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-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-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
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-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
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
all the Ministers in the Nation and wee know not for how many ages to come must thus exalt it and do special reverence to this Catechisme Mr. Heiron composed a Catechisme wherein the Answers were the very words of Scripture the like by one Mr. Scot Anno 1642. another in the like way by V.P. Anno. 1647. possibly to preserve this honour as peculiar to the Scriptures to bee as a Text and the subject of our interpretation and application for instruction c. 4 You shall finde two third parts of that Catechisme to bee as a Commentary or Exposition upon those portions of Scripture in Exodus 20. and Matthew 6. commonly called the Lords Prayer and ten Commandements To enjoyn Ministers to receive into their Congregations for publike use Commentaries composed by men subject to errour and ex animo to subscribe to them or that which is equivalent to own them and teach them to others not only as truths but the true meaning of the Spirit in such or such a text is such an imposing as in the worst of times the Ministers of England or any reformed Church hath not yet been acquainted with §. 5. The Form or Method of instructing the ignorant by set questions and answers as in that catechism is not unquestionably the best and most to edification in the judgement and experience of many holy men who have gone before us in this work 1 The reading instructions out of a Book or learning and saying it by rote is so dead and flat as some godly Ministers have chosen as more edifying first to Preach principles and these fundamental truths in a more stirring and awakning way as other truths and then going over the Heads of such a Sermon by questions as Christ often dealt with his Disciples after hee had preached Act. 8 and Philip with the Eunuch Paul so instructed the ignorant 1 Cor. 14.25 as a stirring efficacy did accompany his delivering these truths even to the conversion of such as heard him Our brethren under Episcopacy in like manner scrupled as in their admonition Faith say they cometh by Preaching Rom. 10. and not by reading in an ordinary way it is not so much praying as saying a prayer when it is read off from a book nor so much preaching or Catechizing as saying a Sermon a Catechisme when all is thus done by book 2 Some have conceived it most to edification to lay down the principles as so many distinct Thesis or Doctrines one after another without the forming or interposing any such leading question So Mr. Nicholas Bifield in his Principles Bishop Andrews in his Catechistical Doctrin and others there is a Catechisme Printed Anno 1649. in this method and in the preface a perferring it before any other as also the blame of set questions 3 Mr. Herbert Palmer a holy faithful Pastor found it by much experience to bee the best way to instruct his people by forming two sorts of questions with two sorts of Answers whereof the one is a bare affirmative or Negative yea or no conceiving the ordinary way not sufficient to drop knowledge into narrow mouthed vessels as in his preface I. W. now a publike professor in Oxford being of the same Opinion bestowed the pains to put the matter of this Assembly Catechisme into that form and Printed it Anno 1649. who in his Epistle to the Reader tells us this method is of more advantage to the Learned than the other both in respect of memory and clearness of understanding the truths in the Catechisme 4 A Godly industrious Minister lately composed a Catechisme in which the childe or learner asked the questions and the Minister or parent gave the answer which he conceived to be a method or forme more Scripture like than any other and for this method urgeth Exodus 12.26 27. Joshua 4.6 John 3.4 Matthew 19.16 17 c. 5 If the interesting our memory in this work if to bee able to retaine and repeat the Principles of Christian Religion readily bee one of our great aimes in this exercise as it is if not the chiefest T.D. printed Anno 1649. Then surely he that put the matter of this Catechisme into Meeter a method warrantable from Scripture David penned a Psalme to give instruction judged in his Conscience this to be a forme or method most to edification and if hee might have his liberty would use it before any other 6 The length and shortness of a Catechisme ought to be regarded according to the state of the people we have to doe with To that end a larger Catechisme by the Assembly and received by the general Assembly of the Church of Scotland Preface to larger Catechisme as sutable to such as have made some proficiency in the knowledge of the grounds of Religion and this shorter which also is received by them for Catechising such as are of weaker capacitie if holy experienced Pastors finde it expedient by reason of various parts and abilities in the Learner to compose variety of Catechisme in this respect for the same place or Parish how much more will it bee inconvenient to impose this one only throughout the Nation Doctor Gouge a diligent Catechiser all his dayes and of much experience had three sorts of Catechismes for length and shortnesse which hee ordinarily used for the instruction of his people of Black Fryers Mr. Painter Master Bradshaw Doctor Twiss and divers Ministers have done the like as Mr. Perkins his Six Principles there is two sorts a shorter and longer in one So in a Catechisme by Master J. Geere §. 6. If conscientiously a Minister that hath the Charge of Souls bee perswaded this forme or method of the Assembly bee not sufficient as Mr. Palmer in his Preface or not so edifying as others at least for the people of my charge If I beleeve also even in such Circumstances of methods and formes where is a difference I am to chuse what is most to edification and am now limited to some one forme that in my judgement is less to edification I must in such a case either by an implicite faith beleeve as the imposers beleeve which destroyes the liberty of my judgement or bee limited from practising according to my judgement which is a greater bondage The methods and formes and circumstances of Worship and the Service of Christ which are left free by him ought to remaine free and in our Ministry we ought to doe no more or otherwise in this kinde at the command of Church Governours then in prudence and conscience wee judge our selves bound to doe if there were no command where Christ hath left a liberty there needs a liberty though the imposition of some one forme may be sutable to some few yet the same if imposed upon all will become prejudicial to many It is therefore frequently mentioned by those that publish new Catechismes as a reason why they did so the state of their Congregations required it their owne composures were more
