THe APOSTLE hauing be­fore Coherence. spoken of Charity, Loue, and tender affection of one towards another more gene­rally, here he calleth to their remembrance the care of the Ministery, which may seeme here by them, as now, to be too much neglected. The text is an Apostilicall Canon and diuine constitution, authorized vvith the authori­tie of God himselfe for reformation of the same.

The wordes are an Exhortation or a Charge giuen The title and Scope of the Text. by the Apostle in the name of the Almighty, the iust reuenger of all wrongs done to his seruants, who speake in his name, vnto all that know and haue learned Christ, to maintaine his Ministers. By this comman­dement [Page 2] the Hearers are bound to care for their Teach­ers: by this the Pastours haue knowledge of their right and libertie to take of the people for their main­tenance, and a warrant to claime the same, and to vrge the negligent to their duty herein, if they faile of it.

This portion of Scripture containeth two things, as The parts. the parts to be considered: the first concerneth, the party to be maintained, enfolded within the Text, who is set out vnto vs in two things, 1. by teaching. 2. by the matter which he teacheth. The second part con­cerneth the party maintaining the Minister, which is plainely laid forth in the wordes: in vvhich wee may obserue these two circumstances: First, the party ex­horted: Secondly, the duety which he is exhorted vnto.

Now though this place speaketh▪ plainely of the Preuention of an obiection. Hearers duety [...]ely, and but implicitely of the Mini­sters duty, yet because the peoples knowledge of the labour and painefulnesse of the calling of the Ministe­ry, and of that equitie, that labourers are worthy of their wages, may induce them to a more ready perfor­mance of their duety; as also for that this Preached at Southvvell in Nottingham­shire, by the appointment of the most Reuerend Father the Lord Arch­bishop of Yorke, our worthy Metro­politan and much beloued Diocesan. [...]. verbum docenti vel in verbo Ca­techizanti. Oecumenius [...]eza. Text vvas giuen mee once, by one of principall authority in the Church, to vrge my brethren of the Ministery, publike­ly assembled, to the duty of Catechising, I thought it not amisse, to speake first of our selues, and our duty, that I might more freely presse our Hearers to their duty: if wee goe before, it is the more likely that they will follow after.

That which toucheth the Ministers in this Text, is in these wordes, Him that hath taught him in the word: The word translated taught, signifieth him that is Ca­techised properly, but yet is vsed and taken more gene­rally for to teach or instruct otherwise, Luke 1. 4. Act. 18. 25. Rom. 2. 18. 1 Cor. 14. 19. and so must it be here taken, as Diuines hold, and therefore is [Page 3] translated, as wee see both in Latine and English, by a more generall vvord of all translatours. The holy Ghost vseth the more speciall word for the generall, partly to shew vnto vs of the Ministerie, orderly teach­ing for the peoples edification, where we are to begin with them; partly, perhaps both to preuent a proud conceit in some Ministers which may thinke that they onely are to be respected which doe Preach, as now Preaching goeth with men; as also the peoples con­tempt of Catechising, and Catechizers, as if these de­serued not any liberall portion; but other persons onely more excellently gifted, such as can speake, for tongue with a plaudite, for great reading with admi­ration, for wit with singular delight, and for learning beyond the Hearers common apprehension, in com­parison of whom, Caeteri, non dico, poetae, sed veri pro­phetae sordent; while Hearers doe measure all by hear­ing, and not by reformation of the heart: who harken after the tune of the tongue and labour of the lips, but not how men may be drawne to sanctification in their liues: this is it which here the holy Ghost pre­uents, by setting them to Catechising, vvithout which indeed the people profit little.

Doct. According to the generall vse of the word, hence may be obserued, that Catechising is not onely, and alone, the dutie of a Minister, but also other wayes of instru­cting and teaching. Hee is not onely to [...], Proofe. but [...], Matth. 28. 20. as Christ Iesus and his A­postles, our perfect examples, haue done before vs. Reasons. And the reasons for it are manifest: because the Mini­ster is to reueale the whole counsell of God, to build Acts 20. them vp, as well as to lay a foundation; also as some need Milke, so others strong meate: hee is one that must bring forth of his treasurie, both new and old, varietie of matter fitting the Auditorie, for their increase of the [Page 4] knowledge of Gods will, in all wisedome and spirituall Col. 1. Heb. 5. 1 Cor. 3. 2 P [...]t. 3. 18. vnderstanding. Vse. The people should not bee euer such bad schollers to need onely Milke, but sometime strong meate, so as they may encrease in grace and the know­ledge of the Lord Iesus. Therefore Ministers must not only giue Milke to such as be carnall, dull of hearing, 1 Cor. 3. Heb. 5. Babes, [...]nexpert in the word of righteousnesse, as the Apo­stle saith, [...], op [...]s habenteslacte, & non solido cibo, which stand in need onely of Milke, but also to giue strong, meat to them that are o [...] age, Motiues. which through long custome [...] haue their wits exercised to discerne both good and euill. Reason requireth this, that vvhen the founda­tion is layd, the house should be built vp. Hee that is taught his letters must be learned to spell, and so to reade, and to vnderstand what he readeth. Thus the Apostle Paul went on with the people, as appeareth by his writings, and the places quoted. Much may be sayd to this purpose, but my meaning is not to stand vpon the word here in the largest acception, but accor­ding to the proper signification and speciall vse there­of, the doctrine or position from which, is this:

Doct. That it is a part of the Ministers dutie to Catechise his people: Proofe. This the Text sheweth, where the Apostle setteth out the Minister by the name of a Catechiser, and maintenance is here allowed for that worke of his Ministerie from this place: other Scriptures confirme also the same, 1 Cor. 14. 19. Rom. 2. 18. Heb, 5. & 6, 1. What need reasons to perswade to acknowledge this a Reason. dutie? Know wee not that euery wise Teacher hath his principles of his Art, which hee first deliuereth? Chil­dren are first to haue Milke before strong meate. But to make this poynt fully manifest, let vs see what Cate­chising is; for this proued, will afford sufficient reasons for this truth.

Catechising is a diuine ordinance, from olde time vsed What Catechi­sing is. in Gods Church, as a necessary meanes, to informe the rud [...]r sort, summarily, by questions and answeres in the princi­ples of Religion. In this definition we may obserue sea­uen things: 1. the authoritie of it, in this, that it is said to be a diuine ordinance: 2. the antiquitie in these words, from olde time: 3. the necessitie of it, being a necessary meanes: 4. the vtilitie of it, seruing to enforme: 5. whom it concerneth, what partie, ruder sort: 6. the forme of it, deliuered by question and answere: 7. the matter of it, the principles of Religion.

All these points being proued, are as many seuerall sound reasons brought forth to prooue position, or doctrine deliuered; which briefly may be brought into this one. Euery necessary meanes of olde time vsed and appoynted by God for instruction of his people in the wayes of saluation, is to be vsed of euery faithfull Mi­nister, as part of his dutie; but such a thing is Catechi­sing, as shall in the particulars be proued: and there­fore to be performed of euery faithfull Minister, as part of his dutie.

1. I say it is a diuine constitution: for it is approued Authoritie for Catechising from God. by the word, as the former Scriptures shew, which is Gods immediate diuine voyce and authoritie: as also by his Church which is Gods mediate voyce and autho­ritie, while it agreeth with the written word of God. The Scripture mentioneth both Catechising, here Gala. [...] 6. 6. 1 Cor. 14. 19. as also the Catechised, Luke 1. 4. Acts 18. 25. 2 Tim. 3. 15. Rom. 2. 18. It is compa­red to Milke, vvhich the Teacher is to giue from the dugge of Gods Word, as the Apostle did, 1 Cor. 3. Hebr. 6. 1. and Saint Peter vrgeth such as were Babes 1 Pe [...]. 2. 2. to desire it. Wee see by experience that it is blessed of God to the diligent Teacher and Learner, that Sathan doth resist it, mans corruption is against it, all which [Page 6] doe argue it to be of God, and not of man: what is of man, we easily make much of, but the naturall man sa­uoureth not the things of God.

It hath also the Churches authoritie, euen all the Authoritie from Gods Church. Churches of God, from time to time, as shall be after shewed. Here I intend onely to vrge the authoritie of our Mother, the Church of England, and considering Gods authoritie, and hers from God herein, I may say with Salomon, My Sonne, heare thy fathers instruction, Prouerb. 1. 8. and forsake not thy Mothers teaching. Wee haue statute law confirming, the Booke of Common-prayer impo­sing See Rubricke after Confir­mation. it: here God and the King doe speake vnto vs. Wee haue Ecclesiasticall Constitutions in the late Queenes dayes published, and now in the last C [...]nons, Anno 1571. Can. 59. by which Canon the negligent Minister 1. is to be re­proued, 2. suspended, 3. excammunicated; if he reforme not himselfe. Heere God and his Church speaketh. Wee haue this established by the high Commission in the Prouince of Canterbury, Anno 1576. as also by the same in the Prouince of Yorke, in Archbishop Edwen [...] time, Anno 1583. Here wee haue the highest Ecclesiasticall authoritie speaking. Lastly, wee haue bookes of Articles from our Ordinaries, in euery Dio­cesse, for enquirie into this; and the Church wardens are vrged vpon their sole [...]ne Oathes to present the carelesse neglect hereof. Thus wee see the authoritie diuine, both of God and his Church.

Secondly, I say, it hath beene a most auncient practise Antiquitie of [...]atechising. in the Church from time to time, vnto this day. It was in Abrahams time, and vsed in his house, Gene. 14. 14. compared with Cha. 18. 19. the Hebrew word translated, brought vp, signifieth one entring into Rules or first principles: which A [...]ias Montanus translateth expedi­ [...] suos initiato [...], now initiatus is one that is a yong be­ginner in principles. Tremel. translateth it by institutos, [Page 7] and doth expound it thus, de religione informatos, and so vsed, Prouerbes 22. 6. It was in the Iewish Church, Rom. 2. 18. Catechised out of the Law, and hereto may be referred perhaps the place of Esay. 28, 10.

