Crime of it is most justly charged by our Brethren upon those who were the sole cause of it and not upon those who with much sadnesse and grief of heart left their stations Ch. Go. with peoples consent p. 138 They themselves speaking of the Prelates are the Schismaticks and the makers of the divisions which are now in England All wise men know that not the difference but the cause maketh a Schismatick and more fully afterwards pag. 175. The Superiour over-ruling Minister over many distinct Congregations which the Word knoweth not In truth such a one is the proper cause of dissention and Schisme for hee not willing to submit to Gods Word by his power draweth many with him whereupon followeth dissention and schisme And then he with his Company being the stronger in the world may cry out loudest against those fewer that dissent that they are Schismaticks and Peace-breakers but look to the Word of God and themselves will bee found to be the makers of the Schisme by their traditions De. Pol. l. 1. c. 37. Learned Parker bestowes a whole Chapter in proving that Episcopis non puritanis dissiaium anglicanum imputandum esse And in his Treatise of the Crosse I would saith he our opposites the Bishops were as well able to clear themselves of Schism as we are able who run within that Censure of Augustine Quicunq invident bonis ut quaerant occasiones excludendi eos aut degradandi c. Whosoever saith hee envies those that are good and seeks occasion to exclude and eject them that rather than they will leave their own faults they will devise how to raise up troubles in the Church and drive men into Conventicles these are Schismaticks though they still remain in the Church About seven or eight and twenty years since Master George Walker preached a Visitation Sermon I have cause to remember it being then suspended and put out of my Ministry by the Visitor it was upon 1 Cor. 11.16 If any man seem to be contentious c. hee declared and with much strength and evidence asserted the Imposers who being not necessitated lay such snares and not those that conscientiously shun them are the CONTENTIOUS persons For which Sermon he was articled against and molested long in the High Commission Court §. 6. These penalties and severe impositions are many times laid by the Magistrate when his Conscience is not by any Scripture-light necessitated so to doe The matters which the Scriptures have not determined precisely one way or other nor required any such determination from the Magistrate If such things bee strictly imposed and bound upon us Hee doth not leave that liberty to others though it be every mans right as well as his which hee found left to him by the Lord. And where it is thus what was arbitrary in the Imposer becomes necessary to the persons imposed upon they are necessitated either to submit or leave their places And this puts a great difference as more or lesse blameable in the parties contending when the one can plead little but his will or resolution and the other an apparent necessity Wee doe not said our suffering Brethren separate our selves from the Church Positions Archip. pa. 10. 11. or forsake the Ministry of the Gospel but are thrust from it if men driven by Excommunication out of the Church bee not Schismaticks much lesse Ministers driven by suspension and deprivation If the Prelates cannot prove from the Word the things in question may be prescribed by Authority and yeelded to by the Ministers without sin then are the Prelats Schismatical according to the judgement of the Apostle who beseecheth the Brethren to mark them diligently who cause division and differences besides the Doctrin which they have learned and avoyd them Rom. 16.17 §. 7. Breaches and Divisions secondly are continued and fixed by such impositions upon this account ¶ II. Humble reasonings about matters in difference amongst Brethren if it be with equal liberty to each is the ordinary way to reduce into peaceable union persons of different judgements But opinions or practices having obtained an establishment by Law are thereby exempted from any such Disputings or so much as being questioned in respect either to their lawfulnesse or expedience Ecclesiast Pol. p. 26. Things were disputed saith Hooker before they came to bee determined men afterwards are not to DISPVTE any longer but obey Prudentia say others non obedientis sed imperantis est it is our part to obey and not to bee so wise as to dispute what is established by power and many are the like expressions in Episcopal writings In so much as though our silenced Brethren and those of that party did all along make it their humble sute that they might have liberty and freedom in a modest and Christian way to conferre and dispute with the Prelatical party about the main and principal Controversies and differences that were betwixt them This could not bee obtained by all the friends and interest those poor men could make But upon the like reasons as are before mentioned it was constantly denied them These forms say the Prelates and Ceremonies being established by a Law ought not to bee called in question and disputed of as if they were doubtful It is presumption and arrogancy to reason against what our Superiours have done Answ the Minist of London pa. 17. For a Subject to examine the Law of his Magistrate saith another is to presume and usurp authority above his superiours The Governours themselves have ever been sufficiently against it Proclam 5º Mar. 1º Jacabi King James tells us it is necessary for them to use constancy in upholding the publick determinations of State otherwise it will become ridiculous and that the stedfast maintaining of things by publick advice established is the weal of all Common wealths Hee speaks there of Church Lawes The Canons of 1603. which were confirmed by his authority threaten thus Can. 6. Whosoever shall hereafter AFFIRM the Rites and Ceremonies of the Church of England by LAVV ESTABLISHED are such as being commanded by lawful authority men may not with a good conscience approve use or if occasion require subscribe unto them let him be excommunicated ipso facto Can. 7. The like for those that owne not Church-Government by Arch-Bishops Bishops c. So that when these lesser or doubtful matters come to bee established by a Law the scruples about them cannot in an ordinary way be brought to any period the one party being forbidden to declare their Consciences under as great a penalty as for the greatest Crime a man can fall into for so is Excommunication ipso facto And if hee escape this Thunderbolt from above there is a gulf provided beneath to swallow up all his livelihood Act for Uniformity the Act for Uniformity which is thus Whosoever refuseth to use the said Common Prayers c. or shall preach declare or speak any thing in the derogation of the
