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
upon which Episcopacy was taken away Ordinan June 12. 1643. namely because it was very prejudicial to the state and government of this Kingdome Now if a settlement in the Church depends thus upon the Lawes and constitutions of the Common-wealth As they or it shall alter and change there will ordinarily then at furthest bee new mouldings of the Church order in whole or in some parts of it and if so experiments may bee made of several wayes and impositions before a thorow and fixed settlement of any It cannot bee expected saith the former Ordinance a rule in every particular should bee setled at once but that there will bee need of suppliment and additions and happily also of alterations in some things as EXPERIENCE shall bring to light the necessity thereof though the fundamentals and substantial parts of Church-Government hath been setled And so in the first reformation there was a reserve for alterations It is said of the Ceremonies and Church-Order then determined Preface to the Com. Prayer-Book that upon just causes they may bee altered and changed being not as the Law of God and a little after in the same Declaration That wee should put away such things from time to time as wee perceive to bee abused as in mans Ordinance it often chanceth And it is appointed by the Statute for Uniformity That the Queens Majesty with the advice of her Metropolitan might make such alterations and ordaine and publish such further Rites and Ceremonies of the Church as may bee most for Gods glory c. And what alteration was in the Common-Prayer Book in 1â— Jacobi was done by Commission under the Great Seal Proclamation of March 5. 1 Jaco which is there said to bee according to the form which the Lawes of this Realm in like case prescribe to be used so that not only in Parliament but at other times also alterations might be made §. 7. So they say Ordi of March 14. 1645. THe great difficulty which the Honourable Houses found to pitch upon any thing suddainly in Church-Government especially in what they judged not to be fundamental and of the substance of it for that was sooner setled by them And the possibility upon further experience to make alterations in Circumstantials and lesser matters Did beget a tenderness in them and gracious indulgence to such as were to submit in what they then setled as 1 In the establishing of matters more doubtful for three years only or a shorter time 2 What was to be for a standing Law or Rule and for longer time had no ruining penalty to enforce submission 3 A forbearance was consulted for such as through tendernesse of Conscicence could not come up to that rule prudently and piously considering What was not without so much difficulty resolved upon in their own Consciences to establish might after establishment finde some difficulty in other mens Consciences to be submitted unto And the truth is such matters as Civil Governours and others have looked upon as small differences or but Circumstances or at most not of the substance of Discipline or Worship yet it hath fallen out otherwise in the Consciences of those that have been to practise knowing their God to bee a jealous and severe God in matters wherein his Worship and Name is concerned Exod. 20. Small things are great to a searching tender Conscience and where doing or not doing thrusts a man between these two rocks the offending of God or man §. 8. And that our Governours may still if it please the Lord continue this work of reformation with the like tenderness as it hath bin begun and hitherto carried on let it be seriously and sadly considered how that from time to time the greatest differences and contentions with us in Ecclesiastical affairs have risen not from what is of the substance or essence either in Discipline or Worship but from Circumstances only and lesser matters in both And then especially such things have proved and will prove occasions of greatest suffering and discouragement to Ministers when such smaller and more doubtful matters as these are imposed under such great and undoing penalties as in THIS CASH Episcopal and Common-prayer-Book Conformity and the contentions and sufferings upon that account is a sad instance and may not bee forgotten The matters controverted were not of the substance either of Discipline or Worship in the opinions of those that imposed them This appears in the Preface to the Common-Prayer Booâ— and frequent professions of the Bishops Nor were they otherwise judged of by those that opposed and sought to have them reformed It is asserted by our Brethren in a Treatise that the Bishops and Seekers of Reformation are all one that is the title of the Book the drift and scope whereof is to shew that whatsoever is essentially of the religion and profession of the Church of England and of the Ministry described in the Holy Scripture maintained by the Prelates standing for conformity Wee the Ministers and People who seek reformation doe hold and professe the same And the things wee desire to bee reformed and they stand earnestly to maintain are but Circumstantial Additaments brought into the Church by Humane constitution Which will bee more evident if wee reduce the Controversies thereabout to these three heads the Leitourgie Ceremonies and Episcopacy For the first stinted prayers A formed Leitourgie there was to be held to for matter and words by all Ministers or to lose their Livings Those that were for this look upon such forms imposed to bee no matter of Religion Mr. Bâ—â—â— his trial p. 4. or substantial means of Worship nor necessary to prayer And those against it joyn in this that the Book of Common prayer may bee used for the substance thereof 2 The heats and sufferings about the Ceremonies were greater the Materials of this Controversie were but Circumstantials so granted by both parties Our Brethren disputed not against them Brâ—dsh 12 Arg. but as in manner and form prescribed Those that pressed Ceremonies professed as much Our Church saith Bishop Morton retains them for decency c. without making them of the substance of Gods Service The 3 Innocent Cerem p. 45. thinking them alterable and changeable without opinion of necessity And of the Crosse one of the worst of them in the Canons of 1603. Can. 30. The keeping and omitting of a Ceremony in it self considered is but a small thing Ed. 6. Common Prayer Book Ann. 1549. it is said to be no part of the SVBSTANCE of the Worship The infant is fully and perfectly Baptized before the sign of the Crosse which being afterwards used doth neither adde any thing or being omitted doth detract any thing from the effect and SVBSTANCE of it and in the same Can. It is a thing in it self INDIFFERENT 3. Episcopacy and that form of Government which saith Doct. Downham is the chief and principal though other particulars bee controverted and so chief as