It is noted by some out of the Rabbins, that in Ieru­salem were 400, houses for Catechising, to which chil­dren at certaine yeeres of their age were sent. It was in the dayes of our Sauiour, who vsed it, Catechising his Disciples, and other, Matth. 16. 15. 16. as also in teaching to pray, which is a part of Catechisme. Mat. 6. Luke. 11. The Apostles vsed it, Hebr. 5. & 6. 1. 1 Cor. 3. 1. 2. and Histories make mention of Catechisers, as an office in the Church, whereto some were deputed in the primitiue age; such a one was Pantenus, Clemens Euseb. lib. 5. cap. 9. 10. & 6. cap. 2. 4. Con [...]. Constant. 8. act. 4. Bracar. 1. can. 35. Laodec. cap. 4. & 46. Agath. cap. 9. Alexandrinus, Origen: yea, Saint Marke Catechising in Alexandria, is commended by Philo Iudaeus. Auncient Councels shew this practise of the Church, in which often mention is made of such as were Catechumenoi. Of this also speake the Fathers, Clemens Alexand. Epist. 1. ad Iacobum Fra. Saint Cyril writ of Catechising. Saint Augustine a booke de Catechizandis rudibus, but of these and many moe, read Zipperus his politia Eccle­siastica. What shall I say more of the Churches of God? Lib. 1. cap. 6. de Catechizatione puerorum. 3. part. decret. 4. dist. de consecrat. cap. 158. Sec. 8. lib. 1. de institu. Clerico. the very enemies of true religion commend this course of teaching: see Pope Nicolas his decree, and how also the Councell of Trent hath taken order for Catechi­sing Sundayes and Holy-dayes. Rabanus doth com­mend Catechising, yea, the Papists confesse, that the ground, which we haue gotten of them, is by Catechi­sing, in the Popes Bull, before the Catechilme of the Counsell of Trent. Lastly, that with their Churches power, they may also make some shadow, at least, of princely authoritie, euen in this point, Canisius Cate­chisme must come forth, vvith the authoritie of the Emperour Ferdenande, and Philip King of Spaine. And [Page 8] thus much for the antiquitie of Catechising, with the continuance of it, at least in iudgement of all sorts, though not in practise, through the Ministers neglect, and peoples light regard thereof.

Thirdly, I say, it is a necessary meanes; for that it is Necessitie of Catechising. the doctrine of the principles of Christianitie, no Art can be learned without his Principles; we are first babes in Christ, therefore need Milke before strong meat: can a house be well built without a foundation? without this the preaching of the word profits them little: what is it to exhort men to Faith, Loue, Repentance, and so forth, when they know not, indeed, what these words meane.

Boda mentioneth one returning out of England to Hist. lib. 3. cap. 5. Aidanus in Scotland, complaining that the people profited little by his preaching; to whom Aidanus an­swered, that it was perhaps, because he did not, after the Apostle, giue Milke first: thereby shewing, that preach­ing doth little good without Catechising: therefore is it necessary, that men may profit by preaching. Lastly, the knowledge of the Principles is a notable meanes to preserue in men the puritie of doctrine. Hereby they shall be grounded in the truth, be able to iudge of true and false doctrine, and not easily carryed about with euery winde of doctrine, as the prophane and ignorant multitude be, who easily turne as the wea­ther-Cocke with the vvinde, for that they haue not learned any certaine grounds whereon to rest.

Fourthly, I say it is very profitable: for it doth in­forme V [...]ilitie of Ca­techising. iudgement in the common principles of our faith; by which the truth may be tryed: Aduersaries opposed, and strongly consuted. If the people vvere well Catechised, how easily might they see their owne foolish superstitions, and Popish Idolatries, which yet many sauour, through the ignorance that is in them? [Page 9] The Apostle sheweth, that by being Catechised, they Rom. 2. 18. learne to discerne things that differ: yea hence ariseth these excellent fruits; grounded knowledge in the fundamentall points of religion begetteth right faith, and preserues it from errour and heresie, setleth iudge­ment without inconstancie, satisfieth conscience with­out scrupulositie: breedeth zeale, and bringeth forth deuotion, and yet without schisme or superstition, tur­ning neither to the right hand nor to the left; for by their grounds they know how they stand, how they goe forward, whither they incline too much to a side, or doe set sure footing in the right and auncient path of true peace. The exercise of Catechising will much profit our selues of the Ministerie; it is as a hedge as one saith, Rubbius. to generall doctrines, and the touchstone to try them: Catechisme, Common places, interpretation of Scripture, Foure generall heads of study in Diuinitie. and Controuersies, are the foure common and generall parts of the study of Diuinitie, but the first is Cate­chisme: without the last wee cannot well dispute with an aduersarie, without the third we passe as a ship vpon the sea without a Rudder, or as a way faring man without a right guide; without the second wee cannot learne well to distinguish, and without this first wee know not what wee hold certainely. Thus wee see briefely how profi­table it is; both to Pastours and people.

Fiftly, I noted who they be that are to be catechised, Pa [...]ties to be Catechised. to wit, the ruder sort. There be two sorts of persons, which the Minister is to instruct: the first are called Babes, such as be inexpert, dull of hearing, carnall and Heb. 5. 1 Cor. 3. not spirituall, which cannot beare strong meate, these neede Milke and are to be catechised, whither they be yong or old persons. The second sort are such as be counted strong men, being spirituall, hauing their wits 1 Cor. 3. exercised, who can discerne of things that differ, and be­tweene good and euill, not onely in morallitie, but in Heb. 5. [Page 10] Euangelicall truth; such haue by long custome an ha­bite of knowledge and sincere iudgement, and are a­ble to beare strong meat. The first sort St. Cyprian cal­leth Epi. 13. 14. Audientes; Tertullian tearmes them Nou [...]olos, St. Augustine, Competentes: which are of two sorts; one of yeeres, out of the Church, of which was Theophilus, the Luk. 1. 4. Act. 8. and 16. Eunuch, the Goaler, so one Heron a man, and Rha [...] a woman, of whom Eusebius maketh mention; these were Hist. Eccl. lib. 6. cap. 3. and 7. catechised before they were admitted to baptisme: and of catechising such as were out of the Church, Aege­sippus saith, that by vertue thereof, there was neuer a Kingdome but receiued alteration in their heathenish religion within forty yeeres after Christ, such an excel­lent meanes is it to bring men to God. The other sort of these are they which be now in the Church: which also be of two sorts, Babes in yeeres, and Babes in know­ledge, Babes of two sorts. Heb. 5. and 6. though auntient for yeeres: both which stand in great neede to be instructed in their Catechisme. Eue­ry one is to be taught according to his capacitie, what­soeuer yeeres hee be of: so did the Apostle deale with them, as we may see in the Epistle to the HEBREVVES. It is lost labour to teach preposte [...]ously; it is absurd and foolish to take one of good yeeres, to learne him to read by our reading to him, and not allow him to learne to know his Letters, because hee is past a childe: so vaine is our labour in Preaching onely to the auncient in yeeres, and to omit to Catechise them, because they be auncient; it was no hinderance we see to the Apostle: no more should it be to vs. And thus much for the parties to be Catechised.

Sixtly, The forme and manner of Catechising, is a Forme or manner of Catechising. briefe deliuery of the principles of religion by way of question and answer: And in this doth Preaching and Catechising differ: Preaching is a dilating vpon some point, bringing it some time into a treatise: but [Page 11] Catechising is the contracting of the vvhole into a summe: Preaching is a large discoursing, vpon some Scripture with the interpretation, Doctrines, exhorta­tions, with application to all sorts: but Catechising is a short deliuerie of the grounds of religion onely to the more ignorant and ruder sort. Preaching is not exacted to be repeated againe (though Saint Chry­sostome 4 Hom. ad Heb. may seeme euen in this to haue tryed his neg­ligent hearers:) Catechising is exacted to be repeated, a deliuerie by Catechising, and a redeliuerie by the Ca­techised; and that this ought to be so, the etymon of the word warrants it: For [...] is to teach, [...], by an Echo, the Teachers voyce resounding againe, yet not onely the last sillables; but the whole matter: so in Catechising there must be a voyce and a voyce, he that maketh the question, and the partie answering.

Thus did our Sauiour Catechise, asking questions of his Disciples, Math. 16. 13. 15. Luk. 2. 46. so did Philip Catechise the Eunuch, Act. 8. 37. yea, the people are charged to make an Echo againe. 1 Pet. 3. 15. So did the Disciples to our Sauiour Christ. Mark. 8. 27. 29. And that this is the right and auncient forme of Catechising, wee may iudge by all manner of Cate­chismes published, set out by questions and answeres, both with vs in our Church, and in all other Churches. Which kinde of instruction in this manner is much more profitable than to discourse and dilate vpon a point Sermon-wise, which is wast labour to the Teach­er, as experience sheweth, till the people be thus pro­ceeded with all; by vvhich the Minister shall discerne of either the knowledge or ignorance of his Pari­shioners, yea, themselues shall hereby be made to take knowledge of their blindnesse, vvhen they shall per­ceiue themselues simple and childish in answering: [Page 12] this vvill set the people on worke to consider what to answere, when, in the Ministers teaching alone, they sit as carelesse and vnprofitable Hearers, as lamenta­ble experience doth shew. This will discouer them­selues to themselues, and preuent their ouer vveening conceits of their owne knowledge: and if they answere well, hereby they may be commended, and the Mi­nister comforted in administring to them holy things: yea, this will bring loue to the wise and discreet Teach­er, and procure him reuerence also among his people, as the tryall hath made the matter knowne to some. In a vvord, no way shall a Minister better know his Auditories beginning and growth in know­ledge; nor the people sooner learne to iudge aright of their Christian faith and religion, than by this fami­liar and plaine manner of Catechising by question and answere.

Seauenthly and lastly, the matter of the Catechisme The matter of Catechising. is the principles of Religion, or a short abridgement of the holy doctrines of our Christianitie, called by the Heb. 5. 12. APOSTLE, [...], Elementa princip [...] Sermonum Dei, the ABC of our reli­gion, or the rudements of the heauenly Oracles of GOD: or [...], prima principia Sermonis Christi, the first principles of the doctrine of Christ, or the introduction into Chri­stianisme, which be the poynts that we call the Cate­chisme. Foure maine points of the Catechisme. The heads whereto all particulars may bee drawne, are these foure, the doctrine of Faith, summed into twelue Articles; our duties to God and man, gathe­red briefly into two Tables, contayning the ten Com­mandements. The matter of prayer, collected into sixe petitions, set downe in that paterne of true prayer, cal­led the Lords Prayer: the doctrine of the Sacraments, the seales of Gods couenant, which are onely these [Page 13] two, Baptisme and the Lords Supper. And thus we see into how few heads the principles of our Religion is summed into, which abridgements of prayer, & obedi­ence, Warrant for abridgements. are made by God the Father, and Christ his Son, and the Creed by his Church, which manner of Epito­mizing is warranted in the holy Scriptures very plenti­fully.

