Do not possess gold, nor silver, nor money in your purses:

“The girdle is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have a scrip by the way, that is, we are to leave all care of our worldly substance; for all treasure on earth is hurtful to the heart, which will be there where the treasure is. Not two coats, for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. Not shoes, because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ.”

“(Serm. 46.) The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work.”

“Above he had set forth his teaching; here he institutes ministers. And they are described by number, by power, and by the setting down of their names. As to number, whence he says, having called together the twelve. And why does he say twelve? So that the conformity of the New and the Old Testament might be shown, because in the Old Testament there were twelve patriarchs, and these likewise are twelve. The second reason is that the power and effect that would come through them might be shown: for this number is composed of four and three multiplied together, whether four times three or three times four. By the number three the Trinity is designated; by the number four, the world. Therefore it is signified that their preaching was to extend to the whole world; whence the Lord says in Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature," and so on. Likewise, to signify perfection, because twelve consists of a doubling of six: for six is a perfect number, because it arises from all its aliquot parts: for it arises through one, two, and three, and these parts joined together make six. Whence he called so many to signify perfection. Above, in chapter 5:48: "Be perfect, as your Father also is perfect." There follows the matter of their power: for he gave them power, etc., namely that they themselves might do, or be able to do, as he himself had done. And not only what he did, but greater things, John 14:12. For it is not written that the sick were cured by the shadow of Christ, as it is written that many were cured by the shadow of Peter, Acts 5:15. "That they might cast out unclean spirits." Whence he did not wish that they should cast them out as he himself did; but he cast them out by his own proper power, while they cast them out in the name of Christ: whence Mark, last chapter, 17: "In my name they shall cast out devils," and so on. And not only that they might cast out devils, but that they might cure every sickness, as is found in Mark, last chapter, 18: "They shall lay hands upon the sick, and they shall recover." But if you should ask why this power is not now given to preachers, Augustine answers that the greatest miracle is at hand, namely that the whole world has been converted. Either, then, miracles were worked, and so I have my point; or if not, this itself is the greatest miracle: that through twelve most lowly fishermen the whole world was converted. There follows the setting down of their names. And why? Lest, if some false prophet should come who said he was an apostle, he should be believed; and on account of this the letter of the Manichaean foundation was rejected. And it is to be noted that this Evangelist always combines them two by two. And why? Because the number two is the number of charity. Likewise, wherever he places someone who is called by two names, he adds something by which the difference may be noted. Likewise it is to be known that he does not keep the order of dignity; nevertheless Peter is always placed first, who is also called Simon, that is, "obedient"; whence it is said in Proverbs 21:28: "An obedient man shall speak of victory." Peter is named from "rock" on account of his firmness; and Cephas, which is a Syriac name, not Hebrew. Andrew means "manly"; whence it is said in Psalm 26:14: "Do manfully, and let thy heart take courage." Likewise Philip, "mouth of a lamp"; such ought the preacher to be. Psalm 118:140: "Thy word is exceedingly refined [as with fire]." Bartholomew, "son of him who suspends the waters"; and this is said of Christ, of whom it is said in Job 26:8: "He bindeth up the waters in his clouds." Likewise James of Zebedee, who was killed by Herod, whose name means "supplanter." And John, who is called "grace"; 1 Corinthians 15:10: "By the grace of God, I am what I am." This one does not follow the order of dignity, as in Mark. Likewise Thomas and Matthew. Others do not add "the publican," but he added it for the sake of humility. Likewise others place Matthew before Thomas; this one does the opposite. Thomas is called "abyss," on account of the depth of his faith. Matthew is called "given," as is found in Ephesians 4:32: "Forgiving one another, even as Christ has forgiven us." James of Alphaeus, to distinguish him from the other. This one is called "brother of the Lord," because he was a cousin. And Thaddeus, brother of James. And he is called Jude, who wrote the epistle, and his name is interpreted "heart"; Proverbs 4:23: "With all watchfulness keep thy heart." Likewise Simon the Canaanite, from the village of Cana. And Judas Iscariot, to distinguish him from the other Judas; and he is named either from a village or from the stock of the tribe of Issachar, and his name means "death." "Who betrayed him." And