Two Twins - Scripture and Catechizing

THE FIRST PART. Of Catechising.

THe APOSTLE having before spoken of Charity, Love, and tender affection of one towards another more generally, here he calleth to their remembrance the care of the Ministry, which may seem here by them, as now, to be too much neglected. The text is an Apostilicall Canon and divine constitution, authorized with the authority of God himself for reformation of the same.

The words are an Exhortation or a Charge given by the Apostle in the name of the Almighty, the just revenger of all wrongs done to his servants, who speak in his name, unto all that know and have learned Christ, to maintain his Ministers. By this commandment the Hearers are bound to care for their Teachers: by this the Pastors have knowledge of their right and liberty to take of the people for their maintenance, and a warrant to claim the same, and to urge the negligent to their duty herein, if they fail of it.

This portion of Scripture containeth two things, as the parts to be considered: the first concerneth, the party to be maintained, enfolded within the Text, who is set out unto us in two things, 1. by teaching. 2. by the matter which he teacheth. The second part concerneth the party maintaining the Minister, which is plainly laid forth in the words: in which we may observe these two circumstances: First, the party exhorted: Secondly, the duty which he is exhorted unto.

Now though this place speaketh▪ plainly of the Hearers duty •• ely, and but implicitly of the Ministers duty, yet because the people's knowledge of the labor and painfulness of the calling of the Ministry, and of that equity, that laborers are worthy of their wages, may induce them to a more ready performance of their duty; as also for that this Text was given me once, by one of principal authority in the Church, to urge my brethren of the Ministry, publicly assembled, to the duty of Catechising, I thought it not amiss, to speak first of our selves, and our duty, that I might more freely press our Hearers to their duty: if we go before, it is the more likely that they will follow after.

That which toucheth the Ministers in this Text, is in these words, Him that hath taught him in the word: The word translated taught, signifieth him that is Catechised properly, but yet is used 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 Divines hold, and therefore is translated, as we see both in Latin and English, by a more general word of all translators. The holy Ghost useth the more special word for the general, partly to show unto us of the Ministry, orderly teaching for the people's edification, where we are to begin with them; partly, perhaps both to prevent a proud conceit in some Ministers which may think that they only are to be respected which do Preach, as now Preaching goeth with men; as also the people's contempt of Catechising, and Catechizers, as if these deserved not any liberal portion; but other persons only more excellently gifted, such as can speak, 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 do measure all by hearing, and not by reformation of the heart: who hearken after the tune of the tongue and labor of the lips, but not how men may be drawn to sanctification in their lives: this is it which here the holy Ghost prevents, by setting them to Catechising, without which indeed the people profit little.

[Doct.] According to the general use of the word, hence may be observed, that Catechising is not only, and alone, the duty of a Minister, but also other ways of instructing and teaching. He is not only to 〈 in non-Latin alphabet 〉 , [Proof.] but 〈 in non-Latin alphabet 〉 , Matth. 28. 20. as Christ Jesus and his Apostles, our perfect examples, have done before us. [Reasons.] And the reasons for it are manifest: because the Minister is to reveal the whole counsel of God, to build them up, as well as to lay a foundation; also as some need Milk, so others strong meat: he is one that must bring forth of his treasury, both new and old, variety of matter fitting the Auditory, for their increase of the knowledge of God's will, in all wisdom and spiritual understanding. [Use.] The people should not be ever such bad scholars to need only Milk, but sometime strong meat, so as they may increase in grace and the knowledge of the Lord Jesus. Therefore Ministers must not only give Milk to such as be carnal, dull of hearing, Babes, • nexpert in the word of righteousness, as the Apostle saith, 〈 in non-Latin alphabet 〉 , op •• s habenteslacte, & non solido cibo, which stand in need only of Milk, but also to give strong, meat to them that are o • age, [Motiues.] which through long custom 〈 in non-Latin alphabet 〉 have their wits exercised to discern both good and evil. Reason requireth this, that when the foundation is laid, the house should be built up. He that is taught his letters must be learned to spell, and so to read, and to understand what he readeth. Thus the Apostle Paul went on with the people, as appeareth by his writings, and the places quoted. Much may be said to this purpose, but my meaning is not to stand upon the word here in the largest acception, but according to the proper signification and special use thereof, the doctrine or position from which, is this:

[Doct.] That it is a part of the Ministers duty to Catechize his people: [Proof.] This the Text showeth, where the Apostle setteth out the Minister by the name of a Catechiser, and maintenance is here allowed for that work of his Ministry from this place: other Scriptures confirm also the same, 1 Cor. 14. 19. Rom. 2. 18. Heb, 5. & 6, 1. What need reasons to persuade to acknowledge this a duty? Know we not that every wise Teacher hath his principles of his Art, which he first delivereth? Children are first to have Milk before strong meat. But to make this point fully manifest, let us see what Catechising is; for this proved, will afford sufficient reasons for this truth.

Catechising is a divine ordinance, from old time used in God's Church, as a necessary means, to inform the rud • r sort, summarily, by questions and answers in the principles of Religion. In this definition we may observe seven things: 1. the authority of it, in this, that it is said to be a divine ordinance: 2. the antiquity in these words, from old time: 3. the necessity of it, being a necessary means: 4. the utility of it, serving to inform: 5. whom it concerneth, what party, ruder sort: 6. the form of it, delivered by question and answer: 7. the matter of it, the principles of Religion.

All these points being proved, are as many several sound reasons brought forth to prove position, or doctrine delivered; which briefly may be brought into this one. Every necessary means of old time used and appointed by God for instruction of his people in the ways of salvation, is to be used of every faithful Minister, as part of his duty; but such a thing is Catechising, as shall in the particulars be proved: and therefore to be performed of every faithful Minister, as part of his duty.

1. I say it is a divine constitution: for it is approved by the word, as the former Scriptures show, which is God's immediate divine voice and authority: as also by his Church which is God's mediate voice and authority, 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 Milk, which the Teacher is to give from the dugge of God's Word, as the Apostle did, 1 Cor. 3. Hebr. 6. 1. and Saint Peter urgeth such as were Babes to desire it. We see by experience that it is blessed of God to the diligent Teacher and Learner, that Satan doth resist it, man's corruption is against it, all which do argue it to be of God, and not of man: what is of man, we easily make much of, but the natural man savoreth not the things of God.

It hath also the Churches authority, even all the Churches of God, from time to time, as shall be after shown. Here I intend only to urge the authority of our Mother, the Church of England, and considering God's authority, and hers from God herein, I may say with Solomon, My Son, hear thy fathers instruction, and forsake not thy Mothers teaching. We have statute law confirming, the Book of Common-prayer imposing it: here God and the King do speak unto us. We have Ecclesiastical Constitutions in the late Queens days published, and now in the last C • nons, by which Canon the negligent Minister 1. is to be reproved, 2. suspended, 3. excammunicated; if he reform not himself. Here God and his Church speaketh. We have this established by the high Commission in the Province of Canterbury, Anno 1576. as also by the same in the Province of York, in Archbishop Edwen • time, Anno 1583. Here we have the highest Ecclesiastical authority speaking. Lastly, we have books of Articles from our Ordinaries, in every Diocese, for inquiry into this; and the Church wardens are urged upon their sole • ne Oaths to present the careless neglect hereof. Thus we see the authority divine, both of God and his Church.

Secondly, I say, it hath been a most ancient practice in the Church from time to time, unto this day. It was in Abraham's time, and used in his house, Gene. 14. 14. compared with Cha. 18. 19. the Hebrew word translated, brought up, signifieth one entering into Rules or first principles: which A • ias Montanus translateth expedi ••• suos initiato • , now initiatus is one that is a young beginner in principles. Tremel. translateth it by institutos, and doth expound it thus, de religione informatos, and so used, Proverbs 22. 6. It was in the Jewish Church, Rom. 2. 18. Catechised out of the Law, and hereto may be referred perhaps the place of Isaiah. 28, 10.

It is noted by some out of the Rabbins, that in Jerusalem were 400, houses for Catechising, to which children at certain years of their age were sent. It was in the days of our Savior, who used it, Catechising his Disciples, and other, Matth. 16. 15. 16. as also in teaching to pray, which is a part of Catechism. Mat. 6. Luke. 11. The Apostles used 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 primitive age; such a one was Pantenus, Clemens Alexandrinus, Origen: yea, Saint Mark Catechising in Alexandria, is commended by Philo Judaeus. Auncient Councils show this practice of the Church, in which often mention is made of such as were Catechumenoi. Of this also speak the Fathers, Clemens Alexand. Epist. 1. ad Iacobum Fra. Saint Cyril writ of Catechising. Saint Augustine a book de Catechizandis rudibus, but of these and many moe, read Zipperus his politia Ecclesiastica. What shall I say more of the Churches of God? the very enemies of true religion commend this course of teaching: see Pope Nicolas his decree, and how also the Council of Trent hath taken order for Catechising Sundays and Holy-days. Rabanus doth commend Catechising, yea, the Papists confess, that the ground, which we have gotten of them, is by Catechising, in the Popes Bull, before the Catechilme of the Counsel of Trent. Lastly, that with their Churches power, they may also make some shadow, at least, of princely authority, even in this point, Canisius Catechism must come forth, with the authority of the Emperor Ferdenande, and Philip King of Spain. And thus much for the antiquity of Catechising, with the continuance of it, at least in judgment of all sorts, though not in practice, through the Ministers neglect, and people's light regard thereof.

