THE
FIRST
PART
.
Of
Catechising
.
GALAT.
6.
6.
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
partaker
of
all
his
goods
.
THe
APOSTLE
hauing
before
Coherence
.
spoken
of
Charity
,
Loue
,
and
tender
affection
of
one
towards
another
more
generally
,
here
he
calleth
to
their
remembrance
the
care
of
the
Ministery
,
which
may
seeme
here
by
them
,
as
now
,
to
be
too
much
neglected
.
The
text
is
an
Apostilicall
Canon
and
diuine
constitution
,
authorized
with
the
authoritie
of
God
himselfe
for
reformation
of
the
same
.
The
wordes
are
an
Exhortation
or
a
Charge
giuen
The
title
and
Scope
of
the
Text.
by
the
Apostle
in
the
name
of
the
Almighty
,
the
iust
reuenger
of
all
wrongs
done
to
his
seruants
,
who
speake
in
his
name
,
vnto
all
that
know
and
haue
learned
Christ
,
to
maintaine
his
Ministers
.
By
this
commandement
the
Hearers
are
bound
to
care
for
their
Teachers
:
by
this
the
Pastours
haue
knowledge
of
their
right
and
libertie
to
take
of
the
people
for
their
maintenance
,
and
a
warrant
to
claime
the
same
,
and
to
vrge
the
negligent
to
their
duty
herein
,
if
they
faile
of
it
.
This
portion
of
Scripture
containeth
two
things
,
as
The
parts
.
the
parts
to
be
considered
:
the
first
concerneth
,
the
party
to
be
maintained
,
enfolded
within
the
Text
,
who
is
set
out
vnto
vs
in
two
things
,
1.
by
teaching
.
2.
by
the
matter
which
he
teacheth
.
The
second
part
concerneth
the
party
maintaining
the
Minister
,
which
is
plainely
laid
forth
in
the
wordes
:
in
which
wee
may
obserue
these
two
circumstances
:
First
,
the
party
exhorted
:
Secondly
,
the
duety
which
he
is
exhorted
vnto
.
Now
though
this
place
speaketh
▪
plainely
of
the
Preuention
of
an
obiection
.
Hearers
duety
●●ely
,
and
but
implicitely
of
the
Ministers
duty
,
yet
because
the
peoples
knowledge
of
the
labour
and
painefulnesse
of
the
calling
of
the
Ministery
,
and
of
that
equitie
,
that
labourers
are
worthy
of
their
wages
,
may
induce
them
to
a
more
ready
performance
of
their
duety
;
as
also
for
that
this
[
](A09333-e10530-b)*
*
Preached
at
Southwell
in
Nottinghamshire
,
by
the
appointment
of
the
most
Reuerend
Father
the
Lord
Archbishop
of
Yorke
,
our
worthy
Metropolitan
and
much
beloued
Diocesan
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
verbum
docenti
vel
in
verbo
Catechizanti
.
Oecumenius
●eza
.
Text
was
giuen
mee
once
,
by
one
of
principall
authority
in
the
Church
,
to
vrge
my
brethren
of
the
Ministery
,
publikely
assembled
,
to
the
duty
of
Catechising
,
I
thought
it
not
amisse
,
to
speake
first
of
our selues
,
and
our
duty
,
that
I
might
more
freely
presse
our
Hearers
to
their
duty
:
if
wee
goe
before
,
it
is
the
more
likely
that
they
will
follow
after
.
That
which
toucheth
the
Ministers
in
this
Text
,
is
in
these
wordes
,
Him
that
hath
taught
him
in
the
word
:
The
word
translated
taught
,
signifieth
him
that
is
Catechised
properly
,
but
yet
is
vsed
and
taken
more
generally
for
to
teach
or
instruct
otherwise
,
Luke
1.
4.
Act.
18.
25.
Rom.
2.
18.
1
Cor.
14.
19.
and
so
must
it
be
here
taken
,
as
Diuines
hold
,
and
therefore
is
translated
,
as
wee
see
both
in
Latine
and
English
,
by
a
more
generall
word
of
all
translatours
.
The
holy
Ghost
vseth
the
more
speciall
word
for
the
generall
,
partly
to
shew
vnto
vs
of
the
Ministerie
,
orderly
teaching
for
the
peoples
edification
,
where
we
are
to
begin
with
them
;
partly
,
perhaps
both
to
preuent
a
proud
conceit
in
some
Ministers
which
may
thinke
that
they
onely
are
to
be
respected
which
doe
Preach
,
as
now
Preaching
goeth
with
men
;
as
also
the
peoples
contempt
of
Catechising
,
and
Catechizers
,
as
if
these
deserued
not
any
liberall
portion
;
but
other
persons
onely
more
excellently
gifted
,
such
as
can
speake
,
for
tongue
with
a
plaudite
,
for
great
reading
with
admiration
,
for
wit
with
singular
delight
,
and
for
learning
beyond
the
Hearers
common
apprehension
,
in
comparison
of
whom
,
Caeteri
,
non
dico
,
poetae
,
sed
veri
prophetae
sordent
;
while
Hearers
doe
measure
all
by
hearing
,
and
not
by
reformation
of
the
heart
:
who
harken
after
the
tune
of
the
tongue
and
labour
of
the
lips
,
but
not
how
men
may
be
drawne
to
sanctification
in
their
liues
:
this
is
it
which
here
the
holy
Ghost
preuents
,
by
setting
them
to
Catechising
,
without
which
indeed
the
people
profit
little
.
Doct.
According
to
the
generall
vse
of
the
word
,
hence
may
be
obserued
,
that
Catechising
is
not
onely
,
and
alone
,
the
dutie
of
a
Minister
,
but
also
other
wayes
of
instructing
and
teaching
.
Hee
is
not
onely
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Proofe
.
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
28.
20.
as
Christ
Iesus
and
his
Apostles
,
our
perfect
examples
,
haue
done
before
vs
.
Reasons
.
And
the
reasons
for
it
are
manifest
:
because
the
Minister
is
to
reueale
the
whole
counsell
of
God
,
to
build
Acts
20.
them
vp
,
as
well
as
to
lay
a
foundation
;
also
as
some
need
Milke
,
so
others
strong
meate
:
hee
is
one
that
must
bring
forth
of
his
treasurie
,
both
new
and
old
,
varietie
of
matter
fitting
the
Auditorie
,
for
their
increase
of
the
knowledge
of
Gods
will
,
in
all
wisedome
and
spirituall
Col.
1.
Heb.
5.
1
Cor.
3.
2
P●t.
3.
18.
vnderstanding
.
Vse
.
The
people
should
not
bee
euer
such
bad
schollers
to
need
onely
Milke
,
but
sometime
strong
meate
,
so
as
they
may
encrease
in
grace
and
the
knowledge
of
the
Lord
Iesus
.
Therefore
Ministers
must
not
only
giue
Milke
to
such
as
be
carnall
,
dull
of
hearing
,
1
Cor.
3.
Heb.
5.
Babes
,
●nexpert
in
the
word
of
righteousnesse
,
as
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
op●●s
habenteslacte
,
&
non
solido
cibo
,
which
stand
in
need
onely
of
Milke
,
but
also
to
giue
strong
,
meat
to
them
that
are
o●
age
,
Motiues
.
which
through
long
custome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haue
their
wits
exercised
to
discerne
both
good
and
euill
.
Reason
requireth
this
,
that
when
the
foundation
is
layd
,
the
house
should
be
built
vp
.
Hee
that
is
taught
his
letters
must
be
learned
to
spell
,
and
so
to
reade
,
and
to
vnderstand
what
he
readeth
.
Thus
the
Apostle
Paul
went
on
with
the
people
,
as
appeareth
by
his
writings
,
and
the
places
quoted
.
Much
may
be
sayd
to
this
purpose
,
but
my
meaning
is
not
to
stand
vpon
the
word
here
in
the
largest
acception
,
but
according
to
the
proper
signification
and
speciall
vse
thereof
,
the
doctrine
or
position
from
which
,
is
this
:
Doct.
That
it
is
a
part
of
the
Ministers
dutie
to
Catechise
his
people
:
Proofe
.
This
the
Text
sheweth
,
where
the
Apostle
setteth
out
the
Minister
by
the
name
of
a
Catechiser
,
and
maintenance
is
here
allowed
for
that
worke
of
his
Ministerie
from
this
place
:
other
Scriptures
confirme
also
the
same
,
1
Cor.
14.
19.
Rom.
2.
18.
Heb
,
5.
&
6
,
1.
What
need
reasons
to
perswade
to
acknowledge
this
a
Reason
.
dutie
?
Know
wee
not
that
euery
wise
Teacher
hath
his
principles
of
his
Art
,
which
hee
first
deliuereth
?
Children
are
first
to
haue
Milke
before
strong
meate
.
But
to
make
this
poynt
fully
manifest
,
let
vs
see
what
Catechising
is
;
for
this
proued
,
will
afford
sufficient
reasons
for
this
truth
.
Catechising
is
a
diuine
ordinance
,
from
olde
time
vsed
What
Catechising
is
.
in
Gods
Church
,
as
a
necessary
meanes
,
to
informe
the
rud●r
sort
,
summarily
,
by
questions
and
answeres
in
the
principles
of
Religion
.
In
this
definition
we
may
obserue
seauen
things
:
1.
the
authoritie
of
it
,
in
this
,
that
it
is
said
to
be
a
diuine
ordinance
:
2.
the
antiquitie
in
these
words
,
from
olde
time
:
3.
the
necessitie
of
it
,
being
a
necessary
meanes
:
4.
the
vtilitie
of
it
,
seruing
to
enforme
:
5.
whom
it
concerneth
,
what
partie
,
ruder
sort
:
6.
the
forme
of
it
,
deliuered
by
question
and
answere
:
7.
the
matter
of
it
,
the
principles
of
Religion
.
All
these
points
being
proued
,
are
as
many
seuerall
sound
reasons
brought
forth
to
prooue
position
,
or
doctrine
deliuered
;
which
briefly
may
be
brought
into
this
one
.
Euery
necessary
meanes
of
olde
time
vsed
and
appoynted
by
God
for
instruction
of
his
people
in
the
wayes
of
saluation
,
is
to
be
vsed
of
euery
faithfull
Minister
,
as
part
of
his
dutie
;
but
such
a
thing
is
Catechising
,
as
shall
in
the
particulars
be
proued
:
and
therefore
to
be
performed
of
euery
faithfull
Minister
,
as
part
of
his
dutie
.
1.
I
say
it
is
a
diuine
constitution
:
for
it
is
approued
Authoritie
for
Catechising
from
God
.
by
the
word
,
as
the
former
Scriptures
shew
,
which
is
Gods
immediate
diuine
voyce
and
authoritie
:
as
also
by
his
Church
which
is
Gods
mediate
voyce
and
authoritie
,
while
it
agreeth
with
the
written
word
of
God
.
The
Scripture
mentioneth
both
Catechising
,
here
Gala.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
6.
6.
1
Cor.
14.
19.
as
also
the
Catechised
,
Luke
1.
4.
Acts
18.
25.
2
Tim.
3.
15.
Rom.
2.
18.
It
is
compared
to
Milke
,
which
the
Teacher
is
to
giue
from
the
dugge
of
Gods
Word
,
as
the
Apostle
did
,
1
Cor.
3.
Hebr.
6.
1.
and
Saint
Peter
vrgeth
such
as
were
Babes
1
Pe●
.
2.
2.
to
desire
it
.
Wee
see
by
experience
that
it
is
blessed
of
God
to
the
diligent
Teacher
and
Learner
,
that
Sathan
doth
resist
it
,
mans
corruption
is
against
it
,
all
which
doe
argue
it
to
be
of
God
,
and
not
of
man
:
what
is
of
man
,
we
easily
make
much
of
,
but
the
naturall
man
sauoureth
not
the
things
of
God
.
It
hath
also
the
Churches
authoritie
,
euen
all
the
Authoritie
from
Gods
Church
.
Churches
of
God
,
from
time
to
time
,
as
shall
be
after
shewed
.
Here
I
intend
onely
to
vrge
the
authoritie
of
our
Mother
,
the
Church
of
England
,
and
considering
Gods
authoritie
,
and
hers
from
God
herein
,
I
may
say
with
Salomon
,
My
Sonne
,
heare
thy
fathers
instruction
,
Prouerb
.
1.
8.
and
forsake
not
thy
Mothers
teaching
.
Wee
haue
statute
law
confirming
,
the
Booke
of
Common-prayer
imposing
See
Rubricke
after
Confirmation
.
it
:
here
God
and
the
King
doe
speake
vnto
vs
.
Wee
haue
Ecclesiasticall
Constitutions
in
the
late
Queenes
dayes
published
,
and
now
in
the
last
C●nons
,
Anno
1571.
Can.
59.
by
which
Canon
the
negligent
Minister
1.
is
to
be
reproued
,
2.
suspended
,
3.
excammunicated
;
if
he
reforme
not
himselfe
.
Heere
God
and
his
Church
speaketh
.
Wee
haue
this
established
by
the
high
Commission
in
the
Prouince
of
Canterbury
,
Anno
1576.
as
also
by
the
same
in
the
Prouince
of
Yorke
,
in
Archbishop
Edwen●
time
,
Anno
1583.
Here
wee
haue
the
highest
Ecclesiasticall
authoritie
speaking
.
Lastly
,
wee
haue
bookes
of
Articles
from
our
Ordinaries
,
in
euery
Diocesse
,
for
enquirie
into
this
;
and
the
Church
wardens
are
vrged
vpon
their
sole●ne
Oathes
to
present
the
carelesse
neglect
hereof
.
Thus
wee
see
the
authoritie
diuine
,
both
of
God
and
his
Church
.
Secondly
,
I
say
,
it
hath
beene
a
most
auncient
practise
Antiquitie
of
●atechising
.
in
the
Church
from
time
to
time
,
vnto
this
day
.
It
was
in
Abrahams
time
,
and
vsed
in
his
house
,
Gene.
14.
14.
compared
with
Cha.
18.
19.
the
Hebrew
word
translated
,
brought
vp
,
signifieth
one
entring
into
Rules
or
first
principles
:
which
A●ias
Montanus
translateth
expedi●●●
suos
initiato●
,
now
initiatus
is
one
that
is
a
yong
beginner
in
principles
.
Tremel
.
translateth
it
by
institutos
,
and
doth
expound
it
thus
,
de
religione
informatos
,
and
so
vsed
,
Prouerbes
22.
6.
It
was
in
the
Iewish
Church
,
Rom.
2.
18.
Catechised
out
of
the
Law
,
and
hereto
may
be
referred
perhaps
the
place
of
Esay
.
28
,
10.
It
is
noted
by
some
out
of
the
Rabbins
,
that
in
Ierusalem
were
400
,
houses
for
Catechising
,
to
which
children
at
certaine
yeeres
of
their
age
were
sent
.
It
was
in
the
dayes
of
our
Sauiour
,
who
vsed
it
,
Catechising
his
Disciples
,
and
other
,
Matth.
16.
15.
16.
as
also
in
teaching
to
pray
,
which
is
a
part
of
Catechisme
.
Mat.
6.
Luke
.
11.
The
Apostles
vsed
it
,
Hebr.
5.
&
6.
1.
1
Cor.
3.
1.
2.
and
Histories
make
mention
of
Catechisers
,
as
an
office
in
the
Church
,
whereto
some
were
deputed
in
the
primitiue
age
;
such
a
one
was
Pantenus
,
Clemens
Euseb.
lib.
5.
cap.
9.
10.
&
6.
cap.
2.
4.
Con●
.
Constant
.
8.
act.
4.
Bracar
.
1.
can
.
35.
Laodec
.
cap.
4.
&
46.
Agath
.
cap.
9.
Alexandrinus
,
Origen
:
yea
,
Saint
Marke
Catechising
in
Alexandria
,
is
commended
by
Philo
Iudaeus
.
Auncient
Councels
shew
this
practise
of
the
Church
,
in
which
often
mention
is
made
of
such
as
were
Catechumenoi
.
