TWO TWINS: OR Two parts of one portion of SCRIPTURE.  

I. Is of catechizing.  
II. Of the Minister's maintenance.   
BY RICHARD BARNARD, Preacher of the Word at Worsop in Nottinghamshire.  1 PETER 5. 2. Feed the Flock of God, which dependeth upon you. 1 CORINTH. 9 11. If we sow unto you spiritual things, is it a great matter if we reap your carnal things? 
LONDON: Printed for George Norton, and are to be sold at his shop near Temple-bar. 1613.   

TO HIS RIGHT Worthy, much-beloved, and singularly approved good friend, Master james Risley, all prosperous welfare tending to eternal safe●●e.  
SYR: I cannot but often think of your singular good respect towards me, in whom, as now it appeareth, long acquaintance in true love hath bred a constant readiness to do me good, not only when I am present with you (as if you were, as many be, a friend to the face, without sound affection fixed in the heart) but also in my absence, and that a far off, when I supposed (which was mine error) myself least in your thoughts, and therefore far enough from expecting so great kindnesses as I have now received at your hands.  
Surely, SIR, as I acknowledge that you have sufficiently witnessed on your part, beyond my expectation, a mind fully bend to procure my welfare, so I pray you out of this your true love, to judge me ready on my part to requite, if I were able to recompense so great kindnesses, unto the full: but I am indebted beyond mine ability to pay; your satisfaction therefore from me is only my good will, and your own friendly acceptance of a thankful heart; a true token and sure testimony whereof be this my late and last labour, which I bequeath unto you, till there be more fit means of recompensing your far better deservings. In the mean space let it stand for a witness of my thankfulness, which I have ever desired to show unto all, for every little favour received of any friendly well-willer.  
This my labour, in part concerneth the Laity, wherein you may, in your place, occasionally, be a very good instrument all means to further my intendment, for the maintenance of the ministery. In part also it toucheth many of us of the Clergy, in our too much neglected duty of catechizing; the Antiquity, utility, and right form whereof is here set down; the godly consideration of which I humbly recommend to my Reverend brethren of the Ministry in these parts; to whose wise and judicious censure I submit this my best endeavour in this point, craving for it their friendly interpretation, and for myself their favourable countenance, which I much desire, and which, if I may obtain, I will account, as an addition of God's blessing to my Lords most honourable favours; and as you, one well known and approved, shall be the instrument to effect it, so will I value it, as a part of high price in your unfeigned love towards me.  
Thus thankfully remembering myself, I commend my labour and myself to your friendly and kind acceptance, remaining  
Yours 〈◊〉 much beholden Richard Barnard. From Worsop in Nottinghamshire. Sept. 24.   

THE FIRST PART. Of catechizing.  GALAT. 6. 6. Let him that is taught in the word, make him that hath taught him partaker of all his goods. 
THe APOSTLE having before 
Coherence.  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 apostolical 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 
The title and Scope of the Text.  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.  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 
Prevention of an objection.  Hearers duty ●●ely, and but implicitly of the Ministers duty, yet because the people's knowledge of the labour and painfulness of the calling of the Ministry, and of that equity, that labourers are worthy of their wages, may induce them to a more ready performance of their duty; as also for that this 
* Preached at Southwell in Nottinghamshire, by the appointment of the most Reverend Father the Lord Archbishop of York, our worthy Metropolitan and much beloved Diocesan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verbum docenti vel in verbo Catechizanti. Oecumenius ●eza.  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 catechizing, I thought it not amiss, to speak first of ourselves, 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 catechized 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 ministery, 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 catechizing, 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 labour 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 catechizing, without which indeed the people profit little.  
Doct. According to the general use of the word, hence may be observed, that catechizing is not only, and alone, the duty of a Minister, but also other ways of instructing and teaching. He is not only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proof. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 
Acts 20.  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 
Col. 1. Heb. 5. 1 Cor. 3. 2 P●t. 3. 18.  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, 
1 Cor. 3. Heb. 5.  Babes, ●nexpert in the word of righteousness, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, Motives. which through long custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ministery 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 
Reason.  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 catechizing is; for this proved, will afford sufficient reasons for this truth.  
