Galatians 6:6

In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie, and competencie of allowance, for the ministers of the word: for it seemeth that the ministrie among the Galatians, was at that time much neglected, at least not so respected as it ought.

In handling of the rule, I will first shewe the meaning of the words; secondly, the reasons of the rule: thirdly, the obiections against it: lastly, the doctrine, and vses, that are to be gathered from it.

The meaning.

Let him that is taught] The word translated taught, signifieth 〈Greek〉. him that is catechized, or taught familiarly, by word of mouth, or liuely voice, as when children are taught the first principles of religion. But here it hath a larger signification (as Oecumenius hath well obserued) for him that is any way 〈Greek〉 id est, 〈Greek〉. taught and instructed, whether it be in the first principles, and rudiments, or in points of greater difficultie; whether plainely, and familiarly, (as catechizers vse to doe:) or more profoundly, for the instruction of the learned.

Taught in the word] What needes this addition (may some say) is there any catechizing without the word? Answ. The Apostle addeth in the word, to shew that he meaneth not so much the doctrine of Christian religion, contained in the scriptures, as the doctrine of the Gospel, which by an exoche, or peculiar excellencie, is called the word. Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia: which is expounded, v. 10. to be the preaching of the Gospel: Thus it is vsed, Act. 14. 25. when they had preached the word in Perga. Mark. 4. 14. The sower soweth the word. And so in sundrie other places. And it is further called the word of the kingdome, Matth. 13. 19. because it teacheth what is the kingdom of grace, and glorie: and because it beeing beleeued, or (as the Apostle speakes) beeing mingled with faith in our hearts, doth make vs freedenizens of the kingdome Heb. 4. 〈◊〉. of grace in this life; and doth aduance vs to the kingdom of glorie, in the life to come. Secondly, it is called the word of God, because he is the author of it, and no creature, man, or angel, 1. Thess. 3. 13. Thirdly, the word of saluation, Act. 13. 26. because it shewes the way and meanes of attaining saluation. Lastly, the word of life, Act. 5. 20. because it doth not only shew the narrow way, that leadeth to eternall life; but is in it selfe a liuely word, and mightie in operation, Heb. 4. 12. For as the powerfull word of God in the beginning, did giue beeing to things that were not; so the Gospel (being the power of God to saluation, to euery one that beleeueth,) doth make new creatures, by the immortall seede of the word.

Make him that taught him] q. d. catechized him. Yet as before it must be taken generally for any kind of teaching, or instruction; for so the word is vsed else where in scripture, as Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giueth vs no iust occasion to speake of the originall, manner, vse, and profit of catechizing.

Partaker of his goods] By goods he o 〈Greek〉 Oecumen. vnderstandeth foode, rayment, lodging, bookes, and other necessaries without the which, a minister of the word cannot followe his calling, for Paul calleth these goods, according to the common opinion, which so iudgeth of them. Luk. 12. 19. Soule, thou hast much goods laid vp for many yeares. Luk. 19. 25. Sonne, remember that thou in thy life time receiuedst thy good things.

Make them partaker] That is, communicate, affoard, giue vnto them these temporall things, seeing they giue you spirituall.

Of all his goods] Not in giuing all away, but imparting to their teachers what they stand in neede of, accounting nothing to deare for them. The Papists vpon this ground, take tithe of all, as the Priests did in the Leuiticall lawe: wheras Paul speaks nothing of tithes.

There are foure principall duties, which the people are to performe to their Pastor, three of them are recorded else where in Scripture. The first is, to heare them as Embassadours sent of God, with reuerence. The second is, to obey them, and submit 1. Thess. 3. 13. themselues vnto them in the Lord. The third, to loue and Hebr. 13. 17. honour them for the worke sake. The fourth, the Apostle 〈◊〉. Thess. 5. 13. speakes of in this place, to giue them not onely countenance, but also maintenance.

The reasons of this rule are many and waightie.

