TWO BRIEF TREATISES.  
The one containing matter of Persuasion and Expostulation concerning CATECHISM: With certain Positions of like consideration.  
The other, touching Peace between the Minister and his People: As likewise the lawfulness, and duty of the Ministers Presenting (if need require) outward disobedience unto his ministery.  LUKE 19.39, 40. 
And some of the Pharisees, which were of the company, said unto him, Master, Rebuke thy Disciples: But he answering, said unto them, If these hold their peace, the stones shall cry.  
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 GODLY AND REVEREND BRETHREN of the ministery, Grace and Mercy from GOD in CHRIST.  
Having by special occasion, and for the use of mine own, laboured this little thing (supposing some other rural Congregations also might not be unlike) and it coming to the sight of some of my friends, (of greater learning and judgement by far then myself) and thought not unfit to go abroad, for winning in people (if God so bless it) more willing obedience unto this Exercise; yea, and some little incitation unto some of y●●, my Brethren (with leave be it spoken) slumbering (I know not how, yes, by a sole estimation, as I judge, of the marvelous, indeed, Divine, and most excellent Exercise of public Preaching, the glory thereof, by much and often beholding, having dazzled your eyes; for far be it from any, having the spirit of Christ, to say, or think, this Chair is base, and below mine honour, where the chiefest in the Church may sit with grace and gravity; this thing weak, and beneath my strength, wherein the tallest and strongest may go deep unto his length) in the neglect of this duty, divine also, and such, as making the beauty 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 self to your charitable opinion; seeking herein nothing else but the best welfare of you, and yours, and praying for the same unto Him, who having loved us so, as laying down his life for our sakes, and looking for this very fruit of our love towards him again, saith unto every Peter, Feed, Feed, not my Sheep only, but also my Lambs, even with this Milk at the first, as fittest for them.  
Your willing, though weak fellow-laborer in the work of the ministery, C. P.   

Faults escaped.  
PAge 2. in the margin add l. 2. Esai. 65. 1. l. 5. Prou. 1.24. l. 7. john 8.40. p. 7. l. 23. for, hardly known, read utterly unknown, p. 9 l. 9 in the mark add: Athanas. in Symbol. operum Tom. 2. p. 10. l, 16. for, If read Of p. 15. l. 24, for, to a plentiful, read, to, a plentiful? p. 16. l. 1. for, ble; read, ble? p. 20. l. 10. for Examinants, read, Example. p. 31. l. 4. for, be, read, be) p. 33. l. 6. for Ministers, read Ministers without comma p. 34. l. 24. for, truth? read, truth. p. 35. l. 12, for one, read, one without comma. l. 18. in mark Ezech. 3.19. p. 36. l. 21. for, ministery) read, ministery, p. l. 4. for, this read, these l, 19 for, Church? read, Church. p. 39 l. 4. for or, read by p. 42. l. 8. mark for, 2. Cor. 2. read 2. Cor. 4.2. p. 43. l. 8. mark for, Psal. 100 read, Psal. 110. p. 46. l. 22. mark for jere. 24. read, jere. 23. p. 49. l. 5. put out and. l. 22. for a, read, and. p. 50. l. 1. read, even the soul p. 51. l. 23, for, 23.26. read, 20.26. in the margin.   

A BRIEF TREATISE, CONTAINING matter of Persuasion and Expostulation concerning CATECHISM: With certain Positions of like consideration.  
THat the first sin, and unlawful desire of passing divine knowledge, procured by the Devil, hath brought into our nature (through God's just judgement in punishing by the contrary) not Ignorance alone, but the bondage 
a 2. Cor. 3.17.  of ignorance, if we were ignorant, the wilful ignorance of many, in the things of God especially, most loudly proclaimeth it. And in this are three degrees; first, an indisposition, or no inclination of ourselves to seek the truth: Secondly, a declination, to wind away from truth, when the same is offered: and thirdly, an opposition and civil war against the truth. The sin and shame hereof being so much the greater, as that we all must confess, that the Vow of Baptism, to renounce the Devil, and his Kingdom of ignorance, is to the contrary. For we here speak not of professed Infidels, but of Christians, so called; and yet refusing instruction for Christian knowledge.  
Against whom (as a weak and unworthy Minister in this Church, yet willing, by God's grace, to instruct mine own, and here as speaking to mine own) I thus reason first in the words of Christ; Which of you can rebuke me of sin? And he here meaneth it (as I also do, and must of necessity) of falsehood, which is the sin of Doctrine. But if I teach you the truth, why do ye not believe 
b joh. 8.46.  it, or at least embrace the knowledge of it?  