Thirdly, I say, it is a necessary means; for that it is the doctrine of the principles of Christianity, no Art can be learned without his Principles; we are first babes in Christ, therefore need Milk 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, Love, Repentance, and so forth, when they know not, indeed, what these words mean.

Boda mentioneth one returning out of England to 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, give Milk first: thereby showing, 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 means to preserve in men the purity of doctrine. Hereby they shall be grounded in the truth, be able to judge of true and false doctrine, and not easily carried about with every wind of doctrine, as the profane and ignorant multitude be, who easily turn as the weather-Cock with the wind, for that they have not learned any certain grounds whereon to rest.

Fourthly, I say it is very profitable: for it doth inform judgment in the common principles of our faith; by which the truth may be tried: Adversaries opposed, and strongly consuted. If the people were well Catechised, how easily might they see their own foolish superstitions, and Popish Idolatries, which yet many savor, through the ignorance that is in them? The Apostle showeth, that by being Catechised, they learn to discern things that differ: yea hence ariseth these excellent fruits; grounded knowledge in the fundamental points of religion begetteth right faith, and preserves it from error and heresy, settleth judgment without inconstancy, satisfieth conscience without scrupulousity: breedeth zeal, and bringeth forth devotion, and yet without schism or superstition, turning neither to the right hand nor to the left; for by their grounds they know how they stand, how they go forward, whither they incline too much to a side, or do set sure footing in the right and ancient path of true peace. The exercise of Catechising will much profit our selves of the Ministry; it is as a hedge as one saith, to general doctrines, and the touchstone to try them: Catechism, Common places, interpretation of Scripture, and Controuersies, are the four common and general parts of the study of Divinity, but the first is Catechism: without the last we cannot well dispute with an adversary, without the third we pass as a ship upon the sea without a Rudder, or as a way faring man without a right guide; without the second we cannot learn well to distinguish, and without this first we know not what we hold certainly. Thus we see briefly how profitable it is; both to Pastors and people.

Fifthly, I noted who they be that are 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, carnal and not spiritual, which cannot bear strong meat, these need Milk and are to be catechised, whither they be young or old persons. The second sort are such as be counted strong men, being spiritual, having their wits exercised, who can discern of things that differ, and between good and evil, not only in morallitie, but in Evangelical truth; such have by long custom an habit of knowledge and sincere judgment, and are able to bear strong meat. The first sort St. Cyprian calleth Audientes; Tertullian terms them Nou ••• olos, St. Augustine, Competentes: which are of two sorts; one of years, out of the Church, of which was Theophilus, the Eunuch, the Goaler, so one Heron a man, and Rha • a woman, of whom Eusebius maketh mention; these were catechised before they were admitted to baptism: and of catechizing such as were out of the Church, Aegesippus saith, that by virtue thereof, there was never a Kingdom but received alteration in their heathenish religion within forty years after Christ, such an excellent means 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 years, and Babes in knowledge, though ancient for years: both which stand in great need to be instructed in their Catechism. Everyone is to be taught according to his capacity, whatsoever years he be of: so did the Apostle deal with them, as we may see in the Epistle to the HEBREWS. It is lost labor to teach preposte • ously; it is absurd and foolish to take one of good years, to learn him to read by our reading to him, and not allow him to learn to know his Letters, because he is past a child: so vain is our labor in Preaching only to the ancient in years, and to omit to Catechize them, because they be ancient; it was no hindrance we see to the Apostle: no more should it be to us. And thus much for the parties to be Catechised.

Sixthly, The form and manner of Catechising, is a brief delivery of the principles of religion by way of question and answer: And in this doth Preaching and Catechising differ: Preaching is a dilating upon some point, bringing it some time into a treatise: but Catechising is the contracting of the whole into a sum: Preaching is a large discoursing, upon some Scripture with the interpretation, Doctrines, exhortations, with application to all sorts: but Catechising is a short delivery of the grounds of religion only to the more ignorant and ruder sort. Preaching is not exacted to be repeated again (though Saint Chrysostom may seem even in this to have tried his negligent hearers:) Catechising is exacted to be repeated, a delivery by Catechising, and a redeliuerie by the Catechised; and that this ought to be so, the etymon of the word warrants it: For 〈 in non-Latin alphabet 〉 is to teach, 〈 in non-Latin alphabet 〉 , by an Echo, the Teachers voice resounding again, yet not only the last syllables; but the whole matter: so in Catechising there must be a voice and a voice, he that maketh the question, and the party answering.

Thus did our Savior Catechize, asking questions of his Disciples, Math. 16. 13. 15. Luk. 2. 46. so did Philip Catechize the Eunuch, Act. 8. 37. yea, the people are charged to make an Echo again. 1 Pet. 3. 15. So did the Disciples to our Savior Christ. Mark. 8. 27. 29. And that this is the right and ancient form of Catechising, we may judge by all manner of Catechisms published, set out by questions and answers, both with us in our Church, and in all other Churches. Which kind of instruction in this manner is much more profitable than to discourse and dilate upon a point Sermon-wise, which is wast labor to the Teacher, as experience showeth, till the people be thus proceeded with all; by which the Minister shall discern of either the knowledge or ignorance of his Parishioners, yea, themselves shall hereby be made to take knowledge of their blindness, when they shall perceive themselves simple and childish in answering: this will set the people on work to consider what to answer, when, in the Ministers teaching alone, they sit as careless and unprofitable Hearers, as lamentable experience doth show. This will discover themselves to themselves, and prevent their over weening conceits of their own knowledge: and if they answer well, hereby they may be commended, and the Minister comforted in administering to them holy things: yea, this will bring love to the wise and discreet Teacher, and procure him reverence also among his people, as the trial hath made the matter known to some. In a word, no way shall a Minister better know his Auditories beginning and growth in knowledge; nor the people sooner learn to judge aright of their Christian faith and religion, than by this familiar and plain manner of Catechising by question and answer.

Seventhly and lastly, the matter of the Catechism is the principles of Religion, or a short abridgement of the holy doctrines of our Christianity, called by the APOSTLE, 〈 in non-Latin alphabet 〉 , Elementa princip •• Sermonum Dei, the ABC of our religion, or the rudements of the heavenly Oracles of GOD: or 〈 in non-Latin alphabet 〉 , prima principia Sermons Christi, the first principles of the doctrine of Christ, or the introduction into Christianism, which be the points that we call the Catechism. The heads whereto all particulars may be drawn, are these four, the doctrine of Faith, summed into twelve Articles; our duties to God and man, gathered briefly into two Tables, containing the ten Commandments. The matter of prayer, collected into six petitions, set down in that pattern of true prayer, called the Lord's Prayer: the doctrine of the Sacraments, the seals of God's covenant, which are only these two, Baptism and the Lord's Supper. And thus we see into how few heads the principles of our Religion is summed into, which abridgements of prayer, & obedience, 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.

We see how God brought the Law moral into ten words, and Christ the same into two heads, Solomon draweth all his Eccles into a short sum, so the Apostle Saint Paul brought the grounds of Christianity to a few points. The Scripture is full of short Aphorisms, which be summary collections of many things largely handled, see the sum of religion in I am. 1. 27. of the Gospel in John 3. 16. the sum of man's duty in Eccles. 12. 13. the sum of that which shall be done at the last day in 2 Cor. 5. 10. The learned do think, that this form of teaching in so short a manner, is to be understood in the place of Saint Paul to Timothy, 〈 in non-Latin alphabet 〉 , Expressam forma • , vel exemplar teneto sauorum verborum: as if he had said, I have set thee a pattern of wholesome words, for the manner of delivering thereof, the heads whereof are these two, Faith and Charity in Christ Jesus. As also in that place to the Romans, 〈 in non-Latin alphabet 〉 , formam doctrinae, so in another place, 〈 in non-Latin alphabet 〉 , the Analogy or proportion of Faith, according to which we must teach, secundum mensuram nostram, after our gift given, holding the rule of the word, the form of doctrine, and the analogy of Faith. Lastly, this course of teaching, first the principles of religion, both Greek and Latin Fathers have followed, as Zanchi witnesseth. And thus by the full proof of all the particulars, in the definition of Catechising, I have given, I hope, sufficient reasons of the position set down, that it is our duty to Catechize.

