son of God, who is the word and wisdom of his Father. Not that he would have the Ministry of his word less esteemed, then if he should speak from heaven with terrible signs of Thunder and lightning; but that he might by this means teach in a more familiar manner, and so make the better trial of our obedience. Therefore the Apostle saith, He that knoweth God, heareth us: he that is not of God, heareth us not, hereby know we the spirit of truth, and the spirit of error. We must hear the word preached by man, not as the word of man, but as it is indeed the word of God, and so set our selves in his presence. Hence it is, that he saith to the disciples whom he had sent out, He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. If then the Ministry be an embassage sent unto us from God, whereby God after a sort sueth to us for reconciliation, it serveth to set forth unto us the honor of this calling.

Secondly, the honor of the Ministry is to [Reason 2] save men's souls, which of all works, is the highest, the holiest, the heauenlyest, the greatest. What other calling can compare with it in this respect? Other professions and ordinances, respect the good of this life, as peace, or health, or wealth, and such like: but the end of the Ministry alone is the salvation of souls. Paul willeth Timothy to take heed to himself, and unto doctrine, adding this reason, for in doing this, thou shalt save both thyself, and them that hear thee. It will be objected, we are saved by Christ only, as I have been oftentimes answered: we have salvation by no other then by him. It is true indeed, Christ hath performed so much as is sufficient for the salvation of all, yet none are actually saved, but they only to whom the benefits and merits of the Messiah are communicated. Now his merits are applied two ways, by the Ministry of the word, and by receiving of the Sacraments, for which cause the power of salvation is ascribed unto them. We do not teach that men are saved by the preaching of the word, to drive men from Christ thereby, or to build our salvation upon any other; for we preach nothing, we regard to know nothing, but Christ and him crucified. We go not about to lay any other foundation, but the question is of the means how we shall come to the saving knowledge of Christ, which is ordinarily done by the sound and sincere preaching of the Gospel: so that this calling is a most excellent calling.

[Reason 3] Thirdly, this truth is farther confirmed and strengthened by the contrary, in that without it ordinarily no man can attain to salvation, as may appear by the means whereby it is effected, and by the degrees whereby it is finished. None shall be saved but such as are effectually called: but what is the Church other, then a company of men called? and they are called by the Ministry of y ^e Gospel, made powerful and effectual by the Spirit of God: Ye are called by our Gospel, to the obtaining of the glory of the Lord Jesus Christ. By it, our minds are enlightened to see our own miseries, and God's infinite mercies, and then by it, as by the strong arm of God we are drawn unto him. Again, none are saved, but such as are justified, being acquitted from their sins, and accepted in Christ as righteous, and as heirs of eternal life But we are justified by faith, and faith cometh by hearing the word of God, so that the Preachers are the Ministers by whom we believe. Lastly, none are saved, but such as are sanctified by the Spirit of regeneration, and whosoever is in Christ, is become a new creature: but we are borne again by the immortal seed which is the word of the eternal God, so that we are begotten into him by y ^e preaching of the word. In this respect the Ministers are called spiritual fathers, because they beget us as children by the Gospel of Jesus Christ. Thus then we see the worthiness and excellency of this calling, and what we are to esteem thereof.