We are bound (euen by the bond of nature) to maintaine our parents if they be in want; because they maintained vs, and gaue vnto vs our beeing: Paul saith, It is an honest thing, and acceptable before God, for children to recompence their parents and progenitors, 1, Tim. 5. 4. Nowe if this be so, men are bound by the same right to maintaine their spirituall fathers in Christ, that haue begotten them a new by the preaching of the word: as Paul saith, He trauelled in paine of the Galatians, till Christ was formed in them. Gal. 4. and that he begat Onesimus in his bonds Philem: v. 10. And 1. Cor. 4. 15. In Christ Iesus I haue begotten you through the gospel. Hence Paul commendeth the Galatians, Gal. 4. 15. for that if it had beene possible, they would haue plucked out their eies, and haue giuen them him. And surely we owe vnto our spirituall parents, and fathers in Christ, not onely this temporall trash, but euen our selues, as Paul saith to Philem. v. 19. Albeit I doe not say vnto thee that thou owest vnto me, euen thine owne selfe.

II. It is a law of nations, and a conclusion grounded vpon common equitie, that those that watch, labour, and spend thēselues, as a candle, to giue light to others, and that for the common good of all, should be maintained of the common stocke by all. And the Lord chargeth all the twelue tribes, euen all Israel. Deut. 12. 19. Beware that thou for sakest not the Levite, so long as thou liuest on the earth.

III. Euery trade, calling, and condition of life, is able to maintaine them that liue therein (as experience shewes:) therefore we may not thinke, that the ministerie, beeing the highest calling, should be so base, or barren, as that it cannot competenly maintaine them that attend thereupon.

IV. The ministers are the Lords souldiers, his captaines, and standard-bearers, and therefore are not to goe a warfare 1. Cor. 9. 7. at their owne coste: the Lords labourers in his vineyard, and therefore are worthie of their wages, and ought to eate of the fruit of the vineyard: the Lords shepheards, set ouer the flocke of Christ to feede his sheepe, and therefore ought to eate of the milke of the flocke. And seeing it was forbidden that no man should muzzle the mouth of the oxe, that treadeth out the Deut. 25. 4. come: shall we thinke, that God would haue those that thresh in his floore, and separate the wheat from the chaffe, the pretious 2. Cor. 9. 9, •0. from the vile, to be muzzeled, or not to liue vpon their labours? for they are worthie double honour, that is, all honour, reuerence, helpe, and furtherance, which labour in the word and doctrine. 1. Tim. 5. 17.

V. The Ministers are to giue themselues wholly to reading, exhortation, doctrine, and to continue therein. 2. Tim. 4. 13, 15, 16. they are wholly to deuote themselues to the building of the Church, and to the fighting of the Lords battells: and therefore not to be entangled with the cares of this life. 2. Tim. 2. 4. therefore they are to haue their pay, and their allowance, that so they may attend vpon their callings, without distraction.

VI. It is the ordinance of God (as Paul saith, 1. Cor. 9. 14.) that they which preach the Gospel, should liue of the Gospel: therefore those that doe not their endeauour, and inlarge not their liberalitie to vphold and maintaine the Ministerie in good estate, they withstand (as much as in them lieth) the ordinance of God: besides, they wast and make hauocke of the Church of God: and are guiltie of the blood of all that perish for want of instruction.

I adde further, it is the will of God, that the Ministers which labour in the word and doctrine, should be plentifully and liberally prouided for: (yet with moderation, that they draw not all mens wealth into their purses, as the Pope and Church of Rome haue done into their coffers, of whome it is truly verified, Religio peperit divitias, sed filia devoravit matrem.) which I prooue from the Leuiticall law: for the whole land of promise, beeing no bigger in compasse then Wales, or the fourth part of England: yet yeelded vnto the Leuites, at the appointment of God, besides the share which they had out of the sacrifices, besides tenths, first fruits, &c. 48 Cities, with their suburbs.

It may here be demaunded, whether the Ministers of the word are now to be maintained by common contribution, and liberalitie of the people, or not?

Ans. We must consider, that if the Ministers be sufficiently prouided for, by set stipends, as by some foundation, or by the reuenewes of the Church, men are not bound to contribute vnto them, and make them partakers of all their goods; although in regard of thankfulnes, they owe vnto them euen themselues, as Paul telleth Philemon; but onely such as haue not else wherewith to maintaine themselues. And we must consider the reason why Paul commandeth all that are instructed in the word, to make them that instructed them partakers of their goods, to wit, because in Pauls time, and long after, the Church was not endowed with lands or goods, whereby the Ministerie might be vpholden, neither had it publike Christian Magistrates, but was vnder cruell tyrants in persecution: and therefore those that were taught in the word, were to maintaine their teachers by liberall cōtribution, otherwise they might starue: but now the Church beeing greatly inriched, they may without contribution be sufficiently maintained of the Church goods.