catechizing is a divine ordinance, from old time used 
What catechizing is.  in God's Church, as a necessary means, to inform the ruder 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 catechizing, 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 
Authority for catechizing from God.  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 catechizing, here Gala. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  6. 6. 1 Cor. 14. 19 as also the catechized, 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 dug of God's Word, as the Apostle did, 1 Cor. 3. Hebr. 6. 1. and Saint Peter urgeth such as were Babes 
1 Pe●. 2. 2.  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 savoureth not the things of God.  
It hath also the Church's authority, even all the 
Authority from God's Church.  Churches of God, from time to time, as shall be after showed. Here I intent 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 father's instruction, 
Proverb. 1. 8.  and forsake not thy Mother's teaching. We have statute law confirming, the Book of Common-prayer imposing 
See Rubric after Confirmation.  it: here God and the King do speak unto us. We have Ecclesiastical Constitutions in the late Queen's days published, and now in the last Canon's, 
Anno 1571. Can. 59  by which Canon the negligent Minister 1. is to be reproved, 2. suspended, 3. excammunicated; if he reform not himself. Hear 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 solemn 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 
Antiquity of catechizing.  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 Cham 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. catechized out of the Law, and hereto may be referred perhaps the place of Esay. 28, 10.  
It is noted by some out of the Rabbins, that in jerusalem were 400, houses for catechizing, to which children at certain years of their age were sent. It was in the days of our Saviour, who used it, catechizing 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 
Euseb. lib. 5. cap. 9 10. & 6. cap. 2. 4. Con●. Constant. 8. act. 4. Bracar. 1. can. 35. Laodec. cap. 4. & 46. Agath. cap. 9  Alexandrinus, Origen: yea, Saint Mark catechizing in Alexandria, is commended by Philo judaeus. Ancient Counsels 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 jacobum Fra. Saint Cyril writ of catechizing. Saint Augustine a book de Catechizandis rudibus, but of these and many more, read Zipperus his politia Ecclesiastica. What shall I say more of the Churches of God? 
Lib. 1. cap. 6. de Catechizatione puerorum. 3. part. decret. 4. dist. de consecrat. cap. 158. Sec. 8. lib. 1. de institu. Clerico.  the very enemies of true religion commend this course of teaching: see Pope Nicolas his decree, and how also the Council of Trent hath taken order for catechizing Sundays and Holidays. Rabanus doth commend catechizing, yea, the Papists confess, that the ground, which we have gotten of them, is by catechizing, in the Pope's Bull, before the Catechilme of the Counsel of Trent. Lastly, that with their Church's 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 catechizing, with the continuance of it, at least in judgement 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 
Necessity of catechizing.  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 
Hist. lib. 3. cap. 5.  Aidanus in Scotland, complaining that the people profited little by his preaching; to whom Aidanus answered, that it was perhaps, because he did not, after the Apostle, give Milk first: thereby showing, that preaching doth little good without catechizing: 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 weathercock 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 
Utility of catechizing.  judgement in the common principles of our faith; by which the truth may be tried: Adversaries opposed, and strongly confuted. If the people were well catechized, how easily might they see their own foolish superstitions, and Popish Idolatries, which yet many savour, through the ignorance that is in them? The Apostle showeth, that by being catechized, they 
Rom. 2. 18.  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 judgement without inconstancy, satisfieth conscience without scrupulosity: 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 catechizing will much profit ourselves of the ministery; it is as a hedge as one saith, 
Rubbius.  to general doctrines, and the touchstone to try them: Catechism, Common places, interpretation of Scripture, 
Four general heads of study in Divinity.  and Controversies, 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.  
Fiftly, I noted who they be that are to be catechized, 
Pa●ties to be catechized.  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 
Heb. 5. 1 Cor. 3.  not spiritual, which cannot bear strong meat, these need Milk and are to be catechized, whither they be young or old persons. The second sort are such as be counted strong men, being spiritual, having their wits 
1 Cor. 3.  exercised, who can discern of things that differ, and between good and evil, not only in morality, but in 
Heb. 5.  evangelical truth; such have by long custom an habit of knowledge and sincere judgement, and are able to bear strong meat. The first sort St. Cyprian calleth 
Epi. 13. 14.  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 
Luk. 1. 4. Act. 8. and 16.  Eunuch, the Gaoler, so one Heron a man, and Rha● a woman, of whom Eusebius maketh mention; these were 
Hist. Eccl. lib. 6. cap. 3. and 7.  catechized 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, 
Babes of two sorts. Heb. 5. and 6.  though ancient for years: both which stand in great need to be instructed in their Catechism. Every one 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 HEBREWES. It is lost labour to teach preposterously; 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 labour 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 catechized.  