Hence therefore follow diverse uses to be made of this doctrine to sundry sorts of persons.

First, unto the reverend Fathers, and all Ecclesiastical Officers, set over the Ministers for to over-see them, not to see over Ministers neglecting this so necessary a duty. You are to see us perform this: you take oaths of Church-wardens to present this woeful neglect, if thereby the fault be found out; God forbid you should let so great a neglect in Ministers pass without censure and control: tythe not, I pray you, Mint and Cumin, and let pass this most weighty point of the Law of God and our King. Your neglect to punish will be our neglect of duty; the Canon is very strict, it thundereth in sound of words, but if you shall forbear the execution (which is the life of good Laws) it may be terriculum, sed vix sane nostrum cu • quam terriculamentum, it will be as a Canon without powder or Bullet, standing for terror, but never shot off. The end of Synods is to good purpose in their right use, for preservation 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 we answer to our names, crying, here Syr, and there an end; as if the purpose of Synods were to know nothing else, but either whither we had forgot or lost our names, or out run our livings. Sed quid ego edoceam peritos? pauca Sapi 〈…〉 , and therefore I proceed to the rest.

Secondly, to Church-wardens, that you present such as continue herein negligent: it is your Oath, great is the benefit which both you the elder, as also the younger sort, both children and servants shall reap by Catechising. Care for your souls, cause Archippus to fulfill his Ministry, rest not with reading alone (though it be also an ordinance of God) without interpretation, if you may have it, nor with preaching alone, without Catechising, together are they strong means by God's blessing to bring you to God.

Thirdly, to Minister, and first to such as do make conscience of this doing it with diligence and profit to the people: go on still (my good brethren) you see it is a Divine ordinance, your duty, a necessary means, much approved, by law established, by the Apostles practiced, and by Christ himself: go on with the young in years, they need Milk, you have law to compel them, and to enforce their parents to bring them (yet do as much by gentle means as you may. Our Savior commanded children to be brought unto him, and rebuked those, that would have kept them from him: we are in Christ's steed, command children to be brought, and rebuke such as hinder them: Saint Paul went from house to house to them in his time: familiar teaching profiteth much: winneth the people's love to the truth (as they get knowledge, for ignoti nulla cupido ) it emboldeneth them much, and by your wise carriage, procureth to yourselves reverence.

Lastly, think how they have souls to save and are the tender lambes of Christ, which you must feed, as you love the Lord Jesus. In going on with the babes in years, draw forward yonglings in knowledge, the old babes in years, as much as lieth in you suffer not them to perish for lack of knowledge: win them by favor, whom you cannot bring perforce: come to them privately, whom you conveniently cannot deal with publicly. You (brethren) know, that ignorant minds are a seed plot for the Papists to sow their heresies, to set in their superstitions and to plant their abhominable Idolatries. Win them therefore to this, plant in them religious grounds, for so you shall beget in them a love of the Word, a reverent estimation of the Ministry, and a care of sanctifying of the Sabaoth; which three, they almost make no conscience of, but through profaneness, as Esau, set these things to sale for a mess of pottage. Consider how without the grounds of Catechism 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 Commandments to be a prayer. How can they examine themselves, and prepare themselves to the Lord's Supper, being ignorant of the doctrine of the Sacraments? with what comfort can we admit such persons so ignorant (though living in the Church) to the Lord's Supper, when the Teachers in the primitive time would admit none but the well instructed unto Baptism? Saint Paul Catechised the Auncient, as we have heard: and we have a commandment in the Book of Common-Prayer to admit none to the Sacrament vncatechised, which have not learned their Catechism. I will not say therefore unto thee (my brother) which makest conscience of this excellent work, Perge in virum, play the man, but perge precor, in bonum ministrum, perform the part of a man of God, and a great reward shall be given unto thee. And thus much to the first sort which do Catechize diligently.

The second sort of such as do this work, are they that do it, but as guilty of that curse in Jeremiah, Cursed is he that doth the work of the Lord negligently; both in doing, and for the time they leave it undone: for in Catechising they do it without care of the people's, profiting, only hearing them repeat words, but not examining how they understand what they do say, so as they are very little better for such teaching, it is something, as good as nothing, as we may see where only the people be thus taught. Again this so cursorie a course is but a little before Easter, and all the year else are they le • t to themselves and never examined: this childish kind of teaching bringeth contempt to so holy, so necessary a work, and the negligent passing it over so long, causeth youth and other to think that it is not so necessary or profitable as indeed it is, in the hands of a cunning workman.

The third sort of such as catechise, are they which take pains, and that diligently, but yet, if I might so speak with their good favor, without offending, not very profitably. And this is either when one, two, or half a dozen, or as many as you please, are asked one and the same Question, when by the first, the rest do learn to answer, though before they never took care to commit it to memory, and so it remaineth not with them, and the negligent only care to give some small contentment for the time; or when but only one or two, and ever the same, stand forth for all, and answer to two or three questions only, for that time; upon which the Minister discourseth, as in preaching, which all the rest sit to hear in show, but whither they do or not, that is no more known to the Minister, then how they hear and learn his Sermons. I think (brethren) if I might freely speak, it were far better to hear everyone how far they can say at the first time, then note where they leave, and there begin with them the next time, and so on till they come to the end, all this time hearing them only how well they can say: After begin again with as many as can say the Catechism thorough, and examine the meaning, how they understand what 〈◊〉 say, never discoursing, but insteade thereof to turn all into questions, so shall you keep the people's minds attentive to you, delight such as understand, with variety of questions, and make them that are willing, to study how to answer the new question propounded At the end to dilate, if you please, a little time, some half quarter of an hour, but not above, for the benefit of the more judicious, it will not do amiss. 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 learn: I speak by experience, blessed be God, for evermore, Amen. And thus much to the Ministers which do Catechize: now to them that catechise not.

[Question.] But before I proceed, it may be demanded when we are to give over this catechizing: or whither we must be always Catechiz • rs.

[Answer.] A. Surely so long as we find our people ignorant, as the holy Apostle did, for, though as concerning time, they ought indeed to be Teachers, yet being ignorant, we must again teach them the principles of the word. It is folly for a Schole-master to put his Scholar into the Psalter, that cannot learn his Criscrosse-row, or into a Latin Author, when as yet he can hardly spell an English word, though he hath been never so long at the school. Moreover, young ones come into the world and grow up, who must be catechised: therefore must we continue this course till our parishes cease breeding a new increase, and the rest be able to bear strong meat: and this is not likely to be whilst we live, therefore the Church hath provided for continuing of catechizing without any stinting of time: but if any man's lot light in so happy a parish, he may cease this labor, and account himself more happy than the rest of his brethren. But now to such as do not catechise, and these be of two sorts.

First, such as do not, because they indeed cannot. My advise to them is, that as they ran before they were sent, so they would freely come forth before they be called, by Death, or the last judgment, least GOD smite them dead, like Uzzah, for laying their hand upon the Lord's A • ke without any warrant. Woe be unto them, they be blind guides leading the blind, till they both fall into the ditch, that is, the dungeon of hell, where they shall perish everlastingly. These be the Canes mu • i, and the Speculatores caeci, of whom Esiah speaks Nesciunt docere, non possunt latrare. But let them look for their reward; hearken how the Lord calleth for vengeance by the same Prophet, Omnes bestiae agrestes, et ferae siluestres venite ad deuorandum: All the beasts of the field, and wild ones in the Forest come and devour. Cease therefore to do evil, and learn to do well, that the hand of the Lord come not out against you.

Second sort of such as do not Catechize, are they that can and will not: and these be also of two sorts, such as will Preach, but not Catechize: and such as will do neither. For the first, which is also many Ministers fault yea, learned and worthily gifted, I yet wish them to consider how awe • kwardly they go to work, they set on a roof, before they lay the foundation, or rear up the main posts and stays of the house: they build castles in the air, they work without foundation, they seem to feed, but famish indeed their ignorant Hearers; what mother or Nurse will give strong meat to the sucking child? will they teach to read, without knowledge of the Letters? would God I might entreat them to proceed with their people, not according to their own ability in teaching, but the capacity of their Auditory in learning. He that taketh children to teach, though he be never so great a Clarke, yet will he descend down to them, weighing their weakness and not his own worthiness for better employment; for so should he teach what himself knoweth, but not what possibly they may understand: by which they lose time, and he wasteth his labor: and thus is it with many Congregations. The Lord persuade these learned and worthy men to a more pofitable course for the people, and before God more comfortable to themselves. Our Savior Christ taught, but as his Disciples were able to learn, not after his skill, but after their measure of concei •• ing: so did the Apostle the Corinthians, who was a most learned Clarke, and able to speak languages according to the places where he came. It is no disgrace to Catechize plainly, learned Fathers have done it: it argueth love, and desire in us to have the people to understand us: A mother, speaking unto her little babes, speaketh not, as to the elder in years, but even as a child to children, unto other, as becometh her to speak, and fit for them to hear: To the learned speak learnedly, to the simple and ignorant plainly▪ so shall both sorts be well fed, and well satisfied.