questions as our Brethren of Scotland affirm about Religion Declar. of the Com. of the Gen. Assemb p. 26 and matters Ecclesiastical ought to be determined by the assemblies of the Church as matters Civil by the Parliament a Parliament is absolute and independent in its determinations Then this question whether stinted Forms of Prayer or instruction composed by men ought to have a constant setled use and how frequent or seldome to be used in the Worship of God and of the sufficiency or insufficiency of a Minister in any such respect being undoubtedly questions of that nature should first have been determined by the Church which hath not been done before the Parliament had medled with it §. 2. Obj. If it be said the Assembly of Divines disposed put the principles of Religion into this form or mould and fitted it for such a method and way of instruction and commended this Catechism to the Parliament A. 1. So were the forms of Prayer and Homilies composed by learned godly men and out of a good intention those first reformers are acknowledged to be excellent instruments raised of God The Preface to the Direct c. it is not the matter in those Prayers and Homilies that was so much blamed but the end and use for which and the authority by which they were brought into the Church they are imposed saith the Admonition to the Parliament as a set service to God Adm. p. 9 though the words or matter be good the use is naught Our Supplications Remonstrances say our Brethren of Scotland in the aforesaid Declaration Acts of assembly and Parliament and our defensive armes in Anno 1630. and 1640. were not only against the Book of Canons Pag 26. Service-book c. for the evil matter there contained but the manner of introducing the same that is by a Civil and not by a Church power Ans 2. The Assembly did never intend such a stinted stated use of it in the solemn Worship of God as in the Case according to which a Sabbath is not judged well spent wherein the words of this Catechism or some part of them are not read or said And that the not submission hereunto upon any account should be a sufficient test of a persons unfitnesse to enjoy a place or station in the Ministry Such a severe strict use of it was never advised by that Assembly but rather condemned by them in condemning the like use made formerly of set forms of the same nature Preface to the Directory The Liturgy say they hath been a great meanes as on the one hand to make and increase an idle and unedifying Ministry which contented it self with set forms made to their hands by others c. so on the other side it hath been and ever would be if continued a matter of endless strife and contention in the Church and a snare both to many godly and faithful Ministers who have been persecuted and silenced upon that occasion and to others of hopeful parts many of which have been and more still would be diverted from all thoughts of the Ministry to other Studies especially in these latter times wherein a greater discovery of error and superstition and more knowledge in the Mysteries of godliness and gifts in preaching and prayer In another place wee are told in the same preface how by reason of such forms and the not submitting to them divers able and faithful Ministers are debarred from the exercise of their Ministry to the indangering of many thousand souls in a time of such scarcity of faithful Pastors and spoyled of their livelihood to the undoing of them and their families §. 3. These were the evils of such a stated authoritative use of set forms in the solemn Worship of God observed by the Reverend Divines of that Synod And therefore they advise there may be no more such severe injunctions but instead of them a Directory for all parts of Worship in which the Minister is left at more freedom Preface to the Direct having liberty to furnish both his heart and tongue with further or OTHER materials of Prayer and exhortation as shall bee needful upon all occasions These words of the Assembly contain the true nature and notion of a Directory as it differs from a stinted form and is the same with Hookers distinction before mentioned Pa. 58 59. A prescript form is such an appointment as every man must observe A Directory is a form men may use if they please or change it and please themselves in some other if there bee just reason Now it is professed by the Assembly of Scotland Act of the Gen. Ass for appro the Cat. that they receive this Catechism under no other notion but as a DIRECTORY for CATECHISING and not as a stinted Catechism And thus the Parliament understood the Assembly in all the forms they presented to them and condescended so far as to reason with our Brethren of Scotland and justifie the liberty and freedom they had given by the Directory as being according to the judgement of moderate Presbyterians here in England When we consider saith the Parliament what some Ministers of the Presbyterian judgement and members of that Assembly in their book subscribed Smectimnius dedicated to the Parliament say of the Litourgy then established by Law it was never established to be so punctually observed so rigorously pressed to the casting out of all that scruple it Declar. of the Lords and Com. in answ to the Scot Papers or any thing in it wee have reason well to consider what we put the stamp of publick authority upon for if this uniformity of the Directory Church-Government Confession of Faith and CATECHISE should produce such a rigid Conformity unto them it is not easie to fore-see all the mischiefs and inconveniences it would beget though we may easily guess they would not be small by what we have felt in the like kind Ans 3. Wee are told Eng. po Cer. p. 154 before Princes Ordinances can bee said to bind us it must first bee shewed they have been prescribed by a lawful Synod of the Church The Magistrates power is only Cumulative so that an Ecclesiastical power is first to be put forth by a lawful Synod of the Church The Assembly called by the Parliament was no such Synod being 1 Not made up of persons delegated from the Churches by the intrinsical power received from Christ â—en Asâ—â—â—b of 〈◊〉 Anno 1647. Ses 23. nor 2 Any power of suffrage for the minor part presented their resolutions as well and with as much authority as the major 3 Nor had they liberty to debate of any thing but what was proposed by the Parliament Hence those Ordinances were examined and owned by the general assembly in Scotland before they had any sanction of that State or reception in their Churches And we in England having no general Assembly so established the Provincial assembly of London took it