Sixtly, The form and manner of catechizing, is a 
Form or manner of catechizing.  brief delivery of the principles of religion by way of question and answer: And in this doth Preaching and catechizing differ: Preaching is a dilating upon some point, bringing it some time into a treatise: but catechizing 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 catechizing 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 Chrysostome 
4 Hom. ad Heb.  may seem even in this to have tried his negligent hearers:) catechizing is exacted to be repeated, a delivery by catechizing, and a redelivery by the catechized; and that this aught to be so, the etymon of the word warrants it: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an Echo, the Teacher's voice resounding again, yet not only the last syllables; but the whole matter: so in catechizing there must be a voice and a voice, he that maketh the question, and the party answering.  
Thus did our Saviour catechize, ask 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 Saviour Christ. Mark. 8. 27. 29. And that this is the right and ancient form of catechizing, 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 waste labour 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 catechizing by question and answer.  
seven and lastly, the matter of the Catechism 
The matter of catechizing.  is the principles of Religion, or a short abridgement of the holy doctrines of our Christianity, called by the 
Heb. 5. 12.  APOSTLE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elementa princip●● Sermonum Dei, the ABC of our religion, or the rudiments of the heavenly Oracles of GOD: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prima principia Sermonis Christi, the first principles of the doctrine of Christ, or the introduction into Christianisme, which be the points that we call the Catechism. 
Four main points of 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 Lords Prayer: the doctrine of the Sacraments, the seals of God's covenant, which are only these two, Baptism and the Lords Supper. And thus we see into how few heads the principles of our Religion is summed into, which abridgements of prayer, & obedience, 
Warrant for abridgements.  are made by God the Father, and Christ his Son, and the Creed by his Church, which manner of Epitomizing is warranted in the holy Scriptures very plentifully.  
We see how God brought the Law moral into 
Matth. 22. 27. Eccles. 12. 13.  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, 
Heb. 6. 1.  which be summary collections of many things largely handled, see the sum of religion in jam. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Expressam forma●, vel exemplar teneto savorum verborum: 
2 Tim. 1. 13.  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, 
Rom. 6. 17. & 12. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, formam doctrinae, so in an other place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Zanchie witnesseth. And thus by 
Lib de sac. Scrip. in orat. praefix●. pag. 34.  the full proof of all the particulars, in the definition of catechizing, I have given, I hope, sufficient reasons of the position set down, that it is our duty to catechize.  
Hence therefore follow divers uses to be made of 
Manifold uses of the doctrine.  this doctrine to sundry sorts of persons.  
First, unto the reverend Fathers, and all Ecclesiastical 
To Ecclesiastical Governors.  Officers, set over the Ministers for to oversee them, not to see over Ministers neglecting this so necessary a duty. You are to see us perform this: you take oaths 
Motives or inducements to the duty.  of Churchwardens to present this woeful neglect, if thereby the fault be found out; God forbidden you should let so great a neglect in Ministers pass without censure and control: tithe not, I pray you, Mint and Cummin, 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, 
Canon. 59  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 Sir, 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 Churchwardens, that you present 
To Churchwardens.  such as continue herein negligent: it is your Oath, great is the benefit which both you the elder, as also the younger sort, both children and servants shall reap by 
Motives.  catechizing. Care for your souls, cause Archippus to fulfil 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 catechizing, together are they strong means by God's blessing to bring you to God.  