Some there are which will Preach, and not Catechize, but these presume to Preach only for a credit, and to prevent the name of dumb Dogs, but, be it spoken with reverence in this place, it is Asinui ad Lyram, the proverb they have not learned, Ne suitor vltra crepidam: they go beyond their reach, to the great disgrace of Preaching: they do read a Text, but fly from it after, as if it had in it the Pestilence: some have many good words, but almost no matter, as if Preaching were an idle prate, some neither good words, nor good matter. I speak not this in contempt of any man's gifts, myself being the meanest of ten thousand: but to advise brotherly, that holy things be handled reverently, that we divide the word aright (though never so plainly; so it be to the purpose orderly) to the edification of the people, and grace of our Ministry: so speaking with authority from the word, that we need not be ashamed of the work. Though the word be delivered homely, yet if it be reverently done, and the food wholesome, it is to be well approved of all humble spirits, and of all such as be religiously disposed. But yet rather than the time should be spent in unprofitable preaching, I could wish that omitted, till better preparation, and the labor bestowed in this course of Catechising.

The other sort of them that do not Catechize, are they that will neither preach nor catechise, though they can or could have done both well. Such are not resident upon their Flock, because they be not cord • cum cura animarum, though corpore, with neglect of duty: 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 perform such service as the Lord requireth of him for their edification: and therefore saith one upon that definition, parum esset, praesentiam sui exhibere, & curam seu seruitium Ecclesiae negligere. This willful neglect showeth that they love not the Lambs of Christ, that they be without conscience of their duty, without Christian compassion, which was in Christ towards the multitude: such people having such Pastors, are as Sheep without a Shepherd. If the love of God dwell not in them that have worldly riches, to relieve the bodies of the needy, and do shut up their compassion from them, how dwells it in these who shut up God's graces and gifts, and will not relieve the starving souls of Christ's poor people? The worldly wealthy may have some excuse, because by giving they diminish their goods: but these, the more they bestow, the more may they increase in gifts and graces. How can these men comfort themselves, when they are charged by the Apostle, before God and his Angels, at the appearing of the Lord Jesus, to be instant in season and out of season; and yet do neglect willfully so great means of the people's salvation? Their sin is great, and great punishment shall be inflicted upon such as know to do well and do it not.

Now (brethren) to you of the Laity; if it be our duty to Catechize you, it is your part to come to be Catechised, and to yield yourselves to be taught: you I mean, that be yet ignorant of the principles of religion, be not ashamed to know the truth: Godly men are commended in Scripture for their humility herein, you have an example in noble Theophilus, in that honorable Eunuch, in eloquent Apollo • , and the converted Jews, whose grace let us follow: it is no disgrace to learn, as we see by these, but a shame to us to be ignorant in the very grounds of our profession.

The Ecclesiastical Histories make mention of the Catechised, called Catechumen: remember you ancient, that you are to be instructors and Catechisers of your own families, now how can you do this, and be ignorant of that you should teach? yea, Fathers must do it, Deut. 6. 7. Ephes. 6. 4. an example we have in Abraham, Gene. 17. 12. 13. 14 and 18. 17. 18. 19. in David also, Prouerb. 4. 3 4. 1 King. 2. 1. 3. 4. Mothers must be instructours, Prouerb. 18. example we have in Solomon's Mother, Pr • u 31. in Lois and Eunice, 2 Tim. 1. 5. & 3. 15. Hu • bands must teach their wives, 1 Cor. 14. 35. yea, everyone must admonish and edify another, 〈◊〉 . 18. 17. 1 7 b. s. 11. Hebr. 3. 13. Rom. 13. 14. how much more then should Governors of Families have care of their own households? If these things move you not, consider how many of you have solemn • nly promised, in being God-fathers & God-mothers, to teach other men's children the Catechism, or see that they be taught it. If this duty were performed, you should greatly further the public ministry, yea, by your sound knowledge in the matters of Catechism, Sermons would be better understood of you, you would be able to try better the Spirits, to examine yourselves, and so be made fit for the Lord's Table, and not rush unto it, as many do to their condemnation. You should be able easily to answer some adversary, to give an account of your Faith readily, as you are commanded, if you be well Catechised; by the ignorance whereof, you cannot be but very unstable in your profession, building without foundation: you lose the benefit of profitable hearing of Sermons, you easily yield to by-paths, and are turned about with every wind of doctrine.

But you that are of years perhaps have gathered excuses, and think hereby to avoid this duty of learning the Catechism: you are ashamed to be known to be ignorant: Ah, my brethren, are you more ashamed of the knowledge of your ignorance, then of ignorance it self? Know this, that your ignorance shall be known, if you so remain in it, and God will severely punish it, therefore now hide it not, but rather seek to remove it. Know also, that ignorance is a great sin, and willful ignorance a heavy punishment of God for sin.

But that you may not be held back by this shame, consider, that all are first ignorant before they get knowledge; that it is no cause of shame to learn that which we do not know. In many earthly matters we can both acknowledge our ignorance, and yield our selves to learn, why not in heavenly also without shame? the Apostles were ignorant, and desired to be taught to pray, and many other things; so other in the primitive Church, did confess their ignorance to the Apostles, and the like did diverse after them to their Successors, whose godly humility we should follow, for this kind of shame ariseth of a wretched pride, a sin hateful to God. Doth not the Priests lips preserve knowledge, and are not you to seek it at his mouth?

[Object.] 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 blindness, superstition, and idolatry, I leave to show, and how they are, only God best knoweth: yet howsoever they did, know you, you cannot do well if you neglect instruction, for you have the means which they had not; their ignorance was of necessity in those times, but yours is wicked and willful, and so your condemnation the more just, except you amend. But why do you stand so much upon your late Popish forefathers, and neglect your Ancestors before them? shall the gross ignorance of the latter more harden us in an ill course than the grace of the former in purer times stir us up unto goodness? let this vanity and vain folly, and madness indeed, be far from us. When these come into your mind, think whither it is better to follow them, than our father Abraham, the blessed Apostles, the holy Saints in their time, and our first forefathers receiving religion, submitting themselves to be Catechised when they were brought to the faith of Christ, before Popery took possession of them.

[Object.] But peradventure yet you have this more to say, that you are old, and past learning, and therefore will think to be excused.

Remember, that old age acquitteth none from judgment, for the man that is an hundred year old, and wicked, is accursed: we may not therefore live willfully in sin, because we be old. Olde folk, for preservation of bodily life will eat children's food, and are you too old to desire the Milk of the Word, for the souls safety? Again, the older, so much the nearer the grave, and therefore have the greater cause to learn to prepare for death, by knowing such things as be most necessary to salvation. Olde folk can learn such things as be for the body, and can give their minds to remember them in cases of need; why not then heavenly and spiritual 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 old age is past learning, there are and have been many persons old, which have learned the Catechism: so as all old persons are not past learning, but such, as indeed, are past grace, and so if they remain, are past hope of salvation. The ancient in days, and the multitude of years, should teach wisdom; and shall old age now, not only be full of ignorance, but also a supporter of the same blindness, in the midst of such clear light, and so great variety of the means to bring them to this light? God forbid; to whom I leave you, to bring you to a better mind.

But if you be past learning, then from experience of your former lost time, and inhabilitie now to learn, think upon such as be young under you, send them, that they may not follow your steps, and plead ignorance and vncapablenesse at your years; save yours, if ye cannot use the saving means for yourselves.

[Object.] But me thinks, I hear some say, that even the sending of their servants is great detriment unto them, for by being restrained of their liberty thus, they are not willing to serve them, and so hardly can either get or keep them.

(Brother:) If this be so; know, it is for want of Catech • sing: for if every Master would discharge this duty, as they by law and conscience are bound; whither should such i • religious servants go from the presence of the Lord? But this is not everywhere so, good and godly servants will seek to good and godly places, as for other servants, if thou thyself truly fearest God, thou will • as gladly be rid of them as they would be going from thee. Abraham wanted no servants, though he had care to Catechize them, nor Cornelius, who was a devout man, fearing God, with all his household. Use well servants, reward the well-doers, and thou shalt not want such as will serve thee faithfully and constantly. As for liberty, afford it unto them out of thy own six days of seven, seasonably and conveniently; and let them not rob th • Lord of his only one day in seven.