another and to goe arme in arme against the Common Adversary that so there might bee Vis unita fortior In which case of want of their joynt labours with ours there might arise cause of some such doleful complaint as fell out upon an accident of another nature in the Book of Judg. 5.15 where it is said that for the divisions of Reuben there were great thoughts of heart Also remember Judg. 20.12 13 14.46 47 21.1.6 c. that when the Benjamites though for their desert in maintaining of a bad cause were all destroyed saving six hundred and the men of Israel sware in their fury that none of them would give his Daughter to the Benjamites to Wife yet when their hot bloud was over they lamented and said There is one Tribe cut off from Israel this day and they used all their wits to the uttermost of their policy to restore that Tribe again In like sort if these our Brethren aforesaid should bee deprived of their places for the matters premised I think wee should finde cause to bend our wits to the uttermost extent of our skill to provide some Cure of Souls for them where they may exercise their talents Furthermore if these men being divers hundreds as it is bruited abroad should forsake their Charges as some doe presuppose they will who I pray you should succeed them Verily I know not where to finde so many able Preachers within this Realm unprovided for But be it that so many may bee found to supply those empty roomes yet they might more conveniently bee setled in the Seates of unpreaching Ministers and so the number of Preachers should be much increased But if they should bee put into the places of these men being dispossessed thereupon would follow First That the number of preaching Incumbents should not be multiplied by their supply and Secondly The Churches could not in likelihood be so well and fitly furnished on the suddain for that though happily the new supply should bee of men as learned as the former yet is it not probable that they should bee at their first coming from the Universities or in a good while after so ready Preachers so experimented in Pastoral Government so well acquainted with the manners and usage of the people and so discreet every way in the carriage of themselves as the others who have spent already many years abroad in their Ministerial charges Besides this for so much as in the life time of the late Arch-Bishop of Canterbury these things were not so extreamly urged but that many learned Preachers enjoyed their liberty herein conditionally that they did not by word or deed openly disgrace or disturb the State established I would know a reason why it should now be so generally and exceeding strictly called upon especially seeing that those men are now the more necessary by so much as wee see greater increase of Papists to bee now of late than were before To conclude I wish that if by Petition made to the Kings Majesty there cannot be obtained a quite remove of the premises which seem so grievous to divers The Bishops themselves some of them were not so zealous against tolleration as some of our Brethren are nor yet a TOLLERATION for them which be of the more stayed and temperate carriage yet at the least there might be procured a mitigation of the penalty if they cannot be drawn by other reasons to a conformity with us CHAP. IX The Fourth Argument It is destructive to that Independency which hath been antiently claimed and professed by our brethren the Non-Conformists §. 1. THere is an exemption or Independency in the manage of Ecclesiastical matters pleaded for by those our Brethren as an immunity or peculiar of the Church and Ministers being a Body or Corporation distinct from the Civil State which is utterly overthrown by such an imposition as in THIS CASE A sole power to determine and order all matters appertaining to the Worship and Service of God Such methods and forms also with the usage of them and other circumstances as are pertinent to the same is placed primarily and independently in Ministers of the Gospel and not in Parliaments or Princes This hath been constantly asserted by our Brethren of the Presbyterian perswasion antient and modern those that have suffered and those that have reigned Discip of Scot. p. 73 As the Magistrate saith the Discipline of the Church of Scotland ought not to preach Minister Sacraments or Excommunicate so he ought not to prescribe any rule how it should bee done but command the Ministers to observe the Rules commanded in the Word Cartwright against Whitg lib. 1 p. 192 As Ministers meddle not saith Master Cartwright with making of Civil Lawes and Lawes for the Common Wealth so the Civil Magistrate is not to ORDER matters of the Church Eng. po Cerem p. 148 The Civil Magistrate saith a Modern Author may not by himself define and direct such matters as appertain to Divine Worship or make any Lawes thereabout it belongeth not to Princes to govern and direct things of this nature even as it belongeth not to Pastors to govern and direct earthly things and civil societies of men The Officers of Christ qua Officers are not directly and properly say our London Ministers subject to the Civil power to whom then Jus di regim p. 89 It is told us pa. 90. the spirits of the Prophets are subject to the Prophets not to the Civil power as such Argument against Cer. c. Arg. 4. And long before viz. in Anno 1570. it was asserted that Ministers ought not to obey Princes when they command Ceremonies and forms c. it doth diminish saith the Author the authority of his Office which is to govern the Church of God Acts 20. but in this he himself and the Church of God is governed by the will of the Prince This Ecclesiastical power according to them is in every particular Officer derived immediately from the Lord Jesus Christ and to be exercised by the Coetus Presbyterorum which they call the Church The Synod hath to determine the time place and FORM of preaching and praying c. for who should be able to know these things best according to Gods Word but they that be Preachers of the same unto others Dr. Fulk his disc of Discipline p. 117. If Discipline were setled saith Mr. Knox there would need no coming to the Parliament for matters of Religion Exhor to Eng. p. 99 If the Convocation house say others were such as it ought to be Sup. to Q. Eliz. p. 45 then were it not LAWFUL for the Parliament to establish any thing appertaining to the Worship of God If this be so such a determination as in this case cannot be made by the Civil Magistrate without an incroachment upon the priviledges and intrustments of the Church contained in the Charter by which we are Officers and Ministers of Jesus Christ For if all
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
not satisfied he must have another Book a Prayer book and another Book an instructing or preaching Book a Catechisme book and to the same end that hee may bee better furnished for his work that by this means it may bee done more perfectly more to edification as the Common prayer-Prayer-book formerly There is a precise appointment with what words and sentences Gods Name shall be called upon saith Mr. Hooker that the endless and senslesse effusions of indigested Prayers may not bee Pol. p. 239. and another of them The end of these formes is to bee a meanes to banish utterly out of Christs Church all extemporal invention of unsound prayer Covel against Burgis p. 70 71. So for the other part of our Ministerial work wee have beene furnished with a Homily Book and now a Catechisme Book which some would have imposed upon Ministers utterly to banish out of Christs Church all other Catechismes as also a more particular help and means then any Christ hath furnished his Ministers with for the better understanding of the Principles and for the better propagating the Gospel and preserving men sound in their knowledge which is to like ends as was those set formes formerly imposed § 5. To conclude this Argument our demand is of those that have so zealously stickled for such an imposition and have a mind to bring Ministers to their Books againe from whose necks this yoak hath been and that by a mighty hand of God so lately taken off I demand whether any thing in those reasonings of our suffering Brethren against Apocrypha Common