But as the jews, oppressed with the light and evidence of truth, and so urged indeed to yield their subjection to Christ; and the Devil on the contrary, to hold his own, pulling them back, and putting in their minds and mouths to call for his authority, asked him, saying, By what authority dost thou these things, and who gave thee this authority 
c Math. 21.23. ? As seeming, if this might appear, they would then give place (for truth indeed, taught by authority, hath great power to persuade, if grace be not utterly banished out of the heart) so the people in this striving and struggling against the obedience of public CATECHISM (the truth therein taught, having vanquished their thoughts) seek here to break lose, speaking thus in effect, and almost in very words, against their Teachers, What authority have they to compel us to this? And why should they bring us under their girdle? To whom I answer in manner almost as Christ there of john his Baptism, for defence of himself. 
Authority.  The Authority of the Church, to command and compel her children (as in this she doth 
d Can. 59 ) for the good of their souls, is it not from Heaven? Is it not from Christ, Who hath all power given him in Heaven and in Earth 
e Math. ●8. 18. , saying unto Peter, and the rest of the Apostles, and in them to the whole Church, and namely the Governors thereof, To thee will I give the keys of the kingdom of Heaven, whatsoever thou shalt bind on Earth, shall be bound in Heaven; and whatsoever thou shalt lose on Earth, shall be loosed in Heaven 
f Math. 16.19. ? And if this prevail not with them, I leave them to that number, which say in the Psalm, Let us break their bonds asunder, 
Psal. 2.3.  and cast away their cords from us.  
But, alas, they will still hold of the profession of Christ. 
Equity.  And well may they hold it. And then I demand, Is any thing more just and reasonable, then that they should learn and endeavour to know, and chiefly by such order as the Church appointeth the things which belong unto their Christian profession? Shall any man, professing any Trade, Art, or Science, not first be an apprentice to learn the skill of that Trade, Art, or Science? Or having not been taught, or truanted his time, and so remaining ignorant, not able (as we 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 unreasonable. 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 increase in the knowledge of that which belongeth to their Christian calling.  
But I descend to another reason of greater importance, 
Necessity.  that is, Necessity: and this of two sorts; the one for progress and further profiting in the School of Christ, to attain at the last unto perfection and the full edification of the faithful; such, and so much, I mean, as is granted in this life. But what building is reared without a foundation? What knowledge to read attained, before letters and syllables be first taught, and learned? Who reacheth the knowledge of any Art, or Mystery, without learning beforehand certain Maxims, and Principles, and general Rules, to the same belonging? And even so for this matter of Christian knowledge, there are first to be learned certain 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 neither middle, nor end; so indeed, the best Sermons, chiefly doctrinal, are a book sealed, and very secrets, or as things uttered in a strange language. And though we hear with our outward ears, yet understand we nothing, or very little; the very names of GOD, and CHRIST, so often repeated, so necessary to be known in the mystery of the holy and undivided Trinity; as likewise of the Incarnation of our blessed Saviour, of thousands being 〈◊〉 known, and all because we have not gotten, or forgotten CATECHISM. And this reason to this very end is alleged in the fifth to the Hebrews; 
Heb. 5.11.  Of whom (saith he, speaking of Christ) we have many things to say, which are hard to be uttered, because (as he addeth) ye are dull of hearing. Not hereby meaning, that they were deprived of the natural sense of hearing, but for that when they heard, through want of first learning, or by forgetting and losing this very CATECHISM, of which we speak, that hurt and inconvenience followed, touching which he hath these words: For whereas, concerning the time, ye ought to be Teachers, yet have ye need again that we teach you what are the first Principles of the Word of God; and are become such as have need of milk (that is, again to be taught CATECHISM) 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 necessity is of danger. Wherein for brevity sake, and to omit many, and manifold most mighty testimonies of holy Scripture, I will only remember them of the words 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 public divine Service, by authority of our Church. Whosoever, saith he, will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith, except every one keep holy and undefiled, without doubt he shall perish everlastingly: & to this will I yet add those words of Christ, This is life everlasting that they know thee to be the only very God, and whom thou hast sent, jesus Christ, joh. 17. vers. 3. If then this exercise of public Catechism (supposing other means may likewise be profitable) be specially available to this end, even to bring us to the knowledge of the Faith of Christ, without the which we cannot be saved, is it not above all things to be embraced?  
