Commentary on Numbers

We have spoken hitherto of both the parts of the preface, that go before the enumeration of the Levites, consisting partly in the description of Aaron's sons, and partly in the presentation of that Tribe before Aaron and his sons to serve in the Tabernacle. Now we come to speak of the numbering of them, which is done apart in a peculiar manner from the rest of the people. For God would not have the Levites numbered with the rest of the Tribes, to the ende he might free them from the wars, and except them as a chosen portion to himself from civil affairs; and that they might more diligently, more seriously, & more carefully, without all disturbance and distraction apply and employ themselves in that holy function whereunto they were appointed. So then, after that the people are numbered and ordered exactly and exquisitely, Moses proceedeth to the numbering of the Levitical Tribe, which only remaineth vnnumbred.

This is done two ways: first simply, being considered in themselves without reference and relation to others: secondly, comparatively, being compared with the first borne, in whose place and room they succeeded. The simple enumeration is twofold, first general, in these words; and then particular in those that follow. The general numbering hath two parts, the commandment, and the execution of it. The commandment is amplified by the author of it, The Lord spake unto Moses; then by the place, in the wilderness of Sinai, there it was given: for as yet they were not gone from the Mount where the Law was given. Thirdly, by the manner, number them by their families, after the house of their fathers. Lastly, the persons to be numbered, every male from a month old, and upward. The obedience of Moses is in the 16, verse, where he is commended by the manner of it, he did it according to the word of the Lord, in all points as he was commanded. The particular numbering, being set down in the verses that follow, we are to reserve to his proper place.

In this division two questions arise, upon the different order observed in the numbering of this Tribe, compared with the numbering of the former Tribes, which are to be decided. For here Moses is commanded to number all the males from a month old and above, but he did before number the other Tribes from twenty years old and above, chap. 1, 3. Wherefore, first of all the question may be asked, why the Levites are not numbered as the rest are, from twenty year old, but from a month old? Secondly, why they were not numbered as well so soon as they were borne and brought forth into the world, as when they were a month old? Wherefore we are to inquire, why they were numbered so soon, and then why no sooner?

Touching the first, to wit, why they were [Question 1] numbered from one month and upward, and not at twenty years old and upward, as the rest were, it was done for three causes.

First of all, the Levites were numbered at a month old, because at that age they were fit to be presented before the Lord, and offered unto him, Luke 2.

Secondly, another cause of taking their number according to these young years, was, to bring the number of this Tribe unto an equal proportion with the other Tribes; for at this God aimed, as we shall see afterward: whereas if the number had been taken only from twenty year & upward, it should never have been known what number there was of the first borne, and so the recompense and satisfaction would have been altogether uncertain and unjust.

This showeth, both that the Tribe of Levi was in comparison few in number, even the least of all the rest, and that by this gracious dealing and merciful favor of God, the people ought to be inclined, more quietly, patiently, willingly, and cheerfully to pay the tax and tribute that was laid upon them for the overplus among themselves.

Thirdly, they are numbered at that age, because it was not necessary they should be fit for the wars, whom GOD had exempted from such service, which was one difference between the Levites and the other Tribes. They were numbered at twenty years old, because then they were holden and judged fit to go out to war, as among us and in our Common-wealth, the State thinks it fit to have all warned from sixteen to threescore years, as able men to bear arms, and to serve their Prince, and to fight for their country. Whereas the Levites had nothing to do with handling the sword, and putting on armor, and following the wars: they were to attend on holy things, and to minister in the Tabernacle: they are made word-men, not sword men: they are fishers of men, not fighters with men: and albeit they walk in the flesh, yet they do not war after the flesh, 2, Cor. 10, 3.

Touching the second question, to wit, [Question 2] wherefore they were not numbered before the month was expired? This was done, because all the male children by the ceremonial law, were impure and unclean for the space of one month, Leviticus 12, verse 4. as also all the maid-children were unclean threescore and six days, Leviticus 12, verse 5. At what time the mother brought unto the Priest, a lamb of a year old, for a sin-offering, who offered it before the LORD, and made an Atonement for her, Leviticus 12, verse 6, 7.

So then, as the male children were unclean an whole month, so after that space of time limited and determined, they ought to be purified.

True it is, they did belong unto GOD at all times, for unto such pertained the Kingdom of Heaven from the beginning: he had evermore a right unto them, who had said unto Abraham, I will be thy GOD, and the GOD of thy seed, Gen. 17. Notwithstanding they could not be presented unto him, because they were holden as unclean, according to that law that continued for a season, & for y ^t cause God would have those only reckoned in this account which were a month old. This did put them in mind, as also it teacheth us, that we are all by nature sinners and unclean. We are conceived and borne in sin, and from that which is unclean, who can bring that is clean? Our natural estate is notably described by the Prophet Ezekiel, chap. 16. under the similitude of a wretched infant polluted in his blood. There is not one that doth good, no not one: so that every mouth is stopped, and all the world become guilty before God.