Thirdly, to Minister, and first to such as do make 
To Ministers, and first to such as do catechize, of which 3. sorts. 1. The diligent. Motives.  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 practised, 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 Saviour commanded children to be brought unto him, and rebuked those, that would have kept them from him: we are in Christ's steed, command 
2 Cor. 5.  children to be brought, and rebuke such as hinder them: Saint Paul went from house to house to them 
Acts 20.  in his time: familiar teaching profiteth much: winneth the 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 lambs of Christ, which you must feed, as you love the Lord jesus. In going on with the babes in years, draw forward younglings 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 favour, 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 abominable 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 Lords 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 Lords Supper, when the Teachers in the primitive time would admit none but the well instructed unto Baptism? Saint 
Hebr. 5. & 6.  Paul catechized the Ancient, as we have heard: and we have a commandment in the Book of Common-Prayer to admit none to the Sacrament uncatechised, 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 
2. Sort negligent. jer. 48. 10. Reproof, with the reasons.  that do it, but as guilty of that curse in jeremy, Cursed is he that doth the work of the Lord negligently; both in doing, and for the time they leave it undone: for in catechizing they do it without care of the peoples, 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 cursory 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 catechize, are they which 
3. Sort diligent, but not so profitable as they might be.  take pains, and that diligently, but yet, if I might so speak with their good favour, 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 
How to profit the people by catechizing.  better to hear every one 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 instead 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 catechize 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 
H●b. 5.  ignorant, we must again teach them the principles of the word. It is folly for a Schoolmaster 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 catechized: 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 labour, and account himself more happy than the rest of his brethren. But now to such as do not catechize, and these be of two sorts.  
First, such as do not, because they indeed cannot. 
Such as do not catechize, and these are of two sorts.  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 judgement, lest GOD 
Such as would perhaps and cannot.  smite them dead, like Vzzah, for laying their hand upon the Lords 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 
Esai. 56. 10. 11.  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 
Esai. 56 9  by the same Prophet, Omnes bestiae agrestes, et ferae siluestres venite ad devorandum: 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 
Such as can catechize and will not: To Preach and not catechize.  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 Minister's fault yea, learned and worthily gifted, I yet wish them to consider how aw●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 Clerk, 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 labour: 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 Saviour Christ 
joh. 16. 12.  taught, but as his Disciples were able to learn, not after his skill, but after their measure of concei●●ing: so 
1 Cor. 3.  did the Apostle the Corinthians, who was a most learned Clerk, 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, 
Unprofitable Preachers.  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 ultra 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 labour bestowed in this course of catechizing.  
The other sort of them that do not catechize, are 
Such as can catechize and preach, but will do neither.  they that will neither preach nor catechize, 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 residency 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 wilful 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 
Math. 9  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 
2 Tim. 4. 1. 2.  in season and out of season; and yet do neglect wilfully 
jam 4 17.  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 
Use to the people.  duty to catechize you, it is your part to come to be catechized, and to yield yourselves to be taught: you I mean, that be yet ignorant of the principles of religion, 
Motives.  be not ashamed to know the truth: Godly men are commended in Scripture for their humility herein, 
Luke 1. Acts 8. Acts 28. Hebr. 5. 12. 1 Cor. 15. 34.  you have an example in noble Theophilus, in that honourable 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 
Eus. lib 6. cap. 3. & 7.  catechized, called Catechumeni: remember you ancient, that you are to be instructors and Catechisers of 
Heb. 5. 12. Exod. 12. 26. 27. Deu. 4 9 & 7. 7. Psal. 78. 3. 4. 5. 67. Prou. 22. 6.  your 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, Proverb. 4. 3 4. 1 King. 2. 1. 3. 4. Mother's must be instructors, Proverb. 18. example we have in salomon's Mother, Pr●u 31. in Lois and Eunice, 2 Tim. 1. 5. & 3. 15. Husband's must teach their wives, 1 Cor. 14. 35. yea, every one must admonish and edify another, 〈◊〉. 18. 17. 1 7 b. s. 11. Hebr. 3. 13. Rom. 13. 14. how much more than should Governors of Families have care of their own households? If these things move you not, consider how many of you have solemnly promised, in being Godfathers & Godmothers, 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, 
1 john 4. 1. 1 Thes. 5. 21. Acts 17. 11. 1 Cor. 11. 2 Cor. 13. 5. 1 Pet. 3. 15.  you would be able to try better the Spirits, to examine yourselves, and so be made fit for the Lords 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 catechized; 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 bypaths, and are turned about with every wind of doctrine.  