Remember, that thy servant 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, givest liberty, rest, warm harbor, and dressing to thy beast, to have the use of him for thy service, and if thou neglect thy servants soul, doest thou anymore esteem or make of him, than of thy beast, looking only to his body, for bodily service? and therefore thou mayest not neglect this good of his soul; for who so doth, hath his servant but as in place of a reasonable beast, but not as a Christian soul. See then Masters what you do herein, and you servants, behold such Masters to you as Turks, and yourselves as their beast-like slaves bodily, and Satan's spiritually: but of this, thus much concerning Catechising, or teaching, the first thing to be observed in the person to be maintained▪ Now followeth to show what it is he must teach, and from what, in these words: In the Word.

By Word, here is meant the holy Scriptures, and more specially the doctrine of the Gospel, which in the New Testament by an excellency is called the Word, Acts 16. 6. which in verse 10. is expounded to be the Gospel, so also used in other places.

[Doct.] Hence observe, That the doctrine of the Gospel is a word of great excellency: therefore we see it here by a special manner of speaking to be called the Word, as if there were no word else besides; [Proof.] and for further proof hereof, the H. Ghost addeth elsewhere something to set out the excellency thereof: it is called, the Word of the Kingdom, the Word of Salvation, the Word of Life: [Reasons.] For it shows what Christ's kingdom is, it is the instrumental means for our salvation, and causeth the dead to live, according to God in the Spirit, unto everlasting life; hence is it said to be lively, and mighty in operation.

[Use.] This teacheth us to esteem highly of the doctrine of the Gospel, to receive it with great gladness, as the Church hath done, glorifying the Word of the Lord. [Motiues.] For it is the glad tidings of peace, it is the only curing Salue to the accusing conscience: the Law killeth, this maketh alive; that terrifyeth, this comforteth; that saith, discedite maledicts, Away, depart ye cursed ones, but this venite benedicts, Oh come ye blessed of the Lord, receive the kingdom prepared for you; that is the law of bondage; this of liberty: therein we behold only the Justice of God, and our misery, herein our happy deliverance, and God's great unspeakable mercy. Bless the Lord therefore, and let them be made much of, who bring these glad tidings of great joy unto all his people, for beautiful are their feet.

[Doct.] Secondly, hence may we observe, That the Word of God is the matter of the Ministry, for the instruction of the people: [Proof.] which may appear most true by these Scriptures, Matthew 28. 20. 2 Timoth. 4. 2. 1 C • rinth, 4. 6. and the example of Christ, in teaching, John 8. 28. and also his Apostles, Acts 26. 22. [Reasons.] For it only maketh known his Will unto us, and is the instrument of conversion, by which the spirit worketh effectually in all such as are ordained to be saved, and maketh blessed such as believe and obey the same.

[Use.] Let us then of the Ministry, study the Scriptures, and give attendance to the reading of them, to exhortation and doctrine out of them: for it only is a sure Word, it converteth the Soul, turning man from darkness to light, from Satan unto God, and a word mighty in operation to discover man unto himself, to make him throw down himself, and cast down every imagination and high thought exalted against GOD, and to bring them into obedience. It maketh us wise, and perfect to every good work, and it is sufficient for instruction, correction, confutation and doctrine; and this only is it, [Reprehension.] which God hath appointed, and which he will assist with his spirit, in saving his people.

This justly condemneth those of a fault, who being Ministers, yet study least the Scriptures, as if they were too shallow for their deep wits, and too vulgarly known for them to bestow their studies in, and therefore delight neither in reading, nor teaching what they say, but what man saith, but as these seek themselves, so they loose the Lord, and authority in the hearts of his people; videant ipsi, they have their reward.

The position or doctrine being true, it also condemneth the practice of our adversaries, who feed their auditories with vain Philosophy, lying Legends, Poetical fictions, dreams, and Sophisticall & School quidities, Popish decrees, and human Constitutions, which is to infect and poison the people with falsehoods, errors, superstition and Idol service, fit for that Antichrist, & not to feed the flock of Christ with wholesome doctrine, which these little regard, and so all such as delight only to tickle the ear, to get to themselves a praise of human eloquence, or to deliver sayings here and there, and everywhere, except the sayings of Christ, his Prophets and Apostles, Apocrypha before, and more often then the Canon of Scripture. Which I speak not any way to derogate from the just praises of learning and eloquence: they are God's excellent gifts to be honored and commended; for the Ministry necessary, and in the Preaching of the word to be used, so it be in spiritual wisdom, and in that holy grace of humility, for the Churches edification, and not our own praise, so in some cases, before some kind of auditory, in handling of some matter, to use Philosophy, testimonies human is not unlawful, as the learned show, and else-where myself have published, which I note, lest here I be mistaken. And thus much for the first part of my Text concerning us of the Ministry.

THE SECOND PART. Of the Ministers maintenance.

NOw followeth the second part, which concerneth the people, who are to maintain the Ministry, wherein were observed two circumstances: first, the party exhorted: secondly, the duty to be performed.

For the first, the person exhorted to maintain the MINISTER, is everyone, without any exception, that is taught in the word: the 〈 in non-Latin alphabet 〉 , is properly meant of such a one as is instructed by word of mouth in the Christian faith, before he be Baptized, which was the Churches custom, when persons of years were converted to the Christian religion: but here it is taken for all hearers, such as be in their Catechism, and such as be more expert in the word, whither they be instructed publicly or privately of their Pastors and Ministers: so the word is used, 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, 〈 in non-Latin alphabet 〉 . And therefore here it is, as if the Apostle had said, you Galatians, which have Teachers instructing you, giving either to the weaker Milk, or to other strong meat, you, so taught, are to maintain them for that their office and Ministry. [Doct.] Whence we may observe, That the learner is to maintain his Teacher, the Catechised the Catechiser, the Parishioner his Pastor, the Hearer of what degree soever his Instructour. [Proof.] This is the principal point here intended in these words, which is further proved by this same Apostle, by many reasons else-where, in 1 Cor. 9. [Reas.] This is an Apostolical constitution, and the Lord's ordinance, for the maintenance of the Ministry under the Gospel, as well as under the law, that Ministers may be encouraged in the execution of their office, and that there may be a continuance of the Ministry, which without maintenance would not be.

[Use.] Therefore you our Hearers are to make conscience of this duty, which make no conscience of it, and you that do make conscience thereof, to continue so still. There be four principal duties which you the people are to perform to their Pastors, and Ministers; the first is to hear them, which all but Atheists and Papists will do, vain Sectaries, idle-headed Schismatics, and such also among us, which be in love with their sins, and so cannot away to hear them spoken against. The second is to reverence their Persons, receiving them as Christ's Ambassadors; which the truly converted will do, but the proud and profane will not. The third is to obey them, and submit yourselves unto them, in the Lord; which only those refuse, who cannot away to be restrained from their liberty of sinning. The fourth is to love and to allow them maintenance, which the covetous worldling cannot away to hear of.

But to move you, let these reasons prevail with you. Pastors are spiritual parents, who beget men unto God, who therefore do owe themselves unto them, as children unto Parents. It is the Law of Nations, and a common equity, that such as labor for the common good of all, should be maintained by them all: this man yieldeth to the laboring Ox, and the law so provided. It is a charge laid upon you by God's Law, Deut 12. 19. 1 Tim. 5. 17. and this is grounded upon the former common equity, verse 18. Every trade and calling is able to maintain them, that honestly with diligence labor therein. And is the Ministry so base, as that it should set the Ministers on begging, which attend upon it? He that goeth on warfare liveth not on his own cost, the laborer hath his hire, the Shepherd feeds of the Milk of the flock: Now, Ministers are watchmen, laborers in the Lord's Vineyard, and Shepherds set over their flocks, and therefore are to eat of the fruit of the Vines, and to receive maintenance from their flocks, over which the Lord hath set them.

Ministers are to give themselves studiously to their ministry, and not to be entangled with the cares of this world: therefore must others care for them, to prevent their cares. The Lord hath set this down, that he which preacheth the Gospel should live of the Gospel. Is a messenger of salvation, of glad tidings of peace, less to be regarded then the Ministers of the Law and death, who were well and very liberally provided for among the people of God under the Law? See then (my brethren) that Nature, common equity, and the word of God doth bind you to provide for, and to maintain your Ministers, by whom you are taught in the word: and thus much for the person which is to maintain the Minister, even everyone, higher or lower, richer or in some meaner estate, are to join together herein.

