THat the first sinne, and vnlawfull desire of pas­sing diuine knowledge, procured by the Deuill, hath brought into our nature (through Gods just judge­ment in punishing by the contrarie) not Ignorance alone, but the bon­dage 2. Cor. 3.17. of ignorance, if we were ig­norant, the wilfull ignorance of ma­nie, in the things of God especially, [Page 2]most lowdly proclaymeth it. And in this are three degrees; first, an in­disposition, or no inclination of our selues to seeke the truth: Secondly, a declination, to winde away from truth, when the same is offered: and thirdly, an opposition and ciuile warre against the truth. The sinne and shame hereof being so much the greater, as that wee all must confesse, that the Vow of Baptisme, to re­nounce the Deuill, and his King­dome of ignorance, is to the contra­rie. For we here speake not of pro­fessed Infidels, but of Christians, so called; and yet refusing instruction for Christian knowledge.

Against whome (as a weake and vnworthie Minister in this Church, yet willing, by Gods grace, to instruct mine owne, and here as speaking to mine owne) I thus reason first in the words of Christ; Which of you can re­buke me of sinne? And he here mea­neth [Page 3]it (as I also doe, and must of ne­cessitie) of falsehood, which is the sinne of Doctrine. 1 But if I teach you the truth, why doe yee not beleeue Ioh. 8.46. it, or at least embrace the knowledge of it?

But as the Iewes, oppressed with the light and euidence of truth, and so vrged indeede to yeeld their sub­jection to Christ; and the Deuill on the contrarie, to hold his owne, pul­ling them backe, and putting in their mindes and mouthes to call for his authoritie, asked him, saying, By what authoritie doest thou these things, and who gaue thee this authoritie Math. 21.23.? As see­ming, if this might appeare, they would then giue place (for truth in­deed, taught by authoritie, hath great power to perswade, if grace be not vtterly banished out of the heart) so the people in this striuing and strug­ling against the obedience of publike CATECHISME (the truth therein [Page 4]taught, hauing vanquished their thoughts) seeke here to breake loose, speaking thus in effect, and almost in verie words, against their Teachers, What authoritie haue they to compell vs to this? And why should they bring vs vnder their girdle? To whome I an­swere in manner almost as Christ there of Iohn his Baptisme, for de­fence of himselfe. 2 Autho­ritie. The Authoritie of the Church, to command and com­pell her children (as in this shee doth Can. 59.) for the good of their soules, is it not from Heauen? Is it not from Christ, Who hath all power giuen him in Heauen and in Earth Math. [...]8.18., saying vn­to Peter, and the rest of the Apostles, and in them to the whole Church, and namely the Gouernours thereof, To thee will I giue the keyes of the king­dome of Heauen, whatsoeuer thou shalt bind on Earth, shall be bound in Hea­uen; and whatsoeuer thou shalt loose on Earth, shall be loosed in Heauen Math. 16.19.? And [Page 5]if this preuaile not with them, I leaue them to that number, which say in the Psalme, Let vs breake their bonds asunder, Psal. 2.3. and cast away their cords from vs.

But, alas, they will still hold of the profession of Christ. 3 Equitie. And well may they hold it. And then I demaund, Is any thing more just and reasona­ble, then that they should learne and endeuour to know, and chiefely by such order as the Church appointeth the things which belong vnto their Christian profession? Shall any man, professing any Trade, Art, or Sci­ence, not first be an apprentice to learne the skill of that Trade, Art, or Science? Or hauing not bin taught, or truanted his time, and so remay­ning ignorant, not able (as wee say) so much as to bungle at the things belonging to such profession, be yet so bold to make open profession of such Trade, Art, or Science? It is ab­surd [Page 6]and ridiculous, as most vnreaso­nable. And so for our Christians, in a word, it is a shame and rebuke to be wholly ignorant of Christ and Chri­stian Religion, their proper professi­on; and on the other side, their praise and honour before God and good men (at least in some good and suffi­cient measure) to know and encrease in the knowledge of that which be­longeth to their Christian calling.

