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
lives for uniformity Bellarmine disputes to have the Service in the same Language in all the Popes Dominions for uniformities sake and what thing be it ever so absurd but may bee brought into this List Where Councels or Convocations have a minde to bee rid of those of more conscientious and uncomplying spirits tempting them by this means to that which they will call Schisme and separation they may thus easily compass their designes Ob. 6. Wee are bound by Covenant to uniformity in the Worship and Service of God and in particular to an uniformity in Catechising Answ I doe not beleeve the Covenant did or doth binde us to any thing in the Worship of God but what in conscience and prudence we were bound to practice and doe if there had been no Covenant neither are wee bound to any other uniformity but what was but even now mentioned 2 The former part of the Dispute in this Argument must bee refuted before wee can thus reason for if it bee a sinful and unwarrantable addition in the Worship of God besides or against the Word of God The Covenant cannot make a crooked thing strait Eccl. 7.13 or an evil thing good a Covenant brought in so lately cannot make voyd any branch of the Covenant God made with his Church so many hundred years before it And therefore it is added in our Covenant according to the Word of God 3 There is no Uniformity in any administration mentioned there but such as is necessary to such an end as is there also proposed namely that wee and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us which certainly will better bee accomplished without such an external mould of conformity then with it There was faith and love and peace amongst godly Ministers when Catechismes were and were used in greatest variety 4 We are bound by the Covenant to no stricter uniformity in a Catechisme then wee are in other parts of Worship now in no part of the Directory or Worship there mentioned are we bound to method and words as appeareth evidently throughout the Directory no nor are wee bound to the Directory further then is explained in the Preface to it for that was stood upon by a considerable party in the Assembly and assented unto by the whole and mentioned in the Committee of Accommodation as a foundation of an agreement p. 4. which Preface professedly holds forth the intent of the Assembly in matters of Uniformity thus Our meaning therein being only that the general Heads the sense and scope of the Prayers and other parts of Publique Worship being knowne to all there may bee a consent of all the Churches in those things that containe the substance of the Service and Worship of God and the Ministers may bee hereby directed in their Administrations to keep like soundnesse in Doctrine and Prayer and may if need be have some help and furniture And yet so as they become not hereby slothful and negligent in stirring up the gifts of Christ in them But that each one by meditation by taking heed to himself and the Flock of God committed to him and by wise observing the wayes of Divine Providence may be carefull to furnish his heart and tongue with further or other materials of Prayer and Exhortation as shall bee needful upon all occasions 5 It is not to an uniforme Catechisme but uniformity in Catechising in the Covenant wee may be uniforme in Catechising though we use not a Catechisme the same for matter and words we may bee uniforme in preaching though we bee not bound to the same Homily the same forme of words nay though not use the same method as to preach constantly by Doctrines Reasons and Uses which is expresly asserted in the Directory for Preaching And such were the Directories of reformed Churches as before was instanced where I hope was Uniformity Yea in Scotland it self the Uniformity stands not in being held to a sameness of words Habemus quidem nos etiam in Ecclesia saith a Learned Scotch-man agendas ordinem in sacris celebrandis servandum Alex. Dâ—â— sed nemo alligatur c. proponuntur tantum ut paradgimata quib precum materia forma quo ad substantialia indecantur non ut eisdem verbis astringantur ministri totos ego tredecim annos quibus functus sum ministerio sive in Sacramenta sive in aliis sacris celebrandis precib aut Exhortationibus quae extant in agenda unquam usus sum sic etiam aliis cumplures omnibus etiam liberum idem facere That this is the use of a Directory in the reformed Churches appears in the words of Mr. Hooker in his Eccl. Pol. Wee hold it much better with the Church of Rome to appoint a prescript forme which every man shall be bound to observe then with them the reformed Churches to set downe a kinde of Directory a forme for men to use if they list or otherwise to change as it pleaseth themselves There was an uniformity in blessing the people yet if you compare Numbers 6.23 2 Cor. 12.13 2 Thess 3.17 18. Heb. 13.20 21. Jude 24 25. together you shall not finde their blessings the same for matter and words no nor in that which you call the Lords Prayer if you compare Matthew 6.9.13 Luke 11.2 3 4. Ob. 7. It may be yet further argued it will be an advantage when the younger sort remove out of one Parish into another as we finde in using the same Grammer and other Bookes it is an advantage when Children remove from one Schoole to another Ans Formes beget a