But here the Devil (whose special work it is to oppose this good thing, for which we speak) layeth stones in the way: at which, left any stumble, we will likewise endeavour to take them away; and these are objections in general: 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 years, namely children, and servants Communicants (though generally, and without distinction by authority of the Church, put under obedience of public Catechism) whom yet as little children to catechize, & instruct by Question and Answer, say they, is not comely: but, I answer, it is rather their special comeliness, to know, and make known their Christian knowledge, and indeed, if we consider, it standeth them more upon, and upon the credit of their Christian calling, to know, and make known (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 special duty to abound in knowledge, and always to be readier, and more prepared, then little children, to yield account of their faith; yea, and as need requireth, to instruct others, especially of younger years; and it much becometh them: so the Apostle to the Hebrews; Of whom (speaking of Christ, and sharply rebuking them for neglect, and forgetfulness of Catechism before taught) we have (saith he) many things to speak, which are hard to be uttered, because ye are dull of hearing. For whereas concerning the time ye ought to be teachers, yet have ye need again that we teach you what are the first principles of the Word of God 
a Heb. 5.12 . And in all this, and that which followeth concerning this matter, he speaketh, no doubt, to persons of elder years, and writeth not his Epistle so specially to little children.  
Again, who will not grant, that children and servants Communicants above the age of sixteen years (as all other indeed beside, of what greater age, or condition soever they be, if ignorant, though not strictly so bound, perhaps, by this order of our Church to be taught by Catechism) have more need then little children, to be taught and instructed in the grounds of faith, in respect of the special and instant duty required of them for receiving the holy Communion, which of right requireth a due examination by each one of himself 
b 1. Cor. 11.28. ; the worthy, or unworthy receiving of this holy Sacrament, very much importing every one which cometh thereto 
c 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 mean children and servants above the age of sixteen years, ought therefore with their years to abound, and excel in greater knowledge, as being near unto alteration of their state, and many by GOD'S providence after no long time to be in case to have children and servants of their own; whom not to be able to instruct, and bring up in Christian knowledge: What a sin? What a shame unto themselves? What a wrong to their children? and how shall they be able themselves being untaught? and even the will likewise to teach them is much the less, and lieth almost dead, when themselves having all their time before been utterly neglected, or neglecting themselves, were never made acquainted with this duty of being Christianly catechized, and of yielding submission unto this Exercise. And I speak the more hereof in regard of mine own practice, faulted by some, in distinguishing between children and servants, under and above the age required for receiving the holy Communion, and beginning first with them, who have most need, according to these reasons even now delivered.  
A second objection respecteth Continuance. What? say they, every Sunday? Yea verily; and if possible, every day: the excellency and exigency of knowledge in this kind especially (with the height, length, and depth considered; and joining herewithal the dullness and untowardness of our nature in much time to learn little, chiefly in this) being greater without comparison then of any other. This building will not be reared without much time and labour. This garment of knowledge will be long in spinning, long ere put on to keep us warm, if once a year only a thread or two be drawn out by example of some, not wholly indiligent in this duty, yet adiourning the same unto Lent-time only: but alas for poor people, which know not GOD, if this teaching be made Lenten-stuffe only; this feeding, fish only, and not flesh also for all the year: for in deed I see nothing but assiduity, which can attain to a plentiful, most comfortable▪ nay, a sufficient measure of understanding, for only maintaining the life of the soul, (at least touching many) in the things of God. Yea, and the Church also in her wisdom, and care especially for her younger children, and weak in knowledge, straightly commandeth 
d Can. 59  this thing to be done, and used every Sabbath, if not ofter, and yet who shall tell her that she errs in this?  