why did he set this down? To give a lesson, that dignity of state does not sanctify a man. Likewise there is another reason, to note that it scarcely happens that in a large gathering there is not someone bad; and therefore it is set down thus, that it may be shown that the good are sometimes not without the bad; Song of Songs 2:2: "As the lily among thorns, so is my love among the daughters." And Augustine: "My house is not better than the house of the Lord." These twelve God chose, and appointed them to be the publishers of Sacred Scripture. "Commanding them, and saying," and so on. Here he sets down their instruction. And first he instructs them by word; secondly by example, at the place, "And it came to pass, when Jesus had finished," and so on. By word, in three ways. First concerning their office; secondly concerning their expenses; thirdly concerning their dangers. Second, at the place, "Do not possess gold nor silver"; third, at the place, "Behold, I send you as sheep in the midst of wolves." Concerning the office he commands four things. First, where they should go; secondly, what they should say, at the place, "And going, preach," etc.; thirdly, what they should do, at the place, "Heal the sick," etc.; fourthly, to what end, at the place, "Freely you have received, freely give." And first he tells where they should not go; secondly where they should go, at the place, "But rather go to the sheep that have perished of the house of Israel." And concerning the first he says two things. First, "Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not." These were in between the Gentiles and the Jews, concerning whom it is found in 4 Kings 17:24 and following, and these retained partly the rite of the Jews, partly that of the Gentiles, and these were very much opposed to the Jews. Whence he forbids that they go to the simply Gentile peoples, nor to these middle ones. But it seems the contrary is said where he says, "Go, teach ye all nations." And Isaiah 40:5: "And all flesh together shall see that the mouth of the Lord hath spoken." Why then does he say, "Go not into the way of the Gentiles"? It must be said that they were sent to both, but an order had to be observed. Because first to the Jews. And one reason is that what justice requires ought to be done before what proceeds from mercy; but it was a matter of justice that they should preach first to the Jews, because this they had from a promise, as is found in Romans 15:8: "Now I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." But to the Gentiles he was bound out of mercy; for as is found in Romans 11:17, the Gentiles are wild olives received from the olive tree, namely from the faith of the ancient fathers: whence it is said there, "But thou, being a wild olive, art ingrafted in them, and art made partaker of the root, and of the fatness of the olive tree." First, therefore, the olive tree had to be nourished, that it might receive something from it, and afterward the wild olive was to be grafted in, Romans 11:17. Likewise, wishing to bring the faithful into the faith of the fathers, he first willed that the faith be preached to the Jews. The second reason was that the Lord pours into all that for which they are disposed; but many of the Jews were already disposed through faith. And just as fire acts first upon the things that are near, so the Lord out of charity first willed to act upon those who were near. Whence it is said in Isaiah 57:19: "They shall come to declare peace to them that are near, and to them that are far off." Likewise, if he had gone to the Gentiles first, the Jews, who held the Gentiles in great hatred, would have rejected him out of indignation; therefore in Acts 13:46: "To you it behooved us first to speak the word of God." Whence he says, "Go not into the way of the Gentiles," that is, do not approach the road that leads to the Gentiles, lest they speak of you. But he does not say "into the way of the Samaritans." And mystically: those who are disciples of God ought not to go into the way of the Gentiles, nor of heretics; whence Jeremiah 2:18: "What wilt thou in the way of Egypt, to drink the troubled water?" "But go ye rather to the sheep that are lost of the house of Israel." And why sheep? Because they had perished more through the fault of the Pharisees than through their own fault. Whence Psalm 99:3: "But we are his people, and the sheep of his pasture." And 1 Peter 2:25: "For you were as sheep going astray; but you are now converted to the shepherd and bishop of your souls," and so on. But what will they do as they go about? "And going, preach." John 15:16: "I have appointed you, that you should go, and should bring forth fruit; and your fruit should remain," and so on. And he sends them, just as he himself was sent, namely to preach. Whence, "Do penance," and so on. And just as Jesus had begun, "Do penance," so he commanded them. He had begun, "Do penance, for the kingdom of heaven is at hand"; Psalm 118:155: "For salvation is far from sinners"; but now it is near through the passion of Christ; Hebrews 9:12: "By his own blood he entered once into the holies, having obtained eternal redemption." Whence he says, "is at hand," namely through my passion; whence it is founded in them through the