Of
this
also
speake
the
Fathers
,
Clemens
Alexand.
Epist.
1.
ad
Iacobum
Fra.
Saint
Cyril
writ
of
Catechising
.
Saint
Augustine
a
booke
de
Catechizandis
rudibus
,
but
of
these
and
many
moe
,
read
Zipperus
his
politia
Ecclesiastica
.
What
shall
I
say
more
of
the
Churches
of
God
?
Lib.
1.
cap.
6.
de
Catechizatione
puerorum
.
3.
part
.
decret.
4.
dist.
de
consecrat
.
cap.
158.
Sec.
8.
lib.
1.
de
institu
.
Clerico
.
the
very
enemies
of
true
religion
commend
this
course
of
teaching
:
see
Pope
Nicolas
his
decree
,
and
how
also
the
Councell
of
Trent
hath
taken
order
for
Catechising
Sundayes
and
Holy-dayes
.
Rabanus
doth
commend
Catechising
,
yea
,
the
Papists
confesse
,
that
the
ground
,
which
we
haue
gotten
of
them
,
is
by
Catechising
,
in
the
Popes
Bull
,
before
the
Catechilme
of
the
Counsell
of
Trent
.
Lastly
,
that
with
their
Churches
power
,
they
may
also
make
some
shadow
,
at
least
,
of
princely
authoritie
,
euen
in
this
point
,
Canisius
Catechisme
must
come
forth
,
with
the
authoritie
of
the
Emperour
Ferdenande
,
and
Philip
King
of
Spaine
.
And
thus
much
for
the
antiquitie
of
Catechising
,
with
the
continuance
of
it
,
at
least
in
iudgement
of
all
sorts
,
though
not
in
practise
,
through
the
Ministers
neglect
,
and
peoples
light
regard
thereof
.
Thirdly
,
I
say
,
it
is
a
necessary
meanes
;
for
that
it
is
Necessitie
of
Catechising
.
the
doctrine
of
the
principles
of
Christianitie
,
no
Art
can
be
learned
without
his
Principles
;
we
are
first
babes
in
Christ
,
therefore
need
Milke
before
strong
meat
:
can
a
house
be
well
built
without
a
foundation
?
without
this
the
preaching
of
the
word
profits
them
little
:
what
is
it
to
exhort
men
to
Faith
,
Loue
,
Repentance
,
and
so
forth
,
when
they
know
not
,
indeed
,
what
these
words
meane
.
Boda
mentioneth
one
returning
out
of
England
to
Hist.
lib.
3.
cap.
5.
Aidanus
in
Scotland
,
complaining
that
the
people
profited
little
by
his
preaching
;
to
whom
Aidanus
answered
,
that
it
was
perhaps
,
because
he
did
not
,
after
the
Apostle
,
giue
Milke
first
:
thereby
shewing
,
that
preaching
doth
little
good
without
Catechising
:
therefore
is
it
necessary
,
that
men
may
profit
by
preaching
.
Lastly
,
the
knowledge
of
the
Principles
is
a
notable
meanes
to
preserue
in
men
the
puritie
of
doctrine
.
Hereby
they
shall
be
grounded
in
the
truth
,
be
able
to
iudge
of
true
and
false
doctrine
,
and
not
easily
carryed
about
with
euery
winde
of
doctrine
,
as
the
prophane
and
ignorant
multitude
be
,
who
easily
turne
as
the
weather-Cocke
with
the
winde
,
for
that
they
haue
not
learned
any
certaine
grounds
whereon
to
rest
.
Fourthly
,
I
say
it
is
very
profitable
:
for
it
doth
informe
V●ilitie
of
Catechising
.
iudgement
in
the
common
principles
of
our
faith
;
by
which
the
truth
may
be
tryed
:
Aduersaries
opposed
,
and
strongly
consuted
.
If
the
people
were
well
Catechised
,
how
easily
might
they
see
their
owne
foolish
superstitions
,
and
Popish
Idolatries
,
which
yet
many
sauour
,
through
the
ignorance
that
is
in
them
?
The
Apostle
sheweth
,
that
by
being
Catechised
,
they
Rom.
2.
18.
learne
to
discerne
things
that
differ
:
yea
hence
ariseth
these
excellent
fruits
;
grounded
knowledge
in
the
fundamentall
points
of
religion
begetteth
right
faith
,
and
preserues
it
from
errour
and
heresie
,
setleth
iudgement
without
inconstancie
,
satisfieth
conscience
without
scrupulositie
:
breedeth
zeale
,
and
bringeth
forth
deuotion
,
and
yet
without
schisme
or
superstition
,
turning
neither
to
the
right
hand
nor
to
the
left
;
for
by
their
grounds
they
know
how
they
stand
,
how
they
goe
forward
,
whither
they
incline
too
much
to
a
side
,
or
doe
set
sure
footing
in
the
right
and
auncient
path
of
true
peace
.
The
exercise
of
Catechising
will
much
profit
our selues
of
the
Ministerie
;
it
is
as
a
hedge
as
one
saith
,
Rubbius
.
to
generall
doctrines
,
and
the
touchstone
to
try
them
:
Catechisme
,
Common
places
,
interpretation
of
Scripture
,
Foure
generall
heads
of
study
in
Diuinitie
.
and
Controuersies
,
are
the
foure
common
and
generall
parts
of
the
study
of
Diuinitie
,
but
the
first
is
Catechisme
:
without
the
last
wee
cannot
well
dispute
with
an
aduersarie
,
without
the
third
we
passe
as
a
ship
vpon
the
sea
without
a
Rudder
,
or
as
a
way
faring
man
without
a
right
guide
;
without
the
second
wee
cannot
learne
well
to
distinguish
,
and
without
this
first
wee
know
not
what
wee
hold
certainely
.
Thus
wee
see
briefely
how
profitable
it
is
;
both
to
Pastours
and
people
.
Fiftly
,
I
noted
who
they
be
that
are
to
be
catechised
,
Pa●ties
to
be
Catechised
.
to
wit
,
the
ruder
sort
.
There
be
two
sorts
of
persons
,
which
the
Minister
is
to
instruct
:
the
first
are
called
Babes
,
such
as
be
inexpert
,
dull
of
hearing
,
carnall
and
Heb.
5.
1
Cor.
3.
not
spirituall
,
which
cannot
beare
strong
meate
,
these
neede
Milke
and
are
to
be
catechised
,
whither
they
be
yong
or
old
persons
.
The
second
sort
are
such
as
be
counted
strong
men
,
being
spirituall
,
hauing
their
wits
1
Cor.
3.
exercised
,
who
can
discerne
of
things
that
differ
,
and
betweene
good
and
euill
,
not
onely
in
morallitie
,
but
in
Heb.
5.
Euangelicall
truth
;
such
haue
by
long
custome
an
habite
of
knowledge
and
sincere
iudgement
,
and
are
able
to
beare
strong
meat
.
The
first
sort
St.
Cyprian
calleth
Epi.
13.
14.
Audientes
;
Tertullian
tearmes
them
Nou●●●olos
,
St.
Augustine
,
Competentes
:
which
are
of
two
sorts
;
one
of
yeeres
,
out
of
the
Church
,
of
which
was
Theophilus
,
the
Luk.
1.
4.
Act.
8.
and
16.
Eunuch
,
the
Goaler
,
so
one
Heron
a
man
,
and
Rha●
a
woman
,
of
whom
Eusebius
maketh
mention
;
these
were
Hist.
Eccl.
lib.
6.
cap.
3.
and
7.
catechised
before
they
were
admitted
to
baptisme
:
and
of
catechising
such
as
were
out
of
the
Church
,
Aegesippus
saith
,
that
by
vertue
thereof
,
there
was
neuer
a
Kingdome
but
receiued
alteration
in
their
heathenish
religion
within
forty
yeeres
after
Christ
,
such
an
excellent
meanes
is
it
to
bring
men
to
God
.
The
other
sort
of
these
are
they
which
be
now
in
the
Church
:
which
also
be
of
two
sorts
,
Babes
in
yeeres
,
and
Babes
in
knowledge
,
Babes
of
two
sorts
.
Heb.
5.
and
6.
though
auntient
for
yeeres
:
both
which
stand
in
great
neede
to
be
instructed
in
their
Catechisme
.
Euery
one
is
to
be
taught
according
to
his
capacitie
,
whatsoeuer
yeeres
hee
be
of
:
so
did
the
Apostle
deale
with
them
,
as
we
may
see
in
the
Epistle
to
the
HEBREWES
.
It
is
lost
labour
to
teach
preposte●ously
;
it
is
absurd
and
foolish
to
take
one
of
good
yeeres
,
to
learne
him
to
read
by
our
reading
to
him
,
and
not
allow
him
to
learne
to
know
his
Letters
,
because
hee
is
past
a
childe
:
so
vaine
is
our
labour
in
Preaching
onely
to
the
auncient
in
yeeres
,
and
to
omit
to
Catechise
them
,
because
they
be
auncient
;
it
was
no
hinderance
we
see
to
the
Apostle
:
no
more
should
it
be
to
vs
.
And
thus
much
for
the
parties
to
be
Catechised
.
Sixtly
,
The
forme
and
manner
of
Catechising
,
is
a
Forme
or
manner
of
Catechising
.
briefe
deliuery
of
the
principles
of
religion
by
way
of
question
and
answer
:
And
in
this
doth
Preaching
and
Catechising
differ
:
Preaching
is
a
dilating
vpon
some
point
,
bringing
it
some
time
into
a
treatise
:
but
Catechising
is
the
contracting
of
the
whole
into
a
summe
:
Preaching
is
a
large
discoursing
,
vpon
some
Scripture
with
the
interpretation
,
Doctrines
,
exhortations
,
with
application
to
all
sorts
:
but
Catechising
is
a
short
deliuerie
of
the
grounds
of
religion
onely
to
the
more
ignorant
and
ruder
sort
.
Preaching
is
not
exacted
to
be
repeated
againe
(
though
Saint
Chrysostome
4
Hom.
ad
Heb.
may
seeme
euen
in
this
to
haue
tryed
his
negligent
hearers
:
)
Catechising
is
exacted
to
be
repeated
,
a
deliuerie
by
Catechising
,
and
a
redeliuerie
by
the
Catechised
;
and
that
this
ought
to
be
so
,
the
etymon
of
the
word
warrants
it
:
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
teach
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
an
Echo
,
the
Teachers
voyce
resounding
againe
,
yet
not
onely
the
last
sillables
;
but
the
whole
matter
:
so
in
Catechising
there
must
be
a
voyce
and
a
voyce
,
he
that
maketh
the
question
,
and
the
partie
answering
.
Thus
did
our
Sauiour
Catechise
,
asking
questions
of
his
Disciples
,
Math.
16.
13.
15.
Luk.
2.
46.
so
did
Philip
Catechise
the
Eunuch
,
Act.
8.
37.
yea
,
the
people
are
charged
to
make
an
Echo
againe
.
1
Pet.
3.
15.
So
did
the
Disciples
to
our
Sauiour
Christ
.
Mark
.
8.
27.
29.
And
that
this
is
the
right
and
auncient
forme
of
Catechising
,
wee
may
iudge
by
all
manner
of
Catechismes
published
,
set
out
by
questions
and
answeres
,
both
with
vs
in
our
Church
,
and
in
all
other
Churches
.
Which
kinde
of
instruction
in
this
manner
is
much
more
profitable
than
to
discourse
and
dilate
vpon
a
point
Sermon-wise
,
which
is
wast
labour
to
the
Teacher
,
as
experience
sheweth
,
till
the
people
be
thus
proceeded
with
all
;
by
which
the
Minister
shall
discerne
of
either
the
knowledge
or
ignorance
of
his
Parishioners
,
yea
,
themselues
shall
hereby
be
made
to
take
knowledge
of
their
blindnesse
,
when
they
shall
perceiue
themselues
simple
and
childish
in
answering
:
this
will
set
the
people
on
worke
to
consider
what
to
answere
,
when
,
in
the
Ministers
teaching
alone
,
they
sit
as
carelesse
and
vnprofitable
Hearers
,
as
lamentable
experience
doth
shew
.
This
will
discouer
themselues
to
themselues
,
and
preuent
their
ouer
weening
conceits
of
their
owne
knowledge
:
and
if
they
answere
well
,
hereby
they
may
be
commended
,
and
the
Minister
comforted
in
administring
to
them
holy
things
:
yea
,
this
will
bring
loue
to
the
wise
and
discreet
Teacher
,
and
procure
him
reuerence
also
among
his
people
,
as
the
tryall
hath
made
the
matter
knowne
to
some
.
In
a
word
,
no
way
shall
a
Minister
better
know
his
Auditories
beginning
and
growth
in
knowledge
;
nor
the
people
sooner
learne
to
iudge
aright
of
their
Christian
faith
and
religion
,
than
by
this
familiar
and
plaine
manner
of
Catechising
by
question
and
answere
.
Seauenthly
and
lastly
,
the
matter
of
the
Catechisme
The
matter
of
Catechising
.
is
the
principles
of
Religion
,
or
a
short
abridgement
of
the
holy
doctrines
of
our
Christianitie
,
called
by
the
Heb.
5.
12.
APOSTLE
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Elementa
princip●●
Sermonum
Dei
,
the
ABC
of
our
religion
,
or
the
rudements
of
the
heauenly
Oracles
of
GOD
:
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prima
principia
Sermonis
Christi
,
the
first
principles
of
the
doctrine
of
Christ
,
or
the
introduction
into
Christianisme
,
which
be
the
poynts
that
we
call
the
Catechisme
.
Foure
maine
points
of
the
Catechisme
.
The
heads
whereto
all
particulars
may
bee
drawne
,
are
these
foure
,
the
doctrine
of
Faith
,
summed
into
twelue
Articles
;
our
duties
to
God
and
man
,
gathered
briefly
into
two
Tables
,
contayning
the
ten
Commandements
.
The
matter
of
prayer
,
collected
into
sixe
petitions
,
set
downe
in
that
paterne
of
true
prayer
,
called
the
Lords
Prayer
:
the
doctrine
of
the
Sacraments
,
the
seales
of
Gods
couenant
,
which
are
onely
these
two
,
Baptisme
and
the
Lords
Supper
.
And
thus
we
see
into
how
few
heads
the
principles
of
our
Religion
is
summed
into
,
which
abridgements
of
prayer
,
&
obedience
,
Warrant
for
abridgements
.
are
made
by
God
the
Father
,
and
Christ
his
Son
,
and
the
Creed
by
his
Church
,
which
manner
of
Epitomizing
is
warranted
in
the
holy
Scriptures
very
plentifully
.
Wee
see
how
God
brought
the
Law
morall
into
Matth.
22.
27.
Eccles.
12.
13.
ten
words
,
and
Christ
the
same
into
two
heads
,
Solomon
draweth
all
his
Eccles
into
a
short
summe
,
so
the
Apostle
Saint
Paul
brought
the
grounds
of
Christianitie
to
a
few
points
.
The
Scripture
is
full
of
short
Aphorismes
,
Heb.
6.
1.
which
be
summary
collections
of
many
things
largely
handled
,
see
the
summe
of
religion
in
Iam.
1.
27.
of
the
Gospell
in
Iohn
3.
16.
the
summe
of
mans
dutie
in
Eccles.
12.
13.
the
summe
of
that
which
shall
be
done
at
the
last
day
in
2
Cor.
5.
10.
The
learned
doe
thinke
,
that
this
forme
of
teaching
in
so
short
a
manner
,
is
to
be
vnderstood
in
the
place
of
Saint
Paul
to
Timothie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Expressam
forma●
,
vel
exemplar
teneto
sauorum
verborum
:
2
Tim.
1.
13.
as
if
hee
had
said
,
I
haue
set
thee
a
paterne
of
wholesome
words
,
for
the
manner
of
deliuering
thereof
,
the
heads
whereof
are
these
two
,
Faith
and
Charitie
in
Christ
Iesus
.
As
also
in
that
place
to
the
Romanes
,
Rom.