And that it is much more conuenient for the Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntarie contribution, it may appeare by this, in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be, or are hardly auoided. First, slatterie, and suspition of flatterie, in beeing thought to haue some persons in admiration, because of aduantage. Secondly, the poorer sort are no way disgraced by this meanes, as they should be in contributions, except they did giue ratably as the rest. Thirdly, dissembling and deceit, in making as though they receiued little, when as they haue much, is cut off in a set stipend. Fourthly, the euill disposed would not so easily cast off their minister, and seeke a new that would teach for lesse; or would giue nothing at all, if they were touched to the quicke, and galled for their sinnes. Fiftly, ostentation in some in giuing much, and disdaining those that giue lesse. Sixtly, suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giue. Seauenthly, disgrace of the ministerie, in gathering themselues, or sending others to gather the peoples liberalitie from dore to dore. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood vnder the Leuiticall law.

In the next place, I will answer the common obiections that are made to the contrarie, by such as thinke it is as easie a matter, to say seruice in the church, as to do seruice in the house: to stand at the altar of God, as to follow their masters plough; to preach in the pulpit, as to talke in the tauerne.

I. Obiect. 2. Thess. 3. 10. They which will not worke, must not eate. But Ministers neuer plow, nor sow, nor hedge, nor ditch, nor vse any painfull labour: for of all men they haue the easiest liues: their greatest paines is to read ouer a few bookes, or to speake a few words, once or twise a weeke. Therefore they are not to be maintained. Ans. There is a twofold labour, one of the bodie, another of the minde: now albeit the ministers doe not wearie themselues in bodily labour, yet they are not therefore idle: for the labours of the minde, doe faire exceede the labours of the bodie: they are more painefull, they spend the spirits more, they consume naturall moisture, and bring old age sooner. The holy Ghost calleth the ministerie, the worke of the ministerie. Eph. 4. 12. nay, a worthie worke. 1. Tim. 3. 1. therefore Paul saith, that those Elders are worthie double honour that labour in the word and doctrine. 1. Tim. 5. 17. and he exhorts the Thessalonians that they would know them that labour among them; and that they haue them in singular loue for their works sake. 1. Thess. 5. 12, 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie, to the most toylsome labour that may be, as to the work of the husbandman, to setting, to plowing, to sowing, to reaping, to the labour in the vineyard: and the minister, to a builder: to a shepheard, that watcheth his flocke; to a soldiour that fighteth in the warres, &c. Againe, we may not iudge of the painfulnes of the calling, by the outward appearance: for so a man would thinke a King had the easiest life of all; when as the truth is, the toyle which he takes and the cares wherewith he is possessed, doe exceede all other cares: if a man knew the trauaile that is required to the welding of a scepter, and the paine that is taken in wearing of a heauie crowne, he would hardly stoope downe, to take the one into his hands, or to set the other vpon his head. The master builder doth not hewe the stones, nor worke the morter, nor carrie the rubbish, nor any such drudgerie; but onely standeth by, & directeth the workemen; & yet his labour is double to any of theirs. The master of the ship (a man would thinke) were idle, and did nothing: he stands not to the tackling, he stirreth not the pumpe, he driueth not the oares, he soundeth not the deepe, he rideth not the ropes; but onely sitteth still at the sterne, and looketh to the pole-starre, and guideth the compasse; yet his labour passeth all the rest: were it not for him, the shippe would runne her selfe vnder the water, or strike vpon the rockes, or be split vpon the sands, or fall soule with another (as marriners speake.) Euen so for all the world fareth it with the Ministers of the word: they seeme to sit still, to be at ease, to doe nothing; and yet their labour is double and treble to other mens bodily labour, except they be vnfaithfull, and doe the worke of the Lord negligently.