participation of grace: for "the whole kingdom of God is within you." But they might say: how shall we confirm what we say? Certainly by miracles, just as he himself did. Whence he says, "Heal the sick," and so on. But if someone should say: why does the Church not now work miracles? It must be said that miracles were worked for the proof of the faith; but the faith is already approved. And therefore, just as one who had made one demonstration to prove some conclusion would not need another proof, so it is here. Whence the greatest miracle is the conversion of the whole world; therefore it is not necessary that other miracles be worked; and just as other bodily miracles were once worked, so spiritual ones are worked daily, because the sick are healed spiritually. For the sick are those who are stirred by sin, who are prone to sin, Romans 14:1: "Him that is weak in faith, take unto you"; and these are healed by the Lord. But those who consent are dead, because they are separated from God; and these are raised up by the Lord, as in Ephesians 5:14: "Rise thou that sleepest, and arise from the dead." Likewise lepers are cleansed; for those are called lepers who are infectious to others, because leprosy is a contagious disease; and these are sometimes cured. In 4 Kings 5:27 it is said that the leprosy of Naaman clung to Gehazi. Likewise devils are cast out: for devils are those whose sin has already passed into effect, of whom it is said in Proverbs 2:14: "Who are glad when they have done evil, and rejoice in most wicked things." And, as is found concerning Judas in John 13:27, that Satan entered into him, and so on. And these are sometimes cured. And because the apostles might say: now we shall be rich, if we work miracles we shall have much — and it was for this reason that Simon Magus wished to work miracles — the Lord excludes this reason, saying, "Freely you have received, freely give." It is a great thing to work miracles, but it is greater to live virtuously. Whence he removes pride from them, because pride can occur in two ways: either from covetousness, or from merits. For it is a very great pride when someone ascribes to himself a good that he has received. Therefore he excludes this, because "you have received"; 1 Corinthians 4:7: "What hast thou that thou hast not received?" Likewise, you ought not to be proud, because it is not from merits, but freely. For he who receives from merits does not receive freely. Likewise he excludes covetousness, "freely give," that is, not for the sake of any temporal reward. For the price of a thing is either greater than it, or equal to it. For that which you hand over for a price is not so fixed in your heart as the price which you receive. But nothing is equal to, or greater than, the gift of God; Wisdom 7:9: "I compared her to a precious stone, for all gold in comparison of her is as a little sand." "Do not possess gold," and so on. Because they might say: whence then shall we live? Therefore he instructs them concerning expenses. And first he forbids that they carry provisions; secondly he teaches from whom they should receive, at the place, "And into whatsoever city or town you shall enter," and so on. He says, therefore, "Do not possess gold." And the words that follow are to be noted, because this Evangelist says, "nor shoes"; Mark says, "shod with sandals." Likewise he says, "nor a staff"; Mark says, "except a staff." Therefore these words are doubtful and difficult. For what he says, "do not," etc., is either a precept or a counsel. But this is certain, that it is a precept, because it is thus said, "Jesus commanding them," and so on. But the apostles were both apostles and were faithful believers. Either, then, it was commanded them insofar as they were faithful, or insofar as they were apostles. If insofar as faithful: then all the faithful are bound to this; and this was a certain heresy, as Augustine says, which said that no one could be saved except those who possess nothing. And this was the heresy of the Apostolici. Likewise there was another heresy, that no one would be saved unless going unshod; and these were heresies, not because they commanded something evil, but because for those not observing them they closed off the way of salvation. But if it is commanded them insofar as apostles, then all prelates, who are the successors of the apostles, are bound to this. But granted that these did nothing wrong, did not Paul do wrong, who carried and received from some that he might give to others? Therefore these words have a difficulty. And so it must be said that there was one way, according to Jerome, of expounding it according to the letter: that he commanded something for the sake of the office of the apostolate, and not that it be of necessity absolutely, but according to that time. Whence before the passion he commanded them to carry nothing. But at the time of the passion, Luke 22:35: "When I sent you without purse, and scrip, and shoes, did you want anything?" And it follows: "But now he that hath a purse, let him take it, and likewise a scrip. And he that hath not, let him sell his coat, and buy a sword." Whence before the passion they were sent to the Jews; and among the Jews there was a custom that they were bound to provide for