Two briefe treatises The one containing matter of perswasion and expostulation concerning catechisme with certaine positions of like consideration. The other, touching peace betweene the minister and his people: as likewise the lawfulnesse, and dutie of the ministers presenting (if need require) outward disobedience vnto his ministerie.

TWO BRIEFE TREATISES.

The one containing matter of Perſwaſion and Expoſtulation concerning CATECHISME: With certaine Poſitions of like conſideration.

The other, touching Peace betweene the Miniſter and his People: As likewiſe the lawfulneſſe, and dutie of the Miniſters Preſenting (if need require) outward diſobedience vnto his Miniſterie.

LVKE 19.39, 40.

And ſome of the Phariſees, which were of the companie, ſaid vnto him, Maſter, Rebuke thy Diſciples: But he anſwering, ſaid vnto them, If theſe hold their peace, the ſtones ſhall crie.

LONDON Printed by W. Stansby for William Butler, and are to be ſold at his ſhop in S. Dunſtanes Church-yard in Fleetſtreet. 1616.

TO MY GODLIE AND REVEREND BRETHREN of the MINISTERIE, Grace and Mercie from GOD in CHRIST.

HAuing by ſpeciall occaſion, and for the vſe of mine owne, laboured this little thing (ſuppoſing ſome other rurall Congregations alſo might not be vnlike) and it comming to the ſight of ſome of my friends, (of greater learning and iudgement by farre then my ſelfe) and thought not vnfit to goe abroad, for winning in people (if God ſo bleſſe it) more willing obedience vnto this Exerciſe; yea, and ſome little incitation vnto ſome of y •• , my Brethren (with leaue be it ſpoken) ſlumbering (I know not how, yes, by a ſole eſtimation, as I iudge, of the maruellous, indeede, Diuine, and moſt excellent Exerciſe of publike Preaching, the glorie thereof, by much and often beholding, hauing dazeled your eyes; for farre be it from any, hauing the ſpirit of Chriſt, to ſay, or thinke, this Chaire is baſe, and below mine honour, where the chiefeſt in the Church may ſit with grace and grauitie; this thing weake, and beneath my ſtrength, wherein the talleſt and ſtrongeſt may goe deepe vnto his length) in the neglect of this dutie, diuine alſo, and ſuch, as making the beautie of Preaching the more to ſhine, the profit of Preaching the more to ſpread, very kindly and comely, as mother and daughter, or friend with friend, may go together: I commend it to your godly conſideration, and my ſelfe to your charitable opinion; ſeeking herein nothing elſe but the beſt welfare of you, and yours, and praying for the ſame vnto Him, who hauing loued vs ſo, as laying down his life for our ſakes, and looking for this very fruit of our loue towards him againe, ſaith vnto euery Peter, Feede, Feede, not my Sheepe onely, but alſo my Lambes, euen with this Milke at the first, as fitteſt for them.

Your willing, though weake fellow-laborer in the worke of the Miniſterie, C. P.

Faults eſcaped.

PAge 2. in the margent adde l. 2. Eſai. 65. 1. l. 5. Prou. 1.24. l. 7. Iohn 8.40. p. 7. l. 23. for, hardly knowne, reade vtterly vnknowne, p. 9. l. 9. in the marg. adde: Athanaſ. in Symbol. operum Tom. 2. p. 10. l, 16. for, If reade Of p. 15. l. 24, for, to a plentifull, reade, to, a plentifull? p. 16. l. 1. for, ble; reade, ble? p. 20. l. 10. for Examinants, reade, Example. p. 31. l. 4. for, bee, reade, bee) p. 33. l. 6. for Miniſters, reade Miniſters without comma p. 34. l. 24. for, truth? reade, truth. p. 35. l. 12, for one, reade, one without comma. l. 18. in marg. Ezech. 3.19. p. 36. l. 21. for, Miniſterie) reade, Miniſterie, p. l. 4. for, this reade, theaſe l, 19. for, Church? reade, Church. p. 39. l. 4. for or, reade by p. 42. l. 8. marg. for, 2. Cor. 2. reade 2. Cor. 4.2. p. 43. l. 8. marg. for, Pſal. 100. reade, Pſal. 110. p. 46. l. 22. marg. for Iere. 24. reade, Iere. 23. p. 49. l. 5. put out and. l. 22. for a, reade, and. p. 50. l. 1. reade, euen the ſoule p. 51. l. 23, for, 23.26. reade, 20.26. in the margent.

A BRIEFE TREATISE, CONTAINING matter of Perſwaſion and Expoſtulation concerning CATECHISME: With certaine Poſitions of like conſideration.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CERTAINE POSITIONS OF LIKE CONSIDERATION with the former. Wherein ſometimes for more full explication, the ſame thing almoſt is ſet downe in other words.

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

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

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

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

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

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

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

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

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

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

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

A BRIEFE TREATISE, TOVCHING Peace betweene the Miniſter, and his people; as likewiſe the lawfulnes and duty of the Miniſters preſenting (if neede require) outward diſobedience vnto his Miniſtery.

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

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

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

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

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

FINIS.