[Verse 15. Number the children of Levi, after the house of their, &c. ] Here is set down a commandment directed to Moses, and a commendation of Moses, who was faithful in the house of God as a servant. A servant will do nothing before he know the mind of his master; and when he knoweth his will, he is ready to accomplish it. The house is the Church: the master of it is God: the Stewards of it are the Teachers, who rule in this house at the appointment of God: and none of them durst presume to do anything therein without his direction: so it is said in this place of Moses, that he followed not his own device, but did all things as the mouth of God directed him.

We learn from hence, that the word of [Doctrine 1] God is able to inform the Church generally, and every man particularly, in all things pertaining to this life, and to direct them, both what they are to do, and what they are not to do. Whatsoever falleth out into the parts of man's life, must receive warrant from the will and word of God. This doth the Prophet David teach in many places of the Psalms, By them thy servant is warned: by them the youngman may by taking heed, cleanse his ways: by them all men shall be made more wise then their enemies, more learned then their teachers, more prudent then the ancient: by them they shall make their way prosperous; and by doing according to that which is written in them, they shall have good success. Of this is Solomon also another witness, Prov. 2, 9. My son, if thou wilt receive my words, and hide my commandments within thee, &c: then shalt thou understand righteousness, and judgment, and equity, & every good path. This is directed not only to Princes and Magistrates, (as appeareth in the Epistle to the Hebrews) but to all the children of God, of what calling soever they be. So the Apostle speaking of our ordinary meats and drinks, declareth that they are sanctified by the word of God, and by prayer, 1. Tim. 4, 5. That which he speaketh of our use of the creatures, must be understood of all things else, and stretched to all our actions, forasmuch as the word must be our warrant, whē to do everything, how to do it in a good manner, how to fly evil, and how to use Christian liberty in things that are in themselves indifferent.

[Reason 1] This is so evident, that we want not many reasons to confirm it unto us. First, the titles given to the word, do teach it. For it is called the statute law of God. Are not the statute laws of the kingdom, sufficient to direct us what to do, and what we ought to do? They are able to secure us from danger, without any foreign helps. Hence it is, that the Prophets cry out in every place, for obedience to the statutes of God, they will tell us what we ought to do. Likewise the word is said to be our Counselor, as it were a man of Law, to which we ought evermore to resort, as we see men in matters of doubt, repair to their learned counsel, that they may do nothing without advice.

Secondly, the Apostle setteth down this [Reason 2] rule, that whatsoever we do, whether we eat, or drink, or enter into any action, we must set before us, as the chief and high end of all, the glory of God. There may be indeed, and are other ends of the things we do, but this ought to be the principal. If this be wanting, what other ends soever we have, the work is defective and unholy unto us. But no man can glorify God in anything without obedience; and there is no obedience, but in respect of the commandment and word of God. The Prophet saith well, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice; and to hearken, then the fat of Rams. Hereupon therefore it followeth, that the word of God directeth a man in all his actions: whereas all things done without the testimony of the word of God, are without obedience. The rule is general, Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God: and therefore nothing which is done without the warrant of the word can be done to the glory of God.

Thirdly, the Apostle speaking of things [Reason 3] that are in their own nature indifferent, concludeth that whatsoever is not of faith, is sin, Rom. 14, 23. If any say, the Apostle meaneth a full persuasion of that which he doth to be well done: It is true; but from whence can that assurance grow unto the conscience, but from faith? and how can we persuade our selves that we do well, but when we have the word of God for our warrant? The argument then is thus framed, wheresoever faith is wanting, there is sin: but in every action not commanded and allowed, faith is wanting: therefore in every action not commanded and allowed, there is sin: and consequently to approve our actions, we must have the precept and commandment of God, and the allowance of his word.

Let us after these things thus confirmed [Use 1] to our consciences, proceed to the uses. First, forasmuch as we must fetch the warrant of our actions from the pure fountain of the word, it teacheth us the perfection and all-sufficiency of the word of God. It needeth no human verities or popish traditions to be patched or put unto it, which were as much as to add a rag to a new garment that needeth it not. The Law of the Lord is perfect, converting the soul, saith the Prophet. The whole Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, saith the Apostle. It is able to make us wise unto salvation, and to furnish the man of God to every good work. Search the Scriptures, for in them ye think to have eternal life, saith Christ. But are all things that we are to do, expressed in the word? I answer, all things are not expressed word for word in so many syllables, but all things are contained in the Scriptures. For we must know the rule of Nazianzen, and it is a sure one, that such things as are gathered out of the Scriptures, are even as if they were written, they are of like nature, of like force, of like authority.