their own teachers. Therefore he commanded them to carry nothing when he sent them to the Jews. But this was not the custom among the Gentiles; therefore when they were sent to the Gentiles, permission was given them to carry provisions. They carried, then, when they preached to others than the Jews. And because some things are for necessity, others are things by which necessary things are bought: and this is what is said, that certain things are artificial riches, such as clothes and shoes; therefore he forbids both. He says, therefore, "Do not," and so on. Because all money is either of gold, or of silver, or of bronze; therefore he forbids that they possess gold, nor silver; whence Peter said: "Silver and gold I have none; but what I have, I give thee." And why did God command this? One reason is that the Lord was sending poor men to preach; therefore someone might believe that they would not preach except for the sake of gain. That this suspicion, then, might be removed, he commanded that they carry nothing. Likewise, to remove care: because if they were too anxious about this, the word of God would be hindered. Likewise he forbids riches, which come to aid in necessity. And because they might say: we will not carry gold, nor silver, but we can carry a scrip, in which we will carry eggs and bread, which are necessary for food — this too he forbids: "nor scrip for your journey." And why did he forbid this? Chrysostom says, that he might show them his own power: because he could send them without these things; whence in Luke 22:35: "When I sent you without purse and scrip, did you want anything?" Therefore he did this to show his own power. Likewise as to clothing, "neither two coats": not that they should have only one tunic, but that they should not have two sets of garments, so that they might put away one and wear the other. Whence by the name of "one tunic" he means one garment; Luke 3:11: "He that hath two coats, let him give to him that hath none." "Nor shoes." And why did he forbid this? There is a twofold reason, the same as for gold and silver. The Lord was sending them so that among all they might be reckoned as poor men. Whence the Apostle, 1 Corinthians 1:26: "God hath chosen... not many mighty." Therefore he willed that they be lowly: for the poor in the regions of the East go unshod; yet they use certain things called sandals, which are made of straw. Therefore he wished them to go as the poor of that country go. The other reason is that, just as Plato taught that men should not cover themselves too much, neither feet nor head, so as to strengthen them, that they might be more robust to endure — for this reason he commanded them to go unshod. "But neither a staff." And what is the reason? For some use horses, others are supported by a staff: therefore he forbade even this least thing, that they might trust wholly in him, according to Psalm 22:4: "Thy rod and thy staff, they have comforted me." Whence, as to what he says elsewhere, that they should carry a staff, this was not a precept, except as to be observed for a particular place and time. Augustine goes by another way, saying that these things are neither precepts nor counsels, but permissions, such that to abstain is more a counsel than to fulfill them. Whence the sense is, "Do not," etc., that is, it is not necessary that you possess other shoes besides those with which you are shod. "Nor a staff," that is, nothing, as it were, not even a straw. And why? "For the workman is worthy of his hire," and so on. Because you have the power of receiving from others, and therefore it is not necessary that you carry provisions. Whence, when something is permitted, if it is not done, it is not a sin; but whatever more is done is of supererogation. Whence also Paul, although he could have received from others, received nothing, and this was a work of supererogation, as Augustine says, because not to make use of things permitted is a work of supererogation. Whence Paul, 1 Corinthians 9:15: "It is good for me rather to die, than that any man should make my glory void." And why? Because he did not make use of this permission: "for the labourer is worthy of his hire," and so on. But what is it that he says elsewhere, that they should carry a staff? Augustine says that it is not unfitting that certain things be said sometimes mystically, sometimes according to the letter. Whence what Matthew says here, he says according to the letter, that they should not carry a staff; but what Mark says is understood mystically, namely that they should not carry temporal things, but should have the power of receiving from others. Whence, "for the workman is worthy of his food." For this is not accidental there. These are the workmen of whom it was said above: "Pray ye the Lord of the harvest, that he send forth labourers into his harvest." A third exposition is: "Do not possess gold," that is, secular wisdom; "silver," secular eloquence; "not a scrip," that is, anxious care; "nor two coats," that is, duplicity; "nor shoes," that is, affection for earthly things — for shoes are made from the skins of dead animals. "And into whatsoever city or town you shall enter," and so on. Above the Lord ordained that the apostles should not carry provisions with