But I descend to another reason of greater importance, 4 Necessi­tie. that is, Necessitie: and this of two sorts; the one for progresse and further profiting in the Schoole of Christ, to attaine at the last vnto perfection and the full edi­fication of the faithfull; such, and so much, I meane, as is graunted in this life. But what building is reared without a foundation? What know­ledge to reade attayned, before let­ters and syllables be first taught, and learned? Who reacheth the know­ledge [Page 7]of any Art, or Mysterie, with­out learning before-hand certaine Maximes, and Principles, and gene­rall Rules, to the same belonging? And euen so for this matter of Chri­stian knowledge, there are first to be learned certaine Principles of the Word of God; and, Heb. 5.12. the beginning of Christ, as the Apostle calleth it. Heb. 6.1. With­out which, as there can be neyther middle, nor end; so indeed, the best Sermons, chiefely doctrinall, are a booke sealed, and very secrets, or as things vttered in a strange language. And though we heare with our out­ward eares, yet vnderstand wee no­thing, or very little; the very names of GOD, and CHRIST, so often repeated, so necessarie to be knowne in the mysterie of the holy and vndi­uided Trinitie; as likewise of the In­carnation of our blessed Sauiour, of thousands being [...] knowne, and all because wee haue not gotten, or [Page 8]forgotten CATECHISME. And this reason to this verie end is allea­ged in the fifth to the Hebrewes; Heb. 5.11. Of whom (sayth he, speaking of Christ) wee haue many things to say, which are hard to be vttered, because (as hee ad­deth) ye are dull of hearing. Not here­by meaning, that they were depriued of the naturall sence of hearing, but for that when they heard, through want of first learning, or by forget­ting and loosing this verie CATE­CHISME, of which wee speake, that hurt and inconuenience follow­ed, touching which hee hath these words: For whereas, concerning the time, yee ought to be Teachers, yet haue yee need againe that we teach you what are the first Principles of the Word of God; and are become such as haue need of milke (that is, againe to be taught CATECHISME) and not strong meat: Heb. 5.12. which are the deeper discour­ses, and more exact handling in sub­stance [Page 9]the same very matters in the Word of God.

The second point of necessitie is of danger. Wherein for breuitie sake, and to omit many, and manifold most mightie testimonies of holy Scripture, I wil only remember them of the wordes of that holy and lear­ned Father, in the Preface of his Ex­plication of some parts of the Arti­cles of our Faith, and pronounced to good purpose in our publike diuine Seruice, by authoritie of our Church. Whosoeuer, saith he, will be saued, before all things it is necessarie that he hold the Catholike Faith. Which Faith, except euery one keepe holy and vndefiled, with­out doubt hee shall perish euerlastingly: & to this will I yet adde those words of Christ, This is life euerlasting that they know thee to bee the onely very God, and whom thou hast sent, Iesus Christ, Ioh. 17. vers. 3. If then this exercise of publike Catechisme (supposing o­ther [Page 10]meanes may likewise bee profi­table) bee specially auaileable to this end, euen to bring vs to the know­ledge of the Faith of Christ, without the which we cannot be saued, is it not aboue all things to be embraced?

But here the Deuill (whose speciall worke it is to oppose this good thing, for which we speake) layeth stones in the way: at which, left any stumble, wee will likewise endeuour to take them away; and these are obiections in generall: some arising from other respects; and some from the teach­ing of the Minister.

If the former is the allegation, or exception taken for defence and ex­cuse of such, as are of age, or elder yeeres, namely children, and seruants Communicants (though generally, and without distinction by authority of the Church, put vnder obedience of publike Catechisme) whom yet as little children to catechise, & instruct [Page 11]by Question and Answere, say they, is not comely: but, I answere, it is ra­ther their speciall comelinesse, to know, and make knowne their Chri­stian knowledge, and indeede, if wee consider, it standeth them more vp­on, and vpon the credit of their Chri­stian calling, to know, and make knowne (as before I said) being law­fully required, their Christian know­ledge: for, as in the things of this life it is a greater rebuke for one of age to be ignorant, then for a child wanting wit, time, experience, and teaching therein: so for due knowledge of Christian Religion, their very time chargeth the elder sort with this spe­ciall duety to abound in knowledge, and alwayes to be readier, and more prepared, then litle children, to yeeld account of their faith; yea, and as neede requireth, to instruct others, e­specially of yonger yeeres; and it much becommeth them: so the A­postle [Page 12]to the Hebrewes; Of whom (spea­king of Christ, and sharpely rebuking them for neglect, and forgetfulnesse of Catechisme before taught) we haue (saith he) many things to speake, which are hard to bee vttered, because yee are dull of hearing. For whereas concerning the time yee ought to be teachers, yet haue yee neede againe that we teach you what are the first principles of the Word of God Heb. 5.12. And in all this, and that which followeth concerning this matter, he speaketh, no doubt, to persons of el­der yeeres, and writeth not his Epistle so specially to little children.

Againe, who will not grant, that children and seruants Communi­cants aboue the age of sixteene yeeres (as all other indeed besides, of what greater age, or condition soeuer they be, if ignorant, though not strictly so bound, perhaps, by this order of our Church to be taught by Catechisme) haue more need then little children, [Page 13]to bee taught and instructed in the grounds of faith, in respect of the spe­cial and instant duty required of them for receiuing the holy Communion, which of right requireth a due exa­mination by each one of himselfe 1. Cor. 11.28.; the worthie, or vnworthie receiuing of this holy Sacrament, very much importing euery one which com­meth thereto 1. Cor. 11.27.; and this examination requiring knowledge sufficient for this occasion, and instruction for knowledge in the ignorant.