prayer-Prayer-books and Homily-books he of any consequence from this topick the bringing of other books into the solemne Service of God besides those of Divine Authority Neither the Levites saith many of our Brethren together in the Abridgement nor Christ Abrid p. 6. nor his Apostles did ever read preach or interpret any other writing for the instruction of the Church but only the Canonical Scripture Againe in the same place It is the proper Office of Christ to be the Teacher of his Church and therefore no writings may bee appointed to bee read in the Congregation for instruction but only such as have been indited by his Spirit Mr. Cartw. in Cat. maketh it a breach of the Second Commandement and against Doctor Whitg about reading of Homilies in the Church hee writeth thus Neither the Homilies nor the Apocripha are to bee read at all in the Church It is good to consider the order which God kept with his people in times past when hee commanded that no Vessel nor instrument either Beesome or Flesh-hook c. should come into the Temple but those only which were sanctified and set apart for that use And hee will have no other Trumpets to call the people together but those only which were set apart for that purpose what should the meaning of this Law bee The matter of other common Vessels and Trumpets was the same oftentimes which theirs was the same forme also and Trumpets able to serve for the uses of sounding c. as well as those of the Temple and as those which were set apart wherefore might not these as well be used in the Temple as others forsooth because the Lord would by these Rudiments teach that he would have nothing brought into the Church but that which hee had appointed no not although they seemed in the judgement of men as good the Homilies be they ever so learned and pithy c. see Parker on the Cross 1 part Doctor Chadderton on Rom. 12. and divers others to the same purpose I demand againe what shew of Scripture there is for any such method or way as prescribed by Christ or Authority left by him to any other person to prescribe any such Utensile or Instrument What warrant hath any man to carry on the Directory for instruction further and more particularly than Christ himself hath thought fit to doe and thus to establish a Humane forme in a setled stated Sabbath-service without Scripture warrant And whether he may not as lawfully collect matter and put it in a set method and forme of words and furnish the Minister with a Booke as a help or means for the better edification of the people in any other or in all other the works and parts of the Ministerial Function as in this and as lawfully impose such Books to bee used by him and no other nor any other thing done by him but what is done by Book If hee may bee by such meanes better enabled for one part of his Ministry he may likewise for another and if for all why should it not be rather chosen CHAP. IV. Divers Objections answered no shew of Scripture for it nor necessity nor requisite for uniformity or obliged to it by our Covenant I Shall now faithfully give an account of whatever I have either read or heard or imagine can be pleaded as a warrant in this case § 1. Obj. 1 The notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach by voyce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem sonum sive simplicem sive ex reflexa repercussione geminatum significat and hence wee have our English word Eccho which is as it were an answering againe Ans There is no such distinct meaning in the Scripture use of the word but most ordinarily for preaching or instructing by voyce and so interpreted by our Translators 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by my voyce I might teach others Gal. 6.6 wee doe not beleeve the Ministers maintenance is to rise from those that learn Catechismes only such as are unmarried and under the age of twenty one years yet the same word there and is translated teaching and the Scripture speaking of such to whom this Catechistical way seems to bee most sutable it expresseth their instruction and teaching by another word Heb. 5.12 You have need that one teach you the first Principles of the Oracles of God the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used also for a story or any report by hear-say Luke 1.4 Acts 21.21 24. Obj. 2. Those Scriptures are objected that mention Principles Fundamentals which are reckoned up Heb. 6.1 Psal 34.11 Come yee children hearken unto me and I will teach you the fear of the Lord. And 2 Tim. 1.13 a pattern of sound words in faith and love and Rom. 2.20 the forme of the knowledge of the truth is spoken of Ans In none of these Scriptures any set forme for method and words and if so yet not with injunction to bee held to only that principles and lower truthes are to bee taught and to those of a lower capacity in a more familiar and plaine method and way this is confirmed by those Scriptures and is a duty of that evidence from Scripture that the Civil Magistrate may impose and compel Ministers
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-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
fit and sutable in that respect then what was done by others So Master Gataker Dr. Hill c. in their Epistles to their Catechismes § 7. If nothing faulty either in the matter or forme of this Catechism yet wee enjoy not that ministerial liberty Christ hath left us and that which hitherto and even in the worst times hath bin enjoyed in this Nation and hitherto we have not beene straightned or narrowed It is true a forme of Catechisme is mentioned in the Common prayer-Prayer-book but so as a liberty left and taken to compose or chuse what Catechisme a man judged more sutable to his people for their edification and few Ministers of eminency in the Land but composed a distinct Catechisme there are I beleeve no less then five hundred several Catechismes extant nay men of the Episcopal way and such as were punctual in observing the very hints of what was likely to be pleasing or displeasing to their Lords composed and published Catechismes for matter and method differing from what was allowed by authority as Doct. Hall who was afterwards Bishop Dr. Featly Dr. Chitwin Dr. Hill Mr. Pearston who dedicated his Catechisme to the Bishop of London Mr. Vicars Chap. to Bishop Carlton and many others Neither hath this variety been looked upon as hurtful for if so then holy men would have kept to what they found and have made conscience of increasing this evil by adding to the number I finde saith Dr. Gouge in all ages of the Church Epistle to his Catechisme God hath stirred up many of his Servants to publish severall formes all agreeable in the substance and I observe among many other these two good uses to arise from thence c. which there hee specifieth nay since this of the Assembly composed by a Synod of holy and learned men approved of and commended to the Nation by the Parliament then sitting and received and setled in Scotland yet mens Consciences have not been satisfied in this as the only Catechisme fit to bee used as appeareth in the great number and variety of Catechismes composed and printed since this was published a greater number then in so short a time were ever published before But suppose in all this variety of Catechismes there were no difference no one better but each equally as good and edifying to my people as other that which I now further assert is this that in these Spiritual affaires to impose or limit to some one in such a case is against Christian Liberty and our freedome as Ministers if a