As then we heard the reasons, so let us hearken [Use 1] to the uses. First of all, this ought to be a strong motive unto us to move us to desire this calling. It is an encouragement unto us to enter into it, & a good warrant that it is lawful to desire it. Who doth not desire honor & excellency in this world? Saul, being threatened to have the kingdom rent from him, desired that Samuel would honor him among the people. God lifteth up the heads of those that are fitted to this calling, who are as one of a thousand. But is it indeed lawful, will some say, to affect this calling, & to desire the office of a Bishop? may a man seek and sue for it? I answer, [Answer.] neither every man nor all desire is warranted. There are two sorts of men, & two sorts of desires. Some men are fitted, and some are unfit. There is a desire that is good, and there is a desire that is evil, according as the fountain is out of which they issue & proceed. The corrupt desire ariseth sometimes from ambition, and sometimes frō covetousness, delighting to set out themselves, or coveting to enrich themselves. For some are possessed and puffed up with the spirit of pride and vain glory, setting out thenselves with shows of worldly wisdom, and magnifying themselves and their gifts, to tickle wanton and delicate ears: others make the Ministry as their last shift and refuge, when they have made shipwreck of a good conscience, and know not otherwise how to live. This is a wicked & preposterous desire. For as such as have neither learning nor honesty, neither are willing to labor for their living, when they can no longer maintain themselves, their last remedy is to turn Ale-house-keepers, and to set up tippling houses: so such as have got̄ a little smattering knowledge, as shreds or scraps gathered from other men's tables, & have peradventure baited their horses in the University, though they be as far from sound or settled skill in Divinity, as their horses, when they know not which way to turn themselves to live, neither can shift anymore, their scandalous and lascivious courses, being descried and perceived of all men, begin to think of the Ministry, and make that a means to maintain them idly, loosely, and wickedly. This desire is sinful and carnal, woe unto such as thus desire the calling: woe unto such as help them to it, and as it were hold the stirrup unto them, while they mount up into Moses chair: woe unto them that suffer them to have entrance and give them easy passage to make houocke of the sheep of Christ: and woe unto that people that have such a plague sent in among them, to destroy their souls. But besides this, there is an holy and godly desire coming from the true fear of God, and the zeal of his glory, when he giveth unto a man this purpose and resolution, to consecrate himself to the Ministry of the Church, and to put in practice such gifts as are bestowed upon him. The former sort desire the honor, not the work: the maintenance, but not the pains. Such as desire it to be reverenced, are ambitious: such as affect it, to be maintained, are covetous. They that are set in this calling ought to be reverenced, but they ought not to respect that as the ende of their entrance into it: they ought to be maintained, but that should not be their principal mark, but God's glory and the people's good.

Blessed are they that have this godly desire; blessed be God, that hath put it into their hearts: and blessed are that people that have such a conscionable Pastor set over them to reveal unto them the counsels of God and the mysteries of salvation. These men feeling the blessing of God upon their studies, and themselves in some good measure fitted and furnished for this function, are willing to exercise their gifts, and employ their talent, which is indeed one part of their calling. Hence it is that Paul saith, Ro. 1.15.16. So much as in me is, I am ready to preach the Gospel to you that are at Rome also; for I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to everyone that believeth, &c. He acknowledgeth himself a debtor unto all men: God is the creditor, who hath given out his money to everyone of his servants, that they should gain everyone to their master, not to themselves: the money committed is his gifts and graces that he hath distributed unto them according to his own pleasure: so that we having received, not only to believe our selves, but to teach faith unto others, ought to be ready, willing, prompt, and prepared to employ such gifts as are bestowed upon us. Thus also doth the Apostle Peter teach the Elders, to feed the flock of God which is among them, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind, &c. And in the Old Testament, the Prophet Isaiah, (when his tongue had been touched with a coal from the Altar, and that he had heard the voice of the Lord, saying, Whom shall I send?) doth of his own accord offer himself and his service, Behold, here I am, send me. Wherefore, whomsoever the Lord God shall cal immediately by his Spirit, and furnish with gifts requisite for a Minister, he will also touch his heart with willingness and readiness to employ those graces, and to set them on work; he will give him a desire to glorify him in the service of the Church, and to gain souls to his Master Christ.

Secondly, it reproveth sundry abuses of [Use 2] such as transgress against this truth, and dash their foot against this doctrine, as against a stone; as if they meant violently to oppose themselves against it, or knew not that therein they fight against God; which may be reduced to three heads. First, such as abuse their persons, and tread upon them as their footstool: Secondly, such as contemn the Ministry it self as base and vile: Thirdly, such as deny them any maintenance fit for their calling. One sort are wretched and profane, another proud & high-minded, the third worldly and covetous.

Touching the first sort, it is too common a practice in the world to scorn and scoff at the Ministers of the Gospel, which is as much as to make open profession to be void of all soundness and sincerity of religion. For such as hate them and despise them, because they are Ministers, do despise, nay despite God himself, and Christ our Savior, as Luke 10.16. He that despiseth you despiseth me: and he that despiseth me, despiseth him that sent me. Where Christ setteth down this as a rule, whereby every man may examine his own heart, and make trial of his religion and piety toward God, even by his affection and behavior toward the Ministers of God. It was never known since the world stood, that he did ever so much as savor of any goodness, that could not abide a faithful Minister. I deny not, but he may deceive himself, but God is not mocked: he may pretend piety, but it is nothing but cursed and cankered hypocrisy. The word is the seed of regeneration: it cannot therefore be that such as have been brought to the state of grace and salvation by this precious seed of the word, should abase & abuse those by whom they have been begotten. Will a son, except he do degenerate and become a monster, revile him that brought him into this world, and gave him life and breath? So is it as unnatural, and much more, to contemn the spiritual fathers of our souls: forasmuch as of the fathers of our bodies, we receive only temporal life, but of these, eternal. It is well said by one of the ancients, that whosoever despiseth the Preachers of the Gospel, is an Atheist and profane person, and a despiser of Christ himself.