forme but as they have little so work little of the power of godlinesse the scope of Ministerial instruction is not only to fasten in the Memory and accordingly by rote to repeat it thence but to beget a grounded understanding whether wee carry away the words or not if variety of Catechisms and all sound and according to the Analogie of Faith the Doctrine is the same though the words be not and if it be received with understanding wee shall acknowledge truth in what method or form of words soever wee meet with it if it be not the same but another Catechisme containing some few other truthes yet such possibly as are useful and necessary to be known as those in a former Catechisme and so a means to increase knowledge CHAP. V. The second Argument Of Christian Liberty things indifferent the particular Catechisme designed not so desirable for this use and how many wayes our Ministerial Liberty is prejudiced by the imposition of it SUch an imposition of a set Catechisme cannot bee submitted unto and our Christian Liberty preserved This was another Argument brought by our suffering Brethren against former impositions in the Worship of God in the Episcopal times How much wee ought to stand for the preservation of such a Liberty they declare from these following Scriptures Galath
dead and the inriching the Preacher c. have no great affection to such Sermons Mr. Sherwoods Answer to Doct. Downham Mr. Cartwright amongst other reasons gives this as one being most ordinarily at the Funeral of the rich and not of the poor there is brought into the Church contrary to the Word of God an acceptation of persons which ought not to be and although the Minister may give to one more honour than to another according as the civil Calling or degree requireth yet in his Ministry and that which pertaineth to his Office he ought to shew himselfe indifferent and therefore to preach as well at the death of the poor as the rich and because he cannot well doe both it is convenient to leave both Rep. 1. pa. 101. the like in the Discipline of Scotland Mr. Hildersham as divers others of our Reverend N. C. took order in his will that there should bee no Funeral Sermon at his burial Mr. Clarks Martyr p. 385. it is therefore no new peece of singularity in those that still scruple this practice § 3. 2 By Christian Liberty the liberty of our judgements and liberty of practise to judge of our Ministerial work according to light received and to practice according as we judge every one is to give an account of himself It is an abridgement of this liberty 1 In practice when by reason of Humane Lawes or impositions I am constrained to doe otherwise in the Service and Worship of God then in prudence or conscience I judge my self bound to doe if there were no such precept or imposition of man If what Christ hath left free doth not still remaine as free as Christ hath left it and we yeeld to it and comply accordingly this is not to stand fast in the liberty where-with Christ hath made us free Take an instance in the lowest breach upon this liberty in practise as where a variety of things or Circumstances each whereof necessary in respect of the act or end but in such an equality as in respect to each other there is an indifferency in comparison here now to bee limited to one though it be equal and indifferent in other respects yet it is a bondage for it is not indifferent to me to bee free or to bee limited in a service in which I promise my self from the dignity and excellency of it a perfect freedome There are divers forms of Prayer in the Scripture to pitch upon some one and impose the use of it and in a greater frequency as the Lords prayer This our brethren judged against their Christian Liberty so though the reading of one Chapter in the Bible may be as edifying as another and all Scripture is profitable and ought to be read in publike but to have the chapter for each day imposed to bee read and no other is one reason our Brethren opposed the Common-prayer book 2 In Opinion thoughts are free I may meditate and exercise my Faith and reason to finde out and judge in any Christian practice what is good or evil or good and better Wee are abridged in this Liberty more expresly when it s imposed upon mee to assent or subscribe ex animo to the opinions of other men It is also abridged by evident implication or consequence when in actions lest to mee in respect of circumstances to make choice of such as are most conducible as free and master of my own doings under Christ my Lord I must notwithstanding do otherwise than what I judge is best because some other thing or way is judged better by another as if others judge the Apocripha in some parts of it to bee more edifying than some Chapters in the Canonical Scriptures though I judge otherwise yet this being imposed I must do it This the greatest bondage and most sinful For in performances wherein I ought to do my best and to that end have from Christ both ability and liberty to do better yet to please others in their commands I will comply to do what is worse willingly suspending my own judgement because it seems to be better or best in theirs This is either to sin against light or to do away the liberty of my own judgement and in the most slavish way to become a Servant to men Having thus premised I shall now lay down more distinctly