6.
17.
&
12.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
formam
doctrinae
,
so
in
an
other
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Analogie
or
proportion
of
Faith
,
according
to
which
we
must
teach
,
secundum
mensuram
nostram
,
after
our
gift
giuen
,
holding
the
rule
of
the
word
,
the
forme
of
doctrine
,
and
the
analogie
of
Faith
.
Lastly
,
this
course
of
teaching
,
first
the
principles
of
religion
,
both
Greeke
and
Latin
Fathers
haue
followed
,
as
Zanchie
witnesseth
.
And
thus
by
Lib
de
sac
.
Scrip.
in
orat
.
praefix●
.
pag.
34.
the
full
proofe
of
all
the
particulars
,
in
the
definition
of
Catechising
,
I
haue
giuen
,
I
hope
,
sufficient
reasons
of
the
position
set
downe
,
that
it
is
our
dutie
to
Catechise
.
Hence
therefore
follow
diuers
vses
to
be
made
of
Manifold
vses
of
the
doctrine
.
this
doctrine
to
sundry
sorts
of
persons
.
First
,
vnto
the
reuerend
Fathers
,
and
all
Ecclesiastical
To
Ecclesiasticall
Gouernours
.
Officers
,
set
ouer
the
Ministers
for
to
ouer-see
them
,
not
to
see
ouer
Ministers
neglecting
this
so
necessary
a
dutie
.
You
are
to
see
vs
performe
this
:
you
take
oaths
Motiues
or
inducements
to
the
dutie
.
of
Church-wardens
to
present
this
woefull
neglect
,
if
thereby
the
fault
be
found
out
;
God
forbid
you
should
let
so
great
a
neglect
in
Ministers
passe
without
censure
and
controule
:
tythe
not
,
I
pray
you
,
Mint
and
Cummin
,
and
let
passe
this
most
weighty
poynt
of
the
Law
of
God
and
our
King
.
Your
neglect
to
punish
will
be
our
neglect
of
dutie
;
the
Canon
is
very
strict
,
Canon
.
59.
it
thundreth
in
sound
of
words
,
but
if
you
shall
forbeare
the
execution
(
which
is
the
life
of
good
Lawes
)
it
may
be
terriculum
,
sed
vix
sane
nostrum
cu●quam
terriculamentum
,
it
will
be
as
a
Canon
without
powder
or
Bullet
,
standing
for
terrour
,
but
neuer
shot
off
.
The
end
of
Synods
is
to
good
purpose
in
their
right
vse
,
for
preseruation
of
good
things
well
established
,
and
for
reformation
of
abuses
:
Oh
let
not
then
the
end
of
our
meeting
be
that
you
should
call
,
and
wee
answeare
to
our
names
,
crying
,
here
Syr
,
and
there
an
end
;
as
if
the
purpose
of
Synodes
were
to
know
nothing
else
,
but
eyther
whither
wee
had
forgot
or
lost
our
names
,
or
out
run
our
liuings
.
Sed
quid
ego
edoceam
peritos
?
pauca
Sapi
〈…〉
,
and
therefore
I
proceed
to
the
rest
.
Secondly
,
to
Church-wardens
,
that
you
present
To
Church-wardens
.
such
as
continue
herein
negligent
:
it
is
your
Oath
,
great
is
the
benefit
which
both
you
the
elder
,
as
also
the
yonger
sort
,
both
children
and
seruants
shall
reape
by
Motiues
.
Catechising
.
Care
for
your
soules
,
cause
Archippus
to
fulfill
his
Ministery
,
rest
not
with
reading
alone
(
tho
it
be
also
an
ordinance
of
God
)
without
interpretation
,
if
you
may
haue
it
,
nor
with
preaching
alone
,
without
Catechising
,
together
are
they
strong
meanes
by
Gods
blessing
to
bring
you
to
God
.
Thirdly
,
to
Minister
,
and
first
to
such
as
doe
make
To
Ministers
,
and
first
to
such
as
doe
Catechise
,
of
which
3.
sorts
.
1.
The
diligent
.
Motiues
.
conscience
of
this
doing
it
with
diligence
and
profit
to
the
people
:
goe
on
still
(
my
good
brethren
)
you
see
it
is
a
Diuine
ordinance
,
your
duetie
,
a
necessary
meanes
,
much
approued
,
by
law
established
,
by
the
Apostles
practised
,
and
by
Christ
himselfe
:
goe
on
with
the
yong
in
yeeres
,
they
need
Milke
,
you
haue
law
to
compell
them
,
and
to
enforce
their
parents
to
bring
them
(
yet
doe
as
much
by
gentle
meanes
as
you
may
.
Our
Sauiour
commanded
children
to
bee
brought
vnto
him
,
and
rebuked
those
,
that
would
haue
kept
them
from
him
:
we
are
in
Christs
steed
,
command
2
Cor.
5.
children
to
bee
brought
,
and
rebuke
such
as
hinder
them
:
Saint
Paul
went
from
house
to
house
to
them
Acts
20.
in
his
time
:
familiar
teaching
profiteth
much
:
winneth
the
peoples
loue
to
the
truth
(
as
they
get
knowledge
,
for
ignoti
nulla
cupido
)
it
emboldeneth
them
much
,
and
by
your
wise
cariage
,
procureth
to
your selues
reuerence
.
Lastly
,
thinke
how
they
haue
soules
to
saue
and
are
the
tender
lambes
of
Christ
,
which
you
must
feed
,
as
you
loue
the
Lord
Iesus
.
In
going
on
with
the
babes
in
yeeres
,
draw
forward
yonglings
in
knowledge
,
the
olde
babes
in
yeeres
,
as
much
as
lyeth
in
you
suffer
not
them
to
perish
for
lacke
of
knowledge
:
winne
them
by
fauour
,
whom
you
cannot
bring
perforce
:
come
to
them
priuately
,
whom
you
conueniently
cannot
deale
with
publikely
.
You
(
brethren
)
know
,
that
ignorant
mindes
are
a
seed
plot
for
the
Papists
to
sowe
their
heresies
,
to
set
in
their
superstitions
and
to
plant
their
abhominable
Idolatries
.
Win
them
therefore
to
this
,
plant
in
them
religious
grounds
,
for
so
you
shall
beget
in
them
a
loue
of
the
Word
,
a
reuerent
estimation
of
the
Ministery
,
and
a
care
of
sanctifying
of
the
Sabaoth
;
which
three
,
they
almost
make
no
conscience
of
,
but
through
prophanenesse
,
as
Esau
,
set
these
things
to
sale
for
a
messe
of
pottage
.
Consider
how
without
the
grounds
of
Catechisme
they
cannot
pray
,
they
know
not
what
it
is
,
as
appeareth
by
many
,
who
account
the
repeating
of
the
words
of
the
Creed
,
and
ten
Commandements
to
be
a
prayer
.
How
can
they
examine
themselues
,
and
prepare
themselues
to
the
Lords
Supper
,
being
ignorant
of
the
doctrine
of
the
Sacraments
?
with
what
comfort
can
wee
admit
such
persons
so
ignorant
(
though
liuing
in
the
Church
)
to
the
Lords
Supper
,
when
the
Teachers
in
the
primitiue
time
would
admit
none
but
the
well
instructed
vnto
Baptisme
?
Saint
Hebr.
5.
&
6.
Paul
Catechised
the
Auncient
,
as
wee
haue
heard
:
and
wee
haue
a
commandement
in
the
Booke
of
Common-Prayer
to
admit
none
to
the
Sacrament
vncatechised
,
which
haue
not
learned
their
Catechisme
.
I
will
not
say
therefore
vnto
thee
(
my
brother
)
which
makest
conscience
of
this
excellent
worke
,
Perge
in
virum
,
play
the
man
,
but
perge
precor
,
in
bonum
ministrum
,
performe
the
part
of
a
man
of
God
,
and
a
great
reward
shall
be
giuen
vnto
thee
.
And
thus
much
to
the
first
sort
which
doe
Catechise
diligently
.
The
second
sort
of
such
as
doe
this
worke
,
are
they
2.
Sort
negligent
.
Ier.
48.
10.
Reproofe
,
with
the
reasons
.
that
doe
it
,
but
as
guiltie
of
that
curse
in
Ieremy
,
Cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
;
both
in
doing
,
and
for
the
time
they
leaue
it
vndone
:
for
in
Catechising
they
do
it
without
care
of
the
peoples
,
profiting
,
onely
hearing
them
repeate
words
,
but
not
examining
how
they
vnderstand
what
they
doe
say
,
so
as
they
are
very
little
better
for
such
teaching
,
it
is
something
,
as
good
as
nothing
,
as
we
may
see
where
onely
the
people
be
thus
taught
.
Againe
this
so
cursorie
a
course
is
but
a
little
before
Easter
,
and
all
the
yeere
else
are
they
le●t
to
themselues
and
neuer
examined
:
this
childish
kinde
of
teaching
bringeth
contempt
to
so
holy
,
so
necessarie
a
worke
,
and
the
negligent
passing
it
ouer
so
long
,
causeth
youth
and
other
to
thinke
that
it
is
not
so
necessarie
or
profitable
as
indeed
it
is
,
in
the
hands
of
a
cunning
workeman
.
The
third
sort
of
such
as
catechise
,
are
they
which
3.
Sort
diligent
,
but
not
so
profitable
as
they
might
be
.
take
paines
,
and
that
diligently
,
but
yet
,
if
I
might
so
speake
with
their
good
fauour
,
without
offending
,
not
very
profitably
.
And
this
is
either
when
one
,
two
,
or
halfe
a
dozen
,
or
as
many
as
you
please
,
are
asked
one
and
the
same
Question
,
when
by
the
first
,
the
rest
doe
learne
to
answere
,
though
before
they
neuer
tooke
care
to
commit
it
to
memory
,
and
so
it
remayneth
not
with
them
,
and
the
negligent
onely
care
to
giue
some
small
contentment
for
the
time
;
or
when
but
onely
one
or
two
,
and
euer
the
same
,
stand
forth
for
all
,
and
answere
to
two
or
three
questions
onely
,
for
that
time
;
vpon
which
the
Minister
discourseth
,
as
in
preaching
,
which
all
the
rest
sit
to
heare
in
shew
,
but
whither
they
doe
or
not
,
that
is
no
more
knowne
to
the
Minister
,
then
how
they
heare
and
learne
his
Sermons
.
I
thinke
(
brethren
)
if
I
might
freely
speake
,
it
were
farre
How
to
profit
the
people
by
Catechising
.
better
to
heare
euery
one
how
farre
they
can
say
at
the
first
time
,
then
note
where
they
leaue
,
and
there
begin
with
them
the
next
time
,
and
so
on
till
they
come
to
the
end
,
all
this
time
hearing
them
onely
how
well
they
can
say
:
After
begin
againe
with
as
many
as
can
say
the
Catechisme
thorow
,
and
examine
the
meaning
,
how
they
vnderstand
what
〈◊〉
say
,
neuer
discoursing
,
but
insteade
thereof
to
turne
all
into
questions
,
so
shall
you
keepe
the
peoples
mindes
attentiue
to
you
,
delight
such
as
vnderstand
,
with
variety
of
questions
,
and
make
them
that
are
willing
,
to
study
how
to
answere
the
new
question
propounded
At
the
end
to
dilate
,
if
you
please
,
a
little
time
,
some
halfe
quarter
of
an
houre
,
but
not
aboue
,
for
the
benefit
of
the
more
iudicious
,
it
will
not
doe
amisse
.
It
is
incredible
to
tell
how
this
way
both
profiteth
and
greatly
pleaseth
the
people
,
so
as
both
young
and
old
willingly
come
thereunto
,
and
very
willingly
learne
:
I
speake
by
experience
,
blessed
be
God
,
for
euermore
,
Amen
.
And
thus
much
to
the
Ministers
which
doe
Catechise
:
now
to
them
that
catechise
not
.
Question
.
But
before
I
proceede
,
it
may
be
demaunded
when
wee
are
to
giue
ouer
this
catechising
:
or
whither
wee
must
be
alwayes
Catechiz●rs
.
Answere
.
A.
Surely
so
long
as
wee
finde
our
people
ignorant
,
as
the
holy
Apostle
did
,
for
,
though
as
concerning
time
,
they
ought
indeed
to
be
Teachers
,
yet
being
H●b.
5.
ignorant
,
wee
must
againe
teach
them
the
principles
of
the
word
.
It
is
folly
for
a
Schole-maister
to
put
his
Scholler
into
the
Psalter
,
that
cannot
learne
his
Criscrosse-row
,
or
into
a
Latin
Author
,
when
as
yet
he
can
hardly
spell
an
English
word
,
though
hee
hath
beene
neuer
so
long
at
the
schoole
.
Moreouer
,
young
ones
come
into
the
world
and
grow
vp
,
who
must
be
catechised
:
therefore
must
wee
continue
this
course
till
our
parishes
cease
breeding
a
new
increase
,
and
the
rest
be
able
to
beare
strong
meate
:
and
this
is
not
likely
to
be
whilst
we
liue
,
therefore
the
Church
hath
prouided
for
continuing
of
catechising
without
any
stinting
of
time
:
but
if
any
mans
lot
light
in
so
happy
a
parish
,
hee
may
cease
this
labour
,
and
account
himselfe
more
happy
than
the
rest
of
his
brethren
.
But
now
to
such
as
doe
not
catechise
,
and
these
be
of
two
sorts
.
First
,
such
as
doe
not
,
because
they
indeede
cannot
.
Such
as
doe
not
Catechise
,
and
these
are
of
two
sorts
.
My
aduise
to
them
is
,
that
as
they
ranne
before
they
were
sent
,
so
they
would
freely
come
forth
before
they
be
called
,
by
Death
,
or
the
last
iudgement
,
least
GOD
Such
as
would
perhaps
and
cannot
.
smite
them
dead
,
like
Vzzah
,
for
laying
their
hand
vpon
the
Lords
A●ke
without
any
warrant
.
Woe
be
vnto
them
,
they
be
blinde
guides
leading
the
blinde
,
till
they
both
fall
into
the
ditch
,
that
is
,
the
dungeon
of
hell
,
where
they
shall
perish
euerlastingly
.
These
be
the
Canes
Esai
.
56.
10.
11.
mu●i
,
and
the
Speculatores
caeci
,
of
whom
Esiah
speaks
Nesciunt
docere
,
non
possunt
latrare
.
But
let
them
looke
for
their
reward
;
hearken
how
the
Lord
calleth
for
vengeance
Esai
.
56
9.
by
the
same
Prophet
,
Omnes
bestiae
agrestes
,
et
ferae
siluestres
venite
ad
deuorandum
:
All
the
beasts
of
the
field
,
and
wild
ones
in
the
Forrest
come
and
deuoure
.
Cease
therefore
to
doe
euill
,
and
learne
to
doe
well
,
that
the
hand
of
the
Lord
come
not
out
against
you
.
Second
sort
of
such
as
doe
not
Catechise
,
are
they
Such
as
can
Catechise
and
will
not
:
To
Preach
and
not
Catechise
.
that
can
and
will
not
:
and
these
be
also
of
two
sorts
,
such
as
will
Preach
,
but
not
Catechise
:
and
such
as
will
doe
neither
.
For
the
first
,
which
is
also
many
Ministers
fault
yea
,
learned
and
worthily
gifted
,
I
yet
wish
them
to
consider
how
aw●kwardly
they
goe
to
worke
,
they
set
on
a
roofe
,
before
they
lay
the
foundation
,
or
reare
vp
the
maine
postes
and
stayes
of
the
house
:
they
build
castles
in
the
ayre
,
they
worke
without
foundation
,
they
seeme
to
feed
,
but
famish
indeed
their
ignorant
Hearers
;
what
mother
or
Nurse
will
giue
strong
meate
to
the
sucking
childe
?
will
they
teach
to
read
,
without
knowledge
of
the
Letters
?
would
God
I
might
intreate
them
to
proceed
with
their
people
,
not
according
to
their
owne
habilitie
in
teaching
,
but
the
capacitie
of
their
Auditorie
in
learning
.