heavy penalties every such practice and observance as possibly they may conceive to bee pious and useful for the better or more solemn performance of the service and worship of God That Synod in the year 1640. which was rigid and imposing enough exerciseth a remarkable moderation in their seventh Canon A practice they endeavour there to bring into the Church which they profess to be pious in it self profitable unto us and edifying unto others yet notwithstanding enjoyn it not much less under any penalty but think it very meet and behoveful and heartily commend it to all good and well-affected people members of this Church it being an ancient and laudable custome And with this imitable moderation and tenderness conclude the Canon in these words And in the practice or omission of this right wee desire that the Rule of Charity prescribed by the Apostle may bee observed which is That they which use this Rite despise not them that use it not and they that use it not condemn not them that use it Such a Christian charity and tenderness in Magistrates and Synods in respect to Rites and Observances or matters of like nature not evidently necessary to the worship and service of God is all this little Treatise humbly pleads for And truly it may seem very reasonable considering how plain and punctual the Scripture is in the practical Resolution of such Cases in Romans 14. and in 1 Corinthians 8 c. And with what woful distractions and disturbances the Lord hath chastized us for want of a more strict observance thereof And doubtless all matters of the same nature in the worship and service of God may safely bee ordered by the same Scriptures the Rule in this and the like cases is so perfect plain and full as wee may say of it as Christ of his direction about Asseverations Mat. 5.37 Let your communication bee yea yea nay nay for whatsoever is more than these cometh of evil And therefore if such become more severe than the Lord hath required it will be their evil our misery only Our Church-Governours questionless might have brought in one Rite or Ceremony with the same liberty to mens consciences that they have done another The Crosse and Surplice c. with the same liberty as bowing to the East or Altar Other officiatings with no more strictness of stinted words The Priest shall say these words or such like Rub. for Churching than the Churching of Women c. they might with security have so done in respect of any thing that the Lord requireth more of them which if they had observed from the beginning of Reformation how had the Lord this day been worshiped by us in the beauty of holinesse throughout the Nation Psal 2.10 11 12. Bee wise now therefore O yee Kings bee instructed yee Judges of the Earth Serve the Lord with fear and rejoyce with trembling Kisse the Son lest hee bee angry and yee perish from the way when his wrath is kindled but a little Blessed are all they that put their trust in him ERRATA PAge 17. line 7. read impositions l. 23. r. quacunque p. 34. l. 17. r. methodical p. 39. l. 17. r. say p. 58. l. 12. r. indicantur p. 80. l. 19. r. learner p. 95. l. 24. r. Canons of 1571 p. 98. l. 13. r. liberty p. 110. l. 12. r. have p. 102. l. 1. r. Book p. 108. l. 10. r. liturgy p. 117. l. 4. r. having some other l. 12. r. of his duty p. 118. l. 17. r. whom p. 121. l. 18. r. rigid p. 122. l. â—â— r. Pretour p. 133. l. 20. r. yet would p. 142. l. 23. r. Armach p. 148. l. 19. r. unto It p. 152. l 6. r. fear for this p. 154. l. 20. r. appear p. 158. l. 12. r. left their Some beams of Light broke forth in a former age and now of use for the resolving a Case of Conscience of present importance CHAP. I The Case with an Explication of some terms and the state of the Question Case WHether it bee well to impose upon Ministers or publike Preachers some one Catechisme to bee held to for matter and words as a sacred help and more effectual means for propagating the Gospel or the like spiritual use or end For the further explanation and stating this case §. 1. The Magistrate whether christian or Heathen for in each the same power though not the same light to guide it is Custos utriusque tabulae Yet with this difference in second Table duties hee hath liberty to create or make Laws de novo such as were never Laws or in being before hee created them and wee are bound by the Law of God to bee subject to such Laws even to every humane creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake 1 Pet. 2.13 But not so in the duties of the first Table all Laws necessary for the managing of the worship of God and his spiritual Kingdome are from himself who onely knows himself and what will bee for his honour and the edification of his people upon this account the Lord frequently in the Scripture giveth charge to Princes as well as others Deut. 4.2 not to adde too nor take from his Law or to do the thing that seemeth good in their own eies because though a Christian yet hee cannot so wel by his wisdome judge in the matters of Piety what is sutable to God as a Heathen can judge in matters of Civility what is sutable to man Hee may notwithstanding exercise his authority to the glory of God even in the matters of worship in these Cases 1 Its granted generally whatsoever is clearly and evidently set forth in the word as the way in which the Lord will bee served and worshipped hee is not onely to submit to it himself as a Christian but to use all lawful means that others may do the like as hee is a Magistrate whatsoever talent wee have received must bee improved to the glory of him that gave it 2 Seeing the Assemblies for the worship of God have many things common being of the same nature in the general and as a Coetus hominum with other Civil assemblies whatsoever is found expedient comely and useful in these ought carefully to be furthered and looked unto that the like bee observed in these more sacred meetings Such Circumstances or Laws established by the Magistrate about them do not immediately reach the worship it self but the worshippers yet so necessary as without such provision the service cannot so conveniently or edifyingly bee performed if time and place bee not designed if many speak at the same time if in a great Congregation no eminent place for him that preacheth the Sermon will not bee so edifying And yet there is nothing in such Law or provision more holy or sacred than there is any thing evil or sinful in the preservation or keeping up the being of Devils or wicked men The Magistrate may make Laws for the preservation of