First, some things are not in deed and in truth, and yet are said to be in Scripture, as that God sitteth, that he hath eyes, ears, hands, mouth, and such like.

Secondly, some things are in deed, and yet are not said to be, to wit, expressly and in so many words; so that though the words be not there, yet the doctrine is, as that the holy Ghost is God, that he proceedeth equally frō the Father and from the Son; that there are two Sacraments, that Christ is God of himself, and consubstantial with his Father, and an hundred such points, which are necessarily collected and concluded from them, as he that saith twice two, saith four: and he that saith twice twenty, affirmeth forty, though not in so many words.

Again, some things neither are, neither are said to be, as that an image and an idol are different in themselves. And lastly, some things are, and are said to be in the Scriptures, as that there is one God and one Mediator between God and man. Now we say, that all things necessary are contained in them, but not expressed, as the baptism of infants, and original sin, yet are distinctly and demonstratively inferred out of them: and so are all things that belong to faith or obedience, whatsoever we are either to believe or to practice. Abraham saith to the rich man, They have Moses and the Prophets, let them hear them: if they hear not them, neither will they be persuaded, though one rose from the dead. He understandeth hereby the writings of the old Testament: these he opposeth against all visions and revelations, as we also do against all traditions: these, these I say are sufficient to bring us to Christ, to salvation, to heaven. These are sufficient to keep us from hell and destruction, and every evil way. Wherefore, whatsoever belongeth to doctrine or to good life, is found in them, we have direction by them to all things whatsoever belong unto us to do. It is the commendation of a good Law to leave as little undecided and undetermined, and out of the compass of the Law as is possible. Such as write of the government of Common-wealths do give this rule, that it behooveth these rules that are well made, as near as may be to determine of all things, and to leave as few as they can to the arbitrement and discretion of the Judges. Men are oftentimes passionate, & passions hinder judgment and the finding out of truth. The Jews, to whom were committed the Oracles of God, were directed by them in the least things they had to do. Our estate is not left worse then theirs, who, beside the same direction that they had, have also the noble addition of the New Testament, which were written that we might believe, and in believing have everlasting life, John 20, 31.

Secondly, this doctrine serveth to direct & inform the Ministers what to teach & preach [Use 2] unto the people, and the people what to believe, wherein to rest, whereupon to build their faith, and to settle their conscience. The matter given them in charge to deliver and commend to the care and consideration of the hearers, is the word of God. They are to teach nothing else, but what Christ their Lord and Master hath commanded to be observed, Mat. 28, 20. We must follow the example of Paul, 1, Cor. 11, 23, who delivered nothing to the Corinthians, but what he had received of the Lord. If they strike at sin any otherwise, their weapon is not sharp enough to cut it down; for whereas they should draw out the sword of the Spirit, which is the word of God, they give it a blow with a leaden dagger: and whereas they should overthrow it with the push of a pike, they run at it with a bulrush. It is the word that is mighty in operation, and entereth into the soul, & is able to cast down everything that exalteth it self against the kingdom & knowledge of Jesus Christ. It is the word only that is the food of the soul, and is able to afford wholesome nourishment. Let us not teach the people our own devises, which is, to feed thenwith chaff that hath no strength in it. Let us deal as workmen that need not be ashamed, dividing the word of truth aright. And concerning the people, they must not affect such teaching as is most plausible, but such as is most profitable: not that which may please the ear, but that which may move the heart. The end of our coming to the house of God, must not be to delight our selves, but to reform our lives. Neither ought we so much to attend what learning they show, as what sin they reprove, that so we may come to repentance. The more they open our understandings by the key of the Scriptures, the better we are to account of them.

Thirdly, it serveth to reprove those that [Use 3] do rush headlong & headstrong in their actions and course of life, not caring what they do, as desperate men that fear not their flesh, or as foolish Mariners, that run their Ship upon the Rocks, and never ask counsel at the mouth of the Lord. If any ask how this may be done? and say, we desire nothing more then to know the mind of the Lord: but how can this be, seeing he is in heaven, and we are upon the earth? I answer, it is not hard or impossible for us to consult with God, and to resolve as from God, and to know his will. We must search into his word; for he yet speaketh unto us in the Scriptures. When the word speaketh, know that God speaketh unto thee: and set it down with thyself as a certain truth that is surer then the heavens, that when thou hearest the word, thou hearest him: and whensoever thou despisest the word, thou despisest him. The Scripture is as the voice of God, and therefore the Prophets so often repeat this to the people in all their sermons, Hear ye the word of the Lord, thus saith the Lord. A man will not adventure upon a temporal possession, without the advice of his learned counsel: nor a sick person upon strange meats, without the advice of his Physician. How then shall we dare, in matters that concern our souls, and may put us in hazard of our salvation, to undertake sundry actions without knowledge of the word, and so without warrant & assurance whether they please God?

