in outward ceremonies and forced works of regard. 2. That it is not the duty which every church owes to Jesus Christ, to maintain those who labour in the word and doctrine, according to their ability; or that it is any gospel-duty which is influenced by force or compulsion.

3. It must be acknowledged that this way of voluntary contribution, is not like to afford matter for that grandeur and secular greatness, those ample revenues, those provisions for ease, wealth and worldly honour, which some think necessary in this case. But yet, however, it must be granted, that all those large possessions and dominions which some now enjoy under the name of church-revenues, were originally voluntary grants and contributions. For it will not be said, that the clergy got them by force of arms or fraud, nor were they their patrimonial inheritance. But yet I fear, there were some undue artifices used, to induce men unto such donations and ecclesiastical endowments, and somewhat more of merit fixed thereon, than truth will allow, besides a compensation therein, for what might be undergone in purgatory, when men were gone out of the world. However, the thing itself in its whole kind, that men out of their substance and revenue should design a portion to the service of the church, is not to be condemned. But it proved mischievous and fatal, when those who received what was so given, being unmeasurably covetous and worldly, fixed no bounds unto the charity or superstition of men in this kind, until they had over-run the world with their gains. And not only so, but whereas there was no pretence of use for such great revenues, in any way pretended to be of divine appointment, they were forced to invent and find out ways innumerable, in abbies, monasteries, cloysters, to be repositories of their overflowing treasure and revenues. But when God had appointed to build his tabernacle, of the free-will-offerings of the people, a type of the gospel-church, when there was provision enough of materials brought in, the liberality of the people was restrained by proclamation, and some, perhaps, grieved that their offerings were not received, Exod. xxxvi. 5, 6. Through want of this care to put a stop unto the devotions of men in these donations, according unto a just measure of the church's necessary use, the bounds whereof were broken up and left invisible by the pride, ambition, covetousness and craft of the clergy, the whole world ran into superstition and confusion. At present I grant, that the way which the gospel appoints, is not likely to make provision for pomp, grandeur, wealth, revenues and inheritances unto them that rely upon it. Nor do I think, that if the present establishment of a superfluous revenue unto the clergy were removed, that the world itself would in haste run into the same state again. Wherefore,

those who judge these things necessary and desirable, must be permitted, as far as I know, to betake themselves unto the advantage the world will afford; it is acknowledged that the gospel hath made no provision of them.

4. It is indeed supposed unto the disadvantage of this way, that by means thereof, ministers do become obnoxious unto the people, do depend on them, and so cannot deal so uprighty and sincerely with their consciences as they ought to do, lest they incur their displeasure, wherein they are too much concerned. It were easy to manifest, with how many more and greater inconveniencies the other way is attended, were we now comparing of them. And in truth it is a vain thing to look for or expect any such order and disposal of these things, as should administer no occasion for the wisdom and graces of them concerned, nor would such a way be at all useful. I say, therefore, that God hath established mutual duty, to be the rule and measure of all things between ministers and people. Hereunto it is their wisdom and grace to attend, leaving the success unto God. And a minister may easily conclude, that seeing his whole support in earthly things, with respect unto his ministry, depends on the command of God, on the account of the discharge of his duty, if he have respect thereunto in his work, or so far as it is lawful for him to have, that the more sincere and upright he is therein, the more assured will his support be. And he who is enabled to give up himself unto the work of the ministry in a due manner, considering the nature of that work, and what he shall assuredly meet withal in its discharge, is not in much danger of being greatly moved with this pitiful consideration, of displeasing this or that man in the discharge of his duty.

5. It is farther pleaded, that these things were tolerable at the first entrance and beginnings of Christianity, when the zeal, love, and liberality of its professors, did sufficiently stir them up unto an abundant discharge of their duty; but now the whole body of them is degenerate from their pristine faith and love, coldness and indifferency in the things of their eternal concernment, with love of self and this present evil world, do so prevail in them all, as that if things were left unto their wills and sense of duty, there would quickly be an end of all ministry for want of maintenance. This is of all others the most cogent argument in this case, and that which prevails with many good and sober men, utterly to decry the way of ministers' maintenance by a voluntary contribution. I shall briefly give my thoughts concerning it, and so return from this digression. And I say, 1. I do not condemn any provision that is made among men, by good, wholesome, and righteous laws, for this end and purpose, provided it be such as is accommodated unto VOL. V.