VVee see how God brought the Law morall into Matth. 22. 27. Eccles. 12. 13. ten words, and Christ the same into two heads, Solomon draweth all his Eccles into a short summe, so the Apo­stle Saint Paul brought the grounds of Christianitie to a few points. The Scripture is full of short Apho­rismes, Heb. 6. 1. which be summary collections of many things largely handled, see the summe of religion in Iam. 1. 27. of the Gospell in Iohn 3. 16. the summe of mans dutie in Eccles. 12. 13. the summe of that which shall be done at the last day in 2 Cor. 5. 10. The learned doe thinke, that this forme of teaching in so short a man­ner, is to be vnderstood in the place of Saint Paul to Timothie, [...], Ex­pressam forma [...], vel exemplar teneto sauorum verborum: 2 Tim. 1. 13. as if hee had said, I haue set thee a paterne of whole­some words, for the manner of deliuering thereof, the heads whereof are these two, Faith and Charitie in Christ Iesus. As also in that place to the Romanes, Rom. 6. 17. & 12. 6. [...], formam doctrinae, so in an other place, [...], the Analogie or proportion of Faith, according to which we must teach, secundum mensuram nostram, after our gift giuen, holding the rule of the word, the forme of doctrine, and the analo­gie of Faith. Lastly, this course of teaching, first the principles of religion, both Greeke and Latin Fathers haue followed, as Zanchie witnesseth. And thus by Lib de sac. Scrip. in orat. praefix [...]. pag. 34. the full proofe of all the particulars, in the definition of Catechising, I haue giuen, I hope, sufficient reasons [Page 14] of the position set downe, that it is our dutie to Cate­chise.

Hence therefore follow diuers vses to be made of Manifold vses of the doctrine. this doctrine to sundry sorts of persons.

First, vnto the reuerend Fathers, and all Ecclesiasti­cal To Ecclesiasti­call Gouer­nours. Officers, set ouer the Ministers for to ouer-see them, not to see ouer Ministers neglecting this so necessary a dutie. You are to see vs performe this: you take oaths Motiues or in­ducements to the dutie. of Church-wardens to present this woefull neglect, if thereby the fault be found out; God forbid you should let so great a neglect in Ministers passe vvithout cen­sure and controule: tythe not, I pray you, Mint and Cummin, and let passe this most weighty poynt of the Law of God and our King. Your neglect to punish vvill be our neglect of dutie; the Canon is very strict, Canon. 59. it thundreth in sound of words, but if you shall forbeare the execution (vvhich is the life of good Lawes) it may be terriculum, sed vix sane nostrum cu [...]quam terricula­mentum, it will be as a Canon without powder or Bullet, standing for terrour, but neuer shot off. The end of Synods is to good purpose in their right vse, for pre­seruation of good things well established, and for refor­mation of abuses: Oh let not then the end of our mee­ting be that you should call, and wee answeare to our names, crying, here Syr, and there an end; as if the pur­pose of Synodes were to know nothing else, but eyther whither wee had forgot or lost our names, or out run our liuings. Sed quid ego edoceam peritos? pauca Sapi­ [...], and therefore I proceed to the rest.

Secondly, to Church-wardens, that you present To Church­wardens. such as continue herein negligent: it is your Oath, great is the benefit which both you the elder, as also the yonger sort, both children and seruants shall reape by Motiues. Catechising. Care for your soules, cause Archippus to fulfill his Ministery, rest not with reading alone (tho it [Page 15] be also an ordinance of God) without interpretation, if you may haue it, nor with preaching alone, without Catechising, together are they strong meanes by Gods blessing to bring you to God.

Thirdly, to Minister, and first to such as doe make To Ministers, and first to such as doe Cate­chise, of which 3. sorts. 1. The dili­gent. Motiues. conscience of this doing it vvith diligence and profit to the people: goe on still (my good brethren) you see it is a Diuine ordinance, your duetie, a necessary meanes, much approued, by law established, by the Apostles practised, and by Christ himselfe: goe on with the yong in yeeres, they need Milke, you haue law to compell them, and to enforce their parents to bring them (yet doe as much by gentle meanes as you may. Our Sauiour commanded children to bee brought vnto him, and rebuked those, that would haue kept them from him: we are in Christs steed, command 2 Cor. 5. children to bee brought, and rebuke such as hinder them: Saint Paul went from house to house to them Acts 20. in his time: familiar teaching profiteth much: winneth the peoples loue to the truth (as they get knowledge, for ignoti nulla cupido) it emboldeneth them much, and by your wise cariage, procureth to your selues re­uerence.

Lastly, thinke how they haue soules to saue and are the tender lambes of Christ, which you must feed, as you loue the Lord Iesus. In going on with the babes in yeeres, draw forward yonglings in knowledge, the olde babes in yeeres, as much as lyeth in you suffer not them to perish for lacke of knowledge: winne them by fauour, whom you cannot bring perforce: come to them priuately, vvhom you conueniently cannot deale with publikely. You (brethren) know, that igno­rant mindes are a seed plot for the Papists to sowe their heresies, to set in their superstitions and to plant their abhominable Idolatries. Win them therefore to this, [Page 16] plant in them religious grounds, for so you shall beget in them a loue of the Word, a reuerent estimation of the Ministery, and a care of sanctifying of the Sabaoth; which three, they almost make no conscience of, but through prophanenesse, as Esau, set these things to sale for a messe of pottage. Consider how without the grounds of Catechisme they cannot pray, they know not what it is, as appeareth by many, who account the repeating of the words of the Creed, and ten Comman­dements to be a prayer. How can they examine them­selues, and prepare themselues to the Lords Supper, be­ing ignorant of the doctrine of the Sacraments? with what comfort can vvee admit such persons so ignorant (though liuing in the Church) to the Lords Supper, when the Teachers in the primitiue time would admit none but the vvell instructed vnto Baptisme? Saint Hebr. 5. & 6. Paul Catechised the Auncient, as wee haue heard: and wee haue a commandement in the Booke of Com­mon-Prayer to admit none to the Sacrament vncate­chised, which haue not learned their Catechisme. I will not say therefore vnto thee (my brother) which ma­kest conscience of this excellent worke, Perge in virum, play the man, but perge precor, in bonum ministrum, per­forme the part of a man of God, and a great reward shall be giuen vnto thee. And thus much to the first sort which doe Catechise diligently.

The second sort of such as doe this worke, are they 2. Sort negli­gent. Ier. 48. 10. Reproofe, with the reasons. that doe it, but as guiltie of that curse in Ieremy, Cursed is he that doth the worke of the Lord negligently; both in doing, and for the time they leaue it vndone: for in Catechising they do it without care of the peoples, pro­fiting, onely hearing them repeate words, but not exa­mining how they vnderstand vvhat they doe say, so as they are very little better for such teaching, it is some­thing, as good as nothing, as we may see where onely [Page 17] the people be thus taught. Againe this so cursorie a course is but a little before Easter, and all the yeere else are they le [...]t to themselues and neuer examined: this childish kinde of teaching bringeth contempt to so holy, so necessarie a worke, and the negligent pas­sing it ouer so long, causeth youth and other to thinke that it is not so necessarie or profitable as indeed it is, in the hands of a cunning workeman.

The third sort of such as catechise, are they which 3. Sort diligent, but not so pro­fitable as they might be. take paines, and that diligently, but yet, if I might so speake with their good fauour, without offending, not very profitably. And this is either when one, two, or halfe a dozen, or as many as you please, are asked one and the same Question, when by the first, the rest doe learne to answere, though before they neuer tooke care to commit it to memory, and so it remayneth not with them, and the negligent onely care to giue some small contentment for the time; or when but onely one or two, and euer the same, stand forth for all, and an­swere to two or three questions onely, for that time; vpon which the Minister discourseth, as in preaching, which all the rest sit to heare in shew, but whither they doe or not, that is no more knowne to the Minister, then how they heare and learne his Sermons. I thinke (brethren) if I might freely speake, it vvere farre How to pro­fit the people by Catechi­sing. better to heare euery one how farre they can say at the first time, then note where they leaue, and there begin with them the next time, and so on till they come to the end, all this time hearing them onely how well they can say: After begin againe with as many as can say the Catechisme thorow, and examine the meaning, how they vnderstand what [...] say, neuer discoursing, but insteade thereof to turne all into questions, so shall you keepe the peoples mindes attentiue to you, delight such as vnderstand, with variety of questions, and make [Page 18] them that are willing, to study how to answere the new question propounded At the end to dilate, if you please, a little time, some halfe quarter of an houre, but not aboue, for the benefit of the more iudicious, it will not doe amisse. It is incredible to tell how this way both profiteth and greatly pleaseth the people, so as both young and old willingly come thereunto, and very wil­lingly learne: I speake by experience, blessed be God, for euermore, Amen. And thus much to the Mini­sters which doe Catechise: now to them that catechise not.

Question. But before I proceede, it may be demaunded when wee are to giue ouer this catechising: or whither wee must be alwayes Catechiz [...]rs.

Answere. A. Surely so long as wee finde our people igno­rant, as the holy Apostle did, for, though as concern­ing time, they ought indeed to be Teachers, yet being H [...]b. 5. ignorant, wee must againe teach them the principles of the word. It is folly for a Schole-maister to put his Scholler into the Psalter, that cannot learne his Cris­crosse-row, or into a Latin Author, when as yet he can hardly spell an English word, though hee hath beene neuer so long at the schoole. Moreouer, young ones come into the world and grow vp, who must be cate­chised: therefore must wee continue this course till our parishes cease breeding a new increase, and the rest be able to beare strong meate: and this is not likely to be whilst we liue, therefore the Church hath prouided for continuing of catechising without any stinting of time: but if any mans lot light in so happy a parish, hee may cease this labour, and account himselfe more happy than the rest of his brethren. But now to such as doe not catechise, and these be of two sorts.

First, such as doe not, because they indeede cannot. Such as doe not Catechise, and these are of two sorts. My aduise to them is, that as they ranne before they [Page 19] were sent, so they would freely come forth before they be called, by Death, or the last iudgement, least GOD Such as would perhaps and cannot. smite them dead, like Vzzah, for laying their hand vpon the Lords A [...]ke without any warrant. Woe be vnto them, they be blinde guides leading the blinde, till they both fall into the ditch, that is, the dungeon of hell, where they shall perish euerlastingly. These be the Ca­nes Esai. 56. 10. 11. mu [...]i, and the Speculatores caeci, of whom Esiah speaks Nesciunt docere, non possunt latrare. But let them looke for their reward; hearken how the Lord calleth for ven­geance Esai. 56 9. by the same Prophet, Omnes bestiae agrestes, et ferae siluestres venite ad deuorandum: All the beasts of the field, and vvild ones in the Forrest come and de­uoure. Cease therefore to doe euill, and learne to doe well, that the hand of the Lord come not out against you.