II. Obiect. Paul laboured with his hands in making of Tents, Act. 18. 3. that he might not be chargeable to any, Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine themselues, by their handy labour, & not be chargeable to the Church. Ans. Pauls example prooueth not, that the minister ought to liue by the labour of his hāds: for first, himselfe receiued a contribution of the Philippians, when he was absent frō them Philip. 4. 16. When I was in Thessalonica ye sent once, and afterward againe for my necessitie. Therefore if Paul receiued exhibition from other churches, where he did not labour, it is lawefull for the ministers to receiue of those whome they doe instruct. Secondly, consider the reasons why Paul would not take wages of the Church of Corinth, & some others. I lest he should be a burden vnto them. 2. Thess. 3. 8. We wrought with labour and trauell, day and night, because we would not be chargeable to any of you. 2. Cor. 11. 9. In all things I kept and will keepe my selfe, that I should not be grieuous vnto you. II. That he might giue a president or example to others to tread in his steppes. 2. Thess. 3. 9. Not but that we had authoritie, but that we might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel, not to seeke himselfe, but the saluation of his hearers. 2. Cor. 11. 14. I seeke not yours, but you. And vers. 19. We doe all things for your edification. Philip. 4. 17. Not that I desire a gift, but the fruit which may further your reckening. IV. That he might confound the false Apostles, which taught not freely, but receiued wages for their labour, whereas he receiued none: or lest they should, slaunder him and his ministery, if he should receiue wages: that he did it for filthy lucre. 2. Cor. 11. 12. But what I doe, that will J doe, that I may cut away occasion from them which desire occasion, that they might be found like vnto vs in that wherein they reioyce. Therfore Pauls example is altogether impertinent, & prooues nothing. For 1. he himselfe tooke wages: 2. when as he refused it, it was vpon speciall consideration: 3. he did not onely permit, but also command that the ministers should be maintained.

III. Obiect. Math. 10. 8. Freely ye haue receiued, freely giue: therefore as it was vnlawfull for the Apostles to take any reward for their labour, so is it for preachers at this day. Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles, which Christ hauing freely bestowed vpon them, he would haue them to vse freely, not seeking thereby to enrich themselues by exacting or taking any thing, or to winne reputation and glory among men. II. If we vnderstand it of the whole ministerie, as well of preaching, as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make marchandize of the word of God setting it to sale, in preaching the word with purpose to benefit themselues, to feede their bellies, or to get a name and reputation in the world, which is forbidden in other places, as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God, the discharge of their duties, and the saluation of their hearers. Great reason there is of this precept. 1. Because the graces of God exhibited vnto vs in the preaching of the word, are so pretious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man saith, therefore Peter said to Simon Magus, Thy money perish with thee, because thou thinkest that the gift of God may be obtained by money, Act. 8. 20. 2. Because it is not in mans power to sell them, seeing he is not Lord ouer them, but steward and dispenser of them, 1. Cor. 4. v. 1. 3. Because that which God hath giuen freely, ought not to be sold basely: seeing by that meanes, that is made saleable, which God would haue free, which kind of marchandize is vsed in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sinnes, and set euen heauen it selfe to sale, for a small summe of money. III. This text must so be expounded, as that it crosse not other precepts in this commission, and that Christ be not contrarie to himselfe, which he should be, if it were vnlawfull for preachers to take any thing for their paines: for in the 10. verse he saith, The workeman is worthy of his meate: therefore he may receiue it: and vers 11. he enioyns them to enquire in euery towne where they came, who is worthy, and there abide. Therefore they were not vtterly barred from taking all necessaries, for they might take their lodging, their food, their raiment; with this they were to be content, and more then this they might not take, though it were offered them, or forced vpon them. Thus Elizeus refused the gift offered him by Naaman for curing his leprosie, least Gods gifts should be made a gaine, or least that which was giuen to set forth Gods glorie immediately, should be an occasion of satisfying mens greedie desires.

IU. Obiect. Math. 10. 9. The Apostles are forbidden by Christ, to possesse gold, or siluer, &c. Answ. We may not precisely vrge the letter of the text, for so we shall make the Apostles practise contrarie to Christ precept: & so he should condemne himselfe, for he had his bagge, which Iudas bare. He had besides his vpper garment, Ioh. 13. 4. and coate without seame. Ioh. 19. 23. Luk. 22. 36. Peter had sandalls, Act. 12. Paul had a cloake, 2. Tim. 4. Yea Christ afterwards saith vnto them, But now he that hath a bagge let him take it, and likewise a scrip, &c. II. It was a temporary precept, giuen them in commission only for that present, and their going without gold, siluer, a scrip, two coates, shooes, a staffe, signifies, that they should goe in haste, committing themselues wholly to the prouidence of God, not caring for prouision, or victuals, which is signified by a scrip, by siluer, & gold: nor of change of raiment, signified by two coates: nor of defending themselues against violence, by the staffe.