Hence it is, that God oftentimes reproveth his people, because they did that which he had not commanded: & the Prophets charge them with this as a sin against him, because they entered upon those things whereof he had not spoken, and which never entered into his heart, as Ier. 7, 31, 32. They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart. And to that purpose saith the Prophet Isaiah, chap. 30, verse 2. They walk to go down into Egypt, and have not asked at my mouth, &c.

Neither let any object, that this is spoken in matters of great weight and importance, as in points of faith, or of the worship of God, without which a man cannot be saved, and which the word in other places hath determined: for this were great injury to the word of God, to pin it and pound it up in so narrow a corner, & so short a compass, that it should be able to direct us only in the chief & principal points of our religion, and not in matters of lesser moment of our profession. This doth mightily shrink up the sinews of the Scripture, and bind up the arms of it, which otherwise extend far and near. Remember that in the book of Joshua, the children of Israel are charged by the Prophet, that they asked not counsel at the mouth of the Lord, when they entered into covenant with the Gibeonites: and yet that covenant was not made contrary to any commandment of the Lord. For howsoever it seemeth to many, that they ought to have been put to the sword, and to have died the death, because they were in the number of those Nations that dwelled in the inheritance of the people of God, promised to Abraham and his posterity long before: yet if the matter be well considered, it will not be hard to understand, that with condition of yielding themselves to the subjection of the Jews, and of conformity to the true religion of God, they might be received. For what was the cause that they were forbidden to enter into league with them, but this, that they dwelling among them, might draw them to a false worship of God? Lest they teach you to do after all their abominations which they have done unto their gods, so should ye sin against the Lord your God. But when they offered to yield themselves to the Jewish, both religion and subjection, there was no fear of defiling thē, or of withholding and withdrawing them from the service of God.

True it is, if they did resist or withstand them, as the greatest part of the Canaanites did, who came out to meet them, and provoked them to battle, and were so far from submitting themselves to God & his people, that they stirred up one another, and joined their forces together to stand out unto death; it was not lawful to spare either sex or age, either women or children, either young or old. If it had been utterly unlawful, and against the express word of God to make any league with any of the Canaanites, Joshua and his Princes had done wickedly to have kept their oath with them, after they had understood their fraud and falsehood; considering that all oaths made directly against the word of God and his express commandment, are utterly unlawful, and consequently to be broken, lest we add sin unto sin.

The Spies also sent out by Joshua had done evil, which entered into a league with Rahab the harlot, and bound themselves with an oath: which oath notwithstanding was solemnly observed. Yea, Solomon had done evil, who in his best and flourishing state of his kingdom, received the Amorites, which voluntarily yielded themselves unto his obedience, and (that which is more) to the obedience of the Lord; who notwithstanding grew into one body of the Church of GOD with the people of Israel, and joined themselves with them freely & forwardly in the restoring of y ^e Temple. The like we might say of David, (whose example we touched before) albeit the LORD had expressly revealed in his word, that there should be a standing place, where the Ark of the Covenant should rest, and the Tabernacle with the service belonging unto it, should have a certain abiding; and albeit there was no express word of God that forbad him to build the Temple, yet the LORD reproveth his resolution, albeit he commendeth his zeal and good affection, because he had given no commandment concerning the person that should build it, 2, Samuel, chapter 7, verse 7; or the time when it should be built.

So then, we learn by all these examples, as well by such as did against the commandment, as by those that did attempt and adventure upon things without a commandment, that they are justly reproved, that never regard the word of God in any of their ways, neither ask counsel at his mouth, that never consider what GOD alloweth and approveth, but rashly break into the practice of things incident to their life, and yet have no other guide to lead them, nor counselor to advise them, nor teacher to instruct them, nor warrant to bear them out, otherwise then their own mind and meaning, which in matters of God, and parts of his worship are blind and perverse. Ask these men what approbation they have from God; or what assurance to their own consciences y ^t they please him, they are able to say nothing at all. Let me tell these men, that which I would have them mark, and oftentimes to think on it upon their beds, even between the Lord and their own souls, as they will answer it before the great Judge of all the world, when they shall appear before him; that whatsoever you do, though they be good things, yet to you that are ignorant, and know not what you do, to you it is a sin, and in you it is no virtue. It is a notable duty to hear the word of God, it is one mark of Christ's sheep, and one step into his kingdom: but if ye come to this ordinance of God, as the people commonly use to come, only to do as your honest neighbors do, and because the law requireth it, & have no other knowledge of it, your hearing is abhominable in you, and no more pleasing in the sight of almighty God, then if you should cut off a dogs neck to offer unto him, Isaiah 66, 3.