Second sort of such as doe not Catechise, are they Such as can Catechise and will not: To Preach and not Catechise. that can and will not: and these be also of two sorts, such as vvill Preach, but not Catechise: and such as will doe neither. For the first, which is also many Mini­sters fault yea, learned and worthily gifted, I yet wish them to consider how aw [...]kwardly they goe to worke, they set on a roofe, before they lay the foundation, or reare vp the maine postes and stayes of the house: they build castles in the ayre, they vvorke vvithout foundation, they seeme to feed, but famish indeed their ignorant Hearers; what mother or Nurse will giue strong meate to the sucking childe? will they teach to read, without knowledge of the Letters? would God I might intreate them to proceed with their people, not according to their owne habilitie in teaching, but the capacitie of their Auditorie in learning. He that taketh children to teach, though hee be neuer so great a Clarke, yet will hee discend downe to them, weighing their weakenesse and not his owne vvorthynesse for [Page 20] better employment; for so should he teach what him­selfe knoweth, but not what possibly they may vnder­stand: by which they lose time, and he wasteth his la­bour: and thus is it with many Congregations. The Lord perswade these learned and vvorthy men to a more pofitable course for the people, and before God more comfortable to themselues. Our Sauiour Christ Ioh. 16. 12. taught, but as his Disciples were able to learne, not after his skill, but after their measure of concei [...]ing: so 1 Cor. 3. did the Apostle the Corinthians, vvho vvas a most learned Clarke, and able to speake languages accor­ding to the places where he came. It is no disgrace to Catechise plainely, learned Fathers haue done it: it argueth loue, and desire in vs to haue the people to vnderstand vs: A mother, speaking vnto her lit­tle babes, speaketh not, as to the elder in yeeres, but euen as a childe to children, vnto other, as becom­eth her to speake, and fit for them to heare: To the learned speake learnedly, to the simple and ignorant plainely▪ so shall both sorts be well fed, and well satisfied.

Some there are vvhich will Preach, and not Cate­chise, Vnprofitable Preachers. but these presume to Preach onely for a credit, and to preuent the name of dumbe Dogges, but, be it spoken with reuerence in this place, it is Asinui ad Lyram, the prouerbe they haue not learned, Ne sutor vltra crepidam: they goe beyond their reach, to the great disgrace of Preaching: they doe read a Text, but flye from it after, as if it had in it the Pestilence: some haue many good vvordes, but al­most no matter, as if Preaching were an idle prate, some neither good wordes, nor good matter. I speake not this in contempt of any mans gifts, my selfe being the meanest of ten thousand: but to aduise brotherly, that holy things be handled reuerently, that vve diuide the vvord aright (though neuer so plainely; [Page 21] so it bee to the purpose orderly) to the edifica­tion of the people, and grace of our Ministery: so speaking with authoritie from the vvord, that we need not be ashamed of the worke. Though the vvord be deliuered homely, yet if it be reuerently done, and the food wholesome, it is to be vvell approued of all hum­ble spirits, and of all such as be religiously disposed. But yet rather than the time should be spent in vnpro­fitable preaching, I could vvish that omitted, till better preparation, and the labour bestowed in this course of Catechising.

The other sort of them that doe not Catechise, are Such as can Catechise and preach, but wil doe neither. they that wil neither preach nor catechise, though they can or could haue done both well. Such are not resi­dent vpon their Flocke, because they be not cord [...] cum cura animarum, though corpore, with neglect of dutie: for residencie is thus defined by the Canonists, Resi­dentia est Clerici in Ecclesia beneficium tenentis, cum vo­luntate debiti praestandi seruitij praesentia, So that it is not enough to be present in body among his Parishioners, but that he willingly performe such seruice as the Lord requireth of him for their edification: and therefore saith one vpon that definition, parum esset, praesentiam sui exhibere, & curam seu seruitium Ecclesiae negligere. This wilfull neglect sheweth that they loue not the Lambs of Christ, that they be without conscience of their dutie, without Christian compassion, vvhich was in Christ towards the multitude: such people hauing Math. 9. such Pastours, are as Sheepe without a Shepheard. If the loue of God dwell not in them that haue vvorldly riches, to relieue the bodies of the needy, and doe shut vp their compassion from them, how dwels it in these who shut vp Gods graces and gifts, and will not relieue the staruing soules of Christs poore people? The world­ly wealthy may haue some excuse, because by giuing [Page 22] they diminish their goods: but these, the more they be­stow, the more may they encrease in gifts and graces. How can these men comfort themselues, vvhen they are charged by the Apostle, before God and his An­gels, at the appearing of the Lord Iesus, to be instant 2 Tim. 4. 1. 2. in season and out of season; and yet doe neglect wilfully Iam 4 17. so great meanes of the peoples saluation? Their sinne is great, and great punishment shall be inflicted vpon such as know to doe well and doe it not.

Now (brethren) to you of the Laity; if it be our Vse to the peo­ple. dutie to Catechise you, it is your part to come to bee Catechised, and to yeeld your selues to be taught: you I meane, that be yet ignorant of the principles of reli­gion, Motiues. be not ashamed to know the truth: Godly men are commended in Scripture for their humilitie herein, Luke 1. Acts 8. Acts 28. Hebr. 5. 12. 1 Cor. 15. 34. you haue an example in noble Theophilus, in that ho­nourable Eunuch, in eloquent Apollo [...], and the con­uerted Iewes, whose grace let vs follow: it is no disgrace to learne, as wee see by these, but a shame to vs to bee ignorant in the very grounds of our profession.

The Ecclesiasticall Histories make mention of the Eus. lib 6. cap. 3. & 7. Catechised, called Catechumeni: remember you aunci­ent, that you are to be instructers and Catechisers of Heb. 5. 12. Exod. 12. 26. 27. Deu. 4 9. & 7. 7. Psal. 78. 3. 4. 5. 67. Prou. 22. 6. your owne families, now how can you doe this, and be ignorant of that you should teach? yea, Fathers must doe it, Deut. 6. 7. Ephes. 6. 4. an example vvee haue in Abraham, Gene. 17. 12. 13. 14 and 18. 17. 18. 19. in Dauid also, Prouerb. 4. 3 4. 1 King. 2. 1. 3. 4. Mo­thers must be instructours, Prouerb. 18. example wee haue in Salomons Mother, Pr [...]u 31. in Lois and Eunice, 2 Tim. 1. 5. & 3. 15. Hu [...]bands must teach their wiues, 1 Cor. 14. 35. yea, euery one must admonish and edifie another, [...]. 18. 17. 1 7 b. s. 11. Hebr. 3. 13. Rom. 13. 14. how much more then should Gouernours of Families haue care of their owne households? If these [Page 23] things moue you not, consider how many of you haue solem [...]nly promised, in being God-fathers & God-mo­thers, to teach other mens children the Catechisme, or see that they be taught it. If this dutie were perfor­med, you should greatly further the publike ministery, yea, by your sound knowledge in the matters of Cate­chisme, Sermons would be better vnderstood of you, 1 Iohn 4. 1. 1 Thes. 5. 21. Acts 17. 11. 1 Cor. 11. 2 Cor. 13. 5. 1 Pet. 3. 15. you would be able to try better the Spirits, to examine your selues, and so be made fit for the Lords Table, and not rush vnto it, as many doe to their condemnation. You should be able easily to answere some aduersary, to giue an account of your Faith readily, as you are com­manded, if you be well Catechised; by the ignorance whereof, you cannot be but very vnstable in your pro­fession, building without foundation: you lose the be­nefit of profitable hearing of Sermons, you easily yeeld to by-paths, and are turned about with euery wind of doctrine.

But you that are of yeeres perhaps haue gathered Answere made to such as ob­iect against Catechising. Obiect. excuses, and thinke hereby to auoid this dutie of lear­ning the Catechisme: you are ashamed to be knowen to be ignorant: Ah, my brethren, are you more asha­med of the knowledge of your ignorance, then of ig­norance it selfe? Know this, that your ignorance shall be knowne, if you so remayne in it, and God will se­uerely 2 Thes. 1. 7. punish it, therefore now hide it not, but rather seeke to remoue it. Know also, that ignorance is a great sinne, and wilfull ignorance a heauie punishment of God for sinne.

But that you may not be held backe by this shame, consider, that all are first ignorant before they get knowledge; that it is no cause of shame to learne that vvhich we doe not know. In many earthly matters we can both acknowledge our ignorance, and yeeld our selues to learne, why not in heauenly also without [Page 24] shame? the Apostles were ignorant, and desired to be taught to pray, and many other things; so other in the Acts 2. 37. & 16. primitiue Church, did confesse their ignorance to the Apostles, and the like did diuers after them to their Successors, whose godly humilitie vve should follow, for this kinde of shame ariseth of a wretched pride, a sinne hatefull to God. Doth not the Priests lips pre­serue Mal. 2. 7. knowledge, and are not you to seeke it at his mouth?

Obiect. But you will yet say, that your Ancestors and fore­fathers had no such teaching, and yet, say you, they did well.

How well they did in that ignorant estate, in their blindnesse, superstition, and idolatrie, I leaue to shew, and how they are, onely God best knoweth: yet how­soeuer they did, know you, you cannot doe vvell if you neglect instruction, for you haue the meanes which they had not; their ignorance was of necessity in those times, but yours is wicked and wilfull, and so your condemnation the more iust, except you amend. But why doe you stand so much vpon your late Popish forefathers, and neglect your Ancestors before them? shall the grosse ignorance of the latter more harden vs in an ill course than the grace of the former in purer times stirre vs vp vnto goodnesse? let this vanitie and vaine folly, and madnesse indeed, be farre from vs. When these come into your minde, thinke whither it is better to follow them, than our father Abraham, the blessed Apostles, the holy Saints in their time, and our first forfathers receiuing religion, submitting them­selues to be Catechised when they were brought to the faith of Christ, before Popery tooke possession of them.

Obiect. But peraduenture yet you haue this more to say, that you are olde, and past learning, and therefore will thinke to be excused.

Remember, that olde age acquiteth none from iudgement, for the man that is an hundred yeere olde, Esa. 65. 20. and vvicked, is accursed: vvee may not therefore liue wilfully in sinne, because we be olde. Olde folke, for preseruation of bodily life will eate childrens foode, and are you too olde to desire the Milke of the Word, for the soules safety? Againe, the older, so much the neerer the graue, and therefore haue the greater cause to learne to prepare for death, by knowing such things as bee most necessary to saluation. Olde folke can learne such things as be for the body, and can giue their mindes to remember them in cases of need; why not then heauenly and spirituall knowledge? the cause is, for that indeed, they are like soulelesse men, not caring at all what may befall them in the life to come.

But to take this excuse away, that olde age is past learning, there are and haue beene many persons olde, which haue learned the Catechisme: so as all old per­sons are not past learning, but such, as indeed, are past grace, and so if they remaine, are past hope of saluati­on. The ancient in dayes, and the multitude of yeeres, should teach wisedome; and shall olde age now, not Iob 32. 7. onely be full of ignorance, but also a supporter of the same blindnesse, in the middest of such cleare light, and so great varietie of the meanes to bring them to this light? God forbid; to whom I leaue you, to bring you to a better minde.

But if you be past learning, then from experience of your former lost time, and inhabilitie now to learne, thinke vpon such as be yong vnder you, send them, that they may not follow your steps, and plead ignorance and vncapablenesse at your yeeres; saue yours, if yee cannot vse the sauing meanes for your selues.