A third objection concerneth Contempt. I would come, saith one, say many; and we are willing to learn, but loath to be laughed at. I cannot deny but I have seen such a thing, not once but often, and have been grieved above measure: and God grant mine eyes never again to see it. What? open scurrility in the time and place of public teaching? Weigh the circumstances, the things taught, holy; the Ministry, holy; the place holy; the assembly of God, holy; yea, Gods own presence there, most holy: and then, and there to laugh, or leer, What a sin is this? alas, yea, and thrice alas for our Churches and Congregations, if these laughing devils be not cast out, I mean by them who have power and authority (God grant care also) to cast them out, as they ought to do: for so did Abraham, and Sara, yea God himself against Ishmael mocking Isaac 
e Gen. 21.10.11. . but indeed I see not in this great remissness of Church-discipline, and seldom censuring such kind of faults: what else can ease this persecution (for so Paul calleth it 
f Gal. 4.29 ) but true Christian humility, lenity and patience. And let patience (as james exhorteth) have her perfect work 
g jam. 1. 4●.  Let laughers laugh on, and fools have this game; at whom Wisdom shaking her head, saith, O ye foolish how long will ye love foolishness? and the scornful take their pleasure in scorning, and the fools hate knowledge 
h Pro. 1.22 ? but let the children of wisdom delight in knowledge, and still learn knowledge for all this. It is a simple and a sottish thing for any man (as we say) to be laughed out of his coat, that is, as I take it, to lay aside his coat, yea all to his shirt, and so go naked for laughing sake only, and to avoid such laughing at: and it is a far more simple, yea a sinful thing, and a shame to be ashamed of, to be a Christian, whose forehead should be full of courage 
i Neb. 10.35. Reu. 22.4. , and yet so tender, so timorous, and yielding unto this, to be laughed (as I may so speak) out of his profession, and thereby shun knowledge, the very clothing of the soul, and so be left naked, and utterly bare unto the skin, and his filthiness to lie open in the sight of God. But once again to return to the mockers. They say, we 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 certain sign of infidelity, and little less in a christian, having knowledge, than the sin against the holy Ghost 
k Heb. 6.6. . To laugh in it by any whatsoever occasion, and much more at every the least occasion, is immodesty, irreverence, and unchristian levity: sinful in itself, shameful to the parties, scandalous in effect, discouraging the weak; grievous to the godly present, more soberly governed; and no better than a defiling of the Temple of God, which is holy, And if any man (saith Paul in matter not much greater than this) defile the Temple of God, him will God destroy 
l 1. Cor. 3.17. . But this, I hope, is the fault of few Congregations. One cursed ground have I known to bring out these briars: and God in his good time will change them, or root them out; and cast his fear upon others; many of whom by his blessing begin to be better, and in silence and reverence to learn knowledge, and the great mercy of our God, and the light of his countenance be still upon them, to increase their number, and bless their knowledge unto perfect comfort.  
The fourth Objection toucheth Exam●●a●●. How many, say they, do so? I know not how many. I wish there were many: but they mean few: the answer unto this belongeth to the governors of the Church: for if we in doing this do amiss, let us be censured: and if others not doing this, do not amiss let them continue without rebuke: but if my neighbour's coat be too short to reach my conscience, and keep it warm, not standing upon bare example, by God's grace and assistance, I will make mine larger, nor pinch my foot with his narrow shoe.  
A fifth objection, why they should not answer, is this, they know it well enough, and then what need of answer? but how knoweth the Pastor the state of his flock, as he ought to do 
a Acts 20.28. , if he know not their knowledge, and that by their answer? but they know, but cannot utter. What, not at all? in no sort able to speak so, that another may understand that they understand? it is a rule in the Law, and good in reason; that Not to be, and not to appear, or made known to be, is all one. There is weakness, I confess, in many touching this point, in their own words to deliver that, which otherwise they conceive: and let these then especially thank their mother, who respecting their infirmity teacheth than to speak, and giveth very words (and the same very godly, wise, learned, and most material) into their mouths, by answers appointed in public Catechism. And of this no more, the thing is so plain: and of that nothing, as being nothing, which yet I have heard, that they must do their fathers, their master's business; their earthly fathers and masters they mean, though this business to know, and do their fathers, their masters will which is in heaven, lie still as accounted no business at all. But miserable servant is he, who knoweth no Master, but on earth; and most unhappy child, whose father is not our Father in Heaven. Whose will and pleasure is first to be known, and his service preferred before all other.  
The second sort of objections is against the kind, or manner of catechizing by the Minister, his teaching, say they, is dark. 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 less necessary, then worldly knowledge, and therefore is given the less attention for understanding; and sooner a little learned, to help on further, is forgotten; and every Teacher's gift is not alike, and yet every lawful Teacher must be heard: and many of better and quicker capacity find that very easy, which others not having this gift of GOD (who is bound to none 
z Matth. 20.15. ) do think and report to be hard and dark.  
Again, they object against the time, saying, He is too long: but half an hour, or some what more, yea, sometimes an hour is not to long. If any exceed, or fault much herein through indiscretion, let them mend their fault, or bear the blame they have deserved.  
But he teacheth with austerity; I like it not: but I allow that he teach as with authority 
a Tit. 2.15. ; and yet tenderly, as need requireth, the poorest in the place, no less than were he the King's son.  