man hath obtained his Freedome in any Trade hee is judged fit to set up in any part of the City no man can limit him to any one Precinct though hee might drive his Trade with as much advantage there as in any other place nay if a man shall enter into Bond to his Master not to set up his Trade in such a street or within such a distance from him this Bond is voyd in Law so tender are our Lawes of Humane liberty The Lords Prayer so tearmed is beyond Controversie as edifying as any other Prayer in the Scripture yet our Brethren the N. C. could not subject to such an imposition as gave a preheminence or more stated use of this one Scripture Prayer above all the rest the refusal of such an use of that Prayer was one thing for which Mr. Hooker could not have the liberty of his Ministry with Mr. Paget at Amsterdam when for N. Conformity hee was enforced by the Bishops to make that his refuge It was an Objection against the Common Prayer Book that in the Calender some Scriptures were to bee read every year and some oftner and some part of Canonical Scripture not to be read in publick at all â pari ratione in ordinary gifts to exalt any one work or composition by such a solemn sanction above all that hath been or shall be and limit us from the like publick use of any other though from men of equal gifts and graces is an abridgment of our Liberty ordinary as well as extraordinary gifts are from Christ and for his ends § 8. The third particular by which in such impositions wee are abridged of our Liberty it is in respect of the gifts and abilities wee have received from Christ It is the priviledge of a Minister to have liberty to imploy his owne talent there is an honour and reward in so doing Our labour and study shall not bee lost in the Lord every man shall receive according to his owne work and the talents hee hath imployed the Disciples work hath but a Disciples reward but the Prophets worke a Prophets reward If the Lord Christ hath put into my hand and trust Prophets or Pastors worke and gifts and talents sutable if I bee faithful and put my self out accordingly I shall accordingly be accepted of the Lord if I fulfill my Ministry I shall not come short of a full reward Wee are equally intrusted with the Lambs as with the Sheep with the weake as with the strong and to shew our love to Christ in feeding the one as well as the other wee are upon this account Debtors both to the Greeks and to the Barbarians both to the wise and to the unwise Rom. 1.14 It is laid on us not only to find out fit sutable matter for such instruction but expressions and words to this end Christ hath given gifts of utterance as well as a gift of knowledge and whatsoever gift we have received wee must stir up and use Eccl. 12.9 The Preacher was wise hee taught the people knowledge hee gave good heed and sought out and set in order the Preacher sought to finde out acceptable words so that matter and order and words and all is by Christ intrusted with the Preacher it is not for him to enquire what the State or a Synod hath sought out and set in order The truth is hee who is to be the mouth of God and to whom it is given to speake from him to the people to him belongs the finding out both of matter and words Psal 19.14 hence those to whom to instruct others belongeth are dealt with by the Apostle about the method and forme of words in which that holy duty is to bee managed 1 Cor. 14.9 so likewise except you even you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that are to Prophecy to instruct utter by the tongue words significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word well and aptly signifying how shall it bee known what is spoken saith the Apostle If I had not warrant if it were not my liberty and priviledge to expresse my owne matter in my owne words faylings and faults in expressions would not bee accounted as my sin but rash inapt unsignificant expressions tautologies Word or speech so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wee finde in Scripture charged upon those that pray or instruct non simplex vox seu dictio sed integra sententia seu rei narratio
Eccles 5.2 Let not thy heart be hasty to utter any thing the conceptions of my heart are my charge to be expressed in fit significant words whosoever was the Author of the Jewish Leiturgye the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vaine repetition is charged upon him that officiates Matth. 6.7 Now then to have an imbargo more or lesse put upon the talents the stock wee are intrusted with from Christ the improvement whereof shall be so richly rewarded this is directly against the liberty and priviledge of a Gospel Ministry § 9. It is an honourable imployment the honour and dignity of it is in this the use of his gifts with industry and labour in the word and Doctrine 1 Tim. 5.17 if others share in the work if they share not in the honour it is a wrong Hos ego versiculos feci tulit alter honorem it is a dishonour to pretend to Poetry and yet repeat another mans Verses as if mine owne Adm. p. 10 to pretend to bee a Teacher or Leader and yet not able to lead but by other mens Lights To goe with Crutches carry my arme in a Skarfe or use Spectacles when the man is sound and needs no such helps it is a dishonour to him hee goeth in the esteeme of others as an infirm man infirm in hands and feet and eyes To use a set forme of instruction of another mans composing argueth a defect in ability as if not able to teach to impose it under such penalties a defect in will as not apt to teach and what greater dishonour can bee put upon the Ministry of the Nation than this that they are neither able nor willing to instruct the poore ignorant Soules committed to their charge especially in an age wherein a more strict way than ever is taken to keep and cast out such as are not both for gifts and grace fitly qualified for the Ministry Had it been in the dayes of old when the Common prayer-Prayer-book Catechism was formed when formes for Prayer Preaching Sacraments Marrying Burying and all by the Book some more ground for such an imposition Upon this account Doctor Burges after hee had subscribed three times refused subscription because not like necessity of such helps for Prayer c. when a more able Ministry Let an effectual course bee taken to bring the ignorant of each Parish young and old to a more familiar way of personal instruction it will quickly appear there is a greater number of Ministers throughout the Nation than in former ages that are both able and willing without such poor helps to doe the work in some measure Christ hath intrusted them with which if they bee it is an abridgment of their priviledge and honour to put the worke in part or in whole upon others as if they were not sufficient for one of the lowest performances that belongs to their calling I say young and old if ignorant for such was the care formerly in our Discipline as appears in the 71. Canon They shall teach the Catechisme and therein shall instruct all their Flock of what age or degree soever not only Maidens and Children but also the elder if need be And under most severe penalties whereof this is one that no Persons might bee married except before they have learned the Principles of Christian Religion and cannot fitly and aptly answer to all the parts of the Catechisme And this will bring us to another particular wherein Ministerial liberty is abridged §. 