the lives of murderers and the worst of men as men and rational Creatures and yet not by it do any Act or make any Law that is sinful or evil and so it is with the Laws and Provisions for the being or convenient being of the service worship of God though it be sacred and spiritual yet such Laws are not The school-men say of Letters Literae significantes sacras sententias non significant eas in quantum sacra sunt sed in quantum sunt res ergo literae non sunt sacrae § 2. To impose c. The Magistrate may not onely permit but commend and advise a practice without any Coercisive impression of authority such was the decree of Darius Dan. 6.25 I make a decree that in every dominion of my Kingdome men tremble and fear before the God of Daniel for hee is the living God and stedfast for ever c. hee worketh signs and Wonders c. where the reason of the thing rather than the authority of him that commands is represented so in that of Paul Philem. 8. Though I might enjoyn thee that which is convenient yet I rather beseech thee And this is safe for the Magistrate especially where the reason of the practise is not so evident as to bee of general acceptation by the godly of present or former ages as Infant Baptisme necessity of ordination to all that preach in publick this or that external form of Church Government and the like 2 Hee may protect those that conform to such advise and impose penalties which a private Christian cannot on any that shall molest disturb or discourage those that shall so do of this nature was that injunction in respect to those that were disturbed in reading the Bible in the English or the paraphrases of Erasmus upon the Gospels Injunct of Qâ—â—â—â—â— which was to bee had in every Church 3 A penalty or curse being not essential to a Law The Magistrate may command or enjoyn and yet adde no penalty or forfeiture In such cases a perpetual constant practice is not ordinarily expected peaceable omission upon grounds of reason where no contempt or despising of authority is accepted or at least connived at and so much is intimated in the very forming of a Law as about Ceremonies in the injunctions of Q. Elizabeth no man ought obstinately no maliciously to break and violate the laudable Ceremonies of the Church Câ—n. 22 commanded by publick authority to be observed 4. The Case is about a command with a penalty which is the most Magistratical there is more of power and authority Premiare potest ad quem libet pertinere sed punire non pertinet nisi administrum legis Aq. 1â— ad q. 92. art 2 in a penalty than in a rewards for to punish is peculiar to Magistracy to reward is in the power of any man that hath wherewith A penalty imposed with greatest severity those that obey not though out of tenderness of conscience and ever so peaceable and free from contempt in their forbearance and conformable in other matters their doom is the same with the obstinate The Common people especially in their youth and natural condition are more bruitish and indisposed to instruction such despise knowledge The Care of a Christian Magistrate conduceth more to the eternal welfare of their souls than any care they have of themselves they heed more the Commands and impositions of men than of God and are more reduced to the use of the means from the penalty of a law than from the threatnings of Hell They come under the Magistrates hand and care by birth and providence But Ministers and Publike Preachers by his own Election and satisfaction received of their sufficiency and fitnesse and are not admitted to any place of publick instructing either of young or old but as they are found upon examination to bee both able and willing To commend or advise will effect as much with such persons as to command yea injoyn cum minis suppliciis will do with those others §. 3. Some one Catechism c. TO Catechise in the sence of our Case is to take some plaine discourse about the Principles of Religion formed in method of Questions and Answers by which the Minister is taught to aske his people questions and taught also how to teach them to give him answers to those questions a provision more sutable to a former age when the blinde did lead the blinde of whom that Scripture was verified Heb. 5.12 for after the Bishops had made a man a Minister he was enjoyned to learn Nowels Catechisme and to get some Scripture by heart and give an account to the Arch-Deacon or his Official at every Visitation Some one The Shorter Catechisme agreed upon by the Assembly of Divines at Westminster and presented to the Honourable Houses of Parliament then sitting and by them ordered to be printed and published but no man enjoyned to use it or punishable if he made use of any other to instruct his people in This little Book for the comprehensiveness of it as also exactness of order and expression hath as it deserves a great esteeme with many Learned men notwithstanding to be the one and only Book for all capacities that are to be instructed in Principles throughout the Nation is a perfection not to be expected from any Common gift nor is this for such purpose the fittest in its kinde as wee shall endeavour to shew in this Dispute §. 4. To be held to for matter and words Prayer and Instruction are duties the Minister is specially to attend and give himself to and to conceive and forme his work both for matter and words according as he hath received gifts from the Lord Jesus Christ It is true there hath been a Custome even in the reformed Churches to compose by the more learned and prudent your Agenda or Church Dispensatories that is some Generalls in matter and method by way of a Directory for such as are lesse able as that of the Assembly for Prayer and Instruction leaving the Minister to his liberty to make use of the whole or any part of it or any thing to like purpose as he shall finde expedient as it is there expressed So our Brethren the N. Conformists at Franckford after they had gathered a Church out of the Church there Their Rubrick thus Gratiarum in hanc aut aliam consimilâ—m formam pro ministri ipsius arbitratu annectit p. 50 Minister precatione eadem hac qua pracedit vel aliae quacunque propria pro instinctu animi sui uti licebit p. 37. had setled at Geneva composed a Directory which they term Forma publice orandi c. Anno 1556. where the like liberty as in our Directory is left to the Ministers But an imposition of matter and words is to doe all not to direct only but to doe the thing and leave no more to the Minister to doe than any Childe in the Parish