The second circumstance is that whereunto this party is exhorted, and that is to make his Teacher 〈…〉 ker of or in all his goods. Whence we may observe this Doctrine: [Doct.] That maintenance is allowed by the Lord or the Ministry of the Gospel, and Preaching of the word: this is proved in, 1 Cor 9. 14. 1 Tim. 5. 17. Math. 10. 10. Because it is a calling ordained of God, and Ministers are his messengers and servants, and the labor of the Ministry is worthy of wages, and a work deserving a great reward. Acknowledge therefore this truth. For if you will confess maintenance due, you will then bethink yourselves peradventure how you may give them maintenance. For he that granteth maintenance, must also afford maintenance, as his judgment is informed for the one, so his conscience should prick him forward to the other, but I take this as agreed upon on all hands, (except any be possessed with an Anabaptistical spirit, denying any need of the office of a public Teacher) that it is fit that the Minister of CHRIST be maintained; but the doubt is of the manner, and of the means.

That this doubt may be removed, and your minds settled, if indeed you dally not with GOD and your own consciences herein, three things will I prove unto you: first, that this maintenance must be liberal: secondly certain, and thirdly, that the best means is, to be maintained by Tythes.

The painful Preachers of the Gospel are liberally to be maintained, this is a part of their double honor; in beggarly maintenance is no honor, but base contempt; here in this Text the Apostle willeth their Hearers to make them partakers of all their goods, this is a large allowance. The Ministry of the Gospel is more excellent than the Ministry of the Law, and therefore if the Lord judged them worthy of a very great allowance for their labor in their service for the Tabernacle, how much greater now are the Ministers of the Gospel worthy of? But see how liberal the Lord was to the Priests and Levites. The whole Land of promise, was but as a fourth part to all England in compass, yet did the Lord allow for their maintenance, and their families.

First, forty eight Cities with the Suburbs, to dwell in, that their families after their death might not be exposed to the cruel world and merciless minds of men, to seek harbor and homesteedes.

Secondly, they had tithes of all things, of Corn, Fruit, Catle, Sheep, &c: even tithes of all, as Jacob vowed. Gen. 28. 22.

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

Fourthly, all the first fruits were due unto them. Num. 18. 13. Deut. 18. 4. Ezek. 44. 30. Neh. 10. 35. 37.

Fifthly, all oblations and vows whatsoever was dedicated to God, and separated from a common use. Num. 18. 8. 14. 19. Ezek. 44. 29. 30.

Sixthly, sin Offerings, heave Offerings, shake Offerings, and the Shew-bread. Num. 18. 9. 11. Ezek. 44. 29. Levite. 24. 9.

Seventhly, of the sacrifice of thanksgiving, they had the breast and the shoulder, of other, the shoulder the two cheeks and maw: and of burnt offerings the skin. Numb. 18. 18. Leu • 7. 31. 32. 34.

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

If therefore we account double honor, partaking of all your goods, and this the Lord's bounty to the Levites liberal maintenance, then are we now liberally to be maintained. For the Ministry of the Gospel, is as worthy of it, as the Ministry of the law, Ministers are to be liberal, and plentiful in good works, how can they do this, if they be not liberally maintained? It is also not a little means to procure to them that reverence which is due to them, and so to prevent contempt.

[Use.] Therefore you see that you are not only to maintain them, [Motiues.] but liberally also. So shall you encourage them in their Ministry; stir up other, in hope, to become Ministers; make them able to show forth good works of mercy unto the poor; and so get them favor and countenance before the people. In the primitive Church professors were exceeding large handed to the Church; and our latter Auncestours spared not any cost to do good to the Church. [Reprehension.] Which justly reproveth and condemneth now in our age, the sparing and niggardly hand of most towards the Church; in other (too many) their Robbing and Sacriledgious hands laid upon the goods of the Church; who profess religion in policy, and not in Piety; and can allow Michaes wages, perhaps ten shekels of Silver, a suite of apparel, and meat, and drink, and bless themselves for their bounty, if any of these come to twenty nobles, ten, or twenty pounds, as peradventure they will in some cases ( viz. that by such a pittance they may possess many hundreds of pounds, as some do,) Oh how bountiful Latrones, I should say Patrons, be they? for why? they and the like do judge out of their charitable piety, twenty pounds a sufficient allowance. And it may be so; to such base fellows perhaps as they present, who are almost altogether unlearned, unfit for the Ministry, and who never knew how otherwise they could get ten pounds without great bodily pains; no marvel, that such can be willing to take twenty pounds yearly for a Parsonage worth fifteen score: horrible Symonie, ex • crable Sacrilege! The Canker-worm of God's heavy curse seize upon such possessed prays, and eat up their substance, til they cease to do so wickedly. But (Churchrobber) tell me, if the Incumbent be learned, and a painful godly Teacher, is this thy allowance sufficient? I demand why then thou art so greedy, so immeasureably gaping for more? parhaps thou hast two hundred, five hundred, or a thousand pounds by year of thine own lands and leases, a full temporal estate (if there were in the contentment humility, and frugality, and that thou wert not either wretchedly covetous, arrogantly proud and of haughty Spirit, or profuse and lavish in God's blessings) and yet wilt thou live of Sacrilege? The Lord judge between thee and his Ministers. Is twenty, forty, fifty pounds, a sufficiency for Ministers of good desert, whom God accounteth worthy of double honor, 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 Ministry, or his person in the Ministry, which you so meanly esteem of, that you can afford him no better respect? Surely his work is a worthy work, though a profane Esau account it of no value, not worth a mease of pottage: and for that very work sake double honor is to be given to his person.

What Pride then possesseth your hearts? is your understandings darkened? and hath the God of this world so blinded your eyes, that God's Ministers can merit at your hands no more, or the very best very little more (if you might have your wills) for their sufficient maintenance, and yet you • udge yourselves worthy of all that which you any way can come by, either in the Church or Common-wealth? in former times God was to be honored with the chiese of the people's increase and riches, and may almost anything now serve the turn? before times the Ministry was many ways maintained, and had a tenth part besides, and is now nothing but a tenth left somewhere, and instead of that tenth, scarce the hundredth part of the Parsonage remaining to the poor incumbent? Shall we commend the law for so well providing? or shall we condemn the Gospel? God forbid: let men's wicked covetousness be condemned, and the persons so infected be justly censured. It was before destruction to devour up that, which was set apart for God's service; and think you, that no plagues, no punishments, shall be poured out from God now upon Sacriledgious Church-robbers? Shall our fathers give liberally, and shall we take away? they gave of their own, so do not you, neither will you suffer (which is a greater iniquity) the Ministers of Christ to enjoy the free gift of other men. Well, go on; buy, purchase, and possess unjustly; yet know your sin, least a perpetual consumption come upon your substance. Surely, upon the unrighteous shall be indignation and wrath, tribulation and anguish, and upon the wicked will the Lord rain snares, fire and brimstone, stormy tempest, and this shall be their portion to drink. 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 certain, as competent. So the Lord did ordain under the law, that the Priests and Levites might know their due and right belonging unto them: so now the the Lord ordaineth his Ministers double honor, that they live of the Gospel, and that their hearers make them partakers of all their goods. Hereby the people are certainly bound to maintain them with an honorable maintenance, how this may be to a just sum shall appear in the next point to be handled. [Reas.] And good reason is there that a Ministers maintenance be certain. The office of the Ministry is certain unto the end of the world; the execution thereof is imposed upon him that is once lawfully called thereto, and to perform his office therein as certainly; the charge is great and weighty, and a woe remaineth to him, if he do not. It is therefore most meet, that with a certain office, and the Minister bound as certainly to discharge that office, that there be also as certain a maintenance to uphold the same, and to encourage such in the discharge of their duty.