10. It is certainly the duty of the Minister to instruct all with respect to their capacity giving each a portion in due season strong meat to such whose senses are exercised and Milk to Babes and this without respect to their years or age if for years fit to bee Teachers which according to the manner of the Jewes and ancient Canons since supposeth persons to bee above one and twenty years yet if at this age dull and ignorant Heb. 5. they ought to bee taught the very Principles of the Oracles of God And it is the duty of the Magistrate to cause all sorts to observe the Sabbath and come to the publick Assemblies and to submit to instruction as well the old as the young the married as the unmarried It is true we are not forbidden to Catechise the elder But to put the younger sort and those that are unmarried only under the edge of the Law is such a kind of exemption as secretly will harden the elder though ever so ignorant as if by Law approved of as lesse needing to bee taught than others It will bee a very hard matter for a Minister to get any that are married or above one and twenty years of age to submit to such instruction Ministers are in a better condition for the reducing their people into order and subjection in many Cases when none at all than when only a half provision is made The exercise of Discipline in our Congregations was ordered by the Parliament but limited likewise to an enumeration of the sins for which wee might Excommunicate exempting other Sinners that were as much under our charge This was looked upon by the Assembly as a great abridgement of their Ministerial liberry and so great as they professed it could not with a good Conscience be submited unto as not being able to performe their trust which they received from Jesus Christ and must give an account of to him resolving to stand fast in the liberty wherewith Christ hath made them free CHAP. VI. The third Argument Taken from the imposition and penalty the severity and inequality of it §. 1. A Third Argument is taken from the imposition and penalty Since a blessed reformation and seasonable Gospel-freedom hath been wrought out for the people of God this is the first imposition with penalty that hath been endeavoured upon the Ministers of Christ Nor hath this work the Catechising of the younger sort by any Parliament as yet been so imposed upon Ministers There was a Catechism in the beginning of Edw. 6. which afterwards was enlarged and confirmed by authority of Parliament but the use of it was not enjoyned with a penalty to be inflicted upon those that should doe otherwise as there was for other matters in the Common-Prayer book So that a liberty was generally taken by godly Ministers to use publickly what form of instruction they judged most suitable to their peoples capacity There hath been hundreds of Catechisms used and published according to the variety of gifts in those that composed them and capacity of those that were to be instructed And this liberty was enjoyed throughout the Nation from the beginning of Reformation until towards the latter end of the Bishops reign and then though they themselves had been the Authors of Catechisms formerly yet began to bee severe against this liberty and enjoyn the use of the Common-prayer-Books Catechism only §. 2. There is considerable in this imposition and penalty annexed 1 The greatnesse and inequality of it
receive as it was termed once a year at the least Now without such an expresse and precise form of words in this administration as are pleadable in a Court of Justice recusancy could not legally bee thence adjudged For if such forms had not been thus strictly held to by little alterations backward possibly no more than what was done in that Book sent to Scotland towards the Masse-book out of which they were taken the Service and Sacraments might have been so superstitiously administred as a Papist would not scruple to be present at them §. 5. There is no such State necessity for this forme Neither is there such disability in Ministers now to Catechise as there was then to pray and preach from their own gifts these being performances requiring greater ability and learning For certainly thus to ask questions by the Book and receive answers by the Book requires no great gifts or study Parents Masters of Families and those of lowest parts or learning may sufficiently perform it Mr. Baxter his advice yea Master Baxter and so doe others grant persons not set apart to any Office in the Ministry may thus Catechise and instruct Worstersh Asso not only their own Families but the whole Parish Such are the abilities of Ministers generally we blesse the Lord for it as they stand in as little need of books to Catechise and instruct youth by as books to say prayers by or to preach by And it being so it is a very sad consideration that having through mercy persons qualified and approved for Ministerial gifts and graces Such must now in an age of light and experience be silenced and put from the imployment to which Christ hath called them for not submitting to a Form or Circumstance which is neither peculiar or of absolute necessity to ministerial work or service §. 6. The younger sort of a Parish may bee instructed according to Scripture direction in the Fundamentals of Religion for so are the elder and many of them as ignorant though not in such a method of Catechising as is injoyned This strict method may bee practised as it hath been for many years and yet no one particular Catechisme enjoyned The crime lieth in the omission only of a form or rather circumstance of such a form to instruct in such a method is but a form but an arbitrary form some other method may bee as good this or that particular Catechisme is but a circumstance of such a form the punishment is as great as for omission or negligence in the great and essential duties of the Ministry This is not equal the Canonists say Penor Cic. de off Poena non debet excedere delictum And a Heathen Cavendum est ne poena major sit quam culpa Mag. Cha. cap. 14. The old Law of Magna Charta was this Ex quantitate poena cognoscitur quantitas delicti quia paena debet esse commensurabilis delicto and our suffering Brethren pleaded it against the unreasonablenesse of the penalties imposed upon them for omissions in Forms and Ceremonies pretending they did it with contempt to Authority which is the greatest aggravation of an omission No Free-holder for contempt of the Kings Commandement may bee punished with the losse of his Free-hold when the great Charter of England telleth us that a Free-man shall not bee amerced for a small fault but after the quantity of the fault and for a great fault after the manner thereof saving unto him his Conteniment and Free-hold If then unto every Free-man punishable by the law though his fault bee great his Conteniment or Free-hold ought to be reserved it seemeth much more reasonably to follow that no Church-man being a free-man may so be punished c. Certain considerations printed anno 1605. p. 43. where the justification of a more severe proceedings against Church-men than other Free-holders because these hold virtute officii only is also debated and concluded that if the crime of which hee is guilty bee not inconsistent with his office hee ought to enjoy the same priviledge granted to other Free-holders by Magna Charta So that if the not observing a Ceremony or form or the not owning Episcopacy If the not instructing in such an order or by such a particular book enjoyned or not coming up to such forms of Discipline as are established Be not a defect which is in it self destructive to the Office of a Minister according to our Brethrens opinion such ought not to bee put out of their Livings under any such pretence §. 