that can read English can doe as well as he And in this part of his Ministry he is in the same forme with those who were rendred odious in darker times by publick Authority The Bishop shall suffer no man to bee occupied in the Ministration of the Church which calleth himself by the idle name of a Reader in the Canons of 1571. §. 5. As a sacred and more effectual means In the Service and Worship of God Actions or Methods are for the nature of them according to what is there stated c. if it bee to effect immediately a Holy or Spiritual end or to prevent the like evil as in this case it is sacred and spiritual and whatsoever thing or action of this nature enjoyned by the Civil Magistrate falleth under the first Head as before and must have clear and evident Scripture-warrant nothing makes a thing holy and sacred but the Word and nothing will serve in it self to any spiritual end but what God appoints Principles and Fundamentals may be the matter of a Sermon as well as of a Catechisme the difference is only in the method and way this method and way is termed not only an ancient and good but a pious or holy way of instructing and designed as a special means for the propagating the Gospel and to prevent the growth of Ignorance Atheisme and Heresie and all this as distinct from preaching So it is not for the truthes or the matter sake only for that may bee the same in plaine preaching but in the method and way for although the people bee instructed in the same Principles and Fundamentals by way of preaching according to the Directory yet if he doe not instruct in this method and way and words hee shall be put by his Ministry and maintenance this being the nature of the imposition and the methods or matters some of our Brethren would have imposed it cannot bee judged of as any other thing but the imposition of a sacred means of help to the Service and Worship of God the Case thus stated and explained the Negative is asserted namely the unlawfulnesse of such impositions and how great an evil it is to bring us back again under stinted forms in any kind being so happily delivered from them and from those that kept these burdens upon us And for confirmation hereof let the following reasonings without prejudice be considered of CHAP. II. The first Argument Rites and Forms that have a stated use and to spiritual ends in the worship of God ought to have Scripture warrant for their establishment § 1. ALl Methods and forms prescribed to be received as a matter of Piety and for spiritual and speciall ends and advantages in the service of God ought to have express direction and warrant out of the Word of God This is one of the great truths our brethren the Non Conformists asserted in their age against humane oppositions and sealed it by their sore and great sufferings Which they have argued against from these Scriptures Deut. 16.21 Col. 2.20.23 Exod. 20.4 Esay 1.12 Matth. 13.19 Hebrew 3.4 5 6. Matthew 28.20 And by other Scriptures also they prove that not onely what is done against or contrary to the word but also what is done besides it Deuteronomy 4.2 Deut. 12.32 Prov. 30.6 Levit. 10.1 2 Sam. 7.7 Jer. 7.31 is unwarrantable That saying of Augustine is frequently urged by them sive de Christo sive de Ecclesia sive de quacumque alia re non dico si nos sed si Angelus de coelo vobis anuntiaverit preter quam quod in Scripturis accepistis anathema sit Dr. Reynolds a learned N. Conformist avouching these words makes this observation hee saith not contra quam sed preter quam so that Augustine thinketh not onely things which are contrary to the Word to bee unlawful but even those things also which are besides the word Doctor Reynolds confer with Hart. cap. 2. And in particular against the imposing 1 A form method or an external garb or way of worship to bee held constantly and not appointed in the Word We are not to think saith Mr. Cartwright Against Whitg lib. 1. p. 26 that in the word there is onely the substance of Religion c. and those things left out which should pertain to the form and fashion of it Those saith Mr. Bradshaw that have power to make peculiar forms of Religion and worship have power to invent a Religion and worship of their own and Page 29. and 30. True worship both for matter and manner ought to bee according to the prescript rule of Gods word onely Religio est vertus voluntatis ergo ut prolatio exterior sit vera debet procedere ex intensione pertinente ad religionem Neither hath any mortal man authority to frame according to his own conceit any form or fashion of Gods service and worship for the manner of worship also must be holy and not the matter onely and no man hath power to make any thing holy that God alloweth not by his word and Spirit In the discipline of Scotland as it was set forth Anno. 1560. As the Magistrate ought not to preach catechizing is a part * So termed by the assembly in their advice for Chur. Government English po Cerem pag. 139. out of Daneus of preaching so hee ought not to prescribe any rule how it should bee done but command the Ministers to observe the rule commanded in the word And a learned Scotchman in the worship of God whether internal or external hee the Magistrate ought to move nothing prescribe nothing except that which is expresly delivered in Gods written word Nulla justa disponendi servos Dei saith Jun. in Lev. 9 ad cultum Dei ratio ab hominibus in vestigari potest nisi quam Deus prescripserit § 2. 2 A stated service of God or a help or means for the making of such service or any part of it more effectual or acceptable Medul lib. 2. cap. 4 Res illae saith Doctor Ames quae institutione singulari usibus religionis destinantur tanquam religionis instrumenta recte etiam propter statum aut relationem fixam quam habent vocantur religiosae It s the same with that another saith what is done by a Servant of God in the solemn service and worship of God by precise cannon of the Church or law of the Common-wealth is a part of divine worship Brad. 12. Arg. arg 3. and of worsh p. 47. Reasons from Scotland Thus against our set form of prayer they argued if there were never an ill word or sentence in all the prayers if it were framed all out of Scripture phrases sentences saith an another yet to use it as a set service c. though the words bee good yet the use is nought Adm. 2. par p. 55. Fresh Sute p. 211. If Christ saith Dr. Ames bee our authentique Teacher in all good that wee learn about Religion who