Lastly, the former persons, I meane children and seruants aboue the age of sixteene yeeres, ought therefore with their yeeres to abound, and ex­cell in greater knowledge, as beeing neere vnto alteration of their state, and many by GODS prouidence af­ter no long time to be in case to haue children and seruants of their owne; whom not to be able to instruct, and bring vp in Christian knowledge: [Page 14]What a sinne? What a shame vnto themselues? What a wrong to their children? and how shall they be able themselues being vntaught? and e­uen the will likewise to teach them is much the lesse, and lieth almost dead, when themselues hauing all their time before bin vtterly neglected, or neglecting themselues, were neuer made acquainted with this dutie of being Christianly catechised, and of yeelding submission vnto this Exer­cise. And I speake the more hereof in regard of mine owne practise, faul­ted by some, in distinguishing be­tweene children and seruants, vnder and aboue the age required for recei­uing the holy Communion, and be­ginning first with them, who haue most neede, according to these rea­sons euen now deliuered.

A second obiection respecteth Con­tinuance. What? say they, euery Sun­day? Yea verily; and if possible, e­uery [Page 15]day: the excellencie and exi­gencie of knowledge in this kinde e­specially (with the height, length, and depth considered; and ioyning herewithall the dulnesse and vnto­wardnesse of our nature in much time to learne little, chiefely in this) being greater without comparison then of any other. This building will not bee reared without much time and labour. This garment of know­ledge will bee long in spinning, long ere put on to keepe vs warme, if once a yeere onely a thread or two bee drawne out by example of some, not wholly indiligent in this dutie, yet adiourning the same vnto Lent-time onely: but alas for poore people, which know not GOD, if this teach­ing be made Lenten-stuffe onely; this feeding, fish onely, and not flesh also for all the yeere: for in deede I see nothing but assiduitie, which can at­taine to a plentifull, most comforta­ble▪ [Page 16]nay, a sufficient measure of vn­derstanding, for onelie maintaining the life of the soule, (at least touch­ing manie) in the things of God. Yea, and the Church also in her wisdome, and care especially for her younger children, and weake in knowledge, straightly commandeth Can. 59. this thing to bee done, and vsed euerie Sab­bath, if not ofter, and yet who shall tell her that shee erres in this?

A third obiection concerneth Con­tempt. I would come, sayth one, say many; and wee are willing to learne, but loath to bee laughed at. I can­not deny but I haue seene such a thing, not once but often, and haue beene grieued aboue measure: and God grant mine eyes neuer againe to see it. What? open scurrility in the time and place of publike teaching? Weigh the circumstances, the things taught, holy; the Ministery, holy; the place holy; the assemblie of God, ho­ly; [Page 17]yea, Gods own presēce there, most holy: and then, and there to laugh, or leere, What a sinne is this? alas, yea, and thrice alas for our Churches and Congregations, if these laughing deuils bee not cast out, I meane by them who haue power and authori­ty (God grant care also) to cast them out, as they ought to doe: for so did Abraham, and Sara, yea God him­selfe against Ismael mocking Isaack Gen. 21.10.11.. but indeed I see not in this great re­misnesse of Church-discipline, and seldome censuring such kind of faults: what else can ease this per­secution (for so Paul calleth it Gal. 4.29) but true Christian humilitie, lenitie and patience. And let patience (as Iames exhorteth) haue her perfect worke Iam. 1.4 [...]. Let laughers laugh on, and fooles haue this game; at whom Wisdome shaking her head, sayth, O yee foolish how long will yee loue foolishnesse? and the scorne­full take their pleasure in scorning, and [Page 18]the fooles hate knowledge Pro. 1.22? but let the children of wisedome delight in knowledge, and stil learne knowledge for all this. It is a simple and a sot­tish thing for any man (as wee say) to bee laughed out of his coate, that is, as I take it, to lay aside his coate, yea all to his shirt, and so goe naked for laughing sake onely, and to auoide such laughing at: and it is a far more simple, yea a sinnefull thing, and a shame to bee ashamed of, to bee a Christian, whose forehead should be full of courage Neb. 10.35. Reu. 22.4., and yet so tender, so timerous, and yeelding vnto this, to bee laughed (as I may so speake) out of his profession, and thereby shun knowledge, the very clothing of the soule, and so bee left naked, and vtter­ly bare vnto the skinne, and his fil­thinesse to lye open in the sight of God. But once again to returne to the mockers. They say, wee laugh not at it. What then? in it, I am sure: [Page 19]yea, but by occasion, say they. To laugh at it were heathenish, and a certaine signe of infidelity, and little lesse in a christian, hauing knowledge, then the sin against the holy Ghost Heb. 6.6.. To laugh in it by any whatsoeuer occasion, and much more at euery the least occasion, is immodesty, ir­reuerence, and vnchristian leuity: sinnefull in it selfe, shamefull to the parties, scandalous in effect, discou­raging the weake; grieuous to the godlie present, more soberly gouer­ned; and no better then a defiling of the Temple of God, which is holie, And if any man (saith Paul in matter not much greater then this) defile the Temple of God, him will God destroy 1. Cor. 3.17.. But this, I hope, is the fault of few Congregations. One cursed ground haue I knowne to bring out these briers: and God in his good time will change them, or root them out; and cast his feare vpon others; many [Page 20]of whom by his blessing beginne to bee better, and in silence and reue­rence to learne knowledge, and the great mercy of our God, and the light of his countenance be stil vpon them, to encrease their number, and blesse their knowledge vnto perfect com­fort.