Vse. Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken from the good pleasure of God, who hath ordained that man should be taught by man, partly because of mans weakenesse, who could not endure the glory & maiestie of God, speaking vnto him: partly, that nothing might be ascribed to the excellencie of the instrument, in the conuersion of men, but that God might haue all the glorie of it, as the Apostle speakes, 2. Cor. 4. 7. We haue this treasure in earthen vessels, that the excellencie of that power, might be of God, and not of man. There is setdown, Deut. 5. v. 23. &c. a notable ground for the institution of the holy ministerie by man, in stead of Gods liuely voice from heauen. And it was one of the ends which God had in giuing his law in so great maiestie, to teach vs, that it is for our good, that he doth not instruct vs with his owne liuely voice from heauen, and speake vnto vs in his owne person: and that therefore we should be content, nay desirous rather to be taught by man. For when the people desired that they might not heare the voice of the Lord any more, but that Moses might speake vnto them, the Lord answered, They haue done well to say so, I will raise them vp a Prophet from among their brethren, like vnto thee, and I will put my words in his mouth, and he shall speake vnto them all that I command him. Deut. 18. 17, 18. This crosseth the curiositie of those, who not contenting thēselues with the word of God deliuered by the ministerie of man, desire that God would speake vnto them with his owne mouth from heauen. For the Israelites found it by experience, that it was a fearefull thing, full of horrour and astonishment to heare the voice of God, therefore they desire they may heare it no more, lest they die. Deut. 18. 16. But the Anabaptists obiect that vnder the N. T. all shall be taught of God. Ioh. 6. v. 45. and Ier. •1. 34. He•. 〈◊〉. 〈◊〉. they shall not teach euery man his neighbour, and euery man his brother, saying, Know the Lord. Therefore the publike ministerie is now needlesse. Ans. The wordes must not be vnderstood simply, but comparatiuely, and synecdochically. Comparatiuely, that there shall be farre greater knowledge vnder the new Testament, then was vnder the old. Isa. 11. 9. The Apostle saith not, that there shall be no teaching at all, (for Christ hath giuen some to be Prophets, others Pastors and teachers, for the work of the ministerie, and the edification of the bodie of Christ. Eph. 4. 11, 12.) But that there shall be no neede of this kind of teaching, to catechize them in the first rudiments, as to teach them what God is. Synecdochically, not of perfect and absolute knowledge, for we all know but in part, 2. Cor. 13. 12. But of initiate, or inchoate knowledge, which shall be consummate in the life to come.

Further, vpon this distinction it followeth, that hearers are not to intermeddle with the publike duties of the ministerie, for euery man is to abide in the calling wherein God hath placed him, and therein to liue contented. 1. Cor. 7. For no man may take vnto himselfe this honour, but he that is called, as was Aaron, Heb. 5. 4 For albeit it be true which Ambrose writeth, that in the beginning of the preaching of the Gospel, & founding I• comment. 〈◊〉 〈◊〉 •d Ephes. of the church of the New Testament, all Christians did teach and baptize indifferently: yet afterward, when the Churches were founded, it was not lawfull, neither is it now. And though there be neither male nor female in Christ, but we are all one in him, Gal. 3. 28. namely, in receiuing of the Gospel: yet in dispensing of it, there is great difference: it beeing vnlawefull for a woman to preach, or publikely to teach. I permit not a woman to teach, 1. Tim. 2. 12. Let women keepe silence in the Churches, for it is not permitted vnto them to speake, 1. Cor. 14. 34. Apoc. 2. 20. This coudemneth the fantasticall opinion of the Anabaptists, that all men may speake publikely without any difference, according to the instinct of the spirit, and measure of his gifts.