We are commanded to come often to the holy Supper of the Lord, and to prepare our selves reverently and religiously to that action. It is a worthy instrument of God which he hath ordained for the confirmation of our faith, & many of us come often unto it, all of us at Easter; but if we come unto it only because it is a common custom so to do, and we are loath to be singular, and know not that both God commandeth the practice of it, and our own infirmity crieth out for the necessity of it, his table is made a snare unto us, and we sin against Christ: so that we receive no more benefit by eating the bread and drinking of the cup of the Lord, then the Gentiles that were partakers of the table of devils, and did drink the cup of devils, and did offer sacrifice unto Devils.

Woe then to all ignorant persons, that take upon them to perform duty and service unto God, and yet know not what duty & service he requireth at their hands. Oh that they would or could understand, that the best works which they do perform, even such as God commandeth, are no better then sins and abominations in them, that do they know not what, as blind men that shoot at a mark. Oh, that they would or could pray unto God to open their eyes, to see their own wretchedness, and to consider that the most holy parts of God's worship which they perform, are a sacrifice of fools that know not that they do evil. Then would they learn the difference between things done in knowledge, and such as are done in ignorance: then would they praise GOD for the light of his truth revealed unto them: and then would they confess with all their hearts, that they would not stand in the former state wherein they lived, if an whole kingdom, or all the pomp and glory of the world were given unto them.

To conclude, let them bear this away with them also, that God will not be served with good meanings or good intents, which is all that the greatest part can say for themselves, we are simple people, we are not book-learned, we mean well, we hope we have as good souls unto God, as the proudest of them all, we do what we can, we hope God will bear with the rest.

This is the religion of such as think themselves devout, but is indeed the language of the devils. God respecteth not such foolish devotions, he requireth of all persons the knowledge of his word, as we shall show afterward, and he will be worshipped according to the knowledge thereof.

The Apostle reproveth the Jews for their zeal, a virtue that ought to be in all the faithful, forasmuch as God will spew all that are lukewarm out of his mouth: nevertheless he accepteth it not in them, because it was not according to knowledge. We must know what God alloweth, if we would have him allow & approve of us. If we regard not to know him, we may well assure our selves that in the day of account he will not know us, but turn away his face from us.

The second reproof meeteth with all such as do things doubtfully and waueringly, not knowing whether they do well or ill: these do attempt things, either against their conscience, or without the comfort of a good conscience: and therefore, albeit it be good in it own nature which they do, and good in regard of the will of God, yet to them it is not so, because they are not assured by the word, whether it be lawful or unlawful, and therefore it is turned into sin. This is that which we heard before out of the Apostle, Whatsoever is not of faith, is sin, Rom. 14, 23. All such need not another to condemn them, they condemn themselves in that which they do.

The unfaithful and unregenerate man sinneth in everything he doth, even in his best actions. We must please god before any of our works can please him. The Apostle saith, Unto the pure, all things are pure, but unto thē that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled, Tit. 1, 15. And S. James in his Epistle, chap. 1, 7, 8. He that wauereth, is like a wave of the sea driven with wind and tossed: for let not that man think that he shall receive anything of the Lord; a double-minded man is unstable in all his ways. Wherefore it standeth us upon, to consider the three general rules set down by S. Paul, in the Epistle to the Romans, chap. 14, to direct us in all our actions.

First, he is happy that condemneth not himself in the use of those things which he knoweth to be lawful. This concerneth those that are strong. This is a golden rule, and a great honor & happiness of Christian men, that their own consciences do not accuse them to allow and admit of that which they judge not to be good and lawful. They know by due trial and examination, that the same which they do, agreeth with the word of God so that they are assured to build vpō the rock. Though all men should accuse them and condemn them, yet their conscience grounded upon the word of God, would acquit & discharge thē, which cannot but give an inward peace and sweet contentment to their souls. This the Apostle saith, 2 Cor. 1, 12. Our rejoicing is this, the testimony of our conscience, &c. To the same purpose Job speaketh, chap. 27, 6. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. Likewise John in his first Epistle, saith, I four heart condemn us, God is greater then our heart, and knoweth all things: beloved, if our heart condemn us not, then have we confidence toward God. This comfort of a good conscience they cannot but want, which doubt whether that which they do, please God or not; they are far from this happiness which the Apostle pronounceth upon such as know well, and are thoroughly assured what they do: the rest are like drunken men that stagger & reel too and fro, & cannot keep themselves upright upon their feet.