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
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
c. but in after times such as met together to fast and pray to repeat Sermons and edifie one another with good conference were these Conventiclers and punished accordingly §. 5. In some Diocesses where the Bishop being mindful of that wholsome exhortation to mercy in his Consecration was more tender to his Clergie Book of Ordination pa. penult there more indulgence was exercised and not such wresting former Injunctions and Articles or perverting them against the godly sober Ministers Hence Visitation Articles and Inquiries were of different strains according to the spirit of the Diocessan which being observed and that there was more liberty given in one Diocess than in another from the inadvertency as his Majesty termed it of some in authority By the ninth Can. of the Synod in the year 1640. It was ordained for the better setling of uniformity in the outward government administration of the Church as followeth This Synod saith the Canon hath now caused a summary of Visitatory Articles and wee doe Decree and Ordain that no Bishop shall cause to be printed or published any other Articles or forms of enquiry c. So that the edge of those former Injunctions which was intentionally set against Popery and Prophaneness by this new Book of Articles and enquiries is fixedly set and without all hope of indulgence from any better-minded Bishop to wound the peace and comfort of the best affected Ministers and People throughout the Nation and for all times to come It being now not left in the power or to the discretion of any Bishop without hazard of a Months suspension ipso facto from his Bishoprick to bee more favourable than another or less severe and rigorous than the major part of that Synod a Synod that mounted their Canons to a greater height against the purity and simplicity of Gospel-Worship than any at any time before them since the reformation FINIS The Contents THe Usefulness of Catechizing and the prejudice to the people for want of it Pref. CHAP. I. A Case With an explication of some terms and the State of the Question Pag. 1 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 p. 16 CHAP. III. What directions there are in the Scripture for the instructing of others in respect both of matter method and means c. p. 29 CHAP. IV. Divers Objections answered no shew of Scripture for it nor necessity nor requisite for Uniformity or obliged to it by our Covenant p. 43 CHAP. V. The second Argument Of Christian Liberty things indifferent the particular Catechism designed not so desirable for this Use and how many waies our Ministerial liberty is prejudiced by the imposition of it p. 61 CHAP. VI. The third Argument Taken from the imposition and penalty the severity and inequality of it p. 99 CHAP. VII Of the prejudice to the Ministry and evil consequences of such an imposition p. 120 CHAP. VIII Schisms and Divisions amongst the People of God occasioned and continued thereby is another fruit or evil consequence of such penalties p. 165 CHAP. IX The fourth Argument It is destructive to that Independency which hath been anciently claimed and professed by our brethren the Nonconformists p. 211 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 p. 233 Courteous Reader These Books following are printed or sold by Adoniram Byfield at the three Bibles in Cornhil next door to Popes-head Alley THE History of the Evangelical Churches of the Valies of Piedmont containing a most exact Geographical description of the place and a faithful account of the Doctrine Life and Preservation of the Ancient Inhabitants together with a most naked and punctual relation of the late bloody Massacre 1655. And a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther by Samuel Monland Esq in fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the hypocrite in his best dress of seeming virtues and form of duties and the true Christian in his real graces and sincere obedience by Mr. Samuel Crook in fol. A Commentary upon the three first Chapters of Genesis by that Reverend Divine Mr. John White late of Dorchester in sol An Exposition upon Ezekiel by Mr. William Greenhill in quarto The Humble Sinner resolved what hee should do to bee saved or Faith in the Lord Jesus Christ the onely way of Salvation by Mr. Obadiah Sedgwick in quarto The Riches of Grace displayed in the offer and tender of Salvation to poor Sinners by Mr. Obadiah Sedgwick in 12o. The Fountain opened and the water of Life flowing forth for the refreshing of thirsty Sinners wherein is set out Christs earnest and gracious Invitation of poor Sinners to come unto the waters His complaining Expostulation with the ingratitude and folly of those who neglect so great Salvation His renewed Solicitation with all earnestness and the most perswasive Arguments to allure thirsty Sinners to come to Christ by Mr. Obadiah Sedgwick in quarto The Anatomy of Secret sins Presumptuous sins sins in Dominion and Uprightness wherein divers Cases are resolved with the Remissibleness of all sin and the Irremissibleness of the sin against the Holy Ghost by Mr. Obadiah Sedgwick The Plain Doctrine of the Justification of a Sinner in the sight of God justified by the God of Truth in his holy Word and the cloud of witnesses in all ages wherein are handled the Causes of the Sinners Justification explained and applied in a plain doctrinal and familiar way for the capacity and understanding of the weak and ignorant by Mr. Charls Chauncy in quarto The Gospels Glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the Salvation of Sinners who through Grace do beleeve by Richard By field in octavo A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy in quarto Habbakkuks Prayer applied to the Churches present occasion and Christs Counsel to the Church of Philadelphia very seasonable and useful for these times by Mr. Samuel Balmford in 8o. A Short Catechism by Mr. Obadiah Sedgwick Hidden Manna by Mr. Fenner in 12o. Safe Conduct or the Saints guidance to glory by Mr. Ralph Robinson in quarto The Saints Longing after their heavenly Country by Mr. Ralph Robinson in quarto A Sermon at a Fast by Mr. Nathaniel Ward in quarto Moses his Death a Sermon at the Funeral of Mr. Edward Bright Minister by Mr. Samuel Jacomb in quarto A short and plain Catechism instructing a learner of Christian Religion what he is to believe and what he is to practise by Mr. Samuel Jacomb in octo The Hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in quarto A Sermon of the baptizing of infants by Mr. Stephen Marshal in quarto The unity of the Saints with Christ the head by Mr. Stephen Marshal There is now in the press that long expected book The bowels of tender mercy sealed in the everlasting Covenant by Mr. Obadiah Sedgwick in fol. FINIS