Againe, when Paul saith, He that is taught in the word, &c. him that taught him in the word, &c. he shewes what the dutie of the minister is, that lookes to liue by his ministerie, namely, not to feed his auditorie with Philosophie, or fables, or lying Legends: nor to preach Poeticall fictions, Thalmudicall dreames, Schoolemens quiddities, Popish decrees, or humane constitutions, or to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers (for what is the chaffe to the wheate?) But he must preach the word of God: for there is no word nor writing in the world besides, that hath a promise to be the power of God to saluation. Rom. 1. able to make men wise to saluation. 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified. Act. 20. To be liuely & mightie in operation, sharper then any two edged sword, entring through, euen to the diuiding asunder of the soule and the spirit, the ioynts and the marrow, and to be a discerner of the thoughts and intents of the hearts, Heb. 4. 12. and that can make the man of God absolute to euery good worke. 2. Tim. 3. 17. but onely this word giuen by diuine inspiration. It beeing not onely the seed by which we are begotten and borne anew, but the food by which we are nourished: both milke for the babe, that is, a nouice in religion, and strong meate for him that is of yeares: and therefore beeing perfect nourishment, the bread of life for him that is hungrie, and the water of life for him that is thirstie, what needes there any more? Besides, no word nor writing hath the propertie of fire saue onely the word of God, to dispell the darknes of ignorance by enlightening the minde with the sauing knowledge of the truth: and to heat, yea to enflame the affection with a zeale of Gods glorie, by burning vp the corruption of nature. Againe, Diuinitie is the mistris, all liberall arts, tongues, historie, &c. are but handmaids to attend vpon her: now when the mistris is speaking, it is good manners for the maide to hold her peace. To this word alone the Prophets were tied by their commission, What I shall command thee, that shalt thou say. And the Apostles, You shal teach what I haue cōmanded you. Christ himselfe taught nothing but that which he had heard & receiued of his father. Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ, 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written. Act. 26. 22. Paul commāds Timothie to charge the Pastours of Ephesus, that they teach no 1. Tim. 1. 〈◊〉. 〈Greek〉 nec aliud, vt Bez•, nec •liter, vt vulg ed••io. diuers doctrine, either for matter or manner, for substance or circumstance. Yet here we must take heede of extremities: for in some cases it is lawfull in preaching to vse Philosophie, the testimonie of prophane writers, and quotations of Fathers.

I. When we haue to deale with heathen men (who will not be so easily mooued with the authoritie of the Scriptures) we may conuict them by the testimonie of their owne writers, as Paul did the Athenians, Epicures, and Stoikes, by the testimonie of Aratus, Act. 17. 28. and the Cretians, by the testimonie of Epimenides. Tit. 1. 12.

II. In preaching to a mixt congregation, where some are infected with Poperie, or some other heresie, and will not receiue the doctrine deliuered, nor yeeld vnto the truth, except it haue the consent of the fathers of the Church.

III. In handling of some controuersall point of diuinitie, shewing that the doctrine we teach is no new doctrine, but that which was taught in the Primitiue Church, especially in speaking to the weake, who haue not as yet left their old superstition wherein they were nuzzeled.

IIII. To cut off the calumniations of the malitious aduersaries, who must needes haue their mouthes stopped by some other meanes then by the Scriptures.

V. In the necessarie vnfolding of the meaning of certaine places of Scripture, which without Philosophie cannot be conceiued. In such a case we may vse humanitie in descending to the reach and capacitie of the auditorie, and so teach heauenly things, by earthly things, as our Sauiour Christ taught regeneration by the similitude of the winde. Ioh. 3. Yet all these must be vsed, first, sparingly, secondly, when there is iust cause, thirdly, without ostentatiō, fourthly, deliuering nothing to the people, the ground whereof is not in the word.

This shewes, that the maine scope of the ministerie, is, to preach the word purely, and to applie it powerfully to the consciences of men: and it condemnes all deceitfull handling of the word, and all huckster-like dealing, in mingling wine and water together, wheat and chaffe, gold and drosse, in peruerting it with aguish and sottish conceits, in wresting it with allegories, tropologies, and anagogies, and in wringing the text till they make it bleede, and so (as an ancient writer saith) Volusi•n. epist. 1. ad Nichol. 1. Scripturarum mammillas dū durius press•rnnt, sanguinē pro lacte biberunt. presse the two dugges of the Scriptures, the old and new Testament, that in stead of milke they drinke nothing but blood. This teacheth the hearers likewise to rest contented with the bare word, without hungring after new doctrines, as the Athenians after newes, or beeing drawne away from the simplicitie that is in Christ, by the subtiltie of seducers; or by deuises and quiddities of mans braine. Let those therefore which loath Manna. & long for Quailes, remember that if God giue them their desire, he will also giue them their desert. Let them take heede lest he punish them with a famine, not of bread, nor a thirst of water, but of hearing the word. Amos 8. 11. And let those that haue itching eares, in heaping vp to themselues a multitude of teachers, take heede also that they haue not tingling 2. Tim 4 3. eares, when they shall heare of the iudgements of God for 〈◊〉. Sam. 3. 11. the contempt of his word.