The fourth Obiection toucheth Exam [...]a [...]. How many, say they, do so? I know not how manie. I wish there were manie: but they meane few: the answere vnto this belon­geth to the gouernors of the Church: for if wee in doing this do amisse, let vs be censured: and if others not do­ing this, do not amisse let them con­tinue without rebuke: but if my neighbours coate bee too short to reach my conscience, and keepe it warme, not standing vpon bare ex­ample, by Gods grace and assistance, I wil make mine larger, nor pinch my foote with his narrow shooe.

A fifth obiection, why they should not answer, is this, they know it well enough, and then what neede of an­swere? but how knoweth the Pastor the state of his flocke, as he ought to doe Acts 20.28., if hee know not their know­ledge, and that by their answer? but they know, but cannot vtter. What, not at all? in no sort able to speake so, that another may vnderstand that they vnderstand? it is a rule in the Law, and good in reason; that Not to bee, and not to appeare, or made knowne to be, is all one. There is weak­nesse, I confesse, in manie touching this point, in their owne words to de­liuer that, which otherwise they con­ceiue: and let these then especially thanke their mother, who respecting their infirmity teacheth thē to speak, and giueth very words (and the same very godly, wise, learned, and most materiall) into their mouthes, by an­sweres appointed in publike Cate­chisme. [Page 22]And of this no more, the thing is so plaine: and of that no­thing, as being nothing, which yet I haue heard, that they must doe their fathers, their masters businesse; their earthly fathers and masters they meane, though this busines to know, and doe their fathers, their masters will which is in heauen, lie still as ac­counted no businesse at all. But mise­rable seruant is he, who knoweth no Master, but on earth; and most vn­happie childe, whose father is not our Father in Heauen. Whose will and pleasure is first to be knowne, and his seruice preferred before all other.

The second sort of obiections is against the kinde, or manner of Cate­chising by the Minister, his teaching, say they, is darke. Be it so: for so is all teaching of other things at first, and this especially, more different from our nature, more hindered by Satan, by many esteemed much lesse neces­sarie, [Page 23]then worldly knowledge, and therefore is giuen the lesse attention for vnderstanding; and sooner a lit­tle learned, to helpe on further, is for­gotten; and euery Teachers gift is not alike, and yet euerie lawfull Tea­cher must be heard: and many of bet­ter and quicker capacitie finde that verie easie, which others not hauing this gift of GOD (who is bound to none Matth. 20.15.) doe thinke and report to bee hard and darke.

Againe, they obiect against the time, saying, Hee is too long: but halfe an hower, or some what more, yea, sometimes an hower is not to long. If any exceede, or fault much herein through indiscretion, let them mend their fault, or beare the blame they haue deserued.

But he teacheth with austeritie; I like it not: but I allow that he teach as with authoritie Tit. 2.15.; and yet tender­ly, as neede requireth, the poorest in [Page 24]the place, no lesse then were hee the Kings sonne.

But some worst of all, and by the verie suggestion of the deuill himself (in this most occupied, effectually of none, if possible, as neither professed­ly, or vocally of any, especially in the face of the Congregation, to be forsa­ken) when all is well done in matter and manner without exception, ac­cuse the minde, and obiect ill mea­ning: and it is, say they, to shew learning, and it is to bee singular, and it is to keepe vnder, and I know not what. It was the se­cret obiection against Christ him­selfe; whose workes and actions bee­ing perfectly good in the eyes of all men, and by the iudgement of that sense, which could not erre, no man could possibly obiect against them. Neither were his words and doctrine lesse holy and good, but heere not­withstanding, because the tongue [Page 25]may deceiue, they ranne to his con­science, accusing his inward, corrupt, and guilefull meaning; which in my iudgement causeth the holy Ghost in the Prophet, and other places expres­ly to adde, Neither was there guile found in his mouth Isa. 53.9.: That is, what he alwaies spake most holily and well vnto the eares of all men, hee ment it sincerely without any the least staine, or mixture of euill thought or hypocrisie. And charitie, which is not suspicious 1. Cor. 13.7. when matter and forme cannot bee faulted, feareth to accuse the inward thoughts, and lea­ueth that iudgement, as of right be­longing vnto GOD alone. Accor­ding vnto which I also conclude with the Apostles admonition; Iudge no­thing before the time, vntill the Lord come, who will lighten things that are hid in darkenesse, and make the counsels of the hearts manifest: And then shall [Page 26]euerie man (both Minister and peo­ple, according as their thoughts, wordes, and workes are) haue prayse, or dispraise of GOD 1. Cor. 4.5. To whom bee prayse and glorie for euer. Amen.