Obiect. But me thinkes, I heare some say, that euen the sen­ding of their seruants is great detriment vnto them, [Page 26] for by being restrained of their libertie thus, they are not vvilling to serue them, and so hardly can eyther get or keepe them.

(Brother:) If this be so; know, it is for want of Ca­tech [...]sing: for if euery Master would discharge this due­tie, as they by law and conscience are bound; whither should such i [...]religious seruants goe from the presence of the Lord? But this is not euery where so, good and godly seruants vvill seeke to good and godly places, as for other seruants, if thou thy selfe truely fearest God, thou wil [...] as gladly be rid of them as they would be going from thee. Abraham wanted no seruants, though he had care to Catechise them, nor Cornelius, vvho was a deuout man, fearing God, with all his house­holde. Vse well seruants, reward the well-doers, and thou shalt not want such as will serue thee faithfully and constantly. As for libertie, afford it vnto them out of thy owne sixe dayes of seauen, seasonably and con­ueniently; and let them not robbe th [...] Lord of his onely one day in seauen.

Remember, that thy seruant should be to thee more precious than a beast; yet what difference makest thou, if not in this matter of religion? thou feedest, yea, cloathest, giuest libertie, rest, warme harbour, and dres­sing to thy beast, to haue the vse of him for thy seruice, and if thou neglect thy seruants soule, doest thou any more esteeme or make of him, than of thy beast, loo­king onely to his body, for bodily seruice? and there­fore thou mayest not neglect this good of his soule; for who so doth, hath his seruant but as in place of a reasonable beast, but not as a Christian soule. See then Masters what you doe herein, and you seruants, behold such Masters to you as Turkes, and your selues as their beast-like slaues bodily, and Sathans spiritually: but of this, thus much concerning Catechising, or teaching, [Page 27] the first thing to be obserued in the person to be main­tained▪ Now followeth to shew what it is he must teach, and from what, in these words: In the Word.

By Word, here is ment the holy Scriptures, and more specially the doctrine of the Gospell, which in the new Testament by an excellency is called the Word, Actes [...] Acts. 14. 25. 16. 6. which in verse 10. is expounded to bee the Gospell, so also vsed in other places.

Doct. Hence obserue, That the doctrine of the Gospell is a word of great excellencie: therefore wee see it here by a speciall manner of speaking to be called the Word, as if there were no word else besides; Proofe. and for further proofe hereof, the H. Ghost addeth elsewhere something to set out the excellency thereof: it is called, the Word of the Ma [...]th. 13. 19. Acts 13 26. & 5. 20. Iohn 5. 25. 1 Pet. 4. 6. Heb 4. 12. Kingdome, the Word of Saluation, the Word of Life: Reasons. For it shewes what Christs kingdome is, it is the instrumen­tall meanes for our saluation, and causeth the dead to liue, according to God in the Spirit, vnto euerlasting life; hence is it said to be liuely, and mighty in ope­ration.

Vse. This teacheth vs to esteeme highly of the doctrine Acts 13. 48. of the Gospell, to receiue it with great gladnesse, as the Church hath done, glorifying the Word of the Lord. Motiues. For it is the glad tidings of peace, it is the onely curing Salue to the accusing conscience: the Law killeth, this maketh aliue; that terrifyeth, this comforteth; that saith, discedite maledicts, Away, depart ye cursed ones, but this venite benedicts, Oh come ye blessed of the Lord, receiue the kingdome prepared for you; that is the law of bondage; this of libertie: therein we behold onely the Iustice of God, and our miserie, herein our happie deliuerance, and Gods great vnspeakeable mercy. Blesse the Lord therefore, and let them be made much of, who bring these glad tydings of great ioy vnto all his people, for beautifull are their feet. Esa. 52. 7.

Doct. Secondly, hence may vvee obserue, That the Word of God is the matter of the Ministery, for the instru­ction of the people: Proofe. vvhich may appeare most true by these Scriptures, Matthew 28. 20. 2 Timoth. 4. 2. 1 C [...]rinth, 4. 6. and the example of Christ, in teaching, Iohn 8. 28. and also his Apostles, Acts 26. 22. Reasons. For it onely maketh knowne his Will vnto vs, and is the instrument of conuersion, by which the spirit vvork­eth Luke 11. 28. Reuel. 1. 3. effectually in all such as are ordayned to be sa­ued, and maketh blessed such as beleeue and obey the same.

Vse. Let vs then of the Ministery, study the Scriptures, 1 Tim. 4. 13. Motiues. 2 Pet. 1. Acts 26. 18. and giue attendance to the reading of them, to exhor­tation and doctrine out of them: for it onely is a sure Word, it conuerteth the Soule, turning man from dark­nesse to light, from Sathan vnto God, and a word 1 Cor. 14. mighty in operation to discouer man vnto himselfe, to make him throw downe himselfe, and cast down euery 2 Cor. 10. imagination and high thought exalted against GOD, and to bring them into obedience. It maketh vs wise, 2 Tim. 3. and perfect to euery good worke, and it is sufficient for instruction, correction, confutation and doctrine; and this onely is it, Reprehension. which God hath appointed, and which he will assist with his spirit, in sauing his people.

This iustly condemneth those of a fault, who being Ministers, yet study least the Scriptures, as if they were too shallow for their deepe wits, and too vulgarly knowne for them to bestow their studies in, and there­fore delight neither in reading, nor teaching vvhat they say, but vvhat man sayth, but as these seeke themselues, so they loose the Lord, and authoritie in the hearts of his people; videant ipsi, they haue their reward.

The position or doctrine being true, it also con­demneth the practise of our aduersaries, vvho feede [Page 29] their auditories with vaine Philosophie, lying Legends, Poeticall fictions, dreames, and Sophisticall & Schoole quidities, Popish decrees, and humane Constitutions, which is to infect and poyson the people vvith false­hoods, errours, superstition and Idoll seruice, fit for that Antichrist, & not to feed the flocke of Christ with wholesome doctrine, which these little regard, and so all such as delight onely to tickle the eare, to get to themselues a prayse of humane eloquence, or to deli­uer sayings here and there, and euery where, except the sayings of Christ, his Prophets and Apostles, Apocry­pha before, and more often then the Canon of Scrip­ture. Which I speake not any way to derogate from the iust prayses of learning and eloquence: they are Gods excellent gifts to be honoured and commended; for the Ministery necessary, and in the Preaching of the word to be vsed, so it be in spirituall vvisedome, and in that holy grace of humilitie, for the Churches edi­fication, and not our owne prayse, so in some cases, before some kinde of auditory, in handling of some mat­ter, to vse Philosophie, testimonies humane is not vn­lawfull, as the learned shew, and else-where my selfe In the faith­full Shepheard. haue published, which I note, lest here I be mistaken. And thus much for the first part of my Text concer­ning vs of the Ministery.

NOw followeth the second part, which Second part of the Text. concerneth the people, vvho are to maintaine the Ministery, wherein were obserued two circumstances: first, the partie exhorted: secondly, the duety to be performed.

For the first, the person ex­horted to maintaine the MINISTER, is euery one, without any exception, that is taught in the word: the [...], is properly ment of such a one as is in­structed by word of mouth in the Christian faith, be­fore he be Baptised, which was the Churches custome, when persons of yeeres were conuerted to the Chri­stian religion: but here it is taken for all hearers, such as be in their Catechisme, and such as be more expert in the word, whither they be instructed publikely or priuately of their Pastours and Ministers: so the word is vsed, as well for those in the Church, as for those that are to be admitted into the Church, Rom. 2. 18. Where the Apostle calleth a Teacher of the law, [...]. And therefore here it is, as if the Apostle had said, you Galatians, vvhich haue Teachers instructing you, giuing either to the weaker Milke, or to other strong meate, you, so taught, are to maintaine them for that their office and Ministery. [Page 31] Doct. Whence we may obserue, That the learner is to main­taine his Teacher, the Catechised the Catechiser, the Pa­rishioner his Pastour, the Hearer of what degree soeuer his Instructour. Proofe. This is the principall point here in­tended in these vvordes, which is further proued by this same Apostle, by many reasons else-where, in 1 Cor. 9. Reas. This is an Apostolicall constitution, and the Lords ordinance, for the maintenance of the Ministe­ry vnder the Gospell, as well as vnder the law, that Mi­nisters may be encouraged in the execution of their of­fice, and that there may be a continuance of the Mini­stery, which without maintenance would not be.

Vse. Therefore you our Hearers are to make conscience of this duetie, which make no conscience of it, and you that doe make conscience thereof, to continue so still. Foure princi­pall dueties people owe to their Teachers. There be foure principall dueties vvhich you the people are to performe to their Pastours, and Mini­sters; the first is to heare them, which all but Atheists and Papists vvill doe, vaine Sectaries, idle-headed Schismatickes, and such also among vs, which be in loue vvith their sinnes, and so cannot away to heare them spoken against. The second is to reuerence their Per­sons, receiuing them as Christs Ambassadours; which the truely conuerted will doe, but the proud and prophane will not. The third is to obey them, and submit your selues vnto them, in the Lord; which onely those refuse, who cannot away to be restrayned from their liberty of sin­ing. The fourth is to loue and to allow them maintenance, which the couetous worldling cannot away to heare of.

But to moue you, let these reasons preuaile with you. Pastours are spirituall parents, who beget men vnto Motiues. 1 Cor. 4. 15. Phil. Vers. 19. People must maintaine their Pastours. Deut. 25. 4. God, who therefore doe owe themselues vnto them, as children vnto Parents. It is the Law of Nations, and a common equitie, that such as labour for the common good of all, should be maintained by them all: this man [Page 32] yeeldeth to the labouring Oxe, and the law so prouided. It is a charge laid vpon you by Gods Law, Deut 12. 19. 1 Tim. 5. 17. and this is grounded vpon the former common equitie, verse 18. Euery trade and calling is able to maintaine them, that honestly with diligence labour therein. And is the Ministerie so base, as that it should set the Ministers on begging, which attend vp­on it? He that goeth on vvarrefare liueth not on his owne cost, the labourer hath his hyre, the Shepheard feedes of the Milke of the flocke: Now, Ministers are watchmen, labourers in the Lords Vineyard, and Shepherds set ouer their flockes, and therefore are to eate of the fruit of the Vines, and to receiue mainte­nance from their flockes, ouer which the Lord hath set them.

Ministers are to giue themselues studiously to their 2 Tim. 2. 4. ministrie, and not to be intangled with the cares of this world: therefore must others care for them, to preuent 1 Cor. 9. 14. their cares. The Lord hath set this downe, that hee which preacheth the Gospell should liue of the Gospell. Is a messenger of saluation, of glad tidings of peace, lesse to be regarded then the Ministers of the Law and death, who were well and very liberally prouided for among the people of God vnder the Law? See then (my bre­thren) that Nature, common equity, and the word of God doth binde you to prouide for, and to maintaine your Ministers, by whom you are taught in the word: and thus much for the person which is to maintaine the Minister, euen euery one, higher or lower, richer or in some meaner estate, are to ioyne together herein.