and enumerate the waies wherein such imposition being the same as in our case is against Christian liberty or rather ministerial liberty § 4. In a Ministerial teaching or instructing of others there are these three things to bee heeded and that will engage the conscience of him that instructeth 1 The Matter that it be sound and suitable to the capacity of such who I am to instruct as Milk for Babes c. Fundamentals and first principles to those of a more low and dull capacity 2 Form That for method and words our meditations bee fitly carried forth and easily understood 1 Cor. 12.7 3 That the Gifts and Graces given in their great diversity by Jesus Christ bee exercised accordingly 1 For the Matter 1 There are divers Ministers of piety and worth and such as the present establishment alloweth as publike preachers that cannot teach or urge others to beleeve that infants are to bee baptised There are also some other the like doubtfull and disputable points which we are ingaged to teach or quit our ministry He that hath the charge of soules may not upon any consideration teach another the least matter that hee beleeves not himself Mat. 5.19 so that such have not liberty to instruct and teach what according to their consciences is judged truth 2 Though ever so sound and Orthodox yet it s not made up of principles of first truths or fundamentals though it bee supposed and was to bee enjoyned as such for a man may bee saved that assents not to nor beleeves many particulars laid down in that Catechisme Again do but compare Heb. 5. the latter end with chap. 6. c. where is laid down what is fit doctrin or matter for such instruction you will finde this Catechism nothing according to that directory There are not higher truths and stronger meat through out the whole Epistle to the Hebrews or any other Scriptures than necessarily must bee explained and taught for the understanding this Catechisme which will easily appear if you do but read over the former part of it 3 Though it were both sound and sutable yet it is not Scripture it s not of divine inspiration it s from a private or common gift and therefore not to bee of publike interpretation It is to bring into the solemn worship and service of God the Composures and writings of men to be of standing use there and in the likenesse and similitude of the Scriptures to be received read publikely interpreted and applied Though the gifts I have received from Christ to that purpose bee equal and my own Composures more sutable and usefull yet they must give place and
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
very mean men to their Cures partly by the Law of the Land which admitteth of a very mean sufficiency in any Clerk so that if the Bishop should not admit them then presently a Quare impedit is sent out against him But now through the Lords mercy to the poor people of this Nation and by the zeal and care of our Governours it is otherwise the qualifications of persons who are now judged fit for this Function according to what is established by Parliament with the advice of the Assembly are such as imply grace and holinesse so farre as man can judge to be in truth and sincerity Before any man be admitted to the Ministry Ordinance for Ordination c. Novem 8. 1645. there must be inquiry made saith the Ordinance touching the grace of God in him and whether hee bee of such holiness of life as is requisite in a Minister of the Gospel A man for his learning and morals may bee fit for any place or station in the Common-wealth and yet fall short of such a stame in respect of his Spiritual condition as is necessarily required to this sacred calling And the hazard and venture of his education is the greater because this is an accomplishment or requisite of such a nature as is not to bee purchased with mony or attainable by any industry of our own both the will and the deed is from the meer pleasure of the Lord. §. 4. 2 After a man hath entred upon his calling and is comfortably disposed of in the work and hath a support thereby for himself and family yet being a person thus holy and gracious if State impositions in Ecclesiastical matters bee at such a rate hee will be upon terms of great uncertainty for his continuance or any constant settlement in his place and that upon a twofold account 1 His Conscience engageth him narrowly to consider of all the performances his place requireth the businesse and work of his calling being more peculiarly the service of God doth lye more directly and dreadfully in view of his conscience His calling engageth him to search the Scriptures and furnish himself thence with a treasure of what is new and old And hence his apprehensions may possibly and the more holy and consciencious the more likely fall otherwise especially in disputable matters then other mens have done formerly or otherwise then the present establishment which if they happen to doe hee is undone and must bee turned out of his livelihood to beggery or some other way to get a poor support for himself and family Hence it is that some Students intending the Ministry out of fear how their thoughts may fall keep off from the search and enquiry into such concernments until Conscience enforce them Preface to his Ser. at Lambeth Doctor Downham a learned godly man tells us it was thus with him I suspended