HE that is much vnwil­ling to learne Christ, by the voice of his Mother, the Church of Christ, is not yet come to bee a true childe of the Church, and kee­peth his name and place in the Church onely by some outward pro­fession.

Knowledge of the Mysterie of Christ in a sufficient measure, vt­tered sufficiently in any manner, (when lawfully required) and ioy­ned with good life, may commend a man for a sufficient Christian.

A willing minde to learne with dutifull endeuour, and able to vt­ter, and vttering (when neede re­quireth) with seemely reuerence the wordes of knowledge, with little or no knowledge as yet of the matter it selfe, giueth hope of beeing afterwards a good Chri­stian.

Refusall to learne either words, or matter; or compulsiue learning and repeating with the least shew of contempt, in place publike, and before authoritie, giueth signe of [Page 29]a reprobate, and childe of the De­uill.

The bare knowledge of words, without knowledge or care of the matter, is auaileable so farre one­ly, that such one may bee held a member of the visible Church; and if hee so continue, is assuredly no member of the true Church.

Vtter disobedience vnto pub­like Catechisme, especially ioyned with grosse ignorance, a true note, or triall who is not, and will not bee a true Christian.

Outward obedience vnto pub­like Catechisme, as likewise all o­ther exercises of true Religion, though ioyned with knowledge in great degree, no certaine note of a true Christian.

Grosse ignorance, and vtter obstinacie to learne (by the gen­tlest teaching) in any child, or ser­uant of age to receiue the holy Communion, the most necessary Principles of Christian Religion, and namely, that in publike Cate­chisme, which belongeth to the Lords Supper; most worthily de­serueth at least a stay by the Mini­ster, (reseruing the matter vnto further cognizance) from the holy Communion: as being nothing else in effect, and for the time but a reall renouncing the faith of his Baptisme.

He that is not a friend to Cate­chisme, is not yet come to be a good Christian; and he that is an enemy, is of the Deuill.

Knowledge of God in Christ being absolutely, and equally ne­cessary for all, of what age, or condition soeuer they bee, in the wisdome and care of the Church for all her children, the publike Exercise of Catechisme ought to bee generall, at least for such per­sons, which hauing not before yeel­ded vnto the Church an account of their faith, may by good proba­bilitie bee deemed ignorant.

The Ministers labour with the peoples renitencie, and slumber of gouernment in the former conside­red, the reason is plaine, why in the Church are many Preachers, and few Catechists.

SWeete, sayth one, is the name of peace; and the thing it selfe, comforta­ble: and wee all say, Peace is precious. Most true: if in God. Such peace between men is indeede precious, pleasant, beautifull, blessed. The Prophet in the Psalm Psal. 133. celebrating this peace, so speaketh of it: Behold how good and pleasant a thing it is brethren to dwell to­gether [Page 34]in vnitie. It is like the precious ointment vpon the head, that ran downe vnto the heard, euen vnto Aarons beard, and went downe to the skirts of his clo­thing Exod. 30.23.: like as the dew of Hermon which fell vpon the Hill of Sion. For there, Where? euen where is this vnitie, there the Lord promiseth his blessing, and life for euermore. But peace or vnitie betweene men, and not in GOD, is nothing but a conspi­racie against GOD. This peace (if it continue) hath no blessing but a curse; no promise or assurance of life, but death, and that for euer­more. Thus then, the people of a parish liueth in the ignorance of GOD. And the Minister for peace sake leaueth them so, and they are both agreed. What peace is this? surely not of GOD; but of the enemy of men, yea of GOD, Who willeth all men to bee saued, and come vnto the knowledge of the truth? 1. Tim. 2.4. Here then for Minister and [Page 35]people, if they will bee blessed, this peace must be broken. Here is a won­derfull stirre towards: for let the case be; The Minister by the grace of GOD Ierem. 1.17. Amos 3.8., in the loue of GOD Ioh. 21.15.16.17., of the peoples, and his owne saluation 1. Tim. 4.16., de­sireth, and endeuoreth to bring the people to the knowledge of GOD. The people by perswasion of the flesh, the world, and the deuill, will not be brought, no, not to heare the word of saluation. Here one, against many, how shall he preuaile? I an­swere (presuming yet of outward hearing, though by compulsion, of which afterwards wee speake) two wayes: by Offer, and Operation. By of­fer of the meanes: If thou warne the wicked (saith GOD by the Prophet) and hee turne not from his wickednesse, nor from his wicked way, hee shall die in his iniquitie, but thou hast deliuered thy soule. By Operation, of the word, and worke of his Ministerie: which is ne­uer [Page 36]frustrate. And of this reioyceth the Apostle: Now thankes bee vnto God (saith hee) which alwaies ma­keth vs to triumph in Christ, and ma­keth manifest the sauour of his knowledge by vs in euerie place. For wee are vnto God the sweete sauour of Christ in them that are saued, and in them that perish. To the one wee are the sauour of death vnto death, and vnto the other the sauour of life vnto life 2. Cor. 2.14.15.16.. If then in this battaile he saue himselfe, and of the people he saue some, appointed to life, and de­stroy other, appointed to perish, him­selfe resting in the fauour of GOD Isa. 49.4., doth he not preuaile? no doubt hee doth, and that greatly.