The second circumstance is that vvhereunto this party is exhorted, and that is to make his Teacher [...]ker of or in all his goods. Whence we may obserue this Doctrine: Doct. That maintenance is allowed by the Lord or the Ministery of the Gospell, and Preaching of the [Page 33] word: this is proued in, 1 Cor 9. 14. 1 Tim. 5. 17. Proofe. Ephes. 4. 2 Cor. 5. Reason. Vse. Math. 10. 10. Because it is a calling ordained of God, and Ministers are his messengers and seruants, and the labour of the Ministery is vvorthy of vvages, and a worke deseruing a great reward. Acknowledge there­fore this truth. For if you will confesse maintenance due, you will then bethinke your selues peraduenture how you may giue them maintenance. For hee that granteth maintenance, must also afford maintenance, as his iudgement is informed for the one, so his con­science should pricke him forward to the other, but I take this as agreed vpon on all hands, (except any be possessed vvith an Anabaptisticall spirit, denying any need of the office of a publicke Teacher) that it is fit that the Minister of CHRIST be maintained; but the doubt is of the manner, and of the meanes.

That this doubt may be remoued, and your mindes setled, if indeed you dally not with GOD and your owne consciences herein, three things will I proue vn­to Three points handled con­cerning the maintenance of Ministers. Doct. Proofe. 1 Tim 5. 17. Ministers ought liberally to be main­tained. you: first, that this maintenance must be liberall: secondly certaine, and thirdly, that the best meanes is, to be maintained by Tythes.

The painefull Preachers of the Gospell are liberally to be maintained, this is a part of their double honour; in beggarly maintenance is no honour, but base con­tempt; here in this Text the Apostle vvilleth their Hearers to make them partakers of all their goods, this is a large allowance. The Ministery of the Gospell is more excellent than the Ministery of the Law, and therefore if the Lord iudged them vvorthy of a very great allowance for their labour in their seruice for the Tabernacle, how much greater now are the Ministers of the Gospell worthy of? But see how li­berall The Lords liberall allow­ance to main­taine the Leuites. the Lord vvas to the Priests and Leuites. The whole Land of promise, was but as a fourth part to all [Page 34] England in compasse, yet did the Lord allow for their maintenance, and their families.

First, forty eight Cities with the Suburbs, to dwell Num. 35. 4. 5. 7. in, that their families after their death might not bee exposed to the cruell world and mercilesse mindes of men, to seeke harbour and homesteedes.

Secondly, they had tythes of all things, of Corne, Leu. 27. 30. 32. Fruit, Catle, Sheepe, &c: euen tythes of all, as Iacob vowed. Gen. 28. 22.

Thirdly, the first borne of Man and Beast was theirs, Exod. 34. 19. 20. as appeareth by many places.

Fourthly, all the first fruits vvere due vnto them. Ezec. 44. 30. N [...]he. 10. 36. Num. 18. 15. 16. Num. 18. 13. Deut. 18. 4. Ezec. 44. 30. Neh. 10. 35. 37.

Fiftly, all oblations and vowes whatsoeuer was dedi­cated to God, and separated from a common vse. Num. 18. 8. 14. 19. Ezec. 44. 29. 30.

Sixtly, sinne Offerings, heaue Offerings, shake Of­ferings, and the Shew-bread. Num. 18. 9. 11. Ezec. 44. 29. Leuit. 24. 9.

Seuenthly, of the sacrifice of thankesgiuing, they had the brest and the shoulder, of other, the shoulder the two cheekes and maw: and of burnt offerings the skin. Numb. 18. 18. Leu [...] 7. 31. 32. 34.

Eightly, they reaped benefit by the yeerely appea­ring of the Males, Exod. 23. 15. and 34. 20. and by other occasions, Leu. 5. 15. 16.

If therefore wee account double honour, partaking of all your goods, and this the Lords bountie to the Leuites liberall maintenance, then are wee now libe­rally to be maintayned. For the Ministerie of the Go­spell, is as worthy of it, as the Ministerie of the law, Mi­nisters are to be liberall, and plentifull in good workes, how can they doe this, if they be not liberally main­tained? It is also not a little meanes to procure to them that reuerence which is due to them, and so to preuent contempt.

Vse. Therefore you see that you are not onely to main­taine them, Motiues. but liberally also. So shall you encourage them in their Ministery; stir vp other, in hope, to be­come Ministers; make them able to shew forth good workes of mercy vnto the poore; and so get them fa­uour and countenance before the people. In the pri­mitiue Church professours were exceeding large han­ded to the Church; and our latter Auncestours spared not any cost to doe good to the Church. Reprehension. Which iust­ly reproueth and condemneth now in our age, the sparing and niggardly hand of most tovvards the Church; in other (too many) their Robbing and Sa­criledgious hands layd vpon the goods of the Church; who professe religion in policie, and not in Pietie; and can allow Michaes wages, perhaps ten shekels of Sil­uer, Iudg. 17. a suite of apparrell, and meate, and drincke, and blesse themselues for their bounty, if any of these come to twenty nobles, ten, or twenty pounds, as peraduen­ture they will in some cases (viz. that by such a pit­tance they may possesse many hundreds of pounds, as some doe,) Oh how bountifull Latrones, I should say Patrons, be they? for vvhy? they and the like doe iudge out of their charitable pietie, twentie pounds a sufficient allowance. And it may be so; to such base fellowes perhaps as they present, who are almost alto­gether vnlearned, vnfit for the Ministery, and who neuer knew how otherwise they could get ten pounds with­out great bodily paines; no maruaile, that such can be willing to take twenty pounds yeerely for a Parson­age worth fifteene score: horrible Symonie, ex [...]crable The Parson and a Cheuerill conscience hath met toge­ther most worthy a Plum-tree. Sacriledge! The Canker-worme of Gods heauie curse seaze vpon such possessed prayes, and eate vp their substance, til they cease to doe so wickedly. But (Church­robber) tell mee, if the Incumbent be learned, and a painefull godly Teacher, is this thy allowance sufficient? [Page 36] I demand why then thou art so greedy, so immeasure­ably gaping for more? parhaps thou hast two hundred, fiue hundred, or a thousand pounds by yeere of thine owne lands and leases, a full temporall estate (if there were in the contentment humilitie, and frugality, and that thou wert not either wretchedly couetous, arro­gantly proud and of hauty Spirit, or profuse and la­uish in Gods blessings) and yet wilt thou liue of Sacri­ledge? The Lord iudge betweene thee and his Mini­sters. Is twenty, forty, fifty pounds, a sufficiencie for Ministers of good desert, whom God accounteth wor­thy of double honour, and commandeth liberally to be rewarded, and can nothing be sufficient for you (you wicked worldlings) but that you will needs rob God of his right, and his Ministers of their due main­tenance? Is it his Ministery, or his person in the Mi­nistery, vvhich you so meanely esteeme of, that you can afford him no better respect? Surely his worke is 1 Tim. 5. a worthy worke, though a prophane Esau account it of no valew, not worth a mease of pottage: and for that very worke sake double honour is to be giuen to his person.

What Pride then possesseth your hearts? is your vnderstandings darkened? and hath the God of this world so blinded your eyes, that Gods Ministers can merit at your hands no more, or the very best very little more (if you might haue your wils) for their suf­ficient maintenance, and yet you [...]udge your selues wor­thy of all that which you any way can come by, either in the Church or Common-wealth? in former times Prouerb. 3. 9. God was to be honoured with the chiese of the peoples increase and riches, and may almost any thing now serue the turne? before times the Ministery was many wayes maintained, and had a tenth part besides, and is now nothing but a tenth left somewhere, and insteed [Page 37] of that tenth, scarce the hundreth part of the Parsonage remaining to the poore incumbent? Shall we com­mend the law for so well prouiding? or shall wee con­demne the Gospell? God forbid: let mens wicked co­uetousnesse be condemned, and the persons so infected be iustly censured. It vvas before destruction to de­uour vp that, which was set apart for Gods seruice; Prou. 20. 25. and thinke you, that no plagues, no punishments, shall be poured out from God now vpon Sacriledgious Church-robbers? Shall our fathers giue liberally, and shall we take away? they gaue of their owne, so doe not you, neither will you suffer (which is a greater iniquitie) the Ministers of Christ to inioy the free gift of other men. Well, goe on; buy, purchase, and possesse vn­iustly; yet know your sinne, least a perpetuall con­sumption come vpon your substance. Surely, vpon Rom. 2. 8. 9. the vnrighteous shalbe indignation and wrath, tribu­lation and anguish, and vpon the wicked will the Lord raine snares, fire and brimstone, stormie tempest, and Psal. 11. 6. this shall be their portion to drinke. And thus much for the first point, that a Minister is liberally to be main­tained: the second followeth.

Doct. It is most meet that a Ministers maintenance be as well certaine, as competent. So the Lord did ordaine vnder the law, that the Preists and Leuites might know Ministers maintenance should be cer­taine. their due and right belonging vnto them: so now the the Lord ordaineth his Ministers double honour, that they liue of the Gospell, and that their hearers make them pertakers of all their goods. Hereby the people are certainly bound to maintaine them with an hono­rable maintenance, how this may be to a iust summe shall appeare in the next point to be handled. Reas. And good reason is there that a Ministers maintenance be Eph. 4. 12. 13. Mat. 28. 19. 20. certaine. The office of the Ministerie is certaine vnto the end of the world; the execution thereof is imposed [Page 38] vpon him that is once lawfully called thereto, and to performe his office therein as certainely; the charge is 2 Tim. 4. 1. 2. 1 Cor. 9. 16. great and waighty, and a woe remayneth to him, if hee doe not. It is therefore most meet, that with a certaine office, and the Minister bound as certainly to discharge that office, that there be also as certaine a maintenance to vphold the same, and to encourage such in the dis­charge of their dutie.