But you that are of years perhaps have gathered 
Answer made to such as object against catechizing. Object.  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 itself? Know this, that your ignorance shall be known, if you so remain in it, and God will severely 
2 Thes. 1. 7.  punish it, therefore now hide it not, but rather seek to remove it. Know also, that ignorance is a great sin, and wilful 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 ourselves 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 
Acts 2. 37. & 16.  primitive Church, did confess their ignorance to the Apostles, and the like did divers 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 
Mal. 2. 7.  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 wilful, 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 catechized 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 judgement, for the man that is an hundred year old, 
Esa. 65. 20.  and wicked, is accursed: we may not therefore live wilfully in sin, because we be old. Old 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 soul's 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. Old 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 soulless 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 
job 32. 7.  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 forbidden; 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 inability now to learn, think upon such as be young under you, send them, that they may not follow your steps, and plead ignorance and uncapableness 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 Catechizing: for if every Master would discharge this duty, as they by law and conscience are bound; whither should such irreligious servants go from the presence of the Lord? But this is not every where so, good and godly servants will seek to good and godly places, as for other servants, if thou thyself truly fearest God, thou wil● 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 harbour, and dressing to thy beast, to have the use of him for thy service, and if thou neglect thy servants soul, dost thou any more 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 beastlike slaves bodily, and Satan's spiritually: but of this, thus much concerning catechizing, 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 14. 25.  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 beside; 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 
Ma●th. 13. 19 Acts 13 26. & 5. 20. john 5. 25. 1 Pet. 4. 6. Heb 4. 12.  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 
Acts 13. 48.  of the Gospel, to receive it with great gladness, as the Church hath done, glorifying the Word of the lord Motives. For it is the glad tidings of peace, it is the only curing Salve to the accusing conscience: the Law killeth, this maketh alive; that terrifieth, this comforteth; that saith, discedite maledicts, Away, depart ye cursed ones, but this venite benedict's, 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 Gods 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. 
Esa. 52. 7.   
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 
Luke 11. 28. Revel. 1. 3.  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, 
1 Tim. 4. 13. Motives. 2 Pet. 1. Acts 26. 18.  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 
1 Cor. 14.  mighty in operation to discover man unto himself, to make him throw down himself, and cast down every 
2 Cor. 10.  imagination and high thought exalted against GOD, and to bring them into obedience. It maketh us wise, 
2 Tim. 3.  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 lest 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 lose 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 Sophistical & School quiddities, 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 every where, 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 Gods excellent gifts to be honoured 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 Church's 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 elsewhere myself 
In the faithful Shepherd.  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 Minister's maintenance.  
NOw followeth the second part, which 
Second part of the Text.  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 every one, without any exception, that is taught in the word: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Church's 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 catechized the Catechiser, the Parishioner his Pastor, the Hearer of what degree soever his Instructor. Proof. This is the principal point here intended in these words, which is further proved by this same Apostle, by many reasons elsewhere, in 1 Cor. 9 Reas. This is an Apostolical constitution, and the Lords 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. 
Four principal duties people own to their Teachers.  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 
Motives. 1 Cor. 4. 15. Phil. Verse. 19 People must maintain their Pastors. Deut. 25. 4.  God, who therefore do own themselves unto them, as children unto Parents. It is the Law of Nations, and a common equity, that such as labour for the common good of all, should be maintained by them all: this man yieldeth to the labouring 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 labour therein. And is the ministery 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 labourer hath his hire, the Shepherd feeds of the Milk of the flock: Now, Ministers are watchmen, labourers 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 
2 Tim. 2. 4.  ministry, and not to be entangled with the cares of this world: therefore must others care for them, to prevent 
1 Cor. 9 14.  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 every one, 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. 
Proof. Ephes. 4. 2 Cor. 5. Reason. Use.  Math. 10. 10. Because it is a calling ordained of God, and Ministers are his messengers and servants, and the labour 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 judgement 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 
Three points handled concerning the maintenance of Ministers. Doct. Proof. 1 Tim 5. 17. Ministers ought liberally to be maintained.  you: first, that this maintenance must be liberal: secondly certain, and thirdly, that the best means is, to be maintained by Tithes.  
The painful Preachers of the Gospel are liberally to be maintained, this is a part of their double honour; in beggarly maintenance is no honour, but base contempt; here in this Text the Apostle 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 labour in their service for the Tabernacle, how much greater now are the Ministers of the Gospel worthy of? But see how liberal 
The Lords liberal allowance to maintain the Levites.  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 
Num. 35. 4. 5. 7.  in, that their families after their death might not be exposed to the cruel world and merciless minds of men, to seek harbour and homesteedes.  
Secondly, they had tithes of all things, of Corn, 
Leu. 27. 30. 32.  Fruit, Catle, Sheep, &c: even tithes of all, as jacob vowed. Gen. 28. 22.  
Thirdly, the first borne of Man and Beast was theirs, 
Exod. 34. 19 20.  as appeareth by many places.  