But now further to behold this fight, and namely in the meanes of saluation offered by the word, and worke of the Ministerie which is per­formed towards all, publikly, to­wards some in speciall neede priuate­ly: for the publike performance, it [Page 37]is in publike place, by Prayer, Preach­ing, administration of Sacraments and Catechisme. The people flie from this meanes: the Minister char­ged by GOD, pursueth them at home with all instance: I charge thee (saith Paul to Timothie) before God, and before the Lord Iesus Christ, which shall iudge the quick and dead at his appearing, and in his Kingdome, preach the Word; be instant in season and out of season; improue, rebuke, exhort with all long suffering and doctrine 2. Tim. 4.2.. And needing helpe, hee runneth to the rod of the Churches discipline: for saith Christ (in like case, but lesse matter then this in regard of circum­stance) If hee heare not them, tell the Church Matth. 18.17. whose hand is, or ought to bee readie, and held out for doing good herein. Foolishnesse (saith Salo­mon) is bound vp in the heart of the childe, but the rod of discipline will driue it away from him Prou. 22.15.. And heere is no [Page 38]sparing of Agag 1. Sam. 15.23.; no carnall re­spects must here preuaile, but the great, and small are both alike. I charge thee (sayth Paul to Timothie) before God, and before the Lord Iesus Christ, and the elect Angels, that thou obserue these things without preferring one to another, and doe nothing partial­ly 1. Tim. 5.21.. Here is the Ministers warrant for presentment in this kind, namely, touching outward obedience to his Ministerie; not onely sealed, and confirmed by authority of the Church Can. 1.13, and positiue Law of the Christian Magistrate Ann. Ias. 3. c. 4., but euen sin­gularly to bee approued of in it selfe. First, for the proper good of those, a­gainst whom (if need require) pro­ceedeth this information. Second­ly, for the good of others. And third­ly and lastly, for the glory of God.