Further, whereas Paul saith, He that teacheth, is to be maintained: it is a good Item for all idle drones that will not labour, and all dumme dogges that cannot barke, they may not expect the maintenance which is due vnto the Ministers: for it is ge nerally true of all men, and much more true of the Minister, that he which will not labour, must not eate. And great reason it is 〈◊〉. Thess. 3. 10. that he which looketh for his hire, should doe his worke: he that would liue of the sacrifice, should minister at the altar: he that lookes to be fedde with corporall bread, should breake 1. Cor. 9. vnto his hearers the bread of life: he that would reape carnall things should sow spirituall things: he that would not haue his mouth muzzeled, should thresh out the corne: he that would drinke of the wine, should plant the grape: he that lookes for milke, should feede the flocke: that is, he that will liue of the Gospel, should teach the Gospel. It is a maxime not onely of the Canon law, but grounded vpon the law of nature, that beneficium postulat officium, a benefit requireth a dutie: or more plainly, a benefice requireth an office, and diligence in the office. They therefore that care not so much for the feeding of the sheepe, as for the feeding of themselues, and feare not so much the losse of the flocke, as the losse of the fleece, doe not onely violate the law of God, but euen the law of nations, and the law of nature.

Againe, hence I gather, that those that labour in the word and doctrine, may lawfully take wages, albeit they haue sufficient of their owne to maintaine themselues: it is the very equitie of this text. For if they that are instructed in the word, are to make those that instructed them partakers of their goods: then it is lawfull for them which instruct and teach, to receiue something in recompence of their labour, seeing that the labourer is worthie of his wages. Yet this one caueat must be remembred, that if receiuing of wages be a hindrance to the Gospel (as it would haue beene in Paul) it is not lawfull: for we may not so vse our libertie, as that we thereby hinder the free course of the Gospel.

We may here further perceiue the great want of deuotion, which is in most men of these daies. For as the crie of the poore in the streetes, and at our dores, is an argument that there is no mercie, no bowells of pitie and compassion: So, in that there are so many needie poore wandring Leuites, which would gladly serue for a morsell of bread, or a sute of raiment, it is a pregnant proofe there is very small deuotion in men for the maintenance of religion; especially in those which are so straight laced, and short sleeued, in bestowing any thing for the good of the Ministerie, and yet in keeping of houndes and hawkes, and worse matters, in maintaining players, iesters, fooles, and such like, are very lauish and profuse, to their great cost. This hath beene the practise of the world, and the contemptible estate of the Ministerie in former times. Foure hundred false prophets were richly prouided for at Iezabels table, 1. King. 18. 19. whereas the true Prophets of God in the meane time were faine to hide their heads, hauing scarse bread and water, and that not without daunger. Well, her practise shall condemne a number of professours: nay, our forefathers zeale and forwardnes, (notwithstanding they liued in blindnes) shall condemne our coldnes, in this behalfe: what speake I of our forefathers? euen the stones in the ruinated Abbies, and other religious houses, shall rise vp in iudgement against vs: for those places could maintaine thirtie or fourtie idle bellies, which did nothing but nuzzle men in superstitious idolatrie: whereas now the same place will not competently maintaine one or two to instruct them in the way to eternall life. And no maruaile: for we take from the Church, as fast as they gaue to it. In old time they were wont to say, What shall we giue the man of God? 1. Sam. 9. but now with the sacrilegious Church-robbers, they say, Come, and let vs take the houses of God in possession. Psal. 83. 12. The Iewes were exceeding forward and liberall in their contribution to the Tabernacle; some brought gold, others siluer, silke, pretious stone, the meaner sort, rammes skinnes, goats haire, &c. so that more thē enough was offered by thē in such sort that Moses was forced to cause a proclamation to be made to stay the people from offering. Exod. 36. 5. 6. This their example in beeing so forward to contribute to the materiall Temple, shall condemne our backwardnes in conferring so little to the Ministers, who are the liuing temples of God, and to the ministerie which is in the place of the altar: for looke by how much God hath diminished the cost of the altar, and the charges of the ceremoniall worship vnder the old Testament, by so much more doth he require the Ministerie to be maintained, and spirituall worship furthered in the New.

Lastly, if they that doe not put too their helping hand to vphold the Ministerie, are to be condemned; what condemnation trow we thē belongs to sacrilegious persons, that robbe the Church of her reuenewes, and deuoure holy things?