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the furtherance of the work itself. Such provision as in its own nature is a snare and temptation, inclining men unto pride, ambition, luxury, distance from, and elation above, the meanest of the sheep or lambs of Christ, or, as it were, requiring a worldly grandeur and secular pomp in their course of life, must plead for itself as it is able. But such as may comfortably support, encourage, and help men in this work and discharge of their duty, being made without the wrong of others, is doubtless to be approved. Yea, if in this degeneracy of Christianity under which we suffer, any shall out of love and obedience unto the gospel, set apart any portion of their estates, and settle it unto the service of the church in the maintenance of the ministry, it is a good work, which, if done in faith, will be accepted. 2. Let those who are true disciples indeed know, that it is greatly incumbent on them, to roll away that reproach, which is cast upon the institutions of Christ, by the miscarriages of the generality of Christians. He hath ordained that those who preach the gospel, shall live on the gospel. And the way whereby he hath prescribed this to be effected, is, that those who are his disciples, should, in obedience unto his commands, supply them with temporals, by whom spirituals are dispensed unto them. If this be not done, a reproach is cast upon his institutions, as insufficient unto the end for which they were designed. It is therefore incumbent on all, who have any true zeal for the glory and honour of Christ, to manifest their exemplary obedience and fruitfulness in this matter; whereby it may appear that it is not any defect in the appointnents of Christ, but the stubborn disobedience and unbelief of men, that is the cause of any disorder. 3. Seeing there is such a degeneracy among Christians, as that they will not be wrought upon unto a voluntary discharge of their duty in this matter, it may be inquired what hath been the cause, or at least, the principal occasion thereof. Now if this should be found and appear to be the coldness, remissness, neglect, ignorance, sloth, ambition and worldliness of those who have been their guides and leaders, their officers and ministers in most ages; it will evince how little reason some have to complain, that the people are backward and negligent in the discharge of their duty. And if it be true, as indeed it is, that the care of religion, that it be preserved, thrive and flourish, not only in themselves, but in the whole church, be committed unto those persons, there can be no such apostasy as is complained of among the people, but that the guilt of it will be at their doors. And if it be so, it is to be inquired whether it be the duty of ministers absolutely to comply with them in their degeneracy, and suffer them to live in the neglect of their duty in this matter, only providing for themselves some other way; or whether they

ought not rather by all ways and means, to endeavour their recovery into their pristine condition. If it be said, that whatever men pretend, yet it is a thing impossible, to work the people unto a due discharge of their duty in this matter; I grant it is, whilst that is only or principally intended. But if men would not consider themselves or their interest, in the first place, but really endeavour their recovery unto faith, love, obedience and holiness, and that by their own example, as well as teaching, it may well be hoped, that this duty would revive again, in the company of others; for it is certain it will never stand alone by itself. But we must proceed with our apostle.

Secondly, These sons of Levi who obtained the priesthood, received tithes, xατα Toy voμior, according to the law; that is, as the matter or manner of tithing was determined by the law. For by tithes I understand that whole portion, which by God's order and command, belonged unto the priests; and this in all the concerns of it, was determined by the law. What, when, how, of whom, all was expressly established by law. So they received tithes according to the law, in the order, way, and manner therein determined. For it is God's law and appointment, that gives boundaries and measures unto all duties. What is done according unto them, is straight, right and acceptable; whatever is otherwise, however it may please our own wisdom or reason, is crooked, froward, perverse and rejected of God.

But there is an objection that this assertion of the apostle seems liable unto, which we must take notice of in our passage. For whereas he affirms that the Levites who received the office of the priesthood, took tithes of their brethren, it is evident from the first grant and institution of tithing, that the Levites who were not priests, were the first who immediately received them of the people. See Num. xviii. 21-24.

Answ. 1. By tithes, the whole consecrated portion accord ing unto the law, is intended, as we said before. Hereof the portion allotted unto the priests, out of various offerings or sacrifices, was no small part, wherein the Levites had no interest, but they belonged, and were delivered immediately unto the priests. 2. The Levites themselves were given unto the priests, for their service in and about holy things, Num. iii. 9. Whatever afterwards was given unto the Levites, it was so with re ference unto the supportment of the priesthood in due order. The tithes, therefore, that were paid to the Levites, were in the original grant of all, to the priests. 3. The priests tithed the whole people in that tenth of all, which they received of the Levites; and that being given unto them, what remained in the possession of the Levites themselves, became as all other clean things, to be used promiscuously, Num. xviii. 26-32,

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The privilege of the priests in taking the tenth of all, is amplified by the consideration of the persons of whom they took them now these were not strangers or foreigners, but their own brethren, εκτέστι της αδελφος αυτών. And these also were so their brethren, as that they had a right unto, and were partakers of the same original privilege with themselves, which did not exempt them from the duty of paying tithes of all unto them; took tithes of their brethren, though they came out of the loins of Abraham.' Abraham first received the promises, and was an equal common spring of privileges to his whole posterity. The priests were not more children of Abraham than the people were. The whole people, therefore, being so, and thereby equally interested in all the privileges of Abraham, or the church of believers, it is manifest how great the honour and pre-eminence of the priests were, in that they took tithes of them all. And this the apostle declares, to strengthen his argument for the greatness and excellency of Melchisedec, int. that he received tithes of Abraham himself. And we may learn,

Obs. VIII. That it is God's prerogative to give dignity and pre-eminence in the church, among them which are otherwise equal, and this must be acquiesced in. Our common vocation by the word, states us all equally in the same privilege, as all the children of Abraham were in that respect in the same condition. But in this common state, God makes by his prerogative, three-fold difference among believers; as to grace, as to gifts, as to office.

First, God is sovereign in the communication of grace. For although all true believers have the same grace in the kind thereof, yet some much excel others in the degrees and exercise of it. As one star differeth from another, that is, excelleth another in glory, so here one saint excelleth another in grace. This, both the examples of the Scripture, and the experience of all ages of the church, doth testify. And this dependeth on the sovereign pleasure of God. As he is gracious unto whom he will be gracious, so when, and how, and in what measure he pleaseth. Some shall have grace sooner than others, and some, that which is more eminent than others have. Only he that hath least, shall have no lack, as to making of him meet for the inheritance of the saints in light; and he that bath most, hath no more than he shall find need of, and exercise for. But so it is, some God will have as pillars in his house, and some are but as bruised reeds. And every one's duty it is for himself, in his place and condition, to comply with the will of God herein. First, let not the weak, the feeble of the flock, those who either really are so, or in their own apprehensions, complain or faint. For, 1. There is no man in