These do not only sin against God, and against the Gospel, but against their own souls; they hinder their own salvation and the salvation of many others, and so make their means vnauailable, and commit a sin more heinous and horrible then that of Onan, who spilled his seed on the ground, least he should give seed unto his brother, Gen. 38.9. The seed of the word is immortal and remaineth forever, and therefore is of greater price; so that they are spiritual murderers of thousand souls that seek to spill it and spoil it, as water on the earth, least it should fructify in the hearts of men. If we should see a man pull out his own eyes that he might not see, or cut off his ears that he might not hear, we would all pity his case, and say he were running mad. But thus it fareth with these irreligious persons; they make them selves blind, that they might be without seeing, they make themselves deaf that they might be without hearing, and they harden their hearts that they might be without feeling. This is spiritual and desperate madness to despise so great a blessing without which we cannot be saved, nor obtain any good things promised unto us. And howsoever these men, to excuse their own impiety and to blind the eyes of the simple, will pretend love and liking to the word it self, yet they utterly deceive themselves: for this is one rule to be observed and learned of us, that whosoever abuseth the Ministers despiseth also the Ministry, as he that liketh the Physic by which he is to be recovered, will also make much of the Physician, whose counsel he hath used. Whosoever accounteth not the feet of those beautiful that bring glad tidings of peace, will not much esteem the Gospel it self: and whosoever despiseth the Messenger, will not regard the message that is delivered unto him.

For the Ministry is the ordinary means, whereby it pleaseth God to save those that believe, Rom. 1.16. 1 Cor. 1.21. Let this be also another rule, y ^t whosoever account the Ministry of the Gospel as vile in their eyes, it shall be easier for them of Sodom and Gomorrah in the day of judgment, then for them, Mat. 10.15. and 11.24. yea, Christ our Savior willeth his Apostles to shake off the dust of their feet, as witness against them that hear not their words, neither receive their persons. Wherefore this also shall be another rule, that to abuse the Ministers of the word, and esteem them as the of-scourings of the world, whose feet (as we heard) are beautiful to all the elect, because they bring glad tidings of peace and of all good things) is an horrible sin highly displeasing to God, grievously provoking him to anger, and swiftly calling down judgment upon their heads. Wherefore he saith in the Prophet, Touch not mine Anointed, and do my Prophets no harm. And Moses prayeth to God on the behalf of Levi, to smite thorough the loins of them that rise against him, and of them that hate him, that they rise not again. The persons of Ambassadors are by law of all Nations, sacred and inviolable; the heathen saw it and set it down, and never ceased to revenge the wrongs done unto them, both upon particular persons, and upon whole Cities. The Law of God and man, sacred and profane, account the injuries done unto a messenger, as done against him who sent him: and therefore they were wont to be safely guarded and protected, not only in times of peace, but amiddes the weapons and naked swords of the enemies. David revenged most sharply the injuries and indignities offered to his Ambassadors with the overthrow of the Ammonites, 2 Sam. 10. and never did he show the like exemplary punishment in that extrem manner. Do earthly Princes and States revenge the wrongs offered to their servants sent out by commandment and commission from them: and shall we think that the Lord of hosts, the king of kings, who is the God of vengeance, will suffer the opprobries, contumelies, and contempts offered to his messengers, to go unpunished? The Ministers are the high Ambassadors of God, so that they send not themselves, but are sent out of him, and they execute not their own willes, but his will: and therefore the infinite Majesty of almighty God is violated and abused in the indignities that are offered unto them, and doubtless he will avenge his servants which cry day and night unto him, though he bear long with his enemies. I tell you, he will avenge them speedily. No man offending in this kind of unkind abuses toward them, ever escaped the punishments of God. How often did God plague his people in the wilderness, when they rose up against Moses and Aaron, the Ministers of God for their good, who taught Jacob his judgments, and Israel his laws? When Jeroboam stretched out his hand against the Prophet to lay hold on him, his hand wasted and withered, so that albeit he put it out, yet he was not able to pull it in again. The two Captains with their fifties, sent out by Ahaziah to apprehend the Prophet, were destroyed with fire from heaven, and never returned to bring their master word how they spedde. The lewd and ungracious children that mocked Elisha, and upbraided him with his baldenesse, were torn in pieces by two Bears that came out of the wood upon them. The people of Israel that misused the messengers of God, and contemned the Prophets, that spake unto them early and late, were rejected and carried into captivity, into the land of their enemies. Neither is it to be marvelled at, that God hath sent such strange examples of his wrath and indignation upon the contemners of his Ministers, forasmuch as they are as Cyants that fight against God, and therefore he appointed death to him that rebelled against y ^e Priest, as those rebels were swallowed up of the earth that made insurrection against Aaron, and usurped the Priesthood contrary to the institution of God: in which place, Moses saith, It is not Aaron that you strive against, but even against God himself, Numb. 16.11. If we follow these men in their practices, let us also fear to fall into their punishments. For God will not be mocked, though the Ministers be misused: and his hand is not shortened, though they be taunted and reviled of us. He will account these reproaches to reach unto heaven, and they shall be of sufficient force to cast us down into hell, except we repent of these evils.