7. Silencing and putting Ministers from their places for such matters was argued formerly by those holy men to be an unjust and unequal kind of punishment from another consideration also namely that such punishing of Ministers is a greater punishment upon the people Such stopping of the mouthes of painful and profitable preachers is no lesse punishment to the Church it self than to the Preachers Prov. 29.18 yea farre much the greater for where there is no vision the people perish Trial of Sub. p. 18. So in the Petition of the House of Commons to King James Anno 1610. Ministers being removed from their Ecclesiastical Livings for not conforming in some points it is a great grief to your Majesties Subjects seeing the whole people that want instruction are by this means punished and through ignorance lye open to the seducements of Popish and ill-affected persons Congregations saith one in this miserable condition Advertisements to the Parliament in Anno 23. p. 11. and every member of them may say to you most Honourable high Court of Parliament as Job said to his friends Job 19.21 Have pitty upon us oh yee our Honourable and Christian Friends for the hand of God hath touched us in suffering our Ministers to bee taken from us our souls are starved by keeping back our Spiritual food Job 30.18 Wee goe mourning without the Sun for these things we weep our eyes run down with water because the Comforters that should refresh our souls are farre from us Lam. 1.16 Punishments of this nature light most heavie upon the most innocent The people who are most concerned and for whose supposed good this punishment is inflicted upon their Minister but proves indeed a greater evil to them than the evil it self for which hee is punished For he may bee a person well accomplished able and willing to instruct the whole Parish Old and Young To feed with milk and strong meat and yet upon the reasons before mentioned scruple the submission to such a particular method or help where it is needlesse Arguments ch 2. 5. or some other in his Conscience more useful and suitable to his charge Let the person bee of ever so much worth and beloved of his people he and his Ministry is wholly taken away from them Old and Young for a defect if it were so in a part or circumstance in his duty and in respect only to a part the younger
said Book or any thing therein contained We are in danger of a premunire and 12. Mon. imprisonment if we speak against the Book Ad. pa. 41. or of any part thereof hee shall forfeit the profits of all his Spiritual Benefices arising in one whole year where the penalty for Disputing or reasoning against the superstitions of those Forms and Ceremonies is as great as for the not using them The deprived Ministers when they desired a Conference or Dispute with the Bishops as the likeliest and readiest way both to find out the truth Per. to K. James anno 1606 and to put a perpetual end to all those continued Controversies they were fain to make this humble sute to the King That it would please his Majesty to weigh the equity and justice of their desires and the most certain advantage the truth on which side soever it be shall receive thereby and to secure by Royal protection those that shall have to doe in this conference There is little hope to end a Controversie when wee must not only dispute and reason for a liberty to dispute it but this liberty is by Petition to be sought of that party only which hath professedly owned their differences from us and fixed them already by a publick establishment §. 8. But suppose a freedom for Dispute should be yeelded and an equal leave and liberty granted to each party to bring forth their strength And so weigh and ballance what is said on both sides The difficulty will then be how to set up an even beam while there is any thing weighs with us but TRUTH it self yet so it is where there is an establishment and with such a penalty there will bee a two-fold WEIGHT besides the naked truth of the cause unavoydably cast in there will be 1 The authority of the imposers 2 Losse or gain according as wee doe conform or otherwise 1 Lawes are looked upon as Sacred and in things sacred Exam. of the Decla of the Min. of London pa. 56. as enacted by the special assistance of the Holy Ghost and ought to be received in some sence as the Commandements of God so they interptet to obey in the Lord to obey in the Lord say they is to obey the Magistrate by acknowledging his voyce to be the voyce of God himself Mr. Hooker asserts Ecclesiast Policy p. 26 In litigious and controverted causes when they come by authority to bee determined it is the will of God that we should doe accordingly though it seems yea perhaps truly seems in our private judgement or opinion it s utterly disallowed by the Law of God Again such a determination is a ground sufficient for any reasonable mans Conscience to build the duties of obedience upon whatsoever his own opinion were as touching the matter before in question And although some abatement bee made of this over-high opinion of the Lawes of men in these matters yet at the lowest rate such Lawes will be esteemed as the digested results from most serious debates of such persons who for their prudence and other abilities are the choyce of a whole Nation and such authority will have great advantage and weight in mens belief beyond the tenets and assertions of a few private men what is established and in being equity reason the Law of Nature God and Man do all FAVOUR saith Hooker There will be a kind of reverence and homage done even to an error if it be of Statutable extraction and have a Crown upon the head of it Hence the old saying Tollatur LEX fiat certamen while one party hath a LAVV on their side it is in vain to DISPVTE the odds and difference will not equally bee judged of It was moved by some Parliament men Friends to Episcopacy when it was to be removed that it might remain until a better Government were concluded but on the other hand See the pref to the Ord. of Ju. 12. 1643. it was prudently considered how while that forme stood and had the advantage of the Law there would be no freedome in arguing about it Reasons will not bee equally weighed if the prejudice of a Law or Authority be put into one of the scales only Pref. to Ecc. pol. Things established saith Hooker if it bee but PROBABLE they be good nothing but evident DEMONSTRATION from private persons may bee brought against them That which is of less weight in it self being made up with authority will hold an aequilibrium with greater evidence of truth from private persons So that by this means the contending parties will hang as weights equally poyzed upon the beam perpetually vying one with another whereas if the Law and prejudice by it were removed or wholly kept out of the Controversie it would quickly appear which of the Parties contending hath most truth and reason on their side and so controversies would either not rise or more easily come to a conclusion or such as shall prolong them discover a contentious spirit and not at all be regarded §. 9. 