But some worst of all, and by the very suggestion of the devil 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 mind, and object ill meaning: and it is, say they, to show learning, and it is to be singular, and it is to keep under, and I know not what. It was the secret objection against Christ himself; whose works and actions being perfectly good in the eyes of all men, and by the judgement of that sense, which could not err, no man could possibly object against them. Neither were his words and doctrine less holy and good, but here notwithstanding, because the tongue may deceive, they ran to his conscience, accusing his inward, corrupt, and guileful meaning; which in my judgement causeth the holy Ghost in the Prophet, and other places expressly to add, Neither was there guile found in his mouth 
b Isa. 53.9. : That is, what he always spoke most holily and well unto the ears of all men, he meant it sincerely without any the least stain, or mixture of evil thought or hypocrisy. And charity, which is not suspicious 
c 1. Cor. 13.7.  when matter and form cannot be faulted, feareth to accuse the inward thoughts, and leaveth that judgement, as of right belonging unto GOD alone. According unto which I also conclude with the Apostles admonition; judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the hearts manifest: And then shall every man (both Minister and people, according as their thoughts, words, and works are) have praise, or dispraise of GOD 
d 1. Cor. 4.5.  To whom be praise and glory for ever. Amen.   

CERTAIN POSITIONS OF LIKE CONSIDERATION with the former. Wherein sometimes for more full explication, the same thing almost is set down in other words.  
HE that is much unwilling to learn Christ, by the voice of his Mother, the Church of Christ, is not yet come to be a true child of the Church, and keepeth his name and place in the Church only by some outward profession.  
Knowledge of the Mystery of Christ in a sufficient measure, uttered sufficiently in any manner, (when lawfully required) and joined with good life, may commend a man for a sufficient Christian.  
A willing mind to learn with dutiful endeavour, and able to utter, and uttering (when need requireth) with seemly reverence the words of knowledge, with little or no knowledge as yet of the matter itself, giveth hope of being afterwards a good Christian.  
Refusal to learn either words, or matter; or compulsive learning and repeating with the least show of contempt, in place public, and before authority, giveth sign of a reprobate, and child of the Devil.  
The bare knowledge of words, without knowledge or care of the matter, is available so far only, that such one may be held a member of the visible Church; and if he so continue, is assuredly no member of the true Church.  
Utter disobedience unto public Catechism, especially joined with gross ignorance, a true note, or trial who is not, and will not be a true Christian.  
Outward obedience unto public Catechism, as likewise all other exercises of true Religion, though joined with knowledge in great degree, no certain note of a true Christian.  
Gross ignorance, and utter obstinacy to learn (by the gentlest teaching) in any child, or servant of age to receive the holy Communion, the most necessary Principles of Christian Religion, and namely, that in public Catechism, which belongeth to the Lords Supper; most worthily deserveth at least a stay by the Minister, (reserving the matter unto further cognizance) from the holy Communion: as being nothing else in effect, and for the time but a real renouncing the faith of his Baptism.  
He that is not a friend to Catechism, is not yet come to be a good Christian; and he that is an enemy, is of the Devil.  
Knowledge of God in Christ being absolutely, and equally necessary for all, of what age, or condition soever they be, in the wisdom and care of the Church for all her children, the public Exercise of Catechism ought to be general, at least for such persons, which having not before yielded unto the Church an account of their faith, may by good probability be deemed ignorant.  
The Minister's labour with the people's renitency, and slumber of government in the former considered, the reason is plain, why in the Church are many Preachers, and few Catechists.   

A BRIEF TREATISE, TOUCHING Peace between the Minister, and his people; as likewise the lawfulness and duty of the Ministers presenting (if need require) outward disobedience unto his Ministry.  
Sweet, saith one, is the name of peace; and the thing itself, comfortable: and we all say, Peace is precious. Most true: if in God. Such peace between men is indeed precious, pleasant, beautiful, blessed. The Prophet in the Psalm 
a Psal. 133.  celebrating this peace, so speaketh of it: Behold how good and pleasant a thing it is brethren to dwell together in unity. It is like the precious ointment upon the head, that ran down unto the herd, even unto Aaron's beard, and went down to the skirts of his clothing 
b Exod. 30.23. : like as the dew of Hermon which fell upon the Hill of Zion. For there, Where? even where is this unity, there the Lord promiseth his blessing, and life for evermore. But peace or unity between men, and not in GOD, is nothing but a conspiracy against God. This peace (if it continue) hath no blessing but a curse; no promise or assurance of life, but death, and that for evermore. Thus then, the people of a parish liveth in the ignorance of God. And the Minister for peace sake leaveth 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 be saved, and come unto the knowledge of the truth? 