He
that
taketh
children
to
teach
,
though
hee
be
neuer
so
great
a
Clarke
,
yet
will
hee
discend
downe
to
them
,
weighing
their
weakenesse
and
not
his
owne
worthynesse
for
better
employment
;
for
so
should
he
teach
what
himselfe
knoweth
,
but
not
what
possibly
they
may
vnderstand
:
by
which
they
lose
time
,
and
he
wasteth
his
labour
:
and
thus
is
it
with
many
Congregations
.
The
Lord
perswade
these
learned
and
worthy
men
to
a
more
pofitable
course
for
the
people
,
and
before
God
more
comfortable
to
themselues
.
Our
Sauiour
Christ
Ioh.
16.
12.
taught
,
but
as
his
Disciples
were
able
to
learne
,
not
after
his
skill
,
but
after
their
measure
of
concei●●ing
:
so
1
Cor.
3.
did
the
Apostle
the
Corinthians
,
who
was
a
most
learned
Clarke
,
and
able
to
speake
languages
according
to
the
places
where
he
came
.
It
is
no
disgrace
to
Catechise
plainely
,
learned
Fathers
haue
done
it
:
it
argueth
loue
,
and
desire
in
vs
to
haue
the
people
to
vnderstand
vs
:
A
mother
,
speaking
vnto
her
little
babes
,
speaketh
not
,
as
to
the
elder
in
yeeres
,
but
euen
as
a
childe
to
children
,
vnto
other
,
as
becometh
her
to
speake
,
and
fit
for
them
to
heare
:
To
the
learned
speake
learnedly
,
to
the
simple
and
ignorant
plainely
▪
so
shall
both
sorts
be
well
fed
,
and
well
satisfied
.
Some
there
are
which
will
Preach
,
and
not
Catechise
,
Vnprofitable
Preachers
.
but
these
presume
to
Preach
onely
for
a
credit
,
and
to
preuent
the
name
of
dumbe
Dogges
,
but
,
be
it
spoken
with
reuerence
in
this
place
,
it
is
Asinui
ad
Lyram
,
the
prouerbe
they
haue
not
learned
,
Ne
sutor
vltra
crepidam
:
they
goe
beyond
their
reach
,
to
the
great
disgrace
of
Preaching
:
they
doe
read
a
Text
,
but
flye
from
it
after
,
as
if
it
had
in
it
the
Pestilence
:
some
haue
many
good
wordes
,
but
almost
no
matter
,
as
if
Preaching
were
an
idle
prate
,
some
neither
good
wordes
,
nor
good
matter
.
I
speake
not
this
in
contempt
of
any
mans
gifts
,
my selfe
being
the
meanest
of
ten
thousand
:
but
to
aduise
brotherly
,
that
holy
things
be
handled
reuerently
,
that
we
diuide
the
word
aright
(
though
neuer
so
plainely
;
so
it
bee
to
the
purpose
orderly
)
to
the
edification
of
the
people
,
and
grace
of
our
Ministery
:
so
speaking
with
authoritie
from
the
word
,
that
we
need
not
be
ashamed
of
the
worke
.
Though
the
word
be
deliuered
homely
,
yet
if
it
be
reuerently
done
,
and
the
food
wholesome
,
it
is
to
be
well
approued
of
all
humble
spirits
,
and
of
all
such
as
be
religiously
disposed
.
But
yet
rather
than
the
time
should
be
spent
in
vnprofitable
preaching
,
I
could
wish
that
omitted
,
till
better
preparation
,
and
the
labour
bestowed
in
this
course
of
Catechising
.
The
other
sort
of
them
that
doe
not
Catechise
,
are
Such
as
can
Catechise
and
preach
,
but
wil
doe
neither
.
they
that
wil
neither
preach
nor
catechise
,
though
they
can
or
could
haue
done
both
well
.
Such
are
not
resident
vpon
their
Flocke
,
because
they
be
not
cord●
cum
cura
animarum
,
though
corpore
,
with
neglect
of
dutie
:
for
residencie
is
thus
defined
by
the
Canonists
,
Residentia
est
Clerici
in
Ecclesia
beneficium
tenentis
,
cum
voluntate
debiti
praestandi
seruitij
praesentia
,
So
that
it
is
not
enough
to
be
present
in
body
among
his
Parishioners
,
but
that
he
willingly
performe
such
seruice
as
the
Lord
requireth
of
him
for
their
edification
:
and
therefore
saith
one
vpon
that
definition
,
parum
esset
,
praesentiam
sui
exhibere
,
&
curam
seu
seruitium
Ecclesiae
negligere
.
This
wilfull
neglect
sheweth
that
they
loue
not
the
Lambs
of
Christ
,
that
they
be
without
conscience
of
their
dutie
,
without
Christian
compassion
,
which
was
in
Christ
towards
the
multitude
:
such
people
hauing
Math.
9.
such
Pastours
,
are
as
Sheepe
without
a
Shepheard
.
If
the
loue
of
God
dwell
not
in
them
that
haue
worldly
riches
,
to
relieue
the
bodies
of
the
needy
,
and
doe
shut
vp
their
compassion
from
them
,
how
dwels
it
in
these
who
shut
vp
Gods
graces
and
gifts
,
and
will
not
relieue
the
staruing
soules
of
Christs
poore
people
?
The
worldly
wealthy
may
haue
some
excuse
,
because
by
giuing
they
diminish
their
goods
:
but
these
,
the
more
they
bestow
,
the
more
may
they
encrease
in
gifts
and
graces
.
How
can
these
men
comfort
themselues
,
when
they
are
charged
by
the
Apostle
,
before
God
and
his
Angels
,
at
the
appearing
of
the
Lord
Iesus
,
to
be
instant
2
Tim.
4.
1.
2.
in
season
and
out
of
season
;
and
yet
doe
neglect
wilfully
Iam
4
17.
so
great
meanes
of
the
peoples
saluation
?
Their
sinne
is
great
,
and
great
punishment
shall
be
inflicted
vpon
such
as
know
to
doe
well
and
doe
it
not
.
Now
(
brethren
)
to
you
of
the
Laity
;
if
it
be
our
Vse
to
the
people
.
dutie
to
Catechise
you
,
it
is
your
part
to
come
to
bee
Catechised
,
and
to
yeeld
your selues
to
be
taught
:
you
I
meane
,
that
be
yet
ignorant
of
the
principles
of
religion
,
Motiues
.
be
not
ashamed
to
know
the
truth
:
Godly
men
are
commended
in
Scripture
for
their
humilitie
herein
,
Luke
1.
Acts
8.
Acts
28.
Hebr.
5.
12.
1
Cor.
15.
34.
you
haue
an
example
in
noble
Theophilus
,
in
that
honourable
Eunuch
,
in
eloquent
Apollo●
,
and
the
conuerted
Iewes
,
whose
grace
let
vs
follow
:
it
is
no
disgrace
to
learne
,
as
wee
see
by
these
,
but
a
shame
to
vs
to
bee
ignorant
in
the
very
grounds
of
our
profession
.
The
Ecclesiasticall
Histories
make
mention
of
the
Eus.
lib
6.
cap.
3.
&
7.
Catechised
,
called
Catechumeni
:
remember
you
auncient
,
that
you
are
to
be
instructers
and
Catechisers
of
Heb.
5.
12.
Exod.
12.
26.
27.
Deu.
4
9.
&
7.
7.
Psal.
78.
3.
4.
5.
67.
Prou.
22.
6.
your
owne
families
,
now
how
can
you
doe
this
,
and
be
ignorant
of
that
you
should
teach
?
yea
,
Fathers
must
doe
it
,
Deut.
6.
7.
Ephes.
6.
4.
an
example
wee
haue
in
Abraham
,
Gene.
17.
12.
13.
14
and
18.
17.
18.
19.
in
Dauid
also
,
Prouerb
.
4.
3
4.
1
King
.
2.
1.
3.
4.
Mothers
must
be
instructours
,
Prouerb
.
18.
example
wee
haue
in
Salomons
Mother
,
Pr●u
31.
in
Lois
and
Eunice
,
2
Tim.
1.
5.
&
3.
15.
Hu●bands
must
teach
their
wiues
,
1
Cor.
14.
35.
yea
,
euery
one
must
admonish
and
edifie
another
,
〈◊〉
.
18.
17.
1
7
b.
s.
11.
Hebr.
3.
13.
Rom.
13.
14.
how
much
more
then
should
Gouernours
of
Families
haue
care
of
their
owne
households
?
If
these
things
moue
you
not
,
consider
how
many
of
you
haue
solem●nly
promised
,
in
being
God-fathers
&
God-mothers
,
to
teach
other
mens
children
the
Catechisme
,
or
see
that
they
be
taught
it
.
If
this
dutie
were
performed
,
you
should
greatly
further
the
publike
ministery
,
yea
,
by
your
sound
knowledge
in
the
matters
of
Catechisme
,
Sermons
would
be
better
vnderstood
of
you
,
1
Iohn
4.
1.
1
Thes.
5.
21.
Acts
17.
11.
1
Cor.
11.
2
Cor.
13.
5.
1
Pet.
3.
15.
you
would
be
able
to
try
better
the
Spirits
,
to
examine
your selues
,
and
so
be
made
fit
for
the
Lords
Table
,
and
not
rush
vnto
it
,
as
many
doe
to
their
condemnation
.
You
should
be
able
easily
to
answere
some
aduersary
,
to
giue
an
account
of
your
Faith
readily
,
as
you
are
commanded
,
if
you
be
well
Catechised
;
by
the
ignorance
whereof
,
you
cannot
be
but
very
vnstable
in
your
profession
,
building
without
foundation
:
you
lose
the
benefit
of
profitable
hearing
of
Sermons
,
you
easily
yeeld
to
by-paths
,
and
are
turned
about
with
euery
wind
of
doctrine
.
But
you
that
are
of
yeeres
perhaps
haue
gathered
Answere
made
to
such
as
obiect
against
Catechising
.
Obiect
.
excuses
,
and
thinke
hereby
to
auoid
this
dutie
of
learning
the
Catechisme
:
you
are
ashamed
to
be
knowen
to
be
ignorant
:
Ah
,
my
brethren
,
are
you
more
ashamed
of
the
knowledge
of
your
ignorance
,
then
of
ignorance
it selfe
?
Know
this
,
that
your
ignorance
shall
be
knowne
,
if
you
so
remayne
in
it
,
and
God
will
seuerely
2
Thes.
1.
7.
punish
it
,
therefore
now
hide
it
not
,
but
rather
seeke
to
remoue
it
.
Know
also
,
that
ignorance
is
a
great
sinne
,
and
wilfull
ignorance
a
heauie
punishment
of
God
for
sinne
.
But
that
you
may
not
be
held
backe
by
this
shame
,
consider
,
that
all
are
first
ignorant
before
they
get
knowledge
;
that
it
is
no
cause
of
shame
to
learne
that
which
we
doe
not
know
.
In
many
earthly
matters
we
can
both
acknowledge
our
ignorance
,
and
yeeld
our selues
to
learne
,
why
not
in
heauenly
also
without
shame
?
the
Apostles
were
ignorant
,
and
desired
to
be
taught
to
pray
,
and
many
other
things
;
so
other
in
the
Acts
2.
37.
&
16.
primitiue
Church
,
did
confesse
their
ignorance
to
the
Apostles
,
and
the
like
did
diuers
after
them
to
their
Successors
,
whose
godly
humilitie
we
should
follow
,
for
this
kinde
of
shame
ariseth
of
a
wretched
pride
,
a
sinne
hatefull
to
God
.
Doth
not
the
Priests
lips
preserue
Mal.
2.
7.
knowledge
,
and
are
not
you
to
seeke
it
at
his
mouth
?
Obiect
.
But
you
will
yet
say
,
that
your
Ancestors
and
forefathers
had
no
such
teaching
,
and
yet
,
say
you
,
they
did
well
.
How
well
they
did
in
that
ignorant
estate
,
in
their
blindnesse
,
superstition
,
and
idolatrie
,
I
leaue
to
shew
,
and
how
they
are
,
onely
God
best
knoweth
:
yet
howsoeuer
they
did
,
know
you
,
you
cannot
doe
well
if
you
neglect
instruction
,
for
you
haue
the
meanes
which
they
had
not
;
their
ignorance
was
of
necessity
in
those
times
,
but
yours
is
wicked
and
wilfull
,
and
so
your
condemnation
the
more
iust
,
except
you
amend
.
But
why
doe
you
stand
so
much
vpon
your
late
Popish
forefathers
,
and
neglect
your
Ancestors
before
them
?
shall
the
grosse
ignorance
of
the
latter
more
harden
vs
in
an
ill
course
than
the
grace
of
the
former
in
purer
times
stirre
vs
vp
vnto
goodnesse
?
let
this
vanitie
and
vaine
folly
,
and
madnesse
indeed
,
be
farre
from
vs
.
When
these
come
into
your
minde
,
thinke
whither
it
is
better
to
follow
them
,
than
our
father
Abraham
,
the
blessed
Apostles
,
the
holy
Saints
in
their
time
,
and
our
first
forfathers
receiuing
religion
,
submitting
themselues
to
be
Catechised
when
they
were
brought
to
the
faith
of
Christ
,
before
Popery
tooke
possession
of
them
.
Obiect
.
But
peraduenture
yet
you
haue
this
more
to
say
,
that
you
are
olde
,
and
past
learning
,
and
therefore
will
thinke
to
be
excused
.
Remember
,
that
olde
age
acquiteth
none
from
iudgement
,
for
the
man
that
is
an
hundred
yeere
olde
,
Esa.
65.
20.
and
wicked
,
is
accursed
:
wee
may
not
therefore
liue
wilfully
in
sinne
,
because
we
be
olde
.
Olde
folke
,
for
preseruation
of
bodily
life
will
eate
childrens
foode
,
and
are
you
too
olde
to
desire
the
Milke
of
the
Word
,
for
the
soules
safety
?
Againe
,
the
older
,
so
much
the
neerer
the
graue
,
and
therefore
haue
the
greater
cause
to
learne
to
prepare
for
death
,
by
knowing
such
things
as
bee
most
necessary
to
saluation
.
Olde
folke
can
learne
such
things
as
be
for
the
body
,
and
can
giue
their
mindes
to
remember
them
in
cases
of
need
;
why
not
then
heauenly
and
spirituall
knowledge
?
the
cause
is
,
for
that
indeed
,
they
are
like
soulelesse
men
,
not
caring
at
all
what
may
befall
them
in
the
life
to
come
.
But
to
take
this
excuse
away
,
that
olde
age
is
past
learning
,
there
are
and
haue
beene
many
persons
olde
,
which
haue
learned
the
Catechisme
:
so
as
all
old
persons
are
not
past
learning
,
but
such
,
as
indeed
,
are
past
grace
,
and
so
if
they
remaine
,
are
past
hope
of
saluation
.
The
ancient
in
dayes
,
and
the
multitude
of
yeeres
,
should
teach
wisedome
;
and
shall
olde
age
now
,
not
Iob
32.
7.
onely
be
full
of
ignorance
,
but
also
a
supporter
of
the
same
blindnesse
,
in
the
middest
of
such
cleare
light
,
and
so
great
varietie
of
the
meanes
to
bring
them
to
this
light
?
God
forbid
;
to
whom
I
leaue
you
,
to
bring
you
to
a
better
minde
.
But
if
you
be
past
learning
,
then
from
experience
of
your
former
lost
time
,
and
inhabilitie
now
to
learne
,
thinke
vpon
such
as
be
yong
vnder
you
,
send
them
,
that
they
may
not
follow
your
steps
,
and
plead
ignorance
and
vncapablenesse
at
your
yeeres
;
saue
yours
,
if
yee
cannot
vse
the
sauing
meanes
for
your selues
.
Obiect
.