And in the former branch, as al­so in the first setting downe of this Discourse, I purposely adde this li­mitation, [Page 39]if neede require: for I freely confesse that all must bee as­sayed on the Ministers behalfe by paines by patience, by a discreet, and most meeke manner of teaching, and humilitie in the lowest degree to worke obedience at home; and yet such humilitie, a being mixed and tempered with grace and grauitie, may be fitte [...] vphold and maine­taine the authoritie and reuerence of his place and calling, as Paul wil­leth Titus to looke to this: These things (sayth he) speake and exhort, and conuince with all authoritie. See that no man despise thee Tit. 2.15. and yet also I say againe, euen such humili­tie, as stoopeth to the lowest for the good of others: such as not onely Paul the Apostle submitted himselfe vnto, where hee sayeth, I am made all things to all men, that I might by all means saue some 1. Cor. 9.22.: but also because it is exemplified vnto vs by a great [Page 40]King, may the better bee obeyed and yeelded vnto of all that are les­ser then Kings: and it is King Da­uid, whome of I speake; who being by his proud, prophane, and most vngodly wife derided for his zealous act of Religion before the Arke of God, thus mildly answered; It was before the Lord, which chose me rather then thy Father, and all his house, and commanded mee to bee Ruler ouer the people of the Lord, euen ouer Israel; and therefore will I play before the Lord: and will yet bee more vile then thus, and will hee low in mine owne eyes 2. Sam. 6.21.22.. So let Gods Minister say, I this do, and suffer this, euen slanders, re­proach, and open contempt some­times to the face, for my loue and thankefulnesse sake to Christ, Who hath made mee strong 1. Tim. 1.4., being at first weake, yea weakenesse it selfe, and euen dead to this worke; and after­wardes also most insufficient of my [Page 41]selfe, To thinke any thing for the du­ties of my holy calling, as of myselfe, but my sufficiencie is of God, who hath made mee a meete minister of the New Testament 2. Cor. 3.5: and counting mee faith­full, hath put mee in his seruice 1. Tim. 1.12.; roy­all seruice, to helpe & rule his peo­ple, as one of those, of whom the Prophet speaketh, ioyning them with Christ the true Dauid, and King of Israel, Behold (sayth hee) a King shal raigne iustly, and the Princes (what Princes? poore Princes, his weake despised Ministers, according to men, yet armed and adorned with the dig­nitie, and authoritie of their high and holy calling) shall beare rule rightful­ly Isa. 32. [...]., purely and sincerely, giuing true name to euerie sinne, and sinner, not calling the niggard liberall Isa. 32.9., not flattering any, not fearing the faces of the mightie Ierem. 1.17.18. Ezeck [...]. 2. [...], not seeking the vaine prayse Th [...]s. 2.6., and despising the dis­prayse [Page 42]of the world, not creeping to gaine by coloured couetousnes 1. Thes. 2.5, but casting off the cloakes of shame, walk not in craftinesse, neither handle they the word of God deceitfully, but in declaration of the truth ap­proue themselues vnto euerie mans conscience in the sight of God 2. Cor. 4. [...].; bea­ring rule, I say, thus rightfully; and therefore also thus mightily, to kill and quicken 2. Cor. 2.16.17., to saue and destroy; to giue sight to them that see not, and make blind them that see Joh. 9.39; to bind and loose Math. 18.19.; to subdue and lead cap­tiue, some to the obedience of Christ, though neuer so strongly defending their forts to holde their owne, neuer so highly exalted in their thoughts a­gainst the knowledge and acknow­ledging of Christ; and hauing ready vengeance against all others vtterly 2. Cor. 10.4.5.6. disobedient; euen so in the Regenera­tion Math. 19 28., (when first their high Lord, and King being risen from the dead [Page 43]vnto life immortall; and euen so new borne Act. 13.33, according to that gene­ration, which none can declare Isa. 53.8., as vnable to reach the length of durati­on and eternitie thereof, shall sit in the throne of his glorie Math. 19.28., and shall send forth, euen by them, the rodde or scepter of his power Psa. 100.2., the Gospell preached, the power of God, and his arme reuealed vnto saluation: First, out of Sion, Ierusalem, the Church of the Iewes into the Church Vniuer­sall, to call his Elect, to quicken them in Christ, the Resurrection and the life Ioh 11.25, to be new creatures, old things, being past, and all things being be­com new 2. Cor. 5.17.) sitting on twelue thrones, with no lesse, or greater glory then the Kings of the earth, making them also to tremble Act. 24.26., iudging and ru­ling by their Word and Doctrine for the effectuall worke sake of this rege­neration also, and during the time & state of this regeneration, the twelue [Page 44]Tribes of Israel, euen the whole Church of God; till hauing at last ouercome al aduersarie power by the power of their head, euen the Lord Christ Iesus, they shall sit with him in his throne of glorie; euen as hee ouercame, and sitteth with his father in his throne Reu. 3.21.. Loe this is mine ho­nour vpon earth, and this my hope of honour in heauen, who was no­thing, yea lesse, and worse then no­thing; and therefore in all things will I shew my selfe zealous before the Lord: and if for his sake, and seruice more reproach and contempt must needes come on, I will be more vile, and will bee low still, yea, lower and lower in mine owne eyes. And I speake the more, and more willing­ly, for this part of duetie to bee em­braced by the godly Minister, be­cause all other meanes fayling for outward comfort, this alone in a good conscience may lay a good [Page 45]foundation for his patience, and constancie in the workes of his cal­ling. And this much being vttered by way of digression vpon this clause of limitation, if need require, let vs now returne to the reasons for con­straint and compulsiue obedience to the meanes of saluation. The first whereof is properly the respect of his good, against whom procee­deth this information, tending whol­ly to this end, euen his godly refor­mation: but will some say, how can that well bee, when he hath no good will? I answere, that bee it so, that hee haue not; yet compelled to the meanes, I say hee may haue, yea, and I also maintaine not a possibilitie onely, but a probability. First, from the largenesse and generalitie of vocation (I meane outward) ex­tended, and offered not onely vnto all of his goodnesse, Who willeth all men to bee saued, and come vnto thee [Page 46]knowledge of the truth 1. Tim. 2.4.; whether Gre­cian or Iew; Circumcision or vncircom­cision, Barbarian, Scythian, Male, Fe­male, Bond, Free Col. 3.11. Gal. 3.28.; but likewise vnto all times, and seasons by con­tinuance 2. Tim. 2.25., and the length of time, e­uen the last houre of life. For euen then the thiefe vpon the Crosse re­ceyued the grace of conuersion Luk. 23.41.42.43.. Se­condly, from the power of the means ordayned by God Luk. 16.31.: Whether we here speake of the preaching of the Worde, or of the singular maiestie and reuerence, euen in the outward face of obedience in the publike Assembly and Congregati­on: for of the one, namely the sin­cere and reuerend preaching of the Word of GOD; What (saith the Pro­phet, or rather the Lord himselfe by the Prophet) is not my word euen like fire, and like an hammer which breaketh the stone Ierem. 2 [...].29.? and of the other S. Paul reporteth thus, If all, saith he, prophe­sie [Page 47](and hee speaketh of publike pro­phecie, interpretation, and preaching in the Congregation) and there come in one that beleeueth not, or one vnlear­ned, (and I adde, an vnwilling person, and compelled to bee in place) hee is rebuked of all, by example of the wil­ling obedience of all, and is iudged of all, that is, the more discerned how froward and stubberne he is; so that by the contrary example, I say, him­selfe may the sooner see it, and the sinne of it, and be ashamed, one being so censured of many. And so it may bee that the secrets of his heart (euen his hidden grace, and repentance not appearing before) will bee made mani­fest, and so he will fall downe on his face, and worship God, euen willingly, and say, that God is indeed in you 1. Cor. 14 24.25., both Preacher and people thus seruing the Lord, and the Deuil was in him, who made him so vnwilling before: and [Page 48]so awaked as it were out of his sleep, he will afterwards say (as Iacob of the place, where GOD shewed him his speciall presence by signes and pro­mises) surely the Lord is in this place, but I was not aware of it. And being stric­ken with feare with that holy Patri­arke will say, How terrible is this place? that is, how full of the power and maiestie of the Word of GOD, and working of his Spirit in the hearts of his people? Surely this is none other then the House of God, this place is euen the gate of Heauen Genes. 28.16.17.. And so then for our hearer, GOD affording him this loue and care, (as at the first to our first Parents, by reproouing them to mooue them to repentance) not to leaue him wholly to his ignorance (which is the case of those vnwilling, who being altogether left vnto them selues, there is no hope, and ordinari­ly no possibilitie of their saluation; [Page 49]for how (saith the Apostle) shall they beleeue except they heare Rom. 10.14.?) but rather then so, euen to draw and compell him by mens authoritie to outward instruction, and giueth signe of his fa­therly good will and meaning, of vn­willing afterwards to make him wil­ling, excluded or disaduantaged by no circumstance of his person; limi­ted to no one time or season alone, but hauing the length of his life euen to the last hower for time of his effe­ctuall calling, and the mighty meanes of GODS owne appointing, stil wor­king on him; so as daily and howerly it may bee hoped hee will turne vnto GOD.