them; and he proved this by reason, because "the workman is worthy of his hire"; now he determines the manner in which they ought to receive; and first he gives the manner, because they ought to receive from those willing to give; secondly, what should be done for those who are willing. Concerning the first he does three things. First he teaches them to choose a host; secondly he forbids changing lodging; thirdly he commands that the host be greeted. He says, therefore: it has been said that "the workman is worthy of his food," that you may know from whom you ought to receive, lest you believe that the house of anyone whatsoever is granted to you; therefore, "into whatsoever city or town you shall enter, ask who in it is worthy." And this, lest on account of the ill repute of the host your preaching be despised, as is found in 1 Timothy 3:7: "Moreover he must have a good testimony of them who are without." The second reason is that if he should be a good man, he will more easily supply you with what is necessary. And in this he provides for them. The third reason is that suspicion of gain may be excluded: because when men saw such poor men receiving from none but the good, it was a sign to them that they did not preach for the sake of gain. These last two expositions Chrysostom gives; the first, Jerome. And this the Apostle says, 1 Thessalonians 2:5: "For neither have we used, at any time, the speech of flattery, nor taken occasion of covetousness." Likewise he says, "who in it is worthy," and this is because it is reckoned a great thing for one who receives such guests. Whence it was reckoned a great thing to Abraham that he received guests, as is found in Hebrews, last chapter, 2: "Do not forget hospitality; for by this some, being not aware of it, have entertained angels." "And there abide." Here he teaches concerning stability of lodging. "There abide," that is, do not pass from lodging to lodging. And why? Lest there be sorrow to the host; and if he is worthy, he will receive you gladly, and so will dismiss you with sorrow; Jeremiah 18:20: "Shall evil be rendered for good?" The second reason is, lest they incur a mark of levity, which does not befit a preacher. "In the grave assembly I will praise thee," Psalm 34:15. Likewise, that they may escape the mark of gluttony, because if they were to leave a poor lodging for a good one, it would be imputed to gluttony. Therefore the Lord says that before they enter, they should ask who in it is worthy. "And when you come into the house, salute it." Here the salutation of the host is noted. And first he sets down the salutation; secondly the effect, at the place, "And if that house be worthy, your peace shall come upon it." For it was fitting that to those who ministered temporal things, spiritual things should be ministered in return, and not only spiritual things, but those which are necessary for salvation, by saying, "Peace be to this house," and so on. And this was a fitting manner of greeting, because the world was at war; but in Christ the world is reconciled: for these were the legates of the Lord, and to what end? Certainly to peace; therefore this greeting was fitting. There follows the effect as to the good, and as to the wicked. "And if that house be worthy," and so on. We can say that that house will have from this a certain force of blessing. Whence the apostles, or bishops, in their first approach to the people say, "Peace be to you." Whence it is said in Numbers 6:27: "They shall invoke my name upon the children of Israel, and I will bless them," and so on. "But if it be not worthy, your peace shall return to you." But what is this that he says? Had he not said that they should first ask? Therefore he shows that in such inquiries men are deceived: for "man seeth those things that appear, but the Lord beholdeth the heart," as is found in 1 Kings 16:7. For they were not yet so perfect that they could recognize who was worthy. "Your peace shall return to you"; and this is what happens when someone prays and labors at times for the salvation of another, and yet does not obtain the effect; and yet what he does, he does not lose, but it returns to himself. Whence "it shall return to you," that is, the fruit shall be referred back to you. "And whosoever shall not receive you." Here it treats of those who do not receive them. And first he teaches what they ought to do; secondly what they will receive from God. He says, therefore, "And whosoever shall not receive you." And he sets down two faults. One, that they did not receive them; the other, because they had been sent to preach, that they did not hear the word of God. Therefore, "going forth out of that house or city" — because sometimes they were received in the city, but not in the house; sometimes indeed not even in the city, as is found in the Acts of the Apostles. What then must be done? "Shake off the dust from your feet." And this is read that Paul and Barnabas did according to the letter, as is found in Acts 14:51 [13:51]. And why does the Lord command this? For dust clings to the feet, whence he commanded this to show that they had made the labor of the journey in vain. And this was for them a punishment; as if he were to say: for this you are damnable. Yet the Apostle