But
me
thinkes
,
I
heare
some
say
,
that
euen
the
sending
of
their
seruants
is
great
detriment
vnto
them
,
for
by
being
restrained
of
their
libertie
thus
,
they
are
not
willing
to
serue
them
,
and
so
hardly
can
eyther
get
or
keepe
them
.
(
Brother
:
)
If
this
be
so
;
know
,
it
is
for
want
of
Catech●sing
:
for
if
euery
Master
would
discharge
this
duetie
,
as
they
by
law
and
conscience
are
bound
;
whither
should
such
i●religious
seruants
goe
from
the
presence
of
the
Lord
?
But
this
is
not
euery
where
so
,
good
and
godly
seruants
will
seeke
to
good
and
godly
places
,
as
for
other
seruants
,
if
thou
thy selfe
truely
fearest
God
,
thou
wil●
as
gladly
be
rid
of
them
as
they
would
be
going
from
thee
.
Abraham
wanted
no
seruants
,
though
he
had
care
to
Catechise
them
,
nor
Cornelius
,
who
was
a
deuout
man
,
fearing
God
,
with
all
his
householde
.
Vse
well
seruants
,
reward
the
well-doers
,
and
thou
shalt
not
want
such
as
will
serue
thee
faithfully
and
constantly
.
As
for
libertie
,
afford
it
vnto
them
out
of
thy
owne
sixe
dayes
of
seauen
,
seasonably
and
conueniently
;
and
let
them
not
robbe
th●
Lord
of
his
onely
one
day
in
seauen
.
Remember
,
that
thy
seruant
should
be
to
thee
more
precious
than
a
beast
;
yet
what
difference
makest
thou
,
if
not
in
this
matter
of
religion
?
thou
feedest
,
yea
,
cloathest
,
giuest
libertie
,
rest
,
warme
harbour
,
and
dressing
to
thy
beast
,
to
haue
the
vse
of
him
for
thy
seruice
,
and
if
thou
neglect
thy
seruants
soule
,
doest
thou
any
more
esteeme
or
make
of
him
,
than
of
thy
beast
,
looking
onely
to
his
body
,
for
bodily
seruice
?
and
therefore
thou
mayest
not
neglect
this
good
of
his
soule
;
for
who
so
doth
,
hath
his
seruant
but
as
in
place
of
a
reasonable
beast
,
but
not
as
a
Christian
soule
.
See
then
Masters
what
you
doe
herein
,
and
you
seruants
,
behold
such
Masters
to
you
as
Turkes
,
and
your selues
as
their
beast-like
slaues
bodily
,
and
Sathans
spiritually
:
but
of
this
,
thus
much
concerning
Catechising
,
or
teaching
,
the
first
thing
to
be
obserued
in
the
person
to
be
maintained
▪
Now
followeth
to
shew
what
it
is
he
must
teach
,
and
from
what
,
in
these
words
:
In
the
Word
.
By
Word
,
here
is
ment
the
holy
Scriptures
,
and
more
specially
the
doctrine
of
the
Gospell
,
which
in
the
new
Testament
by
an
excellency
is
called
the
Word
,
Actes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Acts.
14.
25.
16.
6.
which
in
verse
10.
is
expounded
to
bee
the
Gospell
,
so
also
vsed
in
other
places
.
Doct.
Hence
obserue
,
That
the
doctrine
of
the
Gospell
is
a
word
of
great
excellencie
:
therefore
wee
see
it
here
by
a
speciall
manner
of
speaking
to
be
called
the
Word
,
as
if
there
were
no
word
else
besides
;
Proofe
.
and
for
further
proofe
hereof
,
the
H.
Ghost
addeth
elsewhere
something
to
set
out
the
excellency
thereof
:
it
is
called
,
the
Word
of
the
Ma●th.
13.
19.
Acts
13
26.
&
5.
20.
Iohn
5.
25.
1
Pet.
4.
6.
Heb
4.
12.
Kingdome
,
the
Word
of
Saluation
,
the
Word
of
Life
:
Reasons
.
For
it
shewes
what
Christs
kingdome
is
,
it
is
the
instrumentall
meanes
for
our
saluation
,
and
causeth
the
dead
to
liue
,
according
to
God
in
the
Spirit
,
vnto
euerlasting
life
;
hence
is
it
said
to
be
liuely
,
and
mighty
in
operation
.
Vse
.
This
teacheth
vs
to
esteeme
highly
of
the
doctrine
Acts
13.
48.
of
the
Gospell
,
to
receiue
it
with
great
gladnesse
,
as
the
Church
hath
done
,
glorifying
the
Word
of
the
Lord.
Motiues
.
For
it
is
the
glad
tidings
of
peace
,
it
is
the
onely
curing
Salue
to
the
accusing
conscience
:
the
Law
killeth
,
this
maketh
aliue
;
that
terrifyeth
,
this
comforteth
;
that
saith
,
discedite
maledicts
,
Away
,
depart
ye
cursed
ones
,
but
this
venite
benedicts
,
Oh
come
ye
blessed
of
the
Lord
,
receiue
the
kingdome
prepared
for
you
;
that
is
the
law
of
bondage
;
this
of
libertie
:
therein
we
behold
onely
the
Iustice
of
God
,
and
our
miserie
,
herein
our
happie
deliuerance
,
and
Gods
great
vnspeakeable
mercy
.
Blesse
the
Lord
therefore
,
and
let
them
be
made
much
of
,
who
bring
these
glad
tydings
of
great
ioy
vnto
all
his
people
,
for
beautifull
are
their
feet
.
Esa.
52.
7.
Doct.
Secondly
,
hence
may
wee
obserue
,
That
the
Word
of
God
is
the
matter
of
the
Ministery
,
for
the
instruction
of
the
people
:
Proofe
.
which
may
appeare
most
true
by
these
Scriptures
,
Matthew
28.
20.
2
Timoth.
4.
2.
1
C●rinth
,
4.
6.
and
the
example
of
Christ
,
in
teaching
,
Iohn
8.
28.
and
also
his
Apostles
,
Acts
26.
22.
Reasons
.
For
it
onely
maketh
knowne
his
Will
vnto
vs
,
and
is
the
instrument
of
conuersion
,
by
which
the
spirit
worketh
Luke
11.
28.
Reuel.
1.
3.
effectually
in
all
such
as
are
ordayned
to
be
saued
,
and
maketh
blessed
such
as
beleeue
and
obey
the
same
.
Vse
.
Let
vs
then
of
the
Ministery
,
study
the
Scriptures
,
1
Tim.
4.
13.
Motiues
.
2
Pet.
1.
Acts
26.
18.
and
giue
attendance
to
the
reading
of
them
,
to
exhortation
and
doctrine
out
of
them
:
for
it
onely
is
a
sure
Word
,
it
conuerteth
the
Soule
,
turning
man
from
darknesse
to
light
,
from
Sathan
vnto
God
,
and
a
word
1
Cor.
14.
mighty
in
operation
to
discouer
man
vnto
himselfe
,
to
make
him
throw
downe
himselfe
,
and
cast
down
euery
2
Cor.
10.
imagination
and
high
thought
exalted
against
GOD
,
and
to
bring
them
into
obedience
.
It
maketh
vs
wise
,
2
Tim.
3.
and
perfect
to
euery
good
worke
,
and
it
is
sufficient
for
instruction
,
correction
,
confutation
and
doctrine
;
and
this
onely
is
it
,
Reprehension
.
which
God
hath
appointed
,
and
which
he
will
assist
with
his
spirit
,
in
sauing
his
people
.
This
iustly
condemneth
those
of
a
fault
,
who
being
Ministers
,
yet
study
least
the
Scriptures
,
as
if
they
were
too
shallow
for
their
deepe
wits
,
and
too
vulgarly
knowne
for
them
to
bestow
their
studies
in
,
and
therefore
delight
neither
in
reading
,
nor
teaching
what
they
say
,
but
what
man
sayth
,
but
as
these
seeke
themselues
,
so
they
loose
the
Lord
,
and
authoritie
in
the
hearts
of
his
people
;
videant
ipsi
,
they
haue
their
reward
.
The
position
or
doctrine
being
true
,
it
also
condemneth
the
practise
of
our
aduersaries
,
who
feede
their
auditories
with
vaine
Philosophie
,
lying
Legends
,
Poeticall
fictions
,
dreames
,
and
Sophisticall
&
Schoole
quidities
,
Popish
decrees
,
and
humane
Constitutions
,
which
is
to
infect
and
poyson
the
people
with
falsehoods
,
errours
,
superstition
and
Idoll
seruice
,
fit
for
that
Antichrist
,
&
not
to
feed
the
flocke
of
Christ
with
wholesome
doctrine
,
which
these
little
regard
,
and
so
all
such
as
delight
onely
to
tickle
the
eare
,
to
get
to
themselues
a
prayse
of
humane
eloquence
,
or
to
deliuer
sayings
here
and
there
,
and
euery
where
,
except
the
sayings
of
Christ
,
his
Prophets
and
Apostles
,
Apocrypha
before
,
and
more
often
then
the
Canon
of
Scripture
.
Which
I
speake
not
any
way
to
derogate
from
the
iust
prayses
of
learning
and
eloquence
:
they
are
Gods
excellent
gifts
to
be
honoured
and
commended
;
for
the
Ministery
necessary
,
and
in
the
Preaching
of
the
word
to
be
vsed
,
so
it
be
in
spirituall
wisedome
,
and
in
that
holy
grace
of
humilitie
,
for
the
Churches
edification
,
and
not
our
owne
prayse
,
so
in
some
cases
,
before
some
kinde
of
auditory
,
in
handling
of
some
matter
,
to
vse
Philosophie
,
testimonies
humane
is
not
vnlawfull
,
as
the
learned
shew
,
and
else-where
my selfe
In
the
faithfull
Shepheard
.
haue
published
,
which
I
note
,
lest
here
I
be
mistaken
.
And
thus
much
for
the
first
part
of
my
Text
concerning
vs
of
the
Ministery
.
THE
SECOND
PART
.
Of
the
Ministers
maintenance
.
NOw
followeth
the
second
part
,
which
Second
part
of
the
Text.
concerneth
the
people
,
who
are
to
maintaine
the
Ministery
,
wherein
were
obserued
two
circumstances
:
first
,
the
partie
exhorted
:
secondly
,
the
duety
to
be
performed
.
For
the
first
,
the
person
exhorted
to
maintaine
the
MINISTER
,
is
euery
one
,
without
any
exception
,
that
is
taught
in
the
word
:
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
properly
ment
of
such
a
one
as
is
instructed
by
word
of
mouth
in
the
Christian
faith
,
before
he
be
Baptised
,
which
was
the
Churches
custome
,
when
persons
of
yeeres
were
conuerted
to
the
Christian
religion
:
but
here
it
is
taken
for
all
hearers
,
such
as
be
in
their
Catechisme
,
and
such
as
be
more
expert
in
the
word
,
whither
they
be
instructed
publikely
or
priuately
of
their
Pastours
and
Ministers
:
so
the
word
is
vsed
,
as
well
for
those
in
the
Church
,
as
for
those
that
are
to
be
admitted
into
the
Church
,
Rom.
2.
18.
Where
the
Apostle
calleth
a
Teacher
of
the
law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
therefore
here
it
is
,
as
if
the
Apostle
had
said
,
you
Galatians
,
which
haue
Teachers
instructing
you
,
giuing
either
to
the
weaker
Milke
,
or
to
other
strong
meate
,
you
,
so
taught
,
are
to
maintaine
them
for
that
their
office
and
Ministery
.
Doct.
Whence
we
may
obserue
,
That
the
learner
is
to
maintaine
his
Teacher
,
the
Catechised
the
Catechiser
,
the
Parishioner
his
Pastour
,
the
Hearer
of
what
degree
soeuer
his
Instructour
.
Proofe
.
This
is
the
principall
point
here
intended
in
these
wordes
,
which
is
further
proued
by
this
same
Apostle
,
by
many
reasons
else-where
,
in
1
Cor.
9.
Reas.
This
is
an
Apostolicall
constitution
,
and
the
Lords
ordinance
,
for
the
maintenance
of
the
Ministery
vnder
the
Gospell
,
as
well
as
vnder
the
law
,
that
Ministers
may
be
encouraged
in
the
execution
of
their
office
,
and
that
there
may
be
a
continuance
of
the
Ministery
,
which
without
maintenance
would
not
be
.
Vse
.
Therefore
you
our
Hearers
are
to
make
conscience
of
this
duetie
,
which
make
no
conscience
of
it
,
and
you
that
doe
make
conscience
thereof
,
to
continue
so
still
.
Foure
principall
dueties
people
owe
to
their
Teachers
.
There
be
foure
principall
dueties
which
you
the
people
are
to
performe
to
their
Pastours
,
and
Ministers
;
the
first
is
to
heare
them
,
which
all
but
Atheists
and
Papists
will
doe
,
vaine
Sectaries
,
idle-headed
Schismatickes
,
and
such
also
among
vs
,
which
be
in
loue
with
their
sinnes
,
and
so
cannot
away
to
heare
them
spoken
against
.
The
second
is
to
reuerence
their
Persons
,
receiuing
them
as
Christs
Ambassadours
;
which
the
truely
conuerted
will
doe
,
but
the
proud
and
prophane
will
not
.
The
third
is
to
obey
them
,
and
submit
your selues
vnto
them
,
in
the
Lord
;
which
onely
those
refuse
,
who
cannot
away
to
be
restrayned
from
their
liberty
of
sining
.
The
fourth
is
to
loue
and
to
allow
them
maintenance
,
which
the
couetous
worldling
cannot
away
to
heare
of
.
But
to
moue
you
,
let
these
reasons
preuaile
with
you
.
Pastours
are
spirituall
parents
,
who
beget
men
vnto
Motiues
.
1
Cor.
4.
15.
Phil.
Vers
.
19.
People
must
maintaine
their
Pastours
.
Deut.
25.
4.
God
,
who
therefore
doe
owe
themselues
vnto
them
,
as
children
vnto
Parents
.
It
is
the
Law
of
Nations
,
and
a
common
equitie
,
that
such
as
labour
for
the
common
good
of
all
,
should
be
maintained
by
them
all
:
this
man
yeeldeth
to
the
labouring
Oxe
,
and
the
law
so
prouided
.
It
is
a
charge
laid
vpon
you
by
Gods
Law
,
Deut
12.
19.
1
Tim.
5.
17.
and
this
is
grounded
vpon
the
former
common
equitie
,
verse
18.
Euery
trade
and
calling
is
able
to
maintaine
them
,
that
honestly
with
diligence
labour
therein
.
And
is
the
Ministerie
so
base
,
as
that
it
should
set
the
Ministers
on
begging
,
which
attend
vpon
it
?
He
that
goeth
on
warrefare
liueth
not
on
his
owne
cost
,
the
labourer
hath
his
hyre
,
the
Shepheard
feedes
of
the
Milke
of
the
flocke
:
Now
,
Ministers
are
watchmen
,
labourers
in
the
Lords
Vineyard
,
and
Shepherds
set
ouer
their
flockes
,
and
therefore
are
to
eate
of
the
fruit
of
the
Vines
,
and
to
receiue
maintenance
from
their
flockes
,
ouer
which
the
Lord
hath
set
them
.
Ministers
are
to
giue
themselues
studiously
to
their
2
Tim.
2.
4.
ministrie
,
and
not
to
be
intangled
with
the
cares
of
this
world
:
therefore
must
others
care
for
them
,
to
preuent
1
Cor.
9.
14.
their
cares
.
The
Lord
hath
set
this
downe
,
that
hee
which
preacheth
the
Gospell
should
liue
of
the
Gospell
.
Is
a
messenger
of
saluation
,
of
glad
tidings
of
peace
,
lesse
to
be
regarded
then
the
Ministers
of
the
Law
and
death
,
who
were
well
and
very
liberally
prouided
for
among
the
people
of
God
vnder
the
Law
?