c 1. Tim. 2.4.  Here then for Minister and people, if they will be blessed, this peace must be broken. Here is a wonderful stir towards: for let the case be; The Minister by the grace of GOD 
d jerem. 1.17. Amos 3.8. , in the love of GOD 
e joh. 21.15.16.17. , of the peoples, and his own salvation 
f 1. Tim. 4.16. , desireth, and endeavoureth to bring the people to the knowledge of God. The people by persuasion of the flesh, the world, and the devil, will not be brought, no, not to hear the word of salvation. Here one, against many, how shall he prevail? I answer (presuming yet of outward hearing, though by compulsion, of which afterwards we speak) two ways: by Offer, and Operation. By offer of the means: If thou warn the wicked (saith GOD by the Prophet) and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul. By Operation, of the word, and work of his ministery: which is never frustrate. And of this rejoiceth the Apostle: Now thanks be unto God (saith he) which always maketh us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God the sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death, and unto the other the savour of life unto life 
h 2. Cor. 2.14.15.16. . If then in this battle he save himself, and of the people he save some, appointed to life, and destroy other, appointed to perish, himself resting in the favour of GOD 
i Isa. 49.4. , doth he not prevail? no doubt he doth, and that greatly.  
But now further to behold this fight, and namely in the means of salvation offered by the word, and work of the ministery which is performed towards all, publicly, towards some in special need privately: for the public performance, it is in public place, by Prayer, Preaching, administration of Sacraments and Catechism. The people fly from this means: the Minister charged by GOD, pursueth them at home with all instance: I charge thee (saith Paul to Timothy) before God, and before the Lord jesus Christ, which shall judge the quick and dead at his appearing, and in his Kingdom, preach the Word; be instant in season and out of season; improve, rebuke, exhort with all long suffering and doctrine 
k 2. Tim. 4.2. . And needing help, he runneth to the rod of the Church's discipline: for saith Christ (in like case, but less matter than this in regard of circumstance) If he hear not them, tell the Church 
l Matth. 18.17.  whose hand is, or aught to be ready, and held out for doing good herein. Foolishness (saith Solomon) is bound up in the heart of the child, but the rod of discipline will drive it away from him 
m Prou. 22.15. . And here is no sparing of Agag 
* 1. Sam. 15.23. ; no carnal respects must here prevail, but the great, and small are both alike. I charge thee (saith Paul to Timothy) before God, and before the Lord jesus Christ, and the elect Angels, that thou observe these things without preferring one to another, and do nothing partially 
n 1. Tim. 5.21. . Here is the Ministers warrant for presentment in this kind, namely, touching outward obedience to his ministery; not only sealed, and confirmed by authority of the Church 
o Can. 1.13 , and positive Law of the Christian Magistrate 
p Ann. jas. 3. c. 4. , but even singularly to be approved of in itself. 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 down of this Discourse, I purposely add this limitation, if need require: for I freely confess that all must be assayed on the Minister's behalf by pains by patience, by a discreet, and most meek manner of teaching, and humility in the lowest degree to work obedience at home; and yet such humility, a being mixed and tempered with grace and gravity, may be fit 〈◊〉 uphold and maintain the authority and reverence of his place and calling, as Paul willeth Titus to look to this: These things (saith he) speak and exhort, and convince with all authority. See that no man despise thee 
q Tit. 2.15 . and yet also I say again, even such humility, as stoopeth to the lowest for the good of others: such as not only Paul the Apostle submitted himself unto, where he sayeth, I am made all things to all men, that I might by all means save some 
r 1. Cor. 9.22. : but also because it is exemplified unto us by a great King, may the better be obeyed and yielded unto of all that are lesser than Kings: and it is King David, whom of I speak; who being by his proud, profane, and most ungodly wife derided for his zealous act of Religion before the Ark of God, thus mildly answered; It was before the Lord, which chose me rather than thy Father, and all his house, and commanded me to be Ruler over the people of the Lord, even over Israel; and therefore will I play before the Lord: and will yet be more vile than thus, and will he low in mine own eyes 
s 2. Sam. 6.21.22. . So let God's Minister say, I this do, and suffer this, even slanders, reproach, and open contempt sometimes to the face, for my love and thankfulness sake to Christ, Who hath made me strong 