[Use.] If therefore you think the Ministers worthy of maintenance, judge it also very necessary that the same be certain. [Motiues.] The charge is certain upon them to look carefully thereto with all diligence, and the commandment is as sure, binding you to maintain them. What letteth then, to make their maintenance certain before men, which you in conscience are bound to give most certainly before God? verily not anything: if you have any uprightness of conscience to perform this duty to them, or care at all to uphold constantly the Ministry? If men be honestly minded they will as well make certain that which they do promise, as promise that which willingly they say they do give. But it may be people are delighted to hold their Teachers in suspense, to make them more serviceable to their wills, and more beholden to them, for that which forsooth, they so voluntarily contribute; as if it were not deserved; or that the laborer were not worthy of his hire; or they not of duty bound to do that which they do, if they have either faith in their words, truth in their profession, or care of obedience towards God. Be like they would hold up, or call up again among us, the order of begging Friars, and do desire to make God's Ministers bow to them for their maintenance, to whom they owe reverence and double honor for their Ministry. What is this voluntary contribution, but a tying of Ministers to the pleasure of the multitude, whose minds remain as constant, as the weather-cock? Who seeth not how this is to make the Minister to live upon alms, in some men's account, to please men's humors, to lose their authority over the people, to be basely accounted of, every day to expect their departure, so to live unquiet, in mind discontentedly, to conclude certainly nothing with themselves for their continuing in any place? This tieth up their mouths for telling the people of their sins, or the house of Jacob of their transgressions, least such voluntaries become malecontents, and turn their benevolence, into maleuolence, This would hinder men from the study of divinity, and men of learning and gifts would not take upon them the Ministry, if no better provision were made for them, but to live upon men's mere good will, and at the pleasure of the untamed lusts of disorderly and unstable multitudes. He that hath been, or now is acquainted with beneuolences, can tell what cold devotion is in men this way. They are not like the Pharisee (though as much boasting, perhaps, having less cause) who would give a tenth part, but as Saint Augustine complained in his time of the people's strait heart and hand to the Ministry, saying, Tu vix millessimam das: so may we complain, that neither one nor other almost will give scarce the thousand part voluntarily. Some one, we see, of an hundredth will give somewhat largely, some other, a few, among thousands will give, 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-warm days, when people's hearts are so stocken, or so variable and unconstant, so hardly well pleased, so soon displeased, so full of fantasies, wherein yet the Ministers must follow them, or else they shall be discarded, it is reasonable to any reasonable man, to judge it better for the Minister to live upon certainty, than upon benevolence, voluntary contribution, and uncertainties, for so, as a people shall desire that a Minister should abide with them constantly, so should they be tied to maintain him as certainly: yea, this would tie a Pastor to his flock, if he have a mind contented, and the people to him, if they have religion in them, knowing that neither part is at liberty, when they list, upon light occasions, either to cast other off; but to continue together, while the one is taught and trained up in the ways of God, and his true worship painfully, and the other maintained in a certain competent sufficiency. But now I come to the third and last point to be proved, how such so competent maintenance may be made certain, which I affirm to be by Tythes. The position is this.

[Doct.] That the best and most fit means for the certain and sufficient maintenance of Ministers is by Tythes. [Proof.] The holy men of God so judged before the law, who paid tyth; tything out a tenth part unto GOD, as Jacob vowed, 〈 in non-Latin alphabet 〉 , decimā decimabo, they offered of the fruits of the ground, and of the increase of their cattle. This maintenance the Lord ratified under the law by plain precepts, which he gave to the Levites for the service of the Tabernacle. Tooke not Christ aright therein in the person of M • lchisedech? approving the payment thereof in his time? the Apostle, saith, that the LORD hath ordained, or taken order for it, implying a statute for the same; now let any show what certain maintenance did ever the Lord appoint for the Ministry, but tythe • ? other things came in according to the service then in use, for the time present, and with the service of necessity to cease; but tithes before are not to be judged ceremonial, yet if then, not therefore now. When the Lord sent peace unto his Church, then were tithes brought in again; the authority of Emperors, Kings, Councils, Ecclesiastical constitutions heretofore and yet daily approving, confirming and commanding the payment of the same; which is so well known, as I need not here set down the same. Thus we see it the wisdom of God and his Church, before the law, under the law, and now under the Gospel to judge tithes to be the fittest means to maintain the Ministry, which also the very Heathen paid to the service of their God's, to Jupiter, to Hercules, and other. The tenth part is a good portion, if it be truly paid, out of God's blessing to every man, for the Minister. The Hebrew word Decimauit, hath affinity with another, that is, Dives fuit, for that a tenth is as a rich present, given unto the Lord, which both God and his Church accepteth as a good means for the maintenance of Ministers.

Again how can any Hearer make his Teacher partaker of all his goods any way better than by tything? moreover no stypend in equal value can be so convenient for their maintenance, as tithes paid in kind; they be sufficient at all times, howsoever the price of things do arise or fall, a Minister hath his part with the people in cheepe or deer years: which maketh his living constantly answereable unto the times, partaking with his parishioners, so as he may have a fellow-feeling of their prosperity and adversity, and be thereby occasioned with them to praise God, or to pray for them. By this everyone offereth up somewhat unto the upholding of God's service, howsoever deserved on the Ministers part, yet truly paid for the true worship of God, it is pleasing to the Lord, and such may look for a blessing. We see by lamentable experience with us, that where tithes are not paid, there is but beggarly maintenance for the Minister. Many hundredth of years hath the custom of paying tithes been practiced in the Church, and for anything yet apparent, no better course hitherto can be found. [Use.] For where this payment faileth with us, there the Ministry is neglected, Ministers live very poorly; no competency is left, but some beggarly stypend of some four, six, eight, or ten pounds numeratis pecunijt, not sufficient to maintain the life of a poor laborer: the Church-robbers stole away pounds and left pence, carried away all the profits, and left a poor pittance, and the same also sore charged with payments, which may cause many to mourn, for the grievous oppression which lieth upon them most heavily, and that without hope of recovery, as far as they can see. O Covetous Crueltie! Sacrilegious impiety!

Yield yourselves therefore to the Lord's wisdom herein, the wisdom of God's Church, the authority of Councils, the command of Princes, the practice of our right meaning forefathers, the devotion of our late Auncestours, though in other things, erring, by misleading, yet herein to be greatly commended. They were not after our minds, but far better disposed, though they knew less, but we will needs be held religious, and yet live of robbing Churches. O tempora, O mores! Our Auncestours did rob themselves to enrich the Church, (indeed in many things too much) but we rob the Church, to enrich our selves, an ungodly change.

But it may be you will say, for who will not say somewhat for himself in these days, to defend or excuse his wickedness? that it is a great question, [Object.] whither the payment of tithes be lawful; with whom? [Answer.] surely, either with idle headed Schismatics, or Sacriledgious sinners; but who of ripe judgment maketh it an unlawful thing to maintain Ministers by tithes? but if thou hast a covetous scruple upon this question, not to pay tithes; be checked in thy conscience likewise for with holding tithes, when sollide reasons are given against thy Sacriledgious sin, by very many learned Divines. My meaning is not here to dispute to and fro of this point with thee, for I refer thee to whole treatises of this matter (written by others:) But first know, that tithes is here in our Church the maintenance of the Minister; secondly, that our Church (whereof thou art either a true, or counterfeit member) doth hold such maintenance lawful, and therefore till thou canst either find a better course, or convince Her of an error, let thy conscience be (if thou hast any) to yield to her determination, and beware of deciding the question thyself, which is only a covetous conclusion, from a profane heart. But to come to that, which I most mind at this present; thou canst not deny, but, that the Ministry is God's ordinance, that he hath appointed that his Ministers be maintained; thou hast heard also, that this maintenance should be sufficient, and it cannot be denied, but that tithes hath been given for this end, and are paid in very many places still to this purpose, only in some places they be kept back, and there the Minister hath not in any measure a competency. Now this is it which I would have thee and all such to know, that by your detayning of tithes from them (which is the only ordinary means of maintenance with us) not leaving any competency to them, is your heavy sin, worse then Achan's theft, for which he received condign punishment; yea, both he and all his paid a heavy price for it: and know that God's justice sleeps not, neither is his revenging hand any whit shortened.

Know you not, that Ananias and his wife did withhold only a part of the whole, and that which they themselves had given to the Church, and yet death seized upon them both for the same; what then may you expect? what death and destruction is due to you, who not only give nothing of your own, but rob the Church of that which was given by other men? the dead shall rise up in judgment against you, you Canker-worms. Consider you not that the very name of Impropriation, telleth and convicteth you of an unjust enjoying of such tithes, and that you are improper passessours of the same? Plead not a grant from man, for what man can make good Sacril • dge before GOD? plead not that thou art but only a Farmar: an inferior transgresser may perish, though he be not the principal actour in unrighteousness.