See
then
(
my
brethren
)
that
Nature
,
common
equity
,
and
the
word
of
God
doth
binde
you
to
prouide
for
,
and
to
maintaine
your
Ministers
,
by
whom
you
are
taught
in
the
word
:
and
thus
much
for
the
person
which
is
to
maintaine
the
Minister
,
euen
euery
one
,
higher
or
lower
,
richer
or
in
some
meaner
estate
,
are
to
ioyne
together
herein
.
The
second
circumstance
is
that
whereunto
this
party
is
exhorted
,
and
that
is
to
make
his
Teacher
〈…〉
ker
of
or
in
all
his
goods
.
Whence
we
may
obserue
this
Doctrine
:
Doct.
That
maintenance
is
allowed
by
the
Lord
or
the
Ministery
of
the
Gospell
,
and
Preaching
of
the
word
:
this
is
proued
in
,
1
Cor
9.
14.
1
Tim.
5.
17.
Proofe
.
Ephes.
4.
2
Cor.
5.
Reason
.
Vse
.
Math.
10.
10.
Because
it
is
a
calling
ordained
of
God
,
and
Ministers
are
his
messengers
and
seruants
,
and
the
labour
of
the
Ministery
is
worthy
of
wages
,
and
a
worke
deseruing
a
great
reward
.
Acknowledge
therefore
this
truth
.
For
if
you
will
confesse
maintenance
due
,
you
will
then
bethinke
your selues
peraduenture
how
you
may
giue
them
maintenance
.
For
hee
that
granteth
maintenance
,
must
also
afford
maintenance
,
as
his
iudgement
is
informed
for
the
one
,
so
his
conscience
should
pricke
him
forward
to
the
other
,
but
I
take
this
as
agreed
vpon
on
all
hands
,
(
except
any
be
possessed
with
an
Anabaptisticall
spirit
,
denying
any
need
of
the
office
of
a
publicke
Teacher
)
that
it
is
fit
that
the
Minister
of
CHRIST
be
maintained
;
but
the
doubt
is
of
the
manner
,
and
of
the
meanes
.
That
this
doubt
may
be
remoued
,
and
your
mindes
setled
,
if
indeed
you
dally
not
with
GOD
and
your
owne
consciences
herein
,
three
things
will
I
proue
vnto
Three
points
handled
concerning
the
maintenance
of
Ministers
.
Doct.
Proofe
.
1
Tim
5.
17.
Ministers
ought
liberally
to
be
maintained
.
you
:
first
,
that
this
maintenance
must
be
liberall
:
secondly
certaine
,
and
thirdly
,
that
the
best
meanes
is
,
to
be
maintained
by
Tythes
.
The
painefull
Preachers
of
the
Gospell
are
liberally
to
be
maintained
,
this
is
a
part
of
their
double
honour
;
in
beggarly
maintenance
is
no
honour
,
but
base
contempt
;
here
in
this
Text
the
Apostle
willeth
their
Hearers
to
make
them
partakers
of
all
their
goods
,
this
is
a
large
allowance
.
The
Ministery
of
the
Gospell
is
more
excellent
than
the
Ministery
of
the
Law
,
and
therefore
if
the
Lord
iudged
them
worthy
of
a
very
great
allowance
for
their
labour
in
their
seruice
for
the
Tabernacle
,
how
much
greater
now
are
the
Ministers
of
the
Gospell
worthy
of
?
But
see
how
liberall
The
Lords
liberall
allowance
to
maintaine
the
Leuites
.
the
Lord
was
to
the
Priests
and
Leuites
.
The
whole
Land
of
promise
,
was
but
as
a
fourth
part
to
all
England
in
compasse
,
yet
did
the
Lord
allow
for
their
maintenance
,
and
their
families
.
First
,
forty
eight
Cities
with
the
Suburbs
,
to
dwell
Num.
35.
4.
5.
7.
in
,
that
their
families
after
their
death
might
not
bee
exposed
to
the
cruell
world
and
mercilesse
mindes
of
men
,
to
seeke
harbour
and
homesteedes
.
Secondly
,
they
had
tythes
of
all
things
,
of
Corne
,
Leu.
27.
30.
32.
Fruit
,
Catle
,
Sheepe
,
&c:
euen
tythes
of
all
,
as
Iacob
vowed
.
Gen.
28.
22.
Thirdly
,
the
first
borne
of
Man
and
Beast
was
theirs
,
Exod.
34.
19.
20.
as
appeareth
by
many
places
.
Fourthly
,
all
the
first
fruits
were
due
vnto
them
.
Ezec.
44.
30.
N●he
.
10.
36.
Num.
18.
15.
16.
Num.
18.
13.
Deut.
18.
4.
Ezec.
44.
30.
Neh.
10.
35.
37.
Fiftly
,
all
oblations
and
vowes
whatsoeuer
was
dedicated
to
God
,
and
separated
from
a
common
vse
.
Num.
18.
8.
14.
19.
Ezec.
44.
29.
30.
Sixtly
,
sinne
Offerings
,
heaue
Offerings
,
shake
Offerings
,
and
the
Shew-bread
.
Num.
18.
9.
11.
Ezec.
44.
29.
Leuit.
24.
9.
Seuenthly
,
of
the
sacrifice
of
thankesgiuing
,
they
had
the
brest
and
the
shoulder
,
of
other
,
the
shoulder
the
two
cheekes
and
maw
:
and
of
burnt
offerings
the
skin
.
Numb.
18.
18.
Leu●
7.
31.
32.
34.
Eightly
,
they
reaped
benefit
by
the
yeerely
appearing
of
the
Males
,
Exod.
23.
15.
and
34.
20.
and
by
other
occasions
,
Leu.
5.
15.
16.
If
therefore
wee
account
double
honour
,
partaking
of
all
your
goods
,
and
this
the
Lords
bountie
to
the
Leuites
liberall
maintenance
,
then
are
wee
now
liberally
to
be
maintayned
.
For
the
Ministerie
of
the
Gospell
,
is
as
worthy
of
it
,
as
the
Ministerie
of
the
law
,
Ministers
are
to
be
liberall
,
and
plentifull
in
good
workes
,
how
can
they
doe
this
,
if
they
be
not
liberally
maintained
?
It
is
also
not
a
little
meanes
to
procure
to
them
that
reuerence
which
is
due
to
them
,
and
so
to
preuent
contempt
.
Vse
.
Therefore
you
see
that
you
are
not
onely
to
maintaine
them
,
Motiues
.
but
liberally
also
.
So
shall
you
encourage
them
in
their
Ministery
;
stir
vp
other
,
in
hope
,
to
become
Ministers
;
make
them
able
to
shew
forth
good
workes
of
mercy
vnto
the
poore
;
and
so
get
them
fauour
and
countenance
before
the
people
.
In
the
primitiue
Church
professours
were
exceeding
large
handed
to
the
Church
;
and
our
latter
Auncestours
spared
not
any
cost
to
doe
good
to
the
Church
.
Reprehension
.
Which
iustly
reproueth
and
condemneth
now
in
our
age
,
the
sparing
and
niggardly
hand
of
most
towards
the
Church
;
in
other
(
too
many
)
their
Robbing
and
Sacriledgious
hands
layd
vpon
the
goods
of
the
Church
;
who
professe
religion
in
policie
,
and
not
in
Pietie
;
and
can
allow
Michaes
wages
,
perhaps
ten
shekels
of
Siluer
,
Iudg.
17.
a
suite
of
apparrell
,
and
meate
,
and
drincke
,
and
blesse
themselues
for
their
bounty
,
if
any
of
these
come
to
twenty
nobles
,
ten
,
or
twenty
pounds
,
as
peraduenture
they
will
in
some
cases
(
viz.
that
by
such
a
pittance
they
may
possesse
many
hundreds
of
pounds
,
as
some
doe
,
)
Oh
how
bountifull
Latrones
,
I
should
say
Patrons
,
be
they
?
for
why
?
they
and
the
like
doe
iudge
out
of
their
charitable
pietie
,
twentie
pounds
a
sufficient
allowance
.
And
it
may
be
so
;
to
such
base
fellowes
perhaps
as
they
present
,
who
are
almost
altogether
vnlearned
,
vnfit
for
the
Ministery
,
and
who
neuer
knew
how
otherwise
they
could
get
ten
pounds
without
great
bodily
paines
;
no
maruaile
,
that
such
can
be
willing
to
take
twenty
pounds
yeerely
for
a
Parsonage
worth
fifteene
score
:
horrible
Symonie
,
ex●crable
The
Parson
and
a
Cheuerill
conscience
hath
met
together
most
worthy
a
Plum-tree
.
Sacriledge
!
The
Canker-worme
of
Gods
heauie
curse
seaze
vpon
such
possessed
prayes
,
and
eate
vp
their
substance
,
til
they
cease
to
doe
so
wickedly
.
But
(
Church-robber
)
tell
mee
,
if
the
Incumbent
be
learned
,
and
a
painefull
godly
Teacher
,
is
this
thy
allowance
sufficient
?
I
demand
why
then
thou
art
so
greedy
,
so
immeasureably
gaping
for
more
?
parhaps
thou
hast
two
hundred
,
fiue
hundred
,
or
a
thousand
pounds
by
yeere
of
thine
owne
lands
and
leases
,
a
full
temporall
estate
(
if
there
were
in
the
contentment
humilitie
,
and
frugality
,
and
that
thou
wert
not
either
wretchedly
couetous
,
arrogantly
proud
and
of
hauty
Spirit
,
or
profuse
and
lauish
in
Gods
blessings
)
and
yet
wilt
thou
liue
of
Sacriledge
?
The
Lord
iudge
betweene
thee
and
his
Ministers
.
Is
twenty
,
forty
,
fifty
pounds
,
a
sufficiencie
for
Ministers
of
good
desert
,
whom
God
accounteth
worthy
of
double
honour
,
and
commandeth
liberally
to
be
rewarded
,
and
can
nothing
be
sufficient
for
you
(
you
wicked
worldlings
)
but
that
you
will
needs
rob
God
of
his
right
,
and
his
Ministers
of
their
due
maintenance
?
Is
it
his
Ministery
,
or
his
person
in
the
Ministery
,
which
you
so
meanely
esteeme
of
,
that
you
can
afford
him
no
better
respect
?
Surely
his
worke
is
1
Tim.
5.
a
worthy
worke
,
though
a
prophane
Esau
account
it
of
no
valew
,
not
worth
a
mease
of
pottage
:
and
for
that
very
worke
sake
double
honour
is
to
be
giuen
to
his
person
.
What
Pride
then
possesseth
your
hearts
?
is
your
vnderstandings
darkened
?
and
hath
the
God
of
this
world
so
blinded
your
eyes
,
that
Gods
Ministers
can
merit
at
your
hands
no
more
,
or
the
very
best
very
little
more
(
if
you
might
haue
your
wils
)
for
their
sufficient
maintenance
,
and
yet
you
●udge
your selues
worthy
of
all
that
which
you
any
way
can
come
by
,
either
in
the
Church
or
Common-wealth
?
in
former
times
Prouerb
.
3.
9.
God
was
to
be
honoured
with
the
chiefe
of
the
peoples
increase
and
riches
,
and
may
almost
any
thing
now
serue
the
turne
?
before
times
the
Ministery
was
many
wayes
maintained
,
and
had
a
tenth
part
besides
,
and
is
now
nothing
but
a
tenth
left
somewhere
,
and
insteed
of
that
tenth
,
scarce
the
hundreth
part
of
the
Parsonage
remaining
to
the
poore
incumbent
?
Shall
we
commend
the
law
for
so
well
prouiding
?
or
shall
wee
condemne
the
Gospell
?
God
forbid
:
let
mens
wicked
couetousnesse
be
condemned
,
and
the
persons
so
infected
be
iustly
censured
.
It
was
before
destruction
to
deuour
vp
that
,
which
was
set
apart
for
Gods
seruice
;
Prou.
20.
25.
and
thinke
you
,
that
no
plagues
,
no
punishments
,
shall
be
poured
out
from
God
now
vpon
Sacriledgious
Church-robbers
?
Shall
our
fathers
giue
liberally
,
and
shall
we
take
away
?
they
gaue
of
their
owne
,
so
doe
not
you
,
neither
will
you
suffer
(
which
is
a
greater
iniquitie
)
the
Ministers
of
Christ
to
inioy
the
free
gift
of
other
men
.
Well
,
goe
on
;
buy
,
purchase
,
and
possesse
vniustly
;
yet
know
your
sinne
,
least
a
perpetuall
consumption
come
vpon
your
substance
.
Surely
,
vpon
Rom.
2.
8.
9.
the
vnrighteous
shal
be
indignation
and
wrath
,
tribulation
and
anguish
,
and
vpon
the
wicked
will
the
Lord
raine
snares
,
fire
and
brimstone
,
stormie
tempest
,
and
Psal.
11.
6.
this
shall
be
their
portion
to
drinke
.
And
thus
much
for
the
first
point
,
that
a
Minister
is
liberally
to
be
maintained
:
the
second
followeth
.
Doct.
It
is
most
meet
that
a
Ministers
maintenance
be
as
well
certaine
,
as
competent
.
So
the
Lord
did
ordaine
vnder
the
law
,
that
the
Preists
and
Leuites
might
know
Ministers
maintenance
should
be
certaine
.
their
due
and
right
belonging
vnto
them
:
so
now
the
the
Lord
ordaineth
his
Ministers
double
honour
,
that
they
liue
of
the
Gospell
,
and
that
their
hearers
make
them
pertakers
of
all
their
goods
.
Hereby
the
people
are
certainly
bound
to
maintaine
them
with
an
honorable
maintenance
,
how
this
may
be
to
a
iust
summe
shall
appeare
in
the
next
point
to
be
handled
.
Reas.
And
good
reason
is
there
that
a
Ministers
maintenance
be
Eph.
4.
12.
13.
Mat.
28.
19.
20.
certaine
.
The
office
of
the
Ministerie
is
certaine
vnto
the
end
of
the
world
;
the
execution
thereof
is
imposed
vpon
him
that
is
once
lawfully
called
thereto
,
and
to
performe
his
office
therein
as
certainely
;
the
charge
is
2
Tim.
4.
1.
2.
1
Cor.
9.
16.
great
and
waighty
,
and
a
woe
remayneth
to
him
,
if
hee
doe
not
.
It
is
therefore
most
meet
,
that
with
a
certaine
office
,
and
the
Minister
bound
as
certainly
to
discharge
that
office
,
that
there
be
also
as
certaine
a
maintenance
to
vphold
the
same
,
and
to
encourage
such
in
the
discharge
of
their
dutie
.
Vse
.
If
therefore
you
thinke
the
Ministers
worthy
of
maintenance
,
iudge
it
also
very
necessary
that
the
same
Gal.
6.
6.
be
certaine
.
Motiues
.
The
charge
is
certaine
vpon
them
to
looke
carefully
thereto
with
all
diligence
,
and
the
commandement
is
as
sure
,
binding
you
to
maintaine
them
.
What
letteth
then
,
to
make
their
maintenance
certaine
before
men
,
which
you
in
conscience
are
bound
to
giue
most
certainely
before
God
?
verely
not
any
thing
:
if
you
haue
any
vprightnesse
of
conscience
to
performe
this
duety
to
them
,
or
care
at
all
to
vphold
constantly
the
Ministery
?
If
men
be
honestly
minded
they
will
as
well
make
certaine
that
which
they
doe
promise
,
as
promise
that
which
willingly
they
say
they
doe
giue
.
But
it
may
be
people
are
delighted
to
hold
their
Teachers
in
suspence
,
to
make
them
more
seruiceable
to
their
wils
,
and
more
beholden
to
them
,
for
that
which
forsooth
,
they
so
voluntarily
contribute
;
as
if
it
were
not
deserued
;
or
that
the
labourer
were
not
worthy
of
his
hyre
;
or
they
not
of
duety
bound
to
doe
that
which
they
doe
,
if
they
haue
either
faith
in
their
words
,
truth
in
their
profession
,
or
care
of
obedience
towards
God
.
Be
like
they
would
hold
vp
,
or
call
vp
againe
among
vs
,
the
order
of
begging
Fryars
,
and
doe
desire
to
make
Gods
Ministers
bow
to
them
for
their
maintenance
,
to
whom
they
owe
reuerence
and
double
honour
for
their
Ministery
.