III. What directions there are in the Scripture for the instructing of others in respect both of matter method means c. NOw that there is no such peculiar way or means as is mentioned in the Case for the instructing of the ignorant either from promise or precept or example warranted in the Word will appear if we consider what direction we have in the Scripture about this part of Ministerial Service and Worship of God namely the instructing our people §. 1. 1 The matter to bee taught Whatsoever Christ hath commanded Mat. 28.20 the Word of the Lord 2 Tim. 4.2 the whole Counsel of God Act. 20.27 c. 2 Method or way Taking some text of Scripture and so preaching upon it as Luke 4.17.21 or expounding the Scripture all along as we read it Neh. 8.8 or occasionally discoursing as Providence offereth matter Joh. 15.1 Acts 10.3 4. 13.16 17. or by Parables as in the Gospels or by reasoning and disputing as Acts 9.29 Mar. 9.34 Acts 17.17 or by resolving Cases or Questions proposed by our Children and such as are desirous to learn 1 Cor. 10.25 Exo. 12.26 27. Josh 4.6 Matth. 19.16 17. 3 The end to give knowledge of Salvation to worke conversion to save our selves and those that hear us Jer. 23.23 Acts 26.18 1 Tim. 4.16 4 For the Gesture and Posture standing or sitting wee have examples of both Nehemiah 8.4 Matth. 23.2 higher than the rest of the people in a Pulpit Nehem. 8.4 5. a chair or seat Matthew 23.2 §. 2. But that wee may come yet neerer to our present Case we have direction also in the Word about the 5 Manner Our instructions ought to be 1 Plaine and to the lowest capacity Neh. 8.8 1 Cor. 14. 2 With authority and command Tit. 2.15 1 Tim. 4.11 In demonstration of the Spirit and not with the inticing words of mans wisdome 1 Cor. 2.4 3 With dexterity and skilfulness 2 Tim. 2.15 which standeth much in dividing the word and respective application to each soul ¶ There is a variety in the capacity and frame of spirit found in those under our charge as simple ones Babes weake in faith others more knowing established of full age perfect there are unruly and scandalous erroneous and gainsayers Hereticks and Apostates Hypocrites and Dissemblers there are also such who are found in the faith sincere and upright spirits without guile c. so also certaine sorts of truth Principles Fundamentals milk strong meat and certaine methods and wayes of applying our selves and truths to such persons respectively there are Doctrines Reproofs Corrections Consolations Rebukes Disputings c. 4 With quick and suitable affections some save with fear others with boldnesse and courage others to bee treated with in tenderness compassion love meekness c. It is a work requires more than ordinary abilities and watchfulness to distinguish the Spiritual state of souls in their great variety to collect and gather fit and sutable matter dividing and cutting out truths to each state and to get hearts and affections sutable In the last place therefore let it be considered the § 3. 6 Means or the helps and provision Christ hath made for his Ministers and what he requires of them that they may bee sufficiently furnished to this great work 1 The Bible a book put into our hands by the Lord himself that hath in it up and down all materials and furniture necessary to this great work 1 Tim. 3.6 holding fast the faithful word that hee may bee able by sound Doctrin both to exhort and convince the gainsayers and 2 Tim. 3.16 All Scriptures are given 17. that the man of God the Minister may be perfect throughly furnished to all good Ministerial works 2 Gifts given by Christ upon his ascention to this end Eph. 4.10.12 knowledge and utterance not onely able but apt to teach having a stock or treasure they have a gift also to communicate it Nature giveth Nipples as well as milk to the breasts And none to be taken into this blessed work according to Christs Directory but such as are so qualified 3 Industry and diligence search the Scriptures attend to reading a giving our selves wholly to the work Truths are delivered in the Scriptures not in such a sorted or methodial way that you may finde the concernments of each Doctrin or each mans condition all together in one place but are let fall here and there in an occasional way as in an Epistle or story or Prophecy or song c. and not onely in gathering together fit and sutable matter but it must bee put into a method and order The Preacher Eccl 12.9 did not only seek out but set in order many Proverbs as the Priests Lev. 24.4 were to order their lamps Peter did not onely search out matter but it s said Act. 11.4 he expounded it in order unto them Luk. 1.3 It must bee a part of our industry also to improve our gift of utterance by searching after fit and significant expressions that the Trumpet may give a certain sound that is intelligent and distinct sweet and pleasant 3 The blessed spirit of God that sheweth us the things of Christ and of God and hath its fruit in words or utterance as well as in knowledge and matter as in that antithesis 1 Cor. 2.4 my speech was not but in c. 4 Stirring affections as before a great help to utterance and elocution where clearness of knowledge a gift of expression in the general matter chosen out and sorted to such and such persons and then affections sutable there will bee a tongue as the pen of a ready writer there will be such a stirring emphasis even in the very words Interior affectus quasi naturali impetu movet linguam and so much of the similitude and likeness of our affectionate hearts as t is impossible in any form of words composed by another or it may bee by our selves at another time or in a cold deliberation to speak in any measure answerable or so edifying who could have taught Paul so wel as his sanctified passion taught him to express himself Phil. 3.18 §. 4. Now for any man to go further that is in any of those particulars to bee more particular When Christ hath sufficiently instructed his scribe and taken off his hand as being able now to form his own work for the Magistrate or a Synod to take him into tutorage to adde more safe and particular rules and Laws for the direction of the Ministers of Christ in their Ministerial imployment what is this but to doe worke after the King Eccles 2.12 wee impose these Lawes upon Ministers such as are approved both for their grace and gifts for their Doctrin and Life as persons fit and able for this work After Christ hath given his Ministers a Book as before the Scriptures and given it to this end that they may be perfect 1 Tim. 3.16 17. and thorowly furnished to all imployments yet others are