Fourthly, all the first fruits were due unto them. 
Ezec. 44. 30. N●he. 10. 36. Num. 18. 15. 16.  Num. 18. 13. Deut. 18. 4. Ezec. 44. 30. Neh. 10. 35. 37.  
Fiftly, all oblations and vows whatsoever was dedicated to God, and separated from a common use. Num. 18. 8. 14. 19 Ezec. 44. 29. 30.  
Sixtly, sin Offerings, heave Offerings, shake Offerings, and the showbread. Num. 18. 9 11. Ezec. 44. 29. Levit. 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  offerings the skin. Numb. 18. 18. Leu● 7. 31. 32. 34.  
Eightly, 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 honour, partaking of all your goods, and this the Lords bounty to the Levites liberal maintenance, then are we now liberally to be maintained. For the ministery of the Gospel, is as worthy of it, as the ministery 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, Motives. 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 favour and countenance before the people. In the primitive Church professors were exceeding large handed to the Church; and our latter Ancestors 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, 
judg. 17.  a suit 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 Simony, execrable 
The Parson and a Cheverill conscience hath met together most worthy a Plum-tree.  Sacrilege! The canker-worm of God's heavy curse seize upon such possessed prays, and eat up their substance, till they cease to do so wickedly. But (Church-robber) 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? perhaps 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 honour, and commandeth liberally to be rewarded, and can nothing be sufficient for you (you wicked worldlings) but that you will needs rob God of his right, and his Ministers of their due maintenance? Is it his 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 
1 Tim. 5.  a worthy work, though a profane Esau account it of no value, not worth a mess of pottage: and for that very work sake double honour 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 Commonwealth? in former times 
Proverb. 3. 9  God was to be honoured with the chief of the people's increase and riches, and may almost any thing now serve the turn? before times the Ministry was many ways maintained, and had a tenth part beside, 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 forbidden: 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; 
Prou. 20. 25.  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, lest a perpetual consumption come upon your substance. Surely, upon 
Rom. 2. 8. 9  the unrighteous shallbe indignation and wrath, tribulation and anguish, and upon the wicked will the Lord rain snares, fire and brimstone, stormy tempest, and 
Psal. 11. 6.  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 
Minister's maintenance should be certain.  their due and right belonging unto them: so now the the Lord ordaineth his Ministers double honour, 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 honourable 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 
Eph. 4. 12. 13. Mat. 28. 19 20.  certain. The office of the ministery 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 
2 Tim. 4. 1. 2. 1 Cor. 9 16.  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 
Gal. 6. 6.  be certain. Motives. 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 any thing: 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 labourer 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 own reverence and double honour 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 inconveniences to ●●ue upon mere voluntary contributions.  the weathercock? Who seethe not how this is to make the Minister to live upon alms, in some men's account, to please men's humours, 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 
Esa. 58. 1.  people of their sins, or the house of jacob of their transgressions, lest such voluntaries become malcontents, and turn their benevolence, into malevolence, 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 benevolences, can tell what cold devotion is in men this way. They are not like the Pharisie (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 
De tempo. serm. 205.  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 lukewarm days, when people's hearts are so stocking, 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 shallbe 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 
Tithes the fittest means to maintain Ministers.  be proved, how such so competent maintenance may be made certain, which I affirm to be by Tithes. The position is this.  
Doct. That the best and most fit means for the certain and sufficient maintenance of Ministers is by Tithes. Proof. The holy men of God so judged before the law, who paid 
Gen. 14. 18. and 28. 22.  tithe; tithing out a tenth part unto GOD, as jacob vowed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decimam decimabo, they offered of the fruits of the ground, and of the increase 
Gen. 4. Leu. 27. 30. Num. 18. 21.  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. took not Christ aright therein in the person of M●lchisedech? 
Heb. 7. 8.  approving the payment thereof in his time? the Apostle, saith, that the LORD hath ordained, or 
Mat 23. 23. 1 Cor. 9 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  taken order for it, implying a statute for the same; now let any show what certain maintenance did ever the Lord appoint for the Ministry, but tithes? 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, 
Pet. Mar. come. Pl. p. 4. 236.  yet if then, not therefore now. When the Lord sent peace unto his Church, than were tithes brought in again; the authority of Emperors, Kings, Counsels, 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 
Plutar. Lucul. & Camil. P●in. 〈◊〉. Hist. li. 12. cap. 14. 19 Reason.  of their Gods, 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 Decimavit, 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 tithing? moreover no stipend 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 cheap or dear years: which maketh his living constantly answerable 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 every one offereth up somewhat unto the upholding of God's service, howsoever deserved on the Minister's 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 practised in the Church, and for any thing 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 stipend of some four, six, eight, or ten pounds numeratis pecunijt, not sufficient to maintain the life of a poor labourer: 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 Cruelty! Sacrilegious impiety!  