What
is
this
voluntary
contribution
,
but
a
tying
of
Ministers
to
the
pleasure
of
the
multitude
,
whose
mindes
remaine
as
constant
,
as
The
inconueniences
to
●●ue
vpon
meere
voluntary
contributions
.
the
weather-cocke
?
Who
seeth
not
how
this
is
to
make
the
Minister
to
liue
vpon
almes
,
in
some
mens
account
,
to
please
mens
humours
,
to
lose
their
authority
ouer
the
people
,
to
be
basely
accounted
of
,
euery
day
to
expect
their
departure
,
so
to
liue
vnquiet
,
in
minde
discontentedly
,
to
conclude
certainely
nothing
with
themselues
for
their
continuing
in
any
place
?
This
tyeth
vp
their
mouthes
for
telling
the
Esa.
58.
1.
people
of
their
sinnes
,
or
the
house
of
Iacob
of
their
transgressions
,
least
such
voluntaries
become
male-contents
,
and
turne
their
beneuolence
,
into
maleuolence
,
This
would
hinder
men
from
the
study
of
diuinitie
,
and
men
of
learning
and
gifts
would
not
take
vpon
them
the
Ministery
,
if
no
better
prouision
were
made
for
them
,
but
to
liue
vpon
mens
meere
good
will
,
and
at
the
pleasure
of
the
vntamed
lusts
of
disorderly
and
vnstable
multitudes
.
Hee
that
hath
beene
,
or
now
is
acquainted
with
beneuolences
,
can
tell
what
cold
deuotion
is
in
men
this
way
.
They
are
not
like
the
Pharisie
(
though
as
much
boasting
,
perhaps
,
hauing
lesse
cause
)
who
would
giue
a
tenth
part
,
but
as
Saint
Augustine
complained
in
his
time
of
the
peoples
straite
De
tempo
.
serm.
205.
heart
and
hand
to
the
Ministery
,
saying
,
Tu
vix
millessimam
das
:
so
may
wee
complaine
,
that
neither
one
nor
other
almost
will
giue
scarce
the
thousand
part
voluntarily
.
Some
one
,
wee
see
,
of
an
hundreth
will
giue
somewhat
largely
,
some
other
,
a
few
,
among
thousands
will
giue
,
but
very
sparingly
,
so
niggardly
,
as
is
a
shame
to
tell
,
and
the
greatest
number
nothing
at
all
.
The
meaner
sort
are
found
more
willing
,
the
rich
able
but
few
of
them
,
very
forward
.
Therefore
in
these
luke-warme
dayes
,
when
peoples
hearts
are
so
stocken
,
or
so
variable
and
vnconstant
,
so
hardly
well
pleased
,
so
soone
displeased
,
so
full
of
fantasies
,
wherein
yet
the
Ministers
must
follow
them
,
or
else
they
shal
be
discarded
,
it
is
reasonable
to
any
reasonable
man
,
to
iudge
it
better
for
the
Minister
to
liue
vpon
certainty
,
than
vpon
beneuolence
,
voluntary
contribution
,
and
vncertainties
,
for
so
,
as
a
people
shall
desire
that
a
Minister
should
abide
with
them
constantly
,
so
should
they
be
tyed
to
maintaine
him
as
certainely
:
yea
,
this
would
tye
a
Pastour
to
his
flocke
,
if
hee
haue
a
minde
contented
,
and
the
people
to
him
,
if
they
haue
religion
in
them
,
knowing
that
neither
part
is
at
libertie
,
when
they
list
,
vpon
light
occasions
,
either
to
cast
other
off
;
but
to
continue
together
,
while
the
one
is
taught
and
trained
vp
in
the
wayes
of
God
,
and
his
true
worship
painefully
,
and
the
other
maintained
in
a
certaine
competent
sufficiencie
.
But
now
I
come
to
the
third
and
last
point
to
Tythes
the
fittest
meanes
to
maintaine
Ministers
.
be
proued
,
how
such
so
competent
maintenance
may
be
made
certaine
,
which
I
affirme
to
be
by
Tythes
.
The
position
is
this
.
Doct.
That
the
best
and
most
fit
meanes
for
the
certaine
and
sufficient
maintenance
of
Ministers
is
by
Tythes
.
Proofe
.
The
holy
men
of
God
so
iudged
before
the
law
,
who
paid
Gen.
14.
18.
and
28.
22.
tyth
;
tything
out
a
tenth
part
vnto
GOD
,
as
Iacob
vowed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
decimam
decimabo
,
they
offred
of
the
fruits
of
the
ground
,
and
of
the
increase
Gen.
4.
Leu.
27.
30.
Num.
18.
21.
of
their
cattell
.
This
maintenance
the
Lord
ratified
vnder
the
law
by
plaine
precepts
,
which
hee
gaue
to
the
Leuites
for
the
seruice
of
the
Tabernacle
.
Tooke
not
Christ
aright
therein
in
the
person
of
M●lchisedech
?
Heb.
7.
8.
approuing
the
paiment
thereof
in
his
time
?
the
Apostle
,
saith
,
that
the
LORD
hath
ordained
,
or
Mat
23.
23.
1
Cor.
9.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
taken
order
for
it
,
implying
a
statute
for
the
same
;
now
let
any
shew
what
certaine
maintenance
did
euer
the
Lord
appoint
for
the
Ministery
,
but
tythe●
?
other
things
came
in
according
to
the
seruice
then
in
vse
,
for
the
time
present
,
and
with
the
seruice
of
necessitie
to
cease
;
but
tythes
before
are
not
to
be
iudged
ceremoniall
,
Pet.
Mar.
com
.
Pl.
p.
4.
236.
yet
if
then
,
not
therefore
now
.
When
the
Lord
sent
peace
vnto
his
Church
,
then
were
tythes
brought
in
againe
;
the
authority
of
Emperours
,
Kings
,
Councels
,
Ecclesiasticall
constitutions
heretofore
and
yet
daily
approuing
,
confirming
and
commaunding
the
payment
of
the
same
;
which
is
so
well
knowne
,
as
I
neede
not
here
set
downe
the
same
.
Thus
we
see
it
the
wisedome
of
God
and
his
Church
,
before
the
law
,
vnder
the
law
,
and
now
vnder
the
Gospell
to
iudge
tythes
to
be
the
fittest
meanes
to
maintaine
the
Ministery
,
which
also
the
very
Heathen
payed
to
the
seruice
Plutar.
Lucul
.
&
Camil.
P●in
.
〈◊〉
.
Hist.
li.
12.
cap.
14.
19.
Reason
.
of
their
Gods
,
to
Iupiter
,
to
Hercules
,
and
other
.
The
tenth
part
is
a
good
portion
,
if
it
be
truely
payd
,
out
of
Gods
blessing
to
euery
man
,
for
the
Minister
.
The
Hebrew
word
Decimauit
,
hath
affinitie
with
another
,
that
is
,
Diues
fuit
,
for
that
a
tenth
is
as
a
rich
present
,
giuen
vnto
the
Lord
,
which
both
God
and
his
Church
accepteth
as
a
good
meanes
for
the
maintenance
of
Ministers
.
Againe
how
can
any
Hearer
make
his
Teacher
partaker
of
all
his
goods
any
way
better
than
by
tything
?
moreouer
no
stypend
in
equall
valew
can
be
so
conuenient
for
their
maintenance
,
as
tythes
payd
in
kinde
;
they
be
sufficient
at
all
times
,
howsoeuer
the
price
of
things
doe
arise
or
fall
,
a
Minister
hath
his
part
with
the
people
in
cheepe
or
deere
yeeres
:
which
maketh
his
liuing
constantly
answereable
vnto
the
times
,
partaking
with
his
parishioners
,
so
as
hee
may
haue
a
fellow-feeling
of
their
prosperitie
and
aduersity
,
and
be
thereby
occasioned
with
them
to
praise
God
,
or
to
pray
for
them
.
By
this
euery
one
offereth
vp
somewhat
vnto
the
vpholding
of
Gods
seruice
,
howsoeuer
deserued
on
the
Ministers
part
,
yet
truely
payd
for
the
true
worship
of
God
,
it
is
pleasing
to
the
Lord
,
and
such
may
looke
for
a
blessing
.
We
see
by
lamentable
experience
with
vs
,
that
where
tythes
are
not
payd
,
there
is
but
beggarly
maintenance
for
the
Minister
.
Many
hundreth
of
yeeres
hath
the
custome
of
paying
tythes
beene
practised
in
the
Church
,
and
for
any
thing
yet
apparant
,
no
better
course
hitherto
can
be
found
.
Vse
.
For
where
this
payment
fayleth
with
vs
,
there
the
Ministery
is
neglected
,
Ministers
liue
very
poorely
;
no
competency
is
left
,
but
some
beggarly
stypend
of
some
foure
,
sixe
,
eight
,
or
ten
pounds
numeratis
pecunijt
,
not
sufficient
to
maintaine
the
life
of
a
poore
labourer
:
the
Church-robbers
stole
away
pounds
and
left
pence
,
carryed
away
all
the
profits
,
and
left
a
poore
pittance
,
and
the
same
also
sore
charged
with
payments
,
which
may
cause
many
to
mourne
,
for
the
grieuous
oppression
which
lyeth
vpon
them
most
heauily
,
and
that
without
hope
of
recouery
,
as
far
as
they
can
see
.
O
Couetous
Crueltie
!
Sacrilegious
impietie
!
Yeeld
your selues
therefore
to
the
Lords
wisedome
Motiues
.
herein
,
the
wisedome
of
Gods
Church
,
the
authority
of
Councels
,
the
command
of
Princes
,
the
practise
of
our
right
meaning
fore-fathers
,
the
deuotion
of
our
late
Auncestours
,
though
in
other
things
,
erring
,
by
misleading
,
yet
herein
to
be
greatly
commended
.
They
were
not
after
our
mindes
,
but
farre
better
disposed
,
though
they
knew
lesse
,
but
wee
will
needs
be
held
religious
,
and
yet
liue
of
robbing
Churches
.
O
tempora
,
O
mores
!
Our
Auncestours
did
robbe
themselues
to
enrich
the
Church
,
(
indeed
in
many
things
too
much
)
but
we
robbe
the
Church
,
to
enrich
our selues
,
an
vngodly
change
.
But
it
may
be
you
will
say
,
for
who
will
not
say
somewhat
for
himselfe
in
these
dayes
,
to
defend
or
excuse
his
wickednesse
?
that
it
is
a
great
question
,
Obiect
.
whither
the
payment
of
tythes
be
lawfull
;
with
whom
?
Answere
.
surely
,
either
with
idle
headed
Schismatickes
,
or
Sacriledgious
sinners
;
but
who
of
ripe
iudgement
maketh
it
an
vnlawfull
thing
to
maintaine
Ministers
by
tythes
?
but
if
thou
hast
a
couetous
scruple
vpon
this
question
,
not
to
pay
tythes
;
be
checked
in
thy
conscience
likewise
for
with
holding
tythes
,
when
sollide
reasons
are
giuen
against
thy
Sacriledgious
sinne
,
by
very
many
learned
Diuines
.
My
meaning
is
not
here
to
dispute
to
and
fro
of
this
point
with
thee
,
for
I
referre
thee
to
whole
treatises
of
this
matter
(
written
by
others
:
)
But
first
know
,
that
tythes
is
here
in
our
Church
the
maintenance
of
the
Minister
;
secondly
,
that
our
Church
(
whereof
thou
art
either
a
true
,
or
counterfeite
member
)
doth
hold
such
maintenance
lawfull
,
and
therefore
till
thou
canst
either
finde
a
better
course
,
or
conuince
Her
of
an
errour
,
let
thy
conscience
be
(
if
thou
hast
any
)
to
yeeld
to
her
determination
,
and
beware
of
deciding
the
question
thy selfe
,
which
is
onely
a
couetous
conclusion
,
from
a
prophane
heart
.
But
to
come
to
that
,
which
I
most
minde
at
this
present
;
thou
canst
not
deny
,
but
,
that
the
Ministerie
is
Gods
ordinance
,
that
he
hath
appointed
that
his
Ministers
be
maintained
;
thou
hast
heard
also
,
that
this
maintenance
should
be
sufficient
,
and
it
cannot
bee
denied
,
but
that
tythes
hath
beene
giuen
for
this
end
,
and
are
payd
in
very
many
places
still
to
this
purpose
,
onely
in
some
places
they
be
kept
backe
,
and
there
the
Minister
hath
not
in
any
measure
a
competencie
.
A
heauy
sinne
,
to
take
tythes
from
the
Church
and
not
to
leaue
a
competencie
for
the
maintenance
of
the
Ministery
.
Now
this
is
it
which
I
would
haue
thee
and
all
such
to
know
,
that
by
your
detayning
of
tythes
from
them
(
which
is
the
onely
ordinary
meanes
of
maintenance
with
vs
)
not
leauing
any
competencie
to
them
,
is
your
heauy
sinne
,
worse
then
Achans
theft
,
for
which
he
receiued
condigne
punishment
;
yea
,
both
hee
and
all
his
payd
a
heauy
price
for
it
:
and
know
that
Gods
iustice
sleepes
not
,
neither
is
his
reuenging
hand
any
whit
shortened
.
Know
you
not
,
that
Ananias
and
his
wife
did
withhold
Marke
and
consider
these
things
you
luke-warm●
Gosp●llers
,
t●●e
serue●s
,
Mamonists
,
Hypocriticall
professours
,
and
all
other
of
the
ranke
of
Atheists
.
onely
a
part
of
the
whole
,
and
that
which
they
themselues
had
giuen
to
the
Church
,
and
yet
death
seazed
vpon
them
both
for
the
same
;
what
then
may
you
expect
?
what
death
and
destruction
is
due
to
you
,
who
not
onely
giue
nothing
of
your
owne
,
but
robbe
the
Church
of
that
which
was
giuen
by
other
men
?
the
dead
shall
rise
vp
in
iudgement
against
you
,
you
Canker-wormes
.
Consider
you
not
that
the
very
name
of
Impropriation
,
telleth
and
conuicteth
you
of
an
vniust
enioying
of
such
tythes
,
and
that
you
are
improper
passessours
of
the
same
?
Plead
not
a
graunt
from
man
,
for
what
man
can
make
good
Sacril●dge
before
GOD
?
plead
not
that
thou
art
but
onely
a
Farmar
:
an
inferiour
transgresser
may
perish
,
though
hee
be
not
the
principall
actour
in
vnrighteousnesse
.
You
know
that
Antichrist
began
this
Sacriledge
,
and
will
you
by
verball
profession
be
great
enemies
to
Poperie
,
and
yet
indeed
,
be
to
it
great
friends
and
followers
in
so●hell●sh
a
practise
?
deepe
Hypocrisie
!
You
will
none
of
that
religion
,
and
yet
liue
of
robbing
:
you
protest
against
their
vngodlinesse
(
for
you
obserue
the
times
)
but
you
can
very
well
digest
their
vnrighteousnesse
,
it
is
for
your
profit
.
Faithlesse
Hearts
!
Mamon
is
your
God
;
whatsoeuer
you
pretend
,
he
is
Most
commonly
Markettown●s
.
your
Maister
.
Know
you
not
,
that
by
this
Church-robbing
,
many
Congregations
,
and
those
very
great
,
hauing
thousands
of
poore
soules
in
them
are
without
competent
maintenance
to
haue
a
preacher
?
Soules
●r●
precious
to
God
,
they
did
cost
the
price
of
Christs
bloud
:
and
yet
where
there
is
no
vision
the
people
perish
:
Oh
then
,
shall
your
priuate
profit
because
of
their
destruction
?
Cursed
gaine
,
to
win
euen
a
world
with
damnation
of
soules
.
But
such
places
,
say
you
,
doe
get
themselues
preachers
;
yea
,
but
so
is
enforced
a
double
charge
vpon
the
people
,
which
your
vnrighteousnes
causeth
,
and
is
this
lightly
to
be
regarded
?