thus to instruct leaving them as Christ hath left them for choyse of matter and words according to the gifts the Lord hath furnished them with for his service §. 2. Obj. 3. It is ancient and received by all Churches in all ages since the Apostles times Ans If it bee meant instructing the ignorant and younger sort in Principles it is not only so but more ancient even before the Apostles times and confirmed by them and is or ought to bee received practised by all Churches But method words c. imposed as a necessary Rite and Order in the Service of God this is not ancient and he that was well skilled in antiquity will tell you so Mr. Parker of Symbolizing with Antichrist part 2. p. 19. If they speak of Canons inferring necessity they must know there were no such Canons in antient time Christian Liberty was more tendred in those dayes Againe Antiently saith the same Author there was in Rites a liberty permitted and no necessity imposed necessity in Rites is jugum papale never heard of in the Church till Antichrist began to usurp over the liberty of Christian men Ans 2. Suppose it had both Antiquity and Universality Is this a topick more cogent here then in former disputes as between Protestants and Papists Conformists and Non Conformists Cassander Anglica pag. 2. Mr. Sprint layeth his most weight upon this Argument The refusing of Conformity saith hee tends to condemne all true Churches all faithful and sound Teachers of all times and places since the time of the Apostles of Christ The avouching Antiquity and Universality of acceptation as equivalent in a Dispute to Divine Authority which is or ought to be the only rule in this matter is very sufficiently refuted by Jewel Whitakers Reinolds Morton and the rest of ours against Papists as also at large disputed betweene Doctor Ames in his reply to Mr. Sprint and Doctor Burgis his rejoynder and then Dr. Ames again in his Fresh suit Obj. 4. And for any necessity or Arguments drawne from thence Ans There is no Ministerial work in which a necessity may not better bee pretended as 1 In convincing the Gain-sayer controversal disputes such difficulty as for want of help sometimes men are disputed into error 2 To pitch upon such Characters and signes by which Sincerity may be discerned from Hypocrisie is very difficult and for want of experience and skilfulness in such a work the hearts of those have been made sad whom God would not have made sad Ezek. 13. If in such Cases the Magistrate should consult with a Synod and forme certaine wayes of reasoning for method and words and impose upon the Minister in their Disputes to bee held to and no other and the like for the imposing certaine formes of signes and markes by which Sincerity and Hypocrisie may safely bee distinguished or any other difficulty that falls in the way of our Ministry is much more necessary and allowable 3 To be able to speake level and not over or under in determining the Magistrates power in Ecclesiastical matters is a difficulty and to what extremities doe good men in their preaching and printing run in the point upon this consideration a Homily is composed that is a certaine forme for matter and words Synod 40. Can. 2. and imposed * upon all Ministers as followeth For the fuller and clearer instruction and information of all Christian people in their duties in this particular wee doe Ordaine and Decree That every Parson Vicar Curate or Preacher upon some Sunday in every quarter of a year shall treatably and audibly read these explanations of the regal Power here inserted and the words are set downe In every of these Cases and forty more might bee instanced there is more necessity of impositions than in teaching plaine Principles Can it bee imagined Ministers intrusted without any such books or helps in these more difficult points will need them in the easiest part of his Ministry Is a Minister able to feed with strong meat and not fit to bee trusted with Babes and Lambs Obj. 5. It will conduce say some much to uniformity and so to unity and peace if the same order in this matter be observed throughout the Nation Ans This is the old Plea and a means by which the Ceremonies and Common Prayer-book kept their station so long amongst us There is an uniformity arising from the vertue of internal principles as also from an external mould or frame the one is free and natural the other compelled and forced Uniformity from internal Principles is an excellency in Nature and in Grace also That an Acorn a grain of Corn a Kernel a seed from each a Body and in its kinde the like the like leaf bark branch fruit it is true not in smaller things so exact in likenesse as what you cast in the same mould yet for substance and in the maine they are the same all Vines Cedars every Plant and every Herb in its kind every Beast and every Bird in its kind And so is it with gracious and holy men being a holy Seed and having this Seed remaining in them their conversation for the substance is the same and so visibly uniforme and the same as the blinde World can distinguish them from other men So also in this part of their conversation their Service of God in his Ordinances if the institutions of Christ and whatsoever hee in his Word hath prescribed as necessary means and circumstances from more general Rules bee observed by Ministers that are gifted industrious and gracious you will have a natural free and comely uniformity and more to the glory of God then to have all by external injunctions cast as it were in an artificial mould such a forced Conformity in all Ages hath been the occasion of greatest differences and disturbances I say the neglect of Scripture Rules which guide and direct an uniformity in matters of substance and greater consequence and by Canons and Injunctions erect an uniformity in matters of doubtful Dispute and not of much concernment if they were cleared Those Reverend N. Conformists that wrote the Admonition spoke very prudently to this The only cause why our Church differeth from the Churches reformed of the Strangers or among our selves or they among themselves is because our Church suffereth not it self so to bee directed by the course of those Scriptures as another doth except it be in those things of order wherein one Parish may many times differ from another without offence following the general Rules of Scripture for order as in appointing time place and the like 2 Ad. pa. 42. The pretence of uniformity and upon that account taking liberty to impose doubtful Traditions hath been in all Ages an Utensile in the hands of Church Governours by which they have exercised the greatest tyranny and put themselves in a capacity to bring Ministers under what bondage they please One Councel Decrees that all Ministers must live single