Yield yourselves therefore to the Lords wisdom 
Motives.  herein, the wisdom of God's Church, the authority of Counsels, the command of Princes, the practice of our right meaning forefathers, the devotion of our late Ancestors, 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 Ancestors did rob themselves to enrich the Church, (indeed in many things too much) but we rob the Church, to enrich ourselves, 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 judgement 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 solid 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 ministery 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. 
A heavy sin, to take tithes from the Church and not to leave a competency for the maintenance of the Ministry.  Now this is it which I would have thee and all such to know, that by your detaining 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 than 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 
Mark and consider these things you lukewarm Gosp●llers, t●●e serue●s, Mamonists, Hypocritical professors, and all other of the rank of Atheists.  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 judgement against you, you Cankerworms. 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 actor 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. Faithless Hearts! Mammon is your God; whatsoever you pretend, he is 
Most commonly Markettown●s.  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 neighbours to bear, when they pay you tithes, and yet must beside maintain their Minister? Consider you not that the hire of the labourers 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, muzzling the Ox's mouth that treadeth out the Corn? Is not the labourer worthy to be rewarded? Do you labour 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 evilness 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 Minister's maintenance, the people's misery, and great oppression, religion, reason, and common equity, the zeal of our forefathers, the good intendments of the dead do call Heaven and Earth to witness against this your covetousness, your cruelty to your neighbour's 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 Lords 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 flock? 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 powered 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 Lords 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 neighbours 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 
Rom. 2.  against the day of wrath, and the declaration of the just judgement of God.  
Consider, with what face you can demand the tenth part of the people's labours, 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 neighbourly 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. 
Pro. 22. 16.  He that getteth riches, and not by right, shall leave them 
jer. 17. 11.  in the midst of his days, and at his end shall be a fool. 
Pro. 13. 11. and 14. 11.  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, 
Pro. 20. 25. Mal. 3. 9  and you receive a blessing to you and yours. Now be not like the fool, which seethe the plague, yet goeth on, and is punished. The wise man feareth, and departeth 
Pro. 14 16. Mal. 3. 8.  from evil, but a fool rageth and is careless. The barbarous Heathen would not spoil their Gods, 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 
Virg. li. Aene. 2. Lactan. de Origin. error cap. 4.  after. An ancient Father reporteth, how divers Heathen were grievously punished for offering violence to holy things. Euluitu the Censor, for taking tiles of Marble out of juno Lacinia her Temple, was shortly after distracted of his wits, and had two of 
Cap. 8.  his sons slain. Appius Claudius was strucken blind for alienating those things which were consecrate to 
justin. hiss. li. 2.  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 Gods, no Gods 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 abominable before him,) how much more will the Lord revenge himself upon those, which thus rob his Son Christ, who is rob 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 pair away what you can get from those which you do present, either by secret simoniacal 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 labours of the people, whereby the Ministers of Christ are defrauded of their maintenance. You pilfering poor, and deceitful payers of Tithes, which make no conscience to steal somewhat away closely, with Achan, from the use of the Tabernacle; or with Hypocritical Ananias and Saphira 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 Hypocritical covetousness, for that you think there is nothing to move you to ●●e for your Minister's maintenance; though the contrary hath been already showed. 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 Gospel's reward, 
The Gospel provideth for Ministers.  which is either the primary extraordinary practice, and that was a voluntary contribution, but so liberal, for the maintenance of the ministery and brethren, 
Act. 4. 37. & 5.  as many sold all they had, lands and possessions and brought the money, and laid the same down at the 
Gal. 6. 6.  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 divitias, sed filia devoravit matrem, which I think we need not to fear on our behalf, as you, wisely, never intent 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 every thing 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 
1 Cor. 9 11.  your carnal things, when we sow unto you spiritual things? Thus you see (you pretending Gospelers) 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 own 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.  
FINIS.