Answere
me
now
,
I
pray
you
,
as
you
shall
one
day
make
an
account
before
God
and
his
Angels
vnto
Iesus
Christ
:
how
can
you
comfort
your selues
in
this
damnable
course
?
where
is
the
word
,
your
warrant
,
thus
,
for
your
owne
profit
,
to
withhold
from
your
Ministers
,
that
which
should
maintaine
them
?
What
loue
of
Religion
is
in
you
?
what
respect
of
common
good
?
what
compassion
to
mens
soules
?
what
feeling
of
the
heauie
burthen
which
you
cause
your
poore
neighbours
to
beare
,
when
they
pay
you
tythes
,
and
yet
must
besides
maintayne
their
Minister
?
Consider
you
not
that
the
hyre
of
the
labourers
is
by
you
kept
backe
,
and
their
cryes
pierce
the
Heauens
,
and
is
entred
into
the
eares
of
the
Lord
?
Sinne
you
not
against
common
equitie
,
musling
the
Oxes
mouth
that
treadeth
out
the
Corne
?
Is
not
the
labourer
worthy
to
be
rewarded
?
Doe
you
labour
in
Gods
Vineyard
?
if
not
,
why
holde
you
from
Christs
Ministers
their
necessary
maintenance
?
Your
manner
is
to
lay
all
vpon
the
people
,
and
your selues
to
allow
nothing
,
or
very
little
:
this
is
the
euilnesse
of
your
hearts
,
for
the
most
part
,
that
such
of
you
,
as
thus
liue
of
Church-robbing
,
haue
the
least
conscience
of
seruing
God
,
and
maintayning
of
the
preaching
of
his
Word
.
And
no
maruell
that
such
a
curse
is
vpon
you
,
for
the
Ministers
maintenance
,
the
peoples
misery
,
and
great
oppression
,
religion
,
reason
,
and
common
equitie
,
the
zeale
of
our
forefathers
,
the
good
intendements
of
the
dead
doe
call
Heauen
and
Earth
to
witnesse
against
this
your
couetousnesse
,
your
crueltie
to
your
neighbours
bodies
and
soules
,
your
owne
hearts
prophanenesse
or
hypocrisie
,
and
this
your
sinne
and
Sacriledge
,
and
that
God
would
iudge
betweene
you
and
them
,
and
blow
vpon
your
estates
as
he
hath
done
vpon
many
already
past
and
present
;
your
fayre
forewarnings
.
Consider
,
how
you
open
the
aduersaries
mouths
against
our
profession
;
how
they
condemne
our
reformation
to
be
but
a
robbing
of
the
Church
,
and
a
deuouring
of
that
which
was
set
a
part
to
the
Lords
seruice
.
Shame
you
not
to
bring
shame
vpon
Gods
Gospell
:
shall
other
spoyle
the
Church
,
his
Ministers
,
and
people
,
and
feare
you
not
to
liue
vpon
the
robberie
!
Consider
,
how
you
,
as
I
haue
sayd
,
professe
hatred
to
Idolatrie
;
and
will
you
liue
in
Sacriledge
?
how
dare
you
turne
that
to
priuate
profit
,
truely
intended
and
giuen
for
publike
good
?
how
can
you
withhold
from
the
Church
,
onely
to
maintaine
your
pride
and
pleasure
,
that
which
should
be
for
the
Pastours
liuely
hood
,
and
the
reward
of
his
paynes
in
diligent
teaching
of
his
floc●e
?
and
know
you
this
?
and
shall
not
the
consideration
heereof
restraine
the
rage
of
your
couetousnesse
,
but
you
will
yet
hold
the
owners
from
their
right
?
Consider
,
how
the
Lord
hath
cursed
many
such
rob-Churches
;
how
their
estates
haue
had
vpon
them
a
continuall
consumption
:
and
shall
not
wrath
powred
out
,
euen
before
your
eyes
,
make
you
afrayd
?
Consider
with
your selues
,
how
these
were
giuen
to
the
Ministery
,
how
wickedly
they
were
taken
away
,
what
were
the
vniust
grounds
thereof
,
who
were
the
parties
,
and
the
Lords
anger
against
them
.
Also
,
what
iust
cause
now
to
restore
them
againe
,
or
at
least
a
sufficient
maintenance
for
them
.
Know
you
,
that
the
Lord
commaundeth
you
to
maintaine
your
Ministers
,
and
that
they
want
maintenance
,
or
that
your
neighbours
must
doe
more
than
they
may
,
and
dare
you
liue
in
this
rebellious
disobedience
,
not
onely
not
to
maintaine
them
,
but
to
rob
them
,
and
to
spoyle
your
brethren
without
sence
of
their
misery
?
Oh
heart
that
cannot
repent
!
thou
heapest
vnto
thy selfe
wrath
Rom.
2.
against
the
day
of
wrath
,
and
the
declaration
of
the
iust
iudgement
of
God
.
Consider
,
with
what
face
you
can
demaund
the
tenth
part
of
the
peoples
labours
,
and
see
them
want
the
meanes
of
saluation
,
for
which
they
pay
these
tythes
?
Doe
you
as
you
would
be
done
vnto
?
verely
no
:
for
sure
and
certaine
it
is
,
that
,
if
the
tythes
were
not
in
your
owne
hands
,
you
could
be
very
well
content
that
they
should
goe
to
the
Church
,
and
your
Ministers
be
maintayned
by
them
.
And
can
your
hearts
iudge
so
vprightly
for
your
Ministers
in
respect
of
other
men
?
and
is
there
no
loue
of
equitie
?
no
faith
of
truth
?
no
power
of
conscience
?
no
regard
of
the
Ministery
?
no
neighbourly
compassion
?
no
strength
of
grace
,
nor
dread
of
God
to
make
you
equall
and
iust
Iudges
betweene
your
Ministers
and
your selues
,
to
yeeld
them
their
right
out
of
your
owne
hands
?
Ah
partiall
selfe-loue
and
enemy
to
equitie
and
iust
dealing
!
Consider
,
with
what
promise
of
a
blessing
,
with
what
hope
of
mercie
you
can
commend
these
goods
to
your
posteritie
,
so
vniustly
taken
from
the
Church
,
so
vnmercifully
withheld
by
you
,
so
needfull
to
be
restored
to
the
Church
againe
,
for
the
peoples
ease
,
euery
way
too
deepely
charged
,
and
the
Ministers
more
certaine
and
liberall
maintenance
?
Will
you
vainely
thinke
that
your
children
shall
thriue
and
doe
well
by
your
iniustice
and
wrongs
,
and
by
your
wicked
workes
of
inquitie
?
Oppression
shall
bring
thee
to
pouertie
.
Pro.
22.
16.
Hee
that
getteth
riches
,
and
not
by
right
,
shall
leaue
them
Ier.
17.
11.
in
the
middest
of
his
dayes
,
and
at
his
end
shall
be
a
foole
.
Pro.
13.
11.
and
14.
11.
The
riches
of
vanitie
shall
diminish
,
and
the
house
of
the
wicked
shall
be
destroyed
;
where
is
prosperous
hope
vnto
posterities
in
ill
gotten
goods
?
Therefore
,
that
at
length
I
may
conclude
this
exhortation
,
weigh
these
things
well
,
ponder
them
in
your
hearts
,
consider
how
you
stand
thus
guiltie
of
Sacriledge
,
how
the
Ministers
haue
cause
to
mourne
,
how
the
people
grieue
,
and
may
complaine
to
God
,
and
how
weakely
,
in
deed
and
truth
,
you
can
oppose
against
that
which
hath
beene
sayd
,
that
so
you
may
yeeld
liberall
and
sufficient
maintenance
to
your
Ministers
,
that
God
may
repent
of
that
he
hath
determined
against
you
,
Pro.
20.
25.
Mal.
3.
9.
and
you
receiue
a
blessing
to
you
and
yours
.
Now
be
not
like
the
foole
,
which
seeth
the
plague
,
yet
goeth
on
,
and
is
punished
.
The
wise
man
feareth
,
and
departeth
Pro.
14
16.
Mal.
3.
8.
from
euill
,
but
a
foole
rageth
and
is
carelesse
.
The
barbarous
Heathen
would
not
spoyle
their
Gods
,
and
if
any
were
so
wicked
among
them
(
though
God
both
hated
them
and
their
Idols
,
neuerthelesse
,
because
hee
would
shew
his
detestation
against
such
as
would
worship
a
God
,
though
but
an
Idoll
,
and
yet
rob
him
)
such
would
he
plague
and
seuerely
punish
.
The
Heathen
in
their
writings
,
beare
witnesse
of
this
.
The
Grecians
offering
violence
to
the
Temple
of
Pallas
,
neuer
prospered
Virg.
li.
Aene.
2.
Lactan.
de
Origin
.
error
cap.
4.
after
.
An
auncient
Father
reporteth
,
how
diuers
Heathen
were
grieuously
punished
for
offering
violence
to
holy
things
.
Euluitu
the
Censour
,
for
taking
tyles
of
Marble
out
of
Iuno
Lacinia
her
Temple
,
was
shortly
after
distracted
of
his
wits
,
and
had
two
of
Cap.
8.
his
sonnes
slaine
.
Appius
Claudius
was
strucken
blind
for
alienating
those
things
which
were
consecrate
to
Iustin
.
hiss
.
li.
2.
Hercules
.
Zerxes
sending
foure
hundreth
Souldiers
to
spoyle
the
Temple
of
Apollo
,
they
were
destroyed
and
burnt
with
thunder
and
lightning
.
If
God
will
reuenge
the
wrongs
done
to
Heathen
Gods
,
no
Gods
but
Idols
,
in
such
a
terrible
manner
,
(
because
he
will
preserue
a
reuerence
of
a
conceiued
God
head
in
all
mens
mindes
,
though
that
conceit
in
a
particular
application
to
an
Idoll
bee
abhominable
before
him
,
)
how
much
more
will
the
Lord
reuenge
himselfe
vpon
those
,
which
thus
robbe
his
Sonne
Christ
,
who
is
robbed
in
his
seruants
and
Ministers
?
let
the
wise
bee
iudge
,
and
let
beleeuers
feare
and
tremble
.
Consider
in
all
this
,
what
is
said
vnto
you
,
which
possesse
impropriations
so
iniurious
to
the
Church
.
You
Patrons
also
of
Benefices
,
who
nibble
at
,
and
pare
away
what
you
can
get
from
those
which
you
doe
present
,
either
by
secret
simoniacall
compact
,
or
by
pretence
of
law
,
or
else
by
force
or
fraud
,
some
way
or
other
to
liue
vpon
Church-robbing
sacriledgiously
.
You
Farmers
of
such
liuings
consider
what
you
doe
,
and
you
that
gather
vp
the
labours
of
the
people
,
whereby
the
Ministers
of
Christ
are
defrauded
of
their
maintenance
.
You
pilfering
poore
,
and
deceitfull
payers
of
Tythes
,
which
make
no
conscience
to
steale
somewhat
away
closely
,
with
Achan
,
from
the
vse
of
the
Tabernacle
;
or
with
Hypocriticall
Ananias
and
Saphira
pretend
that
you
pay
tythes
iustly
,
but
yet
keepe
backe
euer
somewhat
from
the
true
owners
thereof
.
Know
your
duetie
,
weigh
the
equitie
of
the
cause
,
examine
the
former
reasons
,
consider
your
sins
,
and
forsake
your
theft
,
that
ye
be
not
found
written
in
that
flying
booke
of
vengeance
,
which
commeth
forth
against
theeues
,
to
reuenge
iniustice
and
wrong
.
If
yet
for
all
this
some
will
not
be
moued
to
pay
tythes
,
because
they
now
liue
vnder
the
Gospell
.
I
demaund
of
them
,
whither
they
meane
honestly
,
that
they
can
bee
willing
,
in
deed
and
in
truth
,
to
doe
for
the
Church
and
Ministers
according
to
the
time
of
the
Gospell
?
If
you
only
disclaime
the
law
herein
,
because
of
charges
,
and
will
not
indeed
yeeld
to
the
times
of
the
Gospell
,
you
but
pretend
Gospell
in
Hypocriticall
couetousnesse
,
for
that
you
thinke
there
is
nothing
to
moue
you
to
●●e
for
your
Ministers
maintenance
;
though
the
co●●rary
hath
beene
already
shewed
.
But
goe
to
,
I
take
you
to
speake
in
a
true
meaning
without
cuasions
,
we
will
be
content
to
let
the
law
goe
,
for
this
present
,
and
will
be
willing
to
stand
to
the
Gospels
reward
,
The
Gospell
prouideth
for
Ministers
.
which
is
either
the
primary
extraordinary
practise
,
and
that
was
a
voluntary
contribution
,
but
so
liberall
,
for
the
maintenance
of
the
Ministerie
and
brethren
,
Act.
4.
37.
&
5.
as
many
sold
all
they
had
,
lands
and
possessions
and
brought
the
money
,
and
layd
the
same
downe
at
the
Gal.
6.
6.
Apostles
feete
:
Or
the
Apostolicall
precept
,
to
make
them
pertakers
of
all
your
goods
;
or
else
the
after
act
of
the
Church
resuming
the
payment
of
tythes
.
Now
how
like
you
these
?
chuse
for
you
selues
,
if
the
Last
,
that
is
it
we
would
haue
,
and
you
dislike
because
of
aduantage
;
if
the
First
,
that
is
the
best
of
all
,
but
that
we
will
not
be
so
vnreasonable
towards
you
:
for
though
you
take
all
from
vs
,
and
the
Church
gaue
all
then
,
yet
wee
require
but
so
much
as
is
conuenient
for
vs
to
receiue
,
for
vs
to
receiue
,
and
you
by
duetie
necessarily
tyed
to
giue
.
We
desire
not
to
be
enriched
,
and
you
thereby
impouerished
,
that
it
now
should
be
said
,
as
heretofore
,
Religio
peperit
diuitias
,
sed
filia
deuorauit
matrem
,
which
I
thinke
wee
need
not
to
feare
on
our
behalfe
,
as
you
,
wisely
,
neuer
intend
it
on
your
parts
.
For
it
well
appeareth
,
how
much
you
loue
to
giue
,
as
they
did
,
freely
,
but
not
as
they
did
liberally
.
I
will
say
for
you
,
that
the
first
you
dislike
,
and
better
it
were
to
giue
a
tenth
part
,
than
all
.
But
will
you
rest
with
the
Second
,
and
make
the
Minister
pertaker
of
all
your
goods
?
Surely
if
you
would
performe
this
faithfully
,
wee
might
well
rest
contented
;
for
what
is
this
,
but
to
haue
our
wants
liberally
supplyed
,
and
in
you
a
franke
heart
to
giue
somewhat
of
what
you
get
,
of
euery
thing
a
part
or
share
,
more
or
lesse
?
else
how
can
you
make
vs
pertakers
of
all
your
goods
?
which
,
if
you
so
would
doe
,
is
it
a
great
matter
,
if
we
reape
1
Cor.
9.
11.
your
carnall
things
,
when
we
sowe
vnto
you
spirituall
things
?
Thus
you
see
(
you
pretending
Gospellers
)
that
wee
can
rest
contented
with
the
award
of
either
the
law
or
Gospell
,
if
you
would
conscionably
stand
to
either
;
but
that
indeed
you
are
of
neither
,
excepting
as
they
may
serue
your
turnes
,
and
be
to
you
aduantage
.
If
I
falsely
accuse
you
,
conuince
me
by
following
and
faithfully
performing
this
duety
you
owe
vnto
the
Ministers
of
Christ
,
either
according
to
law
or
Gospell
;
if
not
,
you
must
giue
vs
leaue
to
say
,
that
you
are
worldly
Atheists
,
of
any
religion
for
your
profits
and
commodities
,
professing
to
know
God
,
but
by
workes
deny
him
,
his
Ministery
,
Ministers
,
and
people
,
and
to
euery
good
worke
reprobate
.
FINIS
.