Secondly, no man must do anything with a doubtful conscience, for such a one woundeth his own conscience, & offendeth God. The Apostle saith, He that doubteth, is condemned if he eat, because he eateth not of faith. He that is not persuaded that it pleaseth GOD which he doth, cannot direct it to his glory. Every work that cometh short of his end, is sin: and therefore Abraham is commended, that he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, Rom. 4, 20. This rule belongeth to those that are weak, who waver up and down in their opinions, like a ship that tottereth hither and thither in a tempest. Woe unto such, they need no other witness or judge against themselves, but themselves. They do many good things that do displease GOD, which would please him, if they were well and rightly done. If then thou wouldst have any fruit and comfort in those things which thou doest, inform thy conscience aright, be persuaded thoroughly of that which thou doest, and build thy faith upon the sure and infallible rock of God.

Thirdly, whatsoever proceedeth not from faith, is a sin committed against God, and condemneth him that doth it, forasmuch as without faith, it is impossible to please God. Outward shows and appearances, though they be never so pompous and glorious, are not respected of him: he inquireth whether those things we do, proceed from true obedience, & whether we believe by the word that they are required of God, and so please him. This last rule engendereth two other: first, whatsoever proceedeth from pure naturals is impure, and whatsoever cometh from the force of our free will, is sin in the sight of God. Such as the fountain is, such are the streams: as the root is, so are y ^e branches: like mother, like daughters: like cause, like effects. Doth a spring send forth out of the same place sweet water and bitter? Can the figgetree bear Olive berries, either a vine, figs? A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Secondly, all the virtues and actions of the infidels and unbelievers, albeit in regard of themselves and the substance of the works, and as they are the gifts of God, they be not evil, but good: yet in the judgment of God they are sins. The whole life of unbelievers and unregenerate men is nothing else but a whole practice of sin in a continued course without stay or interruption from the beginning to the ending, but they are like those that run a great pace out of the way. They may do many things beautiful in show, but they are more in show, then in substance: in appearance, then in deed and truth. All their virtues are shadows, and therefore called by one of the fathers, splendida peccata, beautiful sins. They lay an evil foundation, & have a wrong beginning, they do them without faith: and they also propound to themselves an evil end, as either vain glory to be esteemed of others, or the merit of the work, that they may be rewarded of God, and do not refer them to his glory. But not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10, 18. Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, & then shall every man have praise of God, 1 Cor. 4, 5. Wherefore all their works are as the apples of Sodom, which are fair in outward appearance, and yet are rotten and corrupt. So may unbelievers do sundry works that are beautiful in outward show, but they are like unto painted Sepulchers, which appear glorious to the sight, but they are within full of dead men's bones, and all uncleanness. For their heart, which God especially beholdeth and searcheth, is foul & filthy, and can no otherwise be made clean, then as it is purified by faith.

Let all men therefore take knowledge of their natural condition, that they are of themselves abhominable, and to every good work, reprobate, until they be borne again, and regenerate by the Spirit of God.

The third reproof is of such, as notwithstanding the necessity of the word to direct our actions, which without the light of it to shine in our hearts cannot please God, yet regard not the knowledge of it, but contemn both it, and the means that lead us the way unto it. This is an horrible sin to forsake our own salvation, and as it were to cut our own throats, or to cast our selves willfully into the midst of the seas. It is a grievous sin to be ignorant of the Law of God, not to know what he commandeth, or what he forbiddeth: but it is more fearful to despise knowledge offered, and so as it were to despite the Spirit of grace: what remaineth for such, but a fearful looking for of judgment and indignation, which shall devour the adversaries? Heb. 10, 27. Such can have no comfort or consolation in any of their actions. For as the eye is the light of the body, and directeth the rest of the members in all things they go about, or else the feet might carry them into some pit of destruction: so is the word of GOD our Lamp or Candle, whereby we see how to walk and direct our selves into the way of peace; we know what we ought to do, and from what to refrain. And as the body runneth violently into an heap of dangers where the eye is blind, and can perceive nothing, until it fall headlong into them: so is it with such as regard not the knowledge of the scriptures, but say unto GOD, as may appear by their practice, Depart from us, for we desire not the knowledge of thy ways, Job 21, 14. This world is as a wilderness full of Lions, Bears, Tigers, and other ravenous and venomous beasts; or as a sea standing out with rocks & replenished with quicksands. We can no sooner step out of doors, but we shall be assaulted one way or other, nay we our selves are temptations unto our selves. For rather then we should lack tempters, we tempt our selves, like unto a State, that wanting foreign enemies, falleth out within themselves, and by civil wars destroy one another. So is it with us, when we are free from open enemies, we become enemies to our selves. If then we want the guidance and governance of the word, we are in danger to be overcome, and to take the foil. Our Savior willeth us as we heard before, to search the Scriptures, because in them we think to have eternal life: and therefore without the knowledge of thē, we deceive our selves if we dream of eternal life. So in another place he maketh the ignorance of them, to be the cause of all evil and error in judgment, as Mark 12, verse 24. Are ye not therefore deceived, because ye know not the Scriptures?