t 1. Tim. 1.4. , being at first weak, yea weakness itself, and even dead to this work; and afterwards also most insufficient of my self, To think any thing for the duties of my holy calling, as of myself, but my sufficiency is of God, who hath made me a meet minister of the New Testament 
t 2. Cor. 3.5 : and counting me faithful, hath put me in his service 
u 1. Tim. 1.12. ; royal service, to help & rule his people, as one of those, of whom the Prophet speaketh, joining them with Christ the true David, and King of Israel, Behold (saith he) a King shall reign justly, and the Princes (what Princes? poor Princes, his weak despised Ministers, according to men, yet armed and adorned with the dignity, and authority of their high and holy calling) shall bear rule rightfully 
x Isa. 32. ●. , purely and sincerely, giving true name to every sin, and sinner, not calling the niggard liberal 
y Isa. 32.9. , not flattering any, not fearing the faces of the mighty 
z jerem. 1.17.18. Ezeck●. 2. ● , not seeking the vain praise 
a Th●s. 2.6. , and despising the dispraise of the world, not creeping to gain by coloured covetousness 
b 1. Thes. 2.5 , but casting off the cloaks of shame, walk not in craftiness, neither handle they the word of God deceitfully, but in declaration of the truth approve themselves unto every man's conscience in the sight of God 
c 2. Cor. 4. ●. ; bearing rule, I say, thus rightfully; and therefore also thus mightily, to kill and quicken 
d 2. Cor. 2.16.17. , to save and destroy; to give sight to them that see not, and make blind them that see 
e Joh. 9.39 ; to bind and loose 
f Math. 18.19. ; to subdue and lead captive, some to the obedience of Christ, though never so strongly defending their forts to hold their own, never so highly exalted in their thoughts against the knowledge and acknowledging of Christ; and having ready vengeance against all others utterly 
g 2. Cor. 10.4.5.6.  disobedient; even so in the Regeneration 
h Math. 19 28. , (when first their high Lord, and King being risen from the dead unto life immortal; and even so new borne 
i Act. 13.33 , according to that generation, which none can declare 
k Isa. 53.8. , as unable to reach the length of duration and eternity thereof, shall sit in the throne of his glory 
l Math. 19.28. , and shall send forth, even by them, the rod or sceptre of his power 
m Psa. 100.2. , the Gospel preached, the power of God, and his arm revealed unto salvation: First, out of Zion, jerusalem, the Church of the jews into the Church Universal, to call his Elect, to quicken them in Christ, the Resurrection and the life 
n Ioh 11.25 , to be new creatures, old things, being past, and all things being become new 
o 2. Cor. 5.17. ) sitting on twelve thrones, with no less, or greater glory than the Kings of the earth, making them also to tremble 
p Act. 24.26. , judging and ruling by their Word and Doctrine for the effectual work sake of this regeneration also, and during the time & state of this regeneration, the twelve Tribes of Israel, even the whole Church of God; till having at last overcome all adversary power by the power of their head, even the Lord Christ jesus, they shall sit with him in his throne of glory; even as he overcame, and sitteth with his father in his throne 
q Reu. 3.21. . Lo this is mine honour upon earth, and this my hope of honour in heaven, who was nothing, yea less, and worse than nothing; and therefore in all things will I show myself zealous before the Lord: and if for his sake, and service more reproach and contempt must needs come on, I will be more vile, and will be low still, yea, lower and lower in mine own eyes. And I speak the more, and more willingly, for this part of duty to be embraced by the godly Minister, because all other means failing for outward comfort, this alone in a good conscience may lay a good foundation for his patience, and constancy in the works of his calling. And this much being uttered by way of digression upon this clause of limitation, if need require, let us now return to the reasons for constraint and compulsive obedience to the means of salvation. The first whereof is properly the respect of his good, against whom proceedeth this information, tending wholly to this end, even his godly reformation: but will some say, how can that well be, when he hath no good will? I answer, that be it so, that he have not; yet compelled to the means, I say he may have, yea, and I also maintain not a possibility only, but a probability. First, from the largeness and generality of vocation (I mean outward) extended, and offered not only unto all of his goodness, Who willeth all men to be saved, and come unto thee knowledge of the truth 
r 1. Tim. 2.4. ; whether Grecian or jew; Circumcision or uncircomcision, Barbarian, Scythian, Male, Female, Bond, Free 
s Col. 3.11. Gal. 3.28. ; but likewise unto all times, and seasons by continuance 
t 2. Tim. 2.25. , and the length of time, even the last hour of life. For even then the thief upon the Cross received the grace of conversion 
u Luk. 23.41.42.43. . Secondly, from the power of the means ordained by God 