The second reason for this forced and compulsiue obedience respect­eth others. And first the Magistrate, who by doing his part herein, decla­reth his zeale towards GOD, a true Religion; his charitie towards men, [Page 50]in seeking the chiefe good, and settle-health of his brethren; his loue and reuerence of the Lawes, and faithful­nesse in due execution thereof, and this especially concerning the first Table. Secondly, such in priuate e­state, as being godly, shall reioyce in hope of good to bee done on those, who (though vnwillingly at first) are ioyned (at least in publike) to their godly societie; and on the other side may take occasion (the best being apt to fall) to be weakened in their loue, and dutie towards the holy Assem­blies, when others which owe the same obedience, are pardoned their absence, or rather wholly left vnto themselues: and the weaker sort e­specially, otherwise resorting to the Congregation, are sooner drawne by such example to embrace and enter­taine like carnall libertie, which by the Magistrates conniuence seemeth [Page 51]to be denied to none: and so on the otherside are better held in and retai­ned in dutie, if round iustice be done on all for repairing to the Congrega­tion.

The third and last reason touch­eth the glory of GOD, which the vn­willing commer, if turned, willingly and ioyfully giueth to GOD, and blesseth the time of such constraint: and if not turned, yet at last of neces­sitie must yeeld vnto God. Yee shall not (saith Christ euen to such kind of persons) see me henceforth, vntill yee say, Blessed is hee that commeth in the Name of the Lord Luke 13.35.; and cursed are we that could see it no sooner. And so Wisedome being iustified of her chil­dren Matth. 11.19., that is, acknowledged, and o­penly, as it were by sentence giuen, pronounced iust, and free from the bloud of them all Acts 23.26., as hauing by all meanes sought their good, and they [Page 52]remaining in their euill Mat. 11. [...].17. [...].19., the blame of their ouerthrow must wholly bee laid vpon themselues, and vpon their heart of vnbeliefe, and euen the mouth of vnbeliefe shall at last confesse it, That God may bee iustified in his sayings, and ouercome when be iudgeth Rom. 3.4..