You know that Antichrist began this Sacrilege, and will you by verbal profession be great enemies to Popery, and yet indeed, be to it great friends and followers in so • hell • sh a practice? deep Hypocrisy! You will none of that religion, and yet live of robbing: you protest against their ungodliness (for you observe the times) but you can very well digest their unrighteousness, it is for your profit. Faithlesse Hearts! Mamon is your God; whatsoever you pretend, he is your Master. Know you not, that by this Church-robbing, many Congregations, and those very great, having thousands of poor souls in them are without competent maintenance to have a preacher? Souls • r • precious to God, they did cost the price of Christ's blood: and yet where there is no vision the people perish: Oh then, shall your private profit because of their destruction? Cursed gain, to win even a world with damnation of souls. But such places, say you, do get themselves preachers; yea, but so is enforced a double charge upon the people, which your unrighteousness causeth, and is this lightly to be regarded? Answer me now, I pray you, as you shall one day make an account before God and his Angels unto Jesus Christ: how can you comfort yourselves in this damnable course? where is the word, your warrant, thus, for your own profit, to withhold from your Ministers, that which should maintain them? What love of Religion is in you? what respect of common good? what compassion to men's souls? what feeling of the heavy burden which you cause your poor neighbors to bear, when they pay you tithes, and yet must besides maintain their Minister? Consider you not that the hire of the laborers is by you kept back, and their cries pierce the Heavens, and is entered into the ears of the Lord? Sin you not against common equity, musling the Oxes mouth that treadeth out the Corn? Is not the laborer worthy to be rewarded? Do you labor in God's Vineyard? if not, why hold you from Christ's Ministers their necessary maintenance? Your manner is to lay all upon the people, and yourselves to allow nothing, or very little: this is the euilnesse of your hearts, for the most part, that such of you, as thus live of Church-robbing, have the least conscience of serving God, and maintaining of the preaching of his Word. And no marvel that such a curse is upon you, for the Ministers maintenance, the people's misery, and great oppression, religion, reason, and common equity, the zeal of our forefathers, the good intendements of the dead do call Heaven and Earth to witness against this your covetousness, your cruelty to your neighbors bodies and souls, your own hearts profaneness or hypocrisy, and this your sin and Sacrilege, and that God would judge between you and them, and blow upon your estates as he hath done upon many already past and present; your fair forewarnings.

Consider, how you open the adversaries mouths against our profession; how they condemn our reformation to be but a robbing of the Church, and a devouring of that which was set a part to the Lord's service. Shame you not to bring shame upon God's Gospel: shall other spoil the Church, his Ministers, and people, and fear you not to live upon the robbery!

Consider, how you, as I have said, profess hatred to Idolatry; and will you live in Sacrilege? how dare you turn that to private profit, truly intended and given for public good? how can you withhold from the Church, only to maintain your pride and pleasure, that which should be for the Pastors lively hood, and the reward of his pains in diligent teaching of his floc • e? and know you this? and shall not the consideration hereof restrain the rage of your covetousness, but you will yet hold the owners from their right?

Consider, how the Lord hath cursed many such rob-Churches; how their estates have had upon them a continual consumption: and shall not wrath poured out, even before your eyes, make you afraid?

Consider with yourselves, how these were given to the Ministry, how wickedly they were taken away, what were the unjust grounds thereof, who were the parties, and the Lord's anger against them. Also, what just cause now to restore them again, or at least a sufficient maintenance for them. Know you, that the Lord commandeth you to maintain your Ministers, and that they want maintenance, or that your neighbors must do more than they may, and dare you live in this rebellious disobedience, not only not to maintain them, but to rob them, and to spoil your brethren without sense of their misery? Oh heart that cannot repent! thou heapest unto thyself wrath against the day of wrath, and the declaration of the just judgment of God.

Consider, with what face you can demand the tenth part of the people's labors, and see them want the means of salvation, for which they pay these tithes? Do you as you would be done unto? verily no: for sure and certain it is, that, if the tithes were not in your own hands, you could be very well content that they should go to the Church, and your Ministers be maintained by them. And can your hearts judge so uprightly for your Ministers in respect of other men? and is there no love of equity? no faith of truth? no power of conscience? no regard of the Ministry? no neighborly compassion? no strength of grace, nor dread of God to make you equal and just Judges between your Ministers and yourselves, to yield them their right out of your own hands? Ah partial self-love and enemy to equity and just dealing!

Consider, with what promise of a blessing, with what hope of mercy you can commend these goods to your posterity, so unjustly taken from the Church, so unmercifully withheld by you, so needful to be restored to the Church again, for the people's ease, every way too deeply charged, and the Ministers more certain and liberal maintenance? Will you vainly think that your children shall thrive and do well by your injustice and wrongs, and by your wicked works of iniquity? Oppression shall bring thee to poverty. He that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. The riches of vanity shall diminish, and the house of the wicked shall be destroyed; where is prosperous hope unto posterities in ill gotten goods?

Therefore, that at length I may conclude this exhortation, weigh these things well, ponder them in your hearts, consider how you stand thus guilty of Sacrilege, how the Ministers have cause to mourn, how the people grieve, and may complain to God, and how weakly, in deed and truth, you can oppose against that which hath been said, that so you may yield liberal and sufficient maintenance to your Ministers, that God may repent of that he hath determined against you, and you receive a blessing to you and yours. Now be not like the fool, which seeth the plague, yet goeth on, and is punished. The wise man feareth, and departeth from evil, but a fool rageth and is careless. The barbarous Heathen would not spoil their God's, and if any were so wicked among them (though God both hated them and their Idols, nevertheless, because he would show his detestation against such as would worship a God, though but an Idol, and yet rob him) such would he plague and severely punish. The Heathen in their writings, bear witness of this. The Grecians offering violence to the Temple of Pallas, never prospered after. An ancient Father reporteth, how diverse Heathen were grievously punished for offering violence to holy things. Euluitu the Censour, for taking tyles of Marble out of Juno Lacinia her Temple, was shortly after distracted of his wits, and had two of his sons slain. Appius Claudius was stricken blind for alienating those things which were consecrate to Hercules. Zerxes sending four hundredth Soldiers to spoil the Temple of Apollo, they were destroyed and burnt with thunder and lightning. If God will revenge the wrongs done to Heathen God's, no God's but Idols, in such a terrible manner, ( because he will preserve a reverence of a conceived God head in all men's minds, though that conceit in a particular application to an Idol be abhominable before him,) how much more will the Lord revenge himself upon those, which thus rob his Son Christ, who is robbed in his servants and Ministers? let the wise be judge, and let believers fear and tremble.

Consider in all this, what is said unto you, which possess impropriations so injurious to the Church. You Patrons also of Benefices, who nibble at, and pare away what you can get from those which you do present, either by secret simoniacall compact, or by pretence of law, or else by force or fraud, some way or other to live upon Church-robbing sacriledgiously. You Farmers of such livings consider what you do, and you that gather up the labors of the people, whereby the Ministers of Christ are defrauded of their maintenance. You pilfering poor, and deceitful payers of Tythes, which make no conscience to steal somewhat away closely, with Achan, from the use of the Tabernacle; or with Hypocriticall Ananias and Sapphira pretend that you pay tithes justly, but yet keep back ever somewhat from the true owners thereof. Know your duty, weigh the equity of the cause, examine the former reasons, consider your sins, and forsake your theft, that ye be not found written in that flying book of vengeance, which cometh forth against thieves, to revenge injustice and wrong.

If yet for all this some will not be moved to pay tithes, because they now live under the Gospel. I demand of them, whither they mean honestly, that they can be willing, in deed and in truth, to do for the Church and Ministers according to the time of the Gospel? If you only disclaim the law herein, because of charges, and will not indeed yield to the times of the Gospel, you but pretend Gospel in Hypocriticall covetousness, for that you think there is nothing to move you to •• e for your Ministers maintenance; though the co •• rary hath been already shown. But go to, I take you to speak in a true meaning without cuasions, we will be content to let the law go, for this present, and will be willing to stand to the Gospels reward, which is either the primary extraordinary practice, and that was a voluntary contribution, but so liberal, for the maintenance of the Ministry and brethren, as many sold all they had, lands and possessions and brought the money, and laid the same down at the Apostles feet: Or the Apostolical precept, to make them partakers of all your goods; or else the after act of the Church resuming the payment of tithes.

Now how like you these? choose for you selves, if the Last, that is it we would have, and you dislike because of advantage; if the First, that is the best of all, but that we will not be so unreasonable towards you: for though you take all from us, and the Church gave all then, yet we require but so much as is convenient for us to receive, for us to receive, and you by duty necessarily tied to give. We desire not to be enriched, and you thereby impoverished, that it now should be said, as heretofore, Religio peperit diuitias, sed filia deuorauit matrem, which I think we need not to fear on our behalf, as you, wisely, never intend it on your parts. For it well appeareth, how much you love to give, 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 give a tenth part, than all. But will you rest with the Second, and make the Minister partaker of all your goods? Surely if you would perform this faithfully, we might well rest contented; for what is this, but to have our wants liberally supplied, and in you a frank heart to give somewhat of what you get, of everything a part or share, more or less? else how can you make us partakers of all your goods? which, if you so would do, is it a great matter, if we reap your carnal things, when we sow unto you spiritual things? Thus you see (you pretending Gospellers) that we can rest contented with the award of either the law or Gospel, if you would conscionably stand to either; but that indeed you are of neither, excepting as they may serve your turns, and be to you advantage. If I falsely accuse you, convince me by following and faithfully performing this duty you owe unto the Ministers of Christ, either according to law or Gospel; if not, you must give us leave to say, that you are worldly Atheists, of any religion for your profits and commodities, professing to know God, but by works deny him, his Ministry, Ministers, and people, and to every good work reprobate.