But let us pass from their persons, and come to the function it self. Many there are that are grown a degree farther in impiety, who making no conscience to go out of the way, do wander farther from home then many other. There are indeed some who stick not to account of the Ministers as the filth of the earth; they will give no reverence unto them, they acknowledge them not to be sent to reconcile men unto God, but disgrace them and dishonor them what they can: howbeit they will not break out in open contempt of the Ministry it self, but seem to esteem highly and reverently, and religiously of it. There is some hope of these, that by the mercy of God, they may be reclaimed and reformed. Others spare not to speak against the calling it self, and utter slanderous words against God's ordinance, as men that are come to the height of sin, and have filled up the measure thereof to the brim. These are like Ahab; when Elijah came into his presence, he charged him to be the troubler of Israel, Art thou he that troubleth Israel? They are the Captains and Caualleers that were in the company of Jehu, that accounted him who came to anoint Jehu, a mad fellow, What said this mad fellow unto thee? Paul and Silas are accused to trouble the City, and to turn the world upside down, and to teach customs which were not lawful to receive and observe, Act. 16.20 Tertullus an eloquent Orator, abusing a good gift to an evil purpose, chargeth him deeply to be a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarens, Chapter 24.5. To contemn this calling, is to contemn God: and to dishonor it, is to dishonor God: and yet the Ministers for the most part are esteemed according to their low and mean estate in this world. If they be poor, they are indeed poorly accounted off. If they be not great in the world, they are not regarded and respected of worldly minded men; but these account themselves better then the Minister, because they are richer. But such as are rightly religious, are otherwise minded. Obadiah, the governor of Ahab's house, refused not to do reverence to the Prophet, to the contemned Prophet Elijah, 1 King. 18.7.9. Joash the king disdained not to visit Elisha when he was sick and lay on his deathbed, and to weep upon his face, and said unto him, O my father, my father, the Chariot of Israel and the horsemen thereof, 2 King. 13.14. Thus it was in former times, when Kings and Princes were not ashamed to acknowledge them: but as sin aboundeth, so the Ministry is contemned.

The third reproof, is against those that are so taken up with the thoughts of this world, that they refuse to allow them any means of maintenance, and grudge them meat and drink to relieve themselves and their families. This is a fruit of the former sins, and proceedeth from a contempt, either of their persons, or of their calling, or of them both. For when they are grown to contemn them, no marvel if they grudge to maintain them. Some think the calling needless, and superfluous, and well gotten that is detained from them. Others account it voluntary, and arbitrary, which they may give, or not give, yield or not yield, at their own pleasure: others will needs pay it, howbeit not as a duty, but as a gratuity: not as a recompense of their pains, but as a benevolence at pleasure: they will have nothing bestowed as due, but as an alms to the beggar that cometh to their doors. The first sort are plain Epicures, earthwormes, knowing no God but Mammon, and serving no God but their belly. The other two carry more show of profession, and yet they make little conscience of God's religion, or of their own salvation. For if they did hope to inherit heaven, they would be forward to magnify and further the means that lead us unto heaven, and account it an honor in equity and justice due unto them, to yield unto them a sufficient maintenance, which cannot without sacrilege be detained from them. Who is it that provideth not for his oxen and cattle, that labor for him? who feedeth not his sheep in sweet pastures, that feed him and clothe him? What hearts then have we harder then stone, that do not any whit regard to see them comfortably and competently maintained, that labor for us, search the Scriptures for us, are careful to provide for us, and to feed us with much better food? If a man should see any of us lying in a pit like to be drowned, and reaching out his hand unto us should draw us out, how would we esteem of them? The Ministers draw body and soul out of the deep dungeon of eternal death, and from the pit of destruction, and guide them into the way of peace: and therefore it is great reason, that having received comfort from them, we should comfort them again, and thereby show how we respect them.