[Object.] But some peradventure will say, it belongeth to the Ministers only to search them: it is their office to look into them.

I answer, [Answer.] it is a duty belonging unto all persons to know them. Christ exhorted the people to search them. It is required of all to have them dwell in them plentifully, Colossians 3.

If we would be preserved from error, we must know them: if we desire salvation, we must search them: if we would be able to resist the temptations of Satan, we must be armed with them. They are as the will and Testament of Christ, whereby he hath bequeathed unto us an heavenly inheritance, and a most rich possession, and therefore it behooveth us to read the will, to know how we hold it. Thou wilt object, [Object.] they are hard, and I am simple: they may lead me into errors, as many have fallen into strange opinions by reading of them. Art thou simple, thē thou art the rather bound to read them, for they were written, [Answer.] to give unto the simple sharpness of wit; and to the child knowledge and discretion. The whole Church is commanded this duty, both Jews & Gentiles; were there no simple men and women among them? Neither oughtest thou to be afraid to be led by them into error; for they were written to preserve thee from error, and to lead thee into all truth. It is the unstable that wrest them to their own destruction. Read them with humility, with reverence, and prayer. Be thou lowly in thine own eyes, and take heed of a proud spirit: be conversant in them with reverence, & learn to tremble at his word: crave the assistance of God's Spirit to guide thee, and to open thine eyes that thou mayest understand his secrets; and thou shalt not need to stand in fear of being carried into error. And touching the hardness of them, be not discouraged from the reading of them. Some things indeed are hard to be understood, but there is nothing hard in one place, but it is made easy in another, and it shall he made easy to us by diligent meditation in them.

Besides, all things that are necessary to salvation are plainly set down, that the people may understand them. It is the lying spirit of the devil in the false Prophets of Antichrist that crieth out, The Scriptures are hard and full of knots; the people may not read them. Believe not every spirit, but try the spirits whether they be of God or not, for many false Prophets are gone into the world, 1 John 4, verse 1. They are blind leaders of the blind: they play fast and loose with the people, as Jugglers do with the simple, and cast a mist before their eyes, that they should not espy them. They lead them into error, and then take the light from them, whereby they might be convinced.

It is the great policy of that great Antichrist, and man of sin, not only to forbid the reading of our books, but the free use of God's book. Let that once have a free passage, and none is so simple, but he may soon discover a pack of devises, who are wise in their generation: and therefore they suffer none to read it but such as it pleaseth them. Separate some time to this purpose, and thou shalt quickly see that to be most true which I say unto thee.

If thou wilt say unto me, I cannot read the Scriptures, I was never brought up unto it.

Be it so; yet do not allege this to excuse thy ignorance, or to shift off from thee the knowledge of them; forasmuch as everyone must know the Scriptures. Recompence that want by much study and often meditation. Let not the love of the world thrust out of thy head & heart, the cogitation of better things. Many that cannot read, are more prompt and ready in the Scriptures, then such as have that gift. God will bless them that endeavor to know him and his word, and will one way or other supply their wants. Such as hunger & thirst after knowledge, shall be satisfied and replenished. Acknowledge this want mourn for it, and if it be possible (though thou be old) learn to read. It is never too late to begin to do well: the benefit will easily make amends for the time bestowed upon it. Few there are, but every year spend more time in vain, either in gross idleness, or in much sleep, or in vain company, or in unnecessary cares for the world, which might this way be better employed and redeemed. The mind is all in all, it is not any hardness in the matter it self that should discourage us. He that hath once determined to do it, hath overcome the difficulty of it which standeth in resolving and hath more then half attained unto it. But if we cannot or will not strive to come to this gift, we must know that ignorance shall excuse no person: and he that knoweth not his masters will cannot escape, he shall be beaten. If there be no knowledge of God in the Land, he hath a controversy against it, and will cause it to mourn: if it will not lament for their own ignorance, he will make them lament for the judgments that shall fall upon them, Hos. 4, 1, 2.