and 2 The evil consequences that will follow upon it 1 The penalty or punishment is expressed thus or to such purpose If any Minister receiving the States maintenance misse Catechising a particular Catechism is prescribed ten Sabbath days in a whole year unlesse it be upon such cause as two Justices shall approve of such omissions being proved by the Oath of any two witnesses this person is to bee ejected out of his Living as a negligent and scandalous Minister Our Reverend Fathers who many years groaned under this penalty for Episcopal or Common-Prayer-Books Non Conformity expresse themselves sadly thus We thought that in equity our fault and in discretion our Calling is to bee regarded that punishment deserved exceed not the fault committed But loss of living by deprivation or suspension is the next punishment to death Eccles 34.23 therefore wee complain that more than severity is done against us for if it bee a grievous punishment to fine a Lay-men so called ten twenty or thirty pound may not the grieved spirits of faithful Ministers sigh yea cry unto God for that their bondage is such that only Omission and that of Conscience with peace Trial of Subs p. 15 is corrected with no lesse punishment than loss of living Through the Bishops rigour many were ejected about the beginning of K. James his Reign But men were so sensible of the great discouragement upon the hearts of godly Ministers by reason thereof that the Members of the House of Commons in the Parliament Anno 1610. thus Petitioned the King Whereas divers painful and learned Pastors that have long time travelled in the work of the Ministry with good fruit and blessing of their labour have been removed from their Ecclesiastical Livings being their Free-hold and debarred from all means of maintenance to the great grief of sundry your Majesties well-affected Subjects we therefore humbly beseech your Majesty would bee graciously pleased that such deprived and silenced Ministers Living quietly and peaceably may be restored c. §. 3. And yet there was a tenderness in those Laws in many respects more than would have been found in this 1 There were expressions in them whereby the crime is placed in such omissions only as are from wilfulness and contempt to authority so 13. of Eliz. cap. 12. Such as refuse to use the form prescribed for Prayer and Sacraments or OBSTINATELY use any other either form or Ceremony so in the Queens injunctions No man ought obstinately and maliciously to break and violate the laudable Ceremonies of thē Church commanded by publick authority to be observed Inj. 22. Non qualiscunque mandati praeteritio criminalem facit in obedientiam sed repugnare sed nolle obedire But no such indulgence in THIS CASE The penalty falls to the full upon the most peaceable if he refuse though his recusancy be from ever so much tendernesse or doubtfulnesse in Conscience Thus our Brethren formerly complained of the Bishops who were more severe than the Law If such only are openly to be rebuked as openly break the Traditions of the Church through private judgement and contemptuous wilfulnesse then only omission and that of Conscience with peace deserves not so publick and extreme punishments as deprivation and suspension 2 An Ecclesiastical Censure from the Ordinary prevented the penalty in that statute for the first offence or if not it was but the losse of one years profits He was not ejected from all and for ever as in this case for his first transgression 3 Not only two Witnesses which is all required in this case but the person offending must bee lawfully convicted according to the Lawes of this Realm Stat. 1. Eliz which is by the Verdict of a sworn Jury in open Court before sworn Judges as the interests in other Free-hold States were tried before he could bee ejected The Statute also was penned with so much caution and indulgence to Ministers Certain Consults pag. 14. That good Lawyers saith one even such as afterwards were Judges have professed it almost impossible so to frame an Indictment upon that Statute against a Minister that is not traversable and avoidable 4 If the Minister offending bee not indicted for it the very next general Sessions after his trespass committed or breach of the Law he could never afterwards bee impeached or molested for that offence but there is no such provision here but having once offended danger hangs over our heads all our days 5 And such a penalty threatned as in THIS CASE is the more grievous to the Ministers of the Gospel when others farre their inferiours for the same offence are more tenderly treated Caution and provision in the same Law is made for School-masters Parents c. to whom the duty as much appertaineth as to Ministers that the punishment for their omission in any kind shall not exceed a Fine of five shillings §. 4. It is evident therefore the punishment for this Non-Conformity hath more severity in it than what was formerly for Common-Prayer-Books Non-conformity and yet which will increase the grief of those that suffer the necessity and reason of any such imposition is not so evident as it was for impositions of this nature in former times 1 The Ministry was very low and impotent in those dayes by reason of late Persecution Few left of Learning that were sound and of the true religion 8 Eliz. Jnj. 33. Children and such as were utterly unlearned if they could read were put into the Ministry nay such as could not read English perfectly Such as were but mean Readers were enjoyned to peruse over before once or twice the Chapters and Homilies to the intent they might read to the better understanding of the people and the more incouragement of godlinesse In the Arch-Deacons Visitation the Ministers had some part of the New Testament given unto them by him to learn without book so mean they were and at the next Synod to make repetition of it Marie Canons of 1571. pag 9. Being thus low in their gifts they stood in need of such helps and by holy and learned men the Leitourgie and Homilies then imposed upon that account were subscribed unto by such persons who afterwards refused when there was a more able Ministry these helps were looked upon as fitting and in some respect necessary for that age by the same persons who suffered for Non-subscription afterwards 2 There was yet a further and very great consideration for this strict uniformity and keeping to a book appointed it being the zeal of that age which if not kindled yet the heat of it very much encreased by the flames of Persecution in Queen Maries dayes to root out Papists which could not be done without a means to discover who were such One way then judged fit for such a discovery was this their conforming or not to the service and administration of Sacraments as then established and all therefore about the age of 16 years were injoyned to