2 There is a weight of PROFIT also the whole revenue of the Ministry by such a penalty is laid on one side only Learned men are apt enough to adhere to an opinion they make their own even upon this single consideration it is their own But when this opinion is set closer and become more theirs by the engagement of their whole livelihood there will need a light of a very strong influence to attract their judgements from it Some persons I acknowledge will be tempted hereby to the contrary and engage the more to their opinions when the tenure is made more noble by the addition of a kind of Martyrdome or aliquid carcere dignum but this not so ordinary yet where it is such penal Laws are the temptors and so become in a degree accessaries in this evil Persons of a much more feeble spirits there are who may possibly yeeld with a little of that light which shineth so warme upon their outward concernments especially if narrowed by the necessities of a Family-charge though otherwise godly Either of which where it so falleth out will be a means to continue and fix our differences By this latter the hands of others such as take up their perswasions upon worse principles will come to bee strengthened Those also that have stood out for the truth will bee staggered yea it may bee change their judgements and fall off from their former profession O quam sapiens argumentatrix saith one sibi videtur humana ignorantia praesertim cum aliquid de gaudiis fructibus seculi metuit amittere The better grounded and resolved not being able to bear with such infirmities and unsteadinesse alienate their affections more than is brotherly and so uncomfortable breaches are held up amongst those that are otherwise godly When differences both in judgement and practice about greater matters being but of private Cognizance never breake forth to any such disturbance in comparison The Ceremonies
upon themselves and after the Parliament had injoyned us forthwith to practise according to their Ordinances they added considerations and cautions before they would receive them And by consequence if no Provincial a Classical Assembly may doe the like and if no Classis each Congregation being furnished with a Presbytery ought to make if not afore Judgement by their Delegates in some greater Assembly yet an after Judgement and to accept or refuse what a Parliament shall doe in this kind by their Presbytery according to Presbyterial principles which liberty cannot be enjoyed where Civil powers impose with such penalties as in the case CHAP. X. The Fifth Argument It is difficult in Ecclesiastical matters to obtain reformation of what is amiss These things are pressed with greatest severity upon the most conscientious WHen any change happens in Ecclesiastical affairs it is long before wee can come to a settlement as we have formerly shewed This settlement being made and munited with penal Lawes by the Civil Magistrate it is difficult if not impossible in an ordinary way to get any thing reformed though it bee ever so inconvenient and burdensome to mens Consciences Repeals and changes are made frequently of Lawes about Civil affairs and our evils cured as they come to bee discerned but Church grievances like diseases in the spirits are in a manner incurable 1 There are but a few in comparison and those more strict and conscientious who are ordinarily the worst beloved and least regarded that feel the pain of such distempers 2 By such impositions we rid our selves of those Ministers whom wee esteem most troublesome and have great advantage to fashion the rest I mean the less conscientious to a state guise The sad experience we have had formerly and what great and constant endeavours after reformation have been many years prosecuted with little or no fruit may be a proof sufficient hereof In the Reformation began with Edward the Sixth such reliques of Popery were left in the Church as did much offend divers godly learned even in those dayes These Superstitions coming to a settlement and by penal Lawes fixed in the Worship and Service of God they held their station neer a hundred years notwithstanding the testimonies at several times given all along against them In the beginning of Queen Maries dayes those learned men that left their own Country and went into Germany where this reformation and the superstitions setled in it being stuck to by some amongst them there was then a very great testimony and in the eye of the Churches of Christ given against those evils by others of them better affected to a thorow reformation of which more afterwards These endeavours and witnessings did not in the least loosen the hold those corruptions had gotten by their first establishment but were continued still as will appear in what followeth §. 2. Those Brethren and such others as desired further reformation conceived great hope to themselves upon Queen Elizabeths coming to the Crown who was a Sufferer with them SHEE by Imprisonment as they by Banishment Application was made betimes and with much zeal and so it was continued all her days There were Petitions preferred to her Majesty to the Parliament to the Council to the Bishops to the Convocation Pleas Admonitions Advertisements Considerations and the like to the Common people Multitudes of Books daily and profers of Disputation against those forms and impositions as also Assertions Demonstrations wherin a more savoury Discipline in the Church and order in the Worship of God is held forth and in so much evidence of Scripture light as they were not able to put it under a bushel much out of our Brethrens Writings might bee brought forth to this purpose and of the great actings and sufferings by the godly party all her reign and yet all this obtained not the least alteration or to have the lightest penalty taken off from such as could not conform though some of them sealed their testimony with their bloud Greater hopes by farre were conceived upon King James his coming to the Crown whose breeding seemed to set him fair for the desired reformation as also the Oathes Covenants and other engagements that were upon him his seeming dislike also of our Bishops and Ceremonies expressed frequently As a preparation hereunto there were representations and applications made to him while in Scotland and speedily at his first comming into England There were by a discreet and moderate Pen some considerations put into his hand about this work of reformation And to make way hereunto in the first place the Author endeavours to represent the slownesse and neglect of States in altering what hath gotten any settlement in Ecclesiastical affaires though matters bee ever so much amisse his words are these I ask why the Civil State should be purged and restored by good and wholsome Lawes made in every third or fourth year in Parliament providing remedies as fast as time breedeth mischiefs and contrariwise the Ecclesiastical state should still continue upon the dreggs of time and receive no alterations now for this five and forty years and more It is above five and forty years since Wee have heard saith he of no offer of Bills in Parliament Is nothing amisse The pretensions for not making alterations in Churches setled are mentioned by the same Honourable Pen in page 29. Tares say they Discourse concerning Church affairs by the L. Bacon must not bee plucked up lest you supplant the good Corn but let them grow together they stiffly hold that nothing may bee innovated because it would make a breach upon the rest which hee reasoneth against thus Qui mala non permutat in bonis non perseverat Without change of ill a man cannot continue in good to take away abuses supplanteth not good orders but establishes them Morosa moris retentio res turbulata aeque ac novitas est Contentious retaining of Custom is a turbulent thing as well as innovation pag. 32. There were solicitations by the godly Ministers and people of both Kingdoms the suffering of good Ministers all Queen Elizabeths days were represented to him which before hee came to this Crown hee seemed much to resent These hopes were strengthned by his Majesties condescension to a Conference which could never bee obtained before in which hee was present in his own person And what was the issue of all those hopes and endeavours It is strange to consider 1 Not one grievance some small things only explained rather than changed or imposition removed or penalty lessened but advantage taken to lay the yoke heavier upon those that desired reformation in representing them to the Nation as persons Schismatical and troublesome in the Church 2 A Proclamation was sent abroad immediately March the 5. in 1 Jacobi to let all men know that whatsoever was presumed upon of his Majesties intentions to further reformation was without cause given by him All former Lawes and penalties are anew enforced