says, Philippians 2:16: "I have not labored in vain." Likewise, another reason is that the least thing that can be had is dust; therefore he wished that they should shake it off, in sign that they had nothing of theirs. The third reason is that by dust are signified temporal things, by feet, affections, to signify that nothing temporal ought to remain in their affections. The fourth reason is mystical. The feet are their affections: for however holy preachers may be, it must needs be that their affections are stirred by some dust, whether from some vainglory, etc., as is found in John 13, where it is said that the Lord washed the feet of the disciples, and said: "He that is washed needeth not but to wash his feet, and is clean wholly." Whence they needed washing as to venial things. And why did the Lord command this? To show that the preacher commits himself to danger. Whence if they do not believe him, this returns to their damnation. But what then? Shall they not have something worse? "Yea, I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." Because, as is found in John 15:22: "If I had not come, and spoken to them, they would not have sin." For those who hear and do not fulfill sin more than those who never heard. Therefore perhaps because those Sodomites did not hear, it shall therefore be more tolerable for them. Likewise, these, although unclean, were nevertheless hospitable. Whence, as to this, it shall be more tolerable for them. But the contrary is found in Genesis 19, that the sin of Sodom is the gravest sin, as is plain from its punishment. And it must be said that among the kind of carnal sins that one is the gravest. But that which is immediately against God, such as idolatry, is graver than it. Or it must be said that he does not compare sin to sin, but to circumstance; because these sinned, to whom it had been preached, but those had not. Likewise he refutes certain heretics who said that all sins were equal, and all punishments, and all merits, and all rewards. Therefore he excludes this when he says, "it shall be more tolerable," etc., because for certain sinners it shall be worse.”

“Nor scrip for your journey,.... This the Jews call "tarmil": and which their commentators (n) say, is a large leathern bag, in which shepherds and travellers put their food, and other things, and carried with them, hanging it about their necks; so that the disciples were neither to carry money with them, nor any provisions for their journey: neither two coats; one to travel in, and another to put on, when they came to their quarters: they were not allowed change of raiment; either because superfluous, or too magnificent to appear in, or too troublesome to carry: nor shoes, only sandals, as Mark says; for there was a difference between shoes and sandals, as appears from the case of the plucking off the shoe, when a man refused his brother's wife (o): if the "shoe" was plucked off it was regarded; but if the "sandal", it was not minded: this was the old tradition, though custom went against it. Sandals were made of harder leather than shoes (p), and sometimes of wood covered with leather, and stuck with nails, to make them more durable (q); though sometimes of bulrushes, and bark of palm trees, and of cork (r), which were light to walk with. "Says R. Bar bar Chanah (s), I saw R. Eleazar of Nineveh go out on a fast day of the congregation, , "with a sandal of cork".'' Of what sort these were, the disciples were allowed to travel with, is not certain: nor yet with staves: that is, with more than one staff, which was sufficient to assist them, and lean upon in journeying: for, according to Mark, one was allowed; as though they might take a travelling staff, yet not staves for defence, or to fight with; see Mat 26:55. Now these several things were forbidden them, partly because they would be burdensome to them in travelling; and partly because they were not to be out any long time, but were quickly to return again; and chiefly to teach them to live and depend upon divine providence. Now, since they were to take neither money, nor provisions with them, and were also to preach the Gospel freely, they might reasonably ask how they should be provided for, and supported: when our Lord suggests, that they should not be anxiously concerned about that, he would take care that they had a suitable supply; and would so influence and dispose the minds of such, to whom they should minister, as that they should have all necessary provisions made for them, without any care or expense of their's: for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister's maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre's sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them. (n) Maimon. & Bartenora in Misn. Sheviith, c. 2. sect. 8. & in Celim. c. 16. 4. & 24. 11. & Negaim. c. 11. sect. 11. (o) T. Hieros. Yebamot, fol. 12. 3. T. Bab. Yebamot, fol. 102. 1. & Menachot, fol. 32. 1. (p) Gloss. in T. Bab. Yebamot, fol. 101. 1. & Bartenora in Misn. Yebamot, c. 12. sect. 1. (q) Misn. Yebamot, c. 12. sect. 2. Maimon. Bartenora in Sabbat, c. 6. sect. 2. & Edayot, c. 2. sect. 8. (r) T. Bab. Yoma, fol. 78. 2. Gloss. in ib. Maimon. Hilch. Shebitat. Ashur, c. 3. sect. 7. (s) T. Bab. Yoma, fol. 78. 2. Juchasin, fol. 81. 1.”