the study thereof meaning Church matters for a long time and gives this as one reason if I came to the issue of such a study it would bee either the disgrace of my ministry amongst the forward sort if I resolved for Episcopacy or overthrow of my Ministry if I stand for Discipline And when we are necessitated to the setling of our though as in such points Where the heart is sincere and led by Scripture light it is hard to say upon what wee shall pitch at last He further tells us that being in the Ministry hee was necessitated to come to a resolution for one form of Government or other and though no enemy but rather a Friend to the Presbyterian way from a reverend opinion as he saith I had conceived of Master Calvin and Mr. Beza and many other learned men Patrons and Factors of the DISCIPLINE But in studying the Controversie as one that means to be convicted with truth his perswasion fell in with Episcopacy and so hee practised This hath been and daily is the lot of many Ministers of the Gospel especially in these dayes of light and since Popery which captivated mens consciences by an implicit faith in their search after a settlement in these agitated points of Worship and Discipline their perswasions have been fixed otherwise than they possibly expected §. 5. Let it bee but seriously weighed 1 What differences of Judgment there are and alwaies hath been amongst those that are truly godly and of some eminency And then 2 Take the variety of such persons or perswasions rather that are in this or some one or part of an age and accordingly sort them as in a way of succession five ten or twenty years one after another so providence might have disposed And if each in its succession had been imposed under this penalty of ejection if not owned How long or how little time rather could any conscientious man bee likely to have held his Ministry The variety of apprehensions amongst those of the same perswasion the differences amongst Independents as some have made them and how reverend Mr. Cotton now with God contradicts himself as Mr. Caudery would suppose and it might have been more than his supposition As likewise the greater variety amongst the Presbyterians and in greater matters as set down by Bishop Bancroft as also the contradictions of one he mentions with himself and others I could give other instances Is of better use than I beleeve was intended in blasoning the infirmities of godly men namely to confirme this experiment That where the most conscientious search is made there apprehensions may fall various in these smaller matters yea and if a man differ from himself also in respect of his former thoughts it 〈…〉 dishonour while in that state wherein he knows but in part And few there bee that set themselves to a conscientious and unprejudiced search after truth but know comparing what apprehensions they have had at several times and must acknowledge they have differed as much with themselves at times as they differ from other godly men at the present §. 6. IN the second place consider upon what uncertainties also a consciencious Minister is in respect of the great unsetlednesse and frequent changes of the orders and Lawes upon which the liberty of his Ministry depends by the Civil Magistrate especially when reformation-work is in hand and this not only from different apprehensions which are in Governours and Magistrates as well as in Ministers But principally from their coveting to bring Ecclesiastical affairs into a compliance with the Civil Yea such Magistrates as are not with Erastus for the whole frame of Church Government to depend upon the prudential formings of Christian Magistrates yea it would have the Circumstances and such other things as are not of the substance in Church matters so to bee ordered as may rightly joynt what is to be setled with the Laws and government of the Kingdome Ordinance of March 14. 1645. in the Preface the want whereof say they hath caused much trouble in this and other States This was one consideration
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
in hazarding their Estates and Lives and for so considerable a time now enjoying the fruit of it can with an easier and quieter mind dwell in a house of bondage again than their predecessors that never had a tast of such manifestations of the Lord in owning his oppressed ones as we have had in these late years §. 12. And it is a mercy of the Lord never to bee forgotten the taking off all such burthens from the Ministry and that a different judgement in smaller matters shall neither keep nor cast out as formerly such as are learned and faithful in their places This is effectually done by the Petition and advice presented to his late Highnesse by the Parliament Anno 1656. a work and favour to the people of God doubtless very acceptable to Jesus Christ And I doe most humbly beseech our Brethren and whomsoever they are that pretend to the furtherance of reformation not to suffer their eye to bee evil because the Magistrate hath been so good but if still we will be so inconsiderate as to be calling for fire from Heaven against those that in smaller matters of Discipline or Worship differ from us the Lord I hope will keep the heart of our Governours stedy to what hath been so happily by themselves established and not easily be prevailed upon by persons of any perswasion that make it the matter of their sute and sollicitations not so much the enjoying of liberty to themselves as the restraining of it from others as holy Orthodox as themselves especially when nothing will serve their turn but such penalties as will utterly ruine those that differ from them §. 