If we were borne blind, and wanted the light of the eyes, as the poor man mentioned in the Gospel, and one should restore our sight, we would account nothing too dear for him, nothing too good for him, if we gave him all the wealth and treasure of our house.

But this is our condition spiritually, we sit in darkness and in the shadow of death, we know no more of God naturally, then serveth to make us without excuse. The Ministers are the light of the world to enlighten them, to open their eyes, and to bring them out of darkness into a marvelous light: and yet the idolatrous Priests among the heathen were more esteemed, and better rewarded, then the true Ministers of Christ among us; which redoundeth to the shame and reproach of such as profess themselves to be sound Christians. But Christ saith, [Object.] to his Apostles, Freely ye have received, freely give, Mat. 10, 8. How then may the Ministers receive any reward for their labors? I answer, Christ speaketh in this place especially of working miracles, as appeareth in the words immediately going before, where he willeth them to heal the sick, to cleanse the leapers, to raise up the dead, and to cast out devils. If they be extended farther, because he willed them to go and preach, saying, The Kingdom of God is at hand: he forbiddeth them to set the Gospel to sale, as that which standeth at offer and proffer: so that the Minister must not be given to filthy lucre, 1 Tim. 3, 3. Tit. 1, 7. So then, they do give freely, who do not intend gain as the reward of their labors, nor set it before their eyes as the mark they aim at, but desire nothing more then the glory of God, and the salvation of the Church, and refer thereunto all their studies and endeuourss. They that only or chiefly seek their own wealth, are truly called hirelings; whereas the servants of God have him before their eyes of whom they are sent, that so they may feed the flock with knowledge and doctrine. Again, it may be said, that Paul witnesseth he took nothing of the Corinthians, and that he labored with his own hands, Acts 20, 34. 1 Cor. 4, 12. I answer, the Apostle in taking nothing of that Church, considered what did belong to the edification of that Church: nevertheless, the brethren that came from Macedonia, supplied his wants, and helped him in his necessities. But of this we spake more at large in the former doctrine.