But we cannot plead ignorance through want of means, we have the means and are weary of them, as Israel was of Manna; we make account of it as a light meat, and are willfully blinded: we have the light among us, & yet shut our eyes, that we should not see.

[Use 4] Lastly, it is needful for us to be careful to take profit by reading the Scriptures, that so we may have direction in all our ways, and learn how to please GOD, and to abstain from all things that do displease him. It is not the bare having of the Scriptures with us in our houses, or a naked reading in them by our selves, without farther consideration, that will serve to direct us in all the actions of our life, but there is farther required of us an applying of them, & an edifying of our selves by them, that it may be seen how we profit in them. This duty hath many particular parts or branches belonging unto it.

First of all, we must have recourse unto God the Author of the Scriptures, he only is able to unlock them, and so to bring us into the secret chamber of his presence. We ought to pray unto him earnestly, that he would vouchsafe to teach us the way of his statutes, to give us sound understanding of his will, & to direct us in the paths of his commandments. We see this by the practice of the Prophet David, Psal. 119, who craveth oftentimes to have his eyes opened to behold the mysteries of his words, and the wondrous things of his law. Our eyes naturally are shut, and we cannot conceive them, which are spiritually discerned.

Secondly, we must keep such order in the reading of them, as may stand with our calling and state of life, and take all opportunity to do it. It were to be wished, that we would set apart some part of every day to be employed in this exercise, that so we might read over the whole Scriptures oftentimes: and if at any time we be hindered by necessary occasions, which happen to us without our searching of them, to redeem the time afterward, and so to recompense that which we have left undone. This is an holy restitution much pleasing unto God.

Thirdly, we must understand to what ends and uses the Scriptures were written. They were penned to teach, that we may learn the truth: to improve, that we may be kept from error: to correct, that we may be driven from vice: to instruct, that we may be settled in the way of well-doing: and to comfort, that in trouble we may be confirmed in patience & hope of an happy issue.

Fourthly, we are to remember, that the Scriptures contain matter, concerning all sorts of persons and things, which may be reduced to five heads.

First, touching religion and the right worshipping of God: they teach how to serve him, and what to believe touching God, and touching mankind: That he is one in essence, and three in persons. Touching our selves, that by creation we were made good, holy, and righteous. By our fall, we are become wretched by reason of sin, and not able to think one good thought, or to stir one foot forward to the kingdom of Heaven. By regeneration we are borne again, and made the sons of God by adoption, and by faith we lay hold on Christ, our wisdom, our sanctification, our righteousness, our redemption. Touching the Church, we are instructed by them, that it is the company of the faithful that have been from the beginning: we are led also by them to know the two Sacraments, and what to believe of the general judgment that shall be of the godly and ungodly.

Secondly, they inform us touching kingdoms and common-wealths, and touching the duties of Magistrates and Subjects, how the one ought to rule, and the other to obey: and neither the one nor the other do their duties for conscience, till the word inform them.

Thirdly, they handle matters touching families and household affairs, in which are the husband: and wife, parents and children, masters a • d servants: no duty required of them is omitted, but contained in them.

Fourthly, touching the private life of every particular person, how to behave our selves in wisdom and folly, in love and hatred, in sobriety and incontinency, touching mirth & sorrow, speech and silence, humility & pride, to embrace the one, and fly from the other.

Fifthly, touching the common life of all men, we learn in them how to lead our lives in every estate, whether we be rich or poor, whether we be high or low; we can be in no estate, but we shall find sufficient store of heavenly precepts and examples to teach us the way wherein we are to walk.

Lastly, we must have the doctrine of the Scriptures plentifully dwelling in us, not in the mouth, but seated in the heart: that we may be able to stand in the truth, to continue unto the end, to rise up being fallen. We are every hour subject to be tempted of the devil: his temptations are many and strong: he is an expert and experienced captain: he looketh where we are weakest: he is a spy that cometh to search and see the nakedness of our souls. And therefore we must be able to draw out the spiritual sword put into our hands upon every occasion, that we may put him to flight. This is the way to resist him: this is the way to overcome him, I am. 4. We have the example of our Lord Jesus Christ, the head of his Church, he said, It is written: he handled this sword at every temptation, to teach us to furnish our selves plentifully with the doctrine thereof, that so we may remember to apply the same to every present purpose.

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.