13. Doth not this present age look upon the severity of the former age as very strange and unwarrantable If not such a garment such a gesture such a form of words as others shall direct you must out of your Living out of your Ministry It is thought VERY NECESSARY saith the Injunction that no manner of Priest or Deacon shall hereafter take to his Wife any manner of Woman Injunctions of Q. Eli. An. 1559. Injunct 2 9 without the advice and allowance first had by the Bishop of the Diocess and two Justices of Peace next to the place of her abode c. and if any shall doe otherwise they shall not bee permitted to preach the Word or give Sacraments nor hee capable of any Ecclesiastical Benefice doth this seem strange to us now it seemed very necessary in the judgement of our Governours then and why may not the injunctions wee make of so much necessity now as that a Minister shall not without the advice and allowance of others CHVS◠his own words look as strange in the eyes of the godly prudent in an after age and if it should doe so it is but a just recompence of our sluggishnesse in lingring and hanging back on former Customs and letting the present light and manifestations of the Lord so farre out-goe us The truth is whatsoever is adhered to of Human invention let it seem ever so specious and useful in the service of God for the present yet the glory of the flesh is but as the flower of grass 1 Pet. 1.24 25 which will fade away The Word and wisdome of the Lord only is that which will be the same to day yesterday and for ever §. 14. It is a strange unhappinesse that Ministers only of all other persons are found to be of such an unwholsome temperature that their infirmities if such can no way bee cured but igne ferro by abcission no punishment sufficient almost for any fault but silencing ejection and the like Gild. Silvianus pa. 214 I confesse saith Mr. B. if I had my will the man should be EjECTED as a negligent Pastor that will not rule his people by Discipline 2 Others London Petition Mr. P. and Mr. M. in their writings with others if not Conform to the Discipline in particular established 3 There are others on the other hand if they had their will those that doe exercise Discipline and suspend from the Sacrament upon that account should in like manner be punished And in this case those that doe not instruct in a Homily form An Act presented to his late Highness which was refused by him which hath occasioned this discourse should have been ejected as a negligent Minister If in a Civil State there should bee but one kind of punishment and for every Crime a man be made a Felon or Traytor it will argue in such a Common-Wealth there are more people than they can tell what to doe with and their Lawes are bent rather to rid the Country of men than of their Crimes it were uncharitable to think there is such a spirit in all that have thus by Petition or otherwise provoked Parliaments and Magistrates to such a severity yet this we know there was such a Root of bitternesse found amongst the persecuting Bishops in so much as conformity to all their drudgeries would not serve at last but Conformist or Non-conformist if he were a conscientious Minister they would worme him out one way or other And it was the constant profession some of them were not ashamed to make that they hated a conforming Puritan more than a Papist or a Drunkard which shewed plainly they brought in and kept up such penalties to rid themselves of a party which by the dint of truth and reason they could not subdue This Height and Hypocrisie was the evident fore-runner of their fall the Lord in mercy grant wee may be warned thereby I hope it is the spirit of very few if any amongst us nor did this evil disease cleave to all the Bishops some of them did more tender the Gospels progress than to desire the outing of such as differed from them I will conclude this Discourse with the Speech of one of them it being pertinent to our purpose whose moderation and prudence is worthy our imitation It was spoken in the Convocation House May 23. anno 1604. by the Bishop of St. Davids to the rest of the Bishops and it is the sum of what I aime at in this third Argument his words are these I put great difference between Quod liceat and Quid expediat and likewise between them that are Schismatical or open disturbers of the State Ecclesiastical established and them that are scrupulous only upon some Ceremonies and other Circumstances being otherwise learned studious grave and honest men whose labours have been both painful in the Church and profitable to their several Congregations Concerning those Preachers last mentioned I suppose that if upon urging of them to the use of Ceremonies and attire prescribed they should stand out stifly and chuse rather to forgoe their Livings and the exercise of their Ministery and though I doe not justifie their doings therein yet surely their service would be missed at such time as need shall require them and us to give the right hand of fellowship one to