x Luk. 16.31. : Whether we here speak of the preaching of the word, or of the singular majesty and reverence, even in the outward face of obedience in the public Assembly and Congregation: for of the one, namely the sincere and reverend preaching of the Word of GOD; What (saith the Prophet, or rather the Lord himself by the Prophet) is not my word even like fire, and like an hammer which breaketh the stone 
y jerem. 2●. 29. ? and of the other S. Paul reporteth thus, If all, saith he, prophesy (and he speaketh of public prophecy, interpretation, and preaching in the Congregation) and there come in one that believeth not, or one unlearned, (and I add, an unwilling person, and compelled to be in place) he is rebuked of all, by example of the willing obedience of all, and is judged of all, that is, the more discerned how froward and stubborn he is; so that by the contrary example, I say, himself may the sooner see it, and the sin of it, and be ashamed, one being so censured of many. And so it may be that the secrets of his heart (even his hidden grace, and repentance not appearing before) will be made manifest, and so he will fall down on his face, and worship God, even willingly, and say, that God is indeed in you 
y 1. Cor. 14 24.25. , both Preacher and people thus serving the Lord, and the Devil was in him, who made him so unwilling before: and so awaked as it were out of his sleep, he will afterwards say (as jacob of the place, where GOD showed him his special presence by signs and promises) surely the Lord is in this place, but I was not aware of it. And being stricken with fear with that holy Patriarch will say, How terrible is this place? that is, how full of the power and majesty of the Word of GOD, and working of his Spirit in the hearts of his people? Surely this is none other than the House of God, this place is even the gate of Heaven 
z Genes. 28.16.17. . And so then for our hearer, GOD affording him this love and care, (as at the first to our first Parents, by reproving them to move them to repentance) not to leave him wholly to his ignorance (which is the case of those unwilling, who being altogether left unto themselves, there is no hope, and ordinarily no possibility of their salvation; for how (saith the Apostle) shall they believe except they hear 
a Rom. 10.14. ?) but rather then so, even to draw and compel him by men's authority to outward instruction, and giveth sign of his fatherly good will and meaning, of unwilling afterwards to make him willing, excluded or disadvantaged by no circumstance of his person; limited to no one time or season alone, but having the length of his life even to the last hour for time of his effectual calling, and the mighty means of GOD'S own appointing, still working on him; so as daily and hourly it may be hoped he will turn unto God.  
The second reason for this forced and compulsive obedience respecteth others. And first the Magistrate, who by doing his part herein, declareth his zeal towards GOD, a true Religion; his charity towards men, in seeking the chief good, and settle-health of his brethren; his love and reverence of the Laws, and faithfulness in due execution thereof, and this especially concerning the first Table. Secondly, such in private estate, as being godly, shall rejoice in hope of good to be done on those, who (though unwillingly at first) are joined (at least in public) to their godly society; and on the other side may take occasion (the best being apt to fall) to be weakened in their love, and duty towards the holy Assemblies, when others which own the same obedience, are pardoned their absence, or rather wholly left unto themselves: and the weaker sort especially, otherwise resorting to the Congregation, are sooner drawn by such example to embrace and entertain like carnal liberty, which by the Magistrate's connivence seemeth to be denied to none: and so on the otherside are better held in and retained in duty, if round justice be done on all for repairing to the Congregation.  
The third and last reason toucheth the glory of GOD, which the unwilling comer, if turned, willingly and joyfully giveth to GOD, and blesseth the time of such constraint: and if not turned, yet at last of necessity must yield unto God. Ye shall not (saith Christ even to such kind of persons) see me henceforth, until ye say, Blessed is he that cometh in the Name of the Lord 
b Luke 13.35. ; and cursed are we that could see it no sooner. And so Wisdom being justified of her children 
c Matth. 11.19. , that is, acknowledged, and openly, as it were by sentence given, pronounced just, and free from the blood of them all 
d Acts 23.26. , as having by all means sought their good, and they remaining in their evil 
e Mat. 11. ●●. 17. ●●. 19. , the blame of their overthrow must wholly be laid upon themselves, and upon their heart of unbelief, and even the mouth of unbelief shall at last confess it, That God may be justified in his sayings, and overcome when be judgeth 
f Rom. 3.4. .  
FINIS.