thus the Proclamation concludeth And last of all we doe admonish all men that hereafter they shall not expect or attempt any further alteration in the common and publick form of Gods service from this which is now established such a resolution in respect to Lawes and Statutes made about Civil affairs hath not been known In King Charls his time the like endeavours continued yet Ministers daily silenced and being utterly wearied with expectation Multitudes Ministers and others being hopelesse as their last testimony against those evils separated themselves from the Congregations here in England and went to the utmost ends of the earth and into a Wildernesse some of them and others into other parts beyond the Seas that they might enjoy Ordinances in purity None of all these endeavours moved the State to remove the least thing offensive either in Discipline or Worship nor at all to bear with those that could not submit §. 3. Let it be everlastingly a Caution to Governours that they doe not impose smaller matters and such as themselves judge but Circumstances under such ruining penalties It is a wretched policy and too much practised by States-men where there is want of light or reason to enforce to supply it by the severity of Lawes and penalties And let not Ministers or Churches which should bee as pillars to hold forth and as an Army with banners to contend for Truth Can. 6.4 and Liberty according to Christ I say let not such be wanting in all humility to use indeavours to hinder such settlements It is not for us to say light is growing and knowledge in these matters increaseth every day more and more and therefore such evils Law restraints will fall off of themselves I confesse if any thing doe it one would think the breaking forth of Scripture light should it being the property of that light to burn up and consume Wood Hay 1 Cor. 3.13 Stubble and the like mixtures with or additions to the Doctrine and Worship of God But yet let it be considered where Forms and Ceremonies have once gotten a footing how long they have been able to keep their stations after their evil and offensivenesse by most evident light and demonstration on every side have been discovered to all men It was written by Master Udal Mr. Cartwright and others in an Epistle to the Bishops as followeth Many and most evident have our Declarations been c. never have any one of you taken in hand to say any thing against it but it hath made his eyes to dazle as the clearest Sun-shine whereby hee hath been driven hither and thither groping for evasions and yet could not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions so forceable is the truth to amaze the gain-sayers thereof yet still you continue in your course is it because you see not what you should do It cannot bee so unlesse you have eyes and see not for the cause hath been by the blessing of God so managed that many Plow-men Artificers and Children doe see it and know it and are able by the Word of God to justifie it and condemn you to bee adversaries to the Gospel c. Doe not perswade your selves therefore that further light and a greater suffrage hereafter will be able to remove what things for the present seem not so allowable its true God can doe any thing But it is evident there hath been light light sealed with sufferings sealed with the estates liberties and lives of as gracious holy learned men as any the World had and that for the space of near a hundred years and yet these abuses and impositions remained in as great vigour and freshnesse to run their race oppresse and destroy for a hundred years more had not a hand from Heaven prevented it the Lord did shake Heaven and earth the sea and dry land that those shaken things might be removed and such things only that cannot bee shaken may remain §. 4. The sharpest edge of such Laws while unreformed verging about from their first pious and righteous intentions if any such were will bee set and in the greatest rigour against the most conscientious and holy Ministers and others Something and some instances that bear a proportion to this observation may bee given from former actings not yet quite out of memory In Edward the sixths reformation Common-Prayers and the leaving of a prayer-Prayer-Book as a help to the Minister in officiating c. was for a good purpose Preface to C. P. and great advancement of godlinesse as is professed by the Composers of it As also the Ceremonies to bee observed in officiating according to that Book Of Ceremonies why before the C. Prayer Book they were of a godly intent and purpose formerly devised they are reserved for a decent order in the Church for which they were first devised and because they appertain to edification c. and upon this good meaning that without some Ceremonies it is not possible to keep any order or quiet Discipline in the Church It was farre from the thoughts of those good men who afterwards were Martyrs some of them it would ever have been wrought about to become a matter of such high contention and made use of as it was in a few years to eject from the Ministry so many hundreds of the choycest persons that ever had station amongst us Dr. Burges Apol. on K. James This Doctor Burges gives as one reason why he could not yield to subscription though he had formerly subscribed because hee perceived by the Book of Canons published in 1603. the intention of the Leitourgy and Ceremonies was to another purpose than what the Church aimed at in the first imposition 2 The not suffering Ministers to preach without a Licence from the Bishop had a good rise in that age See Injon in 1. Eliz. N. 8 when most places were supplied with Readers and those found able to preach Popish and corrupt in their judgements In processe of time it became a barre only to the most holy and eminent Preachers 3 Three or four men that tender Gods glory Injunct of Eliz. N. 46. and his true religion were to be appointed by the Ordinary as informers to observe that men kept their own Parish Churches and to present such as were negligent into the Spiritual Court this was intended against the Popishly affected but not long after those Informers appointed by the Ordinary were the vilest of men and few Popishly affected but the holiest and most consciencious persons presented and molested by them and the neglect of Common Prayer became the Character of a Puritan so were they described to King James in the Conference at Hampton Court by the Bishop of London 4 In the Articles appointed by Queen Elizabeth Artic. 51. to bee inquired of in the Visitation this is one Item Whether doe you know any man in your Parish secretly or in unlawful Conventicles say or hear Masse
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