Vse. If therefore you thinke the Ministers worthy of maintenance, iudge it also very necessary that the same Gal. 6. 6. be certaine. Motiues. The charge is certaine vpon them to looke carefully thereto with all diligence, and the comman­dement is as sure, binding you to maintaine them. What letteth then, to make their maintenance certaine before men, which you in conscience are bound to giue most certainely before God? verely not any thing: if you haue any vprightnesse of conscience to performe this duety to them, or care at all to vphold constantly the Ministery? If men be honestly minded they will as well make certaine that which they doe promise, as pro­mise that which willingly they say they doe giue. But it may be people are delighted to hold their Teachers in suspence, to make them more seruiceable to their wils, and more beholden to them, for that which for­sooth, they so voluntarily contribute; as if it were not deserued; or that the labourer were not worthy of his hyre; or they not of duety bound to doe that which they doe, if they haue either faith in their words, truth in their profession, or care of obedience towards God. Be like they would hold vp, or call vp againe among vs, the order of begging Fryars, and doe desire to make Gods Ministers bow to them for their mainte­nance, to whom they owe reuerence and double ho­nour for their Ministery. What is this voluntary con­tribution, but a tying of Ministers to the pleasure of [Page 39] the multitude, whose mindes remaine as constant, as The inconue­niences to [...]ue vpon meere voluntary con­tributions. the vveather-cocke? Who seeth not how this is to make the Minister to liue vpon almes, in some mens account, to please mens humours, to lose their au­thority ouer the people, to be basely accounted of, euery day to expect their departure, so to liue vnquiet, in minde discontentedly, to conclude certainely no­thing vvith themselues for their continuing in any place? This tyeth vp their mouthes for telling the Esa. 58. 1. people of their sinnes, or the house of Iacob of their transgressions, least such voluntaries become male­contents, and turne their beneuolence, into maleuolence, This vvould hinder men from the study of diuinitie, and men of learning and gifts would not take vpon them the Ministery, if no better prouision were made for them, but to liue vpon mens meere good will, and at the pleasure of the vntamed lusts of disorderly and vnstable multitudes. Hee that hath beene, or now is acquainted with beneuolences, can tell what cold de­uotion is in men this vvay. They are not like the Pharisie (though as much boasting, perhaps, hauing lesse cause) who would giue a tenth part, but as Saint Augustine complained in his time of the peoples straite De tempo. serm. 205. heart and hand to the Ministery, saying, Tu vix mil­lessimam das: so may vvee complaine, that neither one nor other almost vvill giue scarce the thousand part voluntarily. Some one, wee see, of an hundreth will giue somewhat largely, some other, a few, among thousands will giue, but very sparingly, so niggardly, as is a shame to tell, and the greatest number nothing at all. The meaner sort are found more willing, the rich able but few of them, very forward.

Therefore in these luke-warme dayes, when peoples hearts are so stocken, or so variable and vnconstant, so hardly well pleased, so soone displeased, so full of [Page 40] fantasies, wherein yet the Ministers must follow them, or else they shalbe discarded, it is reasonable to any reasonable man, to iudge it better for the Minister to liue vpon certainty, than vpon beneuolence, volunta­ry contribution, and vncertainties, for so, as a people shall desire that a Minister should abide vvith them constantly, so should they be tyed to maintaine him as certainely: yea, this vvould tye a Pastour to his flocke, if hee haue a minde contented, and the people to him, if they haue religion in them, knowing that neither part is at libertie, vvhen they list, vpon light occasions, either to cast other off; but to continue together, vvhile the one is taught and trained vp in the wayes of God, and his true worship painefully, and the other maintained in a certaine competent suffici­encie. But now I come to the third and last point to Tythes the fittest meanes to maintaine Ministers. be proued, how such so competent maintenance may be made certaine, which I affirme to be by Tythes. The position is this.

Doct. That the best and most fit meanes for the certaine and sufficient maintenance of Ministers is by Tythes. Proofe. The holy men of God so iudged before the law, who paid Gen. 14. 18. and 28. 22. tyth; tything out a tenth part vnto GOD, as Iacob vowed, [...], decimā decimabo, they offred of the fruits of the ground, and of the increase Gen. 4. Leu. 27. 30. Num. 18. 21. of their cattell. This maintenance the Lord ratified vnder the law by plaine precepts, which hee gaue to the Leuites for the seruice of the Tabernacle. Tooke not Christ aright therein in the person of M [...]lchi­sedech? Heb. 7. 8. approuing the paiment thereof in his time? the Apostle, saith, that the LORD hath ordained, or Mat 23. 23. 1 Cor. 9. 14. [...]. taken order for it, implying a statute for the same; now let any shew what certaine maintenance did euer the Lord appoint for the Ministery, but tythe [...]? other things came in according to the seruice then in vse, [Page 41] for the time present, and with the seruice of necessitie to cease; but tythes before are not to be iudged cere­moniall, Pet. Mar. com. Pl. p. 4. 236. yet if then, not therefore now. When the Lord sent peace vnto his Church, then were tythes brought in againe; the authority of Emperours, Kings, Coun­cels, Ecclesiasticall constitutions heretofore and yet daily approuing, confirming and commaunding the payment of the same; vvhich is so vvell knowne, as I neede not here set downe the same. Thus vve see it the wisedome of God and his Church, before the law, vnder the law, and now vnder the Gospell to iudge tythes to be the fittest meanes to maintaine the Mini­stery, which also the very Heathen payed to the seruice Plutar. Lucul. & Camil. P [...]in. [...]. Hist. li. 12. cap. 14. 19. Reason. of their Gods, to Iupiter, to Hercules, and other. The tenth part is a good portion, if it be truely payd, out of Gods blessing to euery man, for the Minister. The Hebrew word Decimauit, hath affinitie with another, that is, Diues fuit, for that a tenth is as a rich present, giuen vnto the Lord, which both God and his Church accepteth as a good meanes for the maintenance of Ministers.

Againe how can any Hearer make his Teacher par­taker of all his goods any way better than by tything? moreouer no stypend in equall valew can be so con­uenient for their maintenance, as tythes payd in kinde; they be sufficient at all times, howsoeuer the price of things doe arise or fall, a Minister hath his part with the people in cheepe or deere yeeres: which maketh his liuing constantly answereable vnto the times, partaking with his parishioners, so as hee may haue a fellow-feeling of their prosperitie and aduersi­ty, and be thereby occasioned vvith them to praise God, or to pray for them. By this euery one offereth vp somewhat vnto the vpholding of Gods seruice, howsoeuer deserued on the Ministers part, yet truely [Page 42] payd for the true worship of God, it is pleasing to the Lord, and such may looke for a blessing. We see by lamentable experience with vs, that where tythes are not payd, there is but beggarly maintenance for the Minister. Many hundreth of yeeres hath the custome of paying tythes beene practised in the Church, and for any thing yet apparant, no better course hitherto can be found. Vse. For where this payment fayleth with vs, there the Ministery is neglected, Ministers liue ve­ry poorely; no competency is left, but some beggar­ly stypend of some foure, sixe, eight, or ten pounds numeratis pecunijt, not sufficient to maintaine the life of a poore labourer: the Church-robbers stole away pounds and left pence, carryed away all the profits, and left a poore pittance, and the same also sore charged vvith payments, vvhich may cause many to mourne, for the grieuous oppression which lyeth vp­on them most heauily, and that without hope of re­couery, as far as they can see. O Couetous Crueltie! Sacrilegious impietie!

Yeeld your selues therefore to the Lords vvise­dome Motiues. herein, the wisedome of Gods Church, the au­thority of Councels, the command of Princes, the practise of our right meaning fore-fathers, the deuoti­on of our late Auncestours, though in other things, erring, by misleading, yet herein to be greatly com­mended. They were not after our mindes, but farre better disposed, though they knew lesse, but wee will needs be held religious, and yet liue of robbing Churches. O tempora, O mores! Our Auncestours did robbe themselues to enrich the Church, (indeed in many things too much) but we robbe the Church, to enrich our selues, an vngodly change.

But it may be you will say, for who will not say somewhat for himselfe in these dayes, to defend or [Page 43] excuse his vvickednesse? that it is a great question, Obiect. whither the payment of tythes be lawfull; with whom? Answere. surely, either with idle headed Schismatickes, or Sacri­ledgious sinners; but who of ripe iudgement maketh it an vnlawfull thing to maintaine Ministers by tythes? but if thou hast a couetous scruple vpon this questi­on, not to pay tythes; be checked in thy conscience likewise for with holding tythes, when sollide reasons are giuen against thy Sacriledgious sinne, by very many learned Diuines. My meaning is not here to dispute to and fro of this point with thee, for I referre thee to whole treatises of this matter (written by others:) But first know, that tythes is here in our Church the maintenance of the Minister; secondly, that our Church (vvhereof thou art either a true, or counterfeite member) doth hold such maintenance lawfull, and therefore till thou canst either finde a better course, or conuince Her of an errour, let thy conscience be (if thou hast any) to yeeld to her determination, and beware of deciding the question thy selfe, which is onely a couetous conclusion, from a prophane heart. But to come to that, which I most minde at this pre­sent; thou canst not deny, but, that the Ministerie is Gods ordinance, that he hath appointed that his Mi­nisters be maintained; thou hast heard also, that this maintenance should be sufficient, and it cannot bee denied, but that tythes hath beene giuen for this end, and are payd in very many places still to this purpose, onely in some places they be kept backe, and there the Minister hath not in any measure a competencie. A heauy sinne, to take tythes from the Church and not to leaue a competencie for the mainte­nance of the Ministery. Now this is it which I would haue thee and all such to know, that by your detayning of tythes from them (which is the onely ordinary meanes of maintenance vvith vs) not leauing any competencie to them, is your heauy sinne, worse then Achans theft, for which [Page 44] he receiued condigne punishment; yea, both hee and all his payd a heauy price for it: and know that Gods iustice sleepes not, neither is his reuenging hand any whit shortened.

Know you not, that Ananias and his wife did with­hold Marke and consider these things you luke-warm [...] Gosp [...]llers, t [...]e serue [...]s, Mamonists, Hypocriticall professours, and all other of the ranke of Atheists. onely a part of the whole, and that which they themselues had giuen to the Church, and yet death seazed vpon them both for the same; what then may you expect? vvhat death and destruction is due to you, who not onely giue nothing of your owne, but robbe the Church of that which was giuen by other men? the dead shall rise vp in iudgement against you, you Canker-wormes. Consider you not that the very name of Impropriation, telleth and conuicteth you of an vniust enioying of such tythes, and that you are improper passessours of the same? Plead not a graunt from man, for what man can make good Sacril [...]dge before GOD? plead not that thou art but onely a Farmar: an inferiour transgresser may perish, though hee be not the principall actour in vnrighte­ousnesse.