[Use 3] Thirdly, let no man presume to refuse and reject the Ministry, as thinking themselves or their children too high, or this calling too low for them; thinking themselves too honorable, and this office too contemptible for their persons. No man is too good to serve God at the Altar, and to minister in his Sanctuary. If any refuse the Ministry in regard of his birth, and his wealth, or worth, or gifts, he deceiveth himself, and ouervalueth his own condition: for who is sufficient for these things? We are a thousand fold more unworthy to be Ministers, then the Ministry can be thought unworthy of us. Noah was the Prince of the world, yet a Preacher of righteousness, 2 Pet. 2, 5. Melchizedek was both King of Salem, and a Priest of the most high God, Heb. 7, 1. Gen. 14, 18. Samuel was both a Judge of the people, and a Prophet of God, 1 Sam 3, 20. and 7, 15. David was both a King & a Prophet. And albeit certain Kings have been Prophets, yet it was no greater credit to the Ministry, that Kings were Prophets, then commendation to Kings themselves that they were Prophets: as it was a greater glory to Kings that they have been Philosophers, then credit to Philosophy, that Kings have studied, professed, and embraced it. The Son of God, our Lord Jesus Christ, before his incarnation was the Teacher of his people; for by his Spirit he spake in the Patriarchs & Prophets, and was the Messenger of God, and therefore called the Angel of the Covenant: and after that he took our flesh and nature upon him, being the seed of Abraham, he professed that he was sent to preach deliverance to the captives, & the acceptable year of the Lord, Luke 4, 18, 19, 43. He was equal in glory with the Father, yet this was his calling and work while he lived upon the earth. God the Father thought it a meet office to be committed to his only begotten Son, and should it seem a reproachful office to his servants? If he were anointed to be both our King, Prophet, and Priest, let not us despise prophesy. Nay, not only the Son of God, as he was man, disdained not this function, but God himself in Paradise was a Preacher of the Gospel, Gen. 3, 15. The seed of the woman shall bruise the serpents head: and the Spirit of God is as it were a fellow-worker with the labors of the Ministers. Besides, the Angels themselves, most glorious creatures, that always behold the face of the Father that is in heaven, have not refused to be the publishers of this message, Luke 2, 9, 10. Wherefore, all such as GOD hath blessed with forward and toward children, as a special mercy toward them, and withal bestowed the goods of this world upon them, enabling them to maintain them in schools of learning, ought to further the building of God's Church, and to think it no disgrace or disparagement unto them, to apply their sons to be workmen in this spiritual building, and so to dedicate them unto God, as godly Hannah gave Samuel unto the Lord, that so long as he lived, he might be given unto the Lord, 1 Sam. 1, 28. It is a thing greatly to be lamented, that this high office of preaching the word is so contemned by all of high calling, that the Nobility utterly shun it, & the greatest part of the Gentry of the Land generally refuse it, either as base in it self, or at least as base to them, or in them. Great men's children are set to study man's law, but it beseemeth not their greatness to study God's law. To be sent on Embassage in the affairs of a Prince, is a great honor; but to be sent with God's message in his mouth, is esteemed a disgrace. Ye fools and blind, whether is greater, God or man? Whose message is most honorable, God's, or else man's? We see in the Popedom, how men of countenance and estimation are not ashamed to give their children to the Popes service, and bear the mark of the beast, and refuse not to have thē nearly and ill-favoredly shaven, until they have scarce one hair of an honest man left unto them: nay, some of the blood royal have taken upon them the orders or rather the disorders of that Hierarchy, as we have examples in our own Chronicles. Princes themselves have renounced their crowns and kingdoms, and entered into Monasteries, & have put their sons and daughters into Cloisters. It is very apparent, that Princes among the Heathen, were also Priests. Shall not these being poor blind Idolaters, that knew not GOD aright, stand up at the day of judgment against us to condemn us, that have so little care or love to the Lord's Temple, that the serving of him there, is become so vile a thing, as it is not beseeming a man's son of any countenance and reputation in the world? So that they will not set their hand to the Lord's Plough, but scorn it almost as much as to go to plough and cart. The Prophet Isaiah (as it is probably collected) was of a very noble linage, son to Amos, who was brother unto Amaziah King of Judah, and therefore thought to be of the blood royal, as the Hebrew writers agree, who had the books of Genealogies extant among them. The Prophet Daniel, with Hananiah, Mishael, & Azariah, were of the Kings seed, Dan. 1, 3. We heard before that Christ himself the Lord of life, and the most honorable person of highest descent that ever lived upon the earth, who was not only of the linage and stock of David, and heir unto the Crown & Kingdom, but the son of the eternal God, yet he disdained not to serve, but vouchsafed to minister in this office, and hath given example to all posterity, that none should account themselves unworthy of it, or it unworthy of thē: forasmuch as the Gospel began to be preached of him, Heb. 2, 3: who is the brightness of glory, and the express image of his person, and upholdeth all things by the word of his power, Heb. 1, 3.

Seeing then Princes and Peers, and noble men, yea such as have been of the Kings blood have employed themselves to the Lord's service: seeing sundry of these among both Pagans and Papists have exercised this function: seeing some of the elect Angels were Preachers of the Gospel: what a slander and reproach is it for us that are dust and ashes, and worms of the earth, and no better; that are called Christians, and would be accounted great professers, who, in so great want of laborers and harvest men to reap down the corn, do bestow our youth, rather any way then this that is the best way? It is incredible what great good such might do in the church. O what a furtherance would it be to true religion, and a notable means to gain many souls to God! For how many be there, that contemn the Ministry of the word, and consequently the word it self, because (for the most part) they are mean and poor men that are the Ministers and Preachers of it? Even as when the professers of the truth consist of the lowest sort, it hindereth the faith of diverse, to consider that none of the rich or of the Rulers believe in him, but the people that are accursed: so is it in the Ministry also. When such as are ignorant of true religion, cast their eyes upon the poor condition of the teachers of it, and behold the worshipful and noble shun it, and shake it from their shoulders, they are offended, and grow into hatred and contempt of the Calling, and regard not such as have taken it upon them. Whereas, if the men of great places would stoop down unto it, (if this may be accounted a stooping down) and as well preach Christ as believe in him, it might be a forcible and effectual means to further and foster true religion. Is it not a comfort to all godly parents, to see their children well bestowed? Can we have them better bestowed, then to serve the Lord, and to labor in his harvest, and to be made Rulers or Stewards in his house? Is there anything we should rejoice more to see, then our sons put in trust with the price of the blood of Christ, and by preaching to win many souls, and send them to heaven? How do men seek to shroud themselves under the cloth of noble men, and are glad of places and offices under them; like to