You know that Antichrist began this Sacriledge, and vvill you by verball profession be great enemies to Poperie, and yet indeed, be to it great friends and followers in so [...]hell [...]sh a practise? deepe Hypocrisie! You vvill none of that religion, and yet liue of robbing: you protest against their vngodlinesse (for you ob­serue the times) but you can very well digest their vn­righteousnesse, it is for your profit. Faithlesse Hearts! Mamon is your God; whatsoeuer you pretend, he is Most common­ly Market­town [...]s. your Maister. Know you not, that by this Church­robbing, many Congregations, and those very great, hauing thousands of poore soules in them are vvith­out competent maintenance to haue a preacher? Soules [...]r [...] precious to God, they did cost the price of Christs [Page 45] bloud: and yet where there is no vision the people pe­rish: Oh then, shall your priuate profit because of their destruction? Cursed gaine, to win euen a vvorld vvith damnation of soules. But such places, say you, doe get themselues preachers; yea, but so is enforced a double charge vpon the people, which your vnrighteousnes causeth, and is this lightly to be regarded? Answere me now, I pray you, as you shall one day make an ac­count before God and his Angels vnto Iesus Christ: how can you comfort your selues in this damnable course? where is the word, your warrant, thus, for your owne profit, to vvithhold from your Ministers, that vvhich should maintaine them? What loue of Religi­on is in you? vvhat respect of common good? vvhat compassion to mens soules? vvhat feeling of the hea­uie burthen which you cause your poore neighbours to beare, vvhen they pay you tythes, and yet must be­sides maintayne their Minister? Consider you not that the hyre of the labourers is by you kept backe, and their cryes pierce the Heauens, and is entred into the eares of the Lord? Sinne you not against common equitie, musling the Oxes mouth that treadeth out the Corne? Is not the labourer worthy to be rewarded? Doe you labour in Gods Vineyard? if not, why holde you from Christs Ministers their necessary mainte­nance? Your manner is to lay all vpon the people, and your selues to allow nothing, or very little: this is the euilnesse of your hearts, for the most part, that such of you, as thus liue of Church-robbing, haue the least conscience of seruing God, and maintayning of the preaching of his Word. And no maruell that such a curse is vpon you, for the Ministers maintenance, the peoples misery, and great oppression, religion, reason, and common equitie, the zeale of our forefathers, the good intendements of the dead doe call Heauen and [Page 46] Earth to witnesse against this your couetousnesse, your crueltie to your neighbours bodies and soules, your owne hearts prophanenesse or hypocrisie, and this your sinne and Sacriledge, and that God would iudge betweene you and them, and blow vpon your estates as he hath done vpon many already past and present; your fayre forewarnings.

Consider, how you open the aduersaries mouths against our profession; how they condemne our refor­mation to be but a robbing of the Church, and a de­uouring of that vvhich was set a part to the Lords ser­uice. Shame you not to bring shame vpon Gods Go­spell: shall other spoyle the Church, his Ministers, and people, and feare you not to liue vpon the robberie!

Consider, how you, as I haue sayd, professe hatred to Idolatrie; and will you liue in Sacriledge? how dare you turne that to priuate profit, truely intended and gi­uen for publike good? how can you withhold from the Church, onely to maintaine your pride and plea­sure, that which should be for the Pastours liuely hood, and the reward of his paynes in diligent teaching of his floc [...]e? and know you this? and shall not the con­sideration heereof restraine the rage of your couetous­nesse, but you vvill yet hold the owners from their right?

Consider, how the Lord hath cursed many such rob-Churches; how their estates haue had vpon them a continuall consumption: and shall not vvrath powred out, euen before your eyes, make you afrayd?

Consider with your selues, how these vvere giuen to the Ministery, how vvickedly they vvere taken a­way, vvhat were the vniust grounds thereof, who were the parties, and the Lords anger against them. Also, what iust cause now to restore them againe, or at least a sufficient maintenance for them. Know you, that [Page 47] the Lord commaundeth you to maintaine your Mini­sters, and that they want maintenance, or that your neighbours must doe more than they may, and dare you liue in this rebellious disobedience, not onely not to maintaine them, but to rob them, and to spoyle your brethren without sence of their misery? Oh heart that cannot repent! thou heapest vnto thy selfe wrath Rom. 2. against the day of vvrath, and the declaration of the iust iudgement of God.

Consider, vvith what face you can demaund the tenth part of the peoples labours, and see them want the meanes of saluation, for vvhich they pay these tythes? Doe you as you would be done vnto? verely no: for sure and certaine it is, that, if the tythes were not in your owne hands, you could be very well content that they should goe to the Church, and your Ministers be maintayned by them. And can your hearts iudge so vprightly for your Ministers in respect of other men? and is there no loue of equitie? no faith of truth? no power of conscience? no regard of the Ministery? no neighbourly compassion? no strength of grace, nor dread of God to make you equall and iust Iudges be­tweene your Ministers and your selues, to yeeld them their right out of your owne hands? Ah partiall selfe­loue and enemy to equitie and iust dealing!

Consider, with vvhat promise of a blessing, vvith what hope of mercie you can commend these goods to your posteritie, so vniustly taken from the Church, so vnmercifully withheld by you, so needfull to be resto­red to the Church againe, for the peoples ease, euery way too deepely charged, and the Ministers more cer­taine and liberall maintenance? Will you vainely thinke that your children shall thriue and doe well by your iniustice and wrongs, and by your wicked workes of inquitie? Oppression shall bring thee to pouertie. Pro. 22. 16. [Page 48] Hee that getteth riches, and not by right, shall leaue them Ier. 17. 11. in the middest of his dayes, and at his end shall be a foole. Pro. 13. 11. and 14. 11. The riches of vanitie shall diminish, and the house of the wicked shall be destroyed; where is prosperous hope vnto posterities in ill gotten goods?

Therefore, that at length I may conclude this exhor­tation, vveigh these things well, ponder them in your hearts, consider how you stand thus guiltie of Sacri­ledge, how the Ministers haue cause to mourne, how the people grieue, and may complaine to God, and how weakely, in deed and truth, you can oppose against that vvhich hath beene sayd, that so you may yeeld li­berall and sufficient maintenance to your Ministers, that God may repent of that he hath determined against you, Pro. 20. 25. Mal. 3. 9. and you receiue a blessing to you and yours. Now be not like the foole, vvhich seeth the plague, yet goeth on, and is punished. The wise man feareth, and depar­teth Pro. 14 16. Mal. 3. 8. from euill, but a foole rageth and is carelesse. The barbarous Heathen would not spoyle their Gods, and if any vvere so wicked among them (though God both hated them and their Idols, neuerthelesse, because hee would shew his detestation against such as would wor­ship a God, though but an Idoll, and yet rob him) such vvould he plague and seuerely punish. The Heathen in their writings, beare witnesse of this. The Grecians offering violence to the Temple of Pallas, neuer pro­spered Virg. li. Aene. 2. Lactan. de Ori­gin. error cap. 4. after. An auncient Father reporteth, how di­uers Heathen were grieuously punished for offering violence to holy things. Euluitu the Censour, for ta­king tyles of Marble out of Iuno Lacinia her Temple, was shortly after distracted of his wits, and had two of Cap. 8. his sonnes slaine. Appius Claudius was strucken blind for alienating those things which were consecrate to Iustin. hiss. li. 2. Hercules. Zerxes sending foure hundreth Souldiers to spoyle the Temple of Apollo, they were destroyed [Page 49] and burnt vvith thunder and lightning. If God vvill reuenge the wrongs done to Heathen Gods, no Gods but Idols, in such a terrible manner, (because he will preserue a reuerence of a conceiued God head in all mens mindes, though that conceit in a particular ap­plication to an Idoll bee abhominable before him,) how much more will the Lord reuenge himselfe vp­on those, which thus robbe his Sonne Christ, who is robbed in his seruants and Ministers? let the wise bee iudge, and let beleeuers feare and tremble.

Consider in all this, what is said vnto you, which possesse impropriations so iniurious to the Church. You Patrons also of Benefices, who nibble at, and pare away what you can get from those vvhich you doe present, either by secret simoniacall compact, or by pretence of law, or else by force or fraud, some vvay or other to liue vpon Church-robbing sacriledgiously. You Farmers of such liuings consider vvhat you doe, and you that gather vp the labours of the people, whereby the Ministers of Christ are defrauded of their maintenance. You pilfering poore, and deceitfull payers of Tythes, which make no conscience to steale somewhat away closely, with Achan, from the vse of the Tabernacle; or vvith Hypocriticall Ananias and Saphira pretend that you pay tythes iustly, but yet keepe backe euer somewhat from the true owners thereof. Know your duetie, weigh the equitie of the cause, examine the former reasons, consider your sins, and forsake your theft, that ye be not found written in that flying booke of vengeance, which commeth forth against theeues, to reuenge iniustice and wrong.

If yet for all this some will not be moued to pay tythes, because they now liue vnder the Gospell. I de­maund of them, whither they meane honestly, that they can bee vvilling, in deed and in truth, to doe for the [Page 50] Church and Ministers according to the time of the Gospell? If you only disclaime the law herein, because of charges, and vvill not indeed yeeld to the times of the Gospell, you but pretend Gospell in Hypocriticall co­uetousnesse, for that you thinke there is nothing to moue you to [...]e for your Ministers maintenance; though the co [...]rary hath beene already shewed. But goe to, I take you to speake in a true meaning without cuasions, we will be content to let the law goe, for this present, and will be willing to stand to the Gospels re­ward, The Gospell prouideth for Ministers. which is either the primary extraordinary practise, and that was a voluntary contribution, but so liberall, for the maintenance of the Ministerie and brethren, Act. 4. 37. & 5. as many sold all they had, lands and possessions and brought the money, and layd the same downe at the Gal. 6. 6. Apostles feete: Or the Apostolicall precept, to make them pertakers of all your goods; or else the after act of the Church resuming the payment of tythes.

Now how like you these? chuse for you selues, if the Last, that is it we would haue, and you dislike be­cause of aduantage; if the First, that is the best of all, but that we will not be so vnreasonable towards you: for though you take all from vs, and the Church gaue all then, yet wee require but so much as is conuenient for vs to receiue, for vs to receiue, and you by duetie necessarily tyed to giue. We desire not to be enriched, and you thereby impouerished, that it now should be said, as heretofore, Religio peperit diuitias, sed filia de­uorauit matrem, which I thinke wee need not to feare on our behalfe, as you, wisely, neuer intend it on your parts. For it well appeareth, how much you loue to giue, as they did, freely, but not as they did liberally. I will say for you, that the first you dislike, and better it were to giue a tenth part, than all. But will you rest vvith the Second, and make the Minister pertaker of [Page 51] all your goods? Surely if you vvould performe this faithfully, wee might well rest contented; for what is this, but to haue our wants liberally supplyed, and in you a franke heart to giue somewhat of what you get, of euery thing a part or share, more or lesse? else how can you make vs pertakers of all your goods? which, if you so vvould doe, is it a great matter, if we reape 1 Cor. 9. 11. your carnall things, when we sowe vnto you spirituall things? Thus you see (you pretending Gospellers) that wee can rest contented with the award of either the law or Gospell, if you would conscionably stand to either; but that indeed you are of neither, except­ing as they may serue your turnes, and be to you ad­uantage. If I falsely accuse you, conuince me by fol­lowing and faithfully performing this duety you owe vnto the Ministers of Christ, either according to law or Gospell; if not, you must giue vs leaue to say, that you are worldly Atheists, of any religion for your pro­fits and commodities, professing to know God, but by workes deny him, his Ministery, Ministers, and peo­ple, and to euery good worke reprobate.