Beames Of Former Light Discovering how Evil it is TO IMPOSE Doubtfull and Disputable Formes or Practises upon Ministers ESPECIALLY Under the Penalty of Ejection for Non-conformity unto the same AS ALSO Something about CATECHIZING LONDON Printed by R.I. for Adoniram Byfield at the three Bibles in Cornhill next door to Popes-head-Alley 1660. The PREFACE CAtechizing which is a plain laying down the Principles of the Oracles of God or of the Doctrine of Christ and is a part of Preaching as saith the late Reverend Assembly It is a part or branch of that great Ordinance by which Faith is wrought the Spirit received and our Souls saved It is such a kinde of instructing or preaching so useful and of such importance as it cannot be omitted if wee desire to edifie our people with more security than a foundation by him that intends an edifice or building The Apostle professeth himself at a stand and that hee could not go on with his people to build them up some stories higher in the Faith and Mysteries of Christ our High Priest because there had been such a woful slowness in learning the fundamentals Heb. 5. Heb. 5. It is in the same place made as necessary to our Infancy in Religion be we old or young as Milk is to children If when Infants wee begin their nourishment with strong meat wee shall either starve them or radicate such distempers as a wearyish sickly frame is likely to be the condition of those persons all their daies I am perswaded the woful distempers of Professors broken out in these latter daies to such a monstrousness and the strange totterings and Apostacy amongst us from the sound Truths of the Gospel hath been hence even the neglect of holding persons in their first institution to plain Fundamental Truths such Heb. 5.12 saith Paul have NEED of Milk and not of strong meat Catechizing is a branch of Preaching as was said Two things there are in it peculiar which eminently commend this course 1 The Subject Matter It is conversant about such Truths as being most necessary to Salvation are so to our hand laid down in Scripture as Milk is in nature which taken in from the breast and with least Cookery and dressing is most wholesome It is our first food and with such truths our instruction must of necessity begin The Church of God in the daies of Adam Enoch Noah c. its first infancy had little other knowledge but of such plain truths Afterwards a further accession of light was brought them by Moses and the Prophets Yet then as David tells us The Ignorant must have of these easie truths for entrance and initiation Psal 119.130 The entrance of thy Word giveth light to the simple There was an Infancy also of the Church after Christ the Apostle in that age of it did for the most part teach the people such fundamentals onely the summe whereof was as Act. 20.21 Repentance toward God and Faith toward our Lord Jesus Christ and in so doing hee tells them hee kept back nothing that was profitable to them though hee had higher wisdome 1 Cor. 2.6 which hee spake among them that were perfect and more knowing As a wise Master-builder hee laid the foundation this hee did at his first coming to them afterwards by his Epistles hee builds them up further leaving the Principles of the Doctrine of Christ let us saith hee go on to perfection and this will wee do if God permit Heb. 6.1.13 2 The Manner which is so to instruct as to require a personal account of what is understood and remembred by them that are taught whereas in preaching there is liberty for the most part left to the hearer whether hee will heed or not but this kind of Instruction is ordinarily so managed as to leave some kinde of greater necessity in the hearer to attend and observe what is said unto him each person for himself It is incredible how little poor Ignorant souls attend the doctrinal part of a Sermon when in the Application their Morals are dealt with their Adultery Drunkennesse Swearing Sabbath-breaking and the like gross sins possibly there is some little attention at least as they are the sins of others which corrupt nature is pleased as well to hear as to speak of A discourse of Navigation to a company of men whose understanding and profession is to till the Earth will bee little heeded or in the least able to draw their minds from what their present thoughts are set upon But if there bee an acquaintance with the lowest Elements of a Profession wee will of our selves with delight attend to the opening of the higher Secrets and Mysteries thereof There is a necessity therefore in a more familiar way to indeavour that each mans soul in particular under our charge bee brought into acquaintance with the Elements and first Principles of Religion otherwise your most constant and frequent hearers will sit at Sermons as those Ezek. 33.31 Ezek. 33. they sit before thee as my people c. Or if they do attend for want of such praecognita or preparative light they profit little by much and frequent hearing They may grow up in an overlie and ungrounded knowledge bee ever learning 2 Tim 37 yet never bee able to come to such solid knowledge of the Truth as will preserve their souls from the lusts that are within or seducers without Now by how much the more excellent and necessary any Ordinance is found to be by so much the more watchful and industrious Satan his instruments have alwaies been to clog it with some Ceremony or additional of their own that they may be swallowed together as the Apocripha with the Bible which if it had gone forth into the world by it self or with some other book it would never have gained such reverence or so sacred an esteem generally with men so kneeling was added to the Lords Supper the Crosse to Baptism a Surplesse to our publick worship a stinted and limited form of words to our prayers the like attempted in this CASE If any man hereupon scrupling these Formes and Ceremonies withdraw from those excellent Ordinances though upon that account only as many in all ages have done yet shall they suffer under the reproach of despising Sacraments and the unquestionable duties of a Christian The Lord having now by very strange turnings of providence called in to place those Honourable Knights and Burgesses the great Reformers in matters of Religion who have by their care and vigilance done more herein than ever was by any Parliament since Popery hath been rejected The Wonderful Counsellor wee hope in mercy will still guide them and all Parliaments hereafter by their example to carry on this work of Reformation with like moderation as hath been hitherto the progess of it It will prove a great burden and become an endless strife and contention in the Churches of Christ If Magistrates or Synods shall impose with
not been so troublesome and discouraging in any age so is this a season wherein the faithful Orthodox Labourers are few very few in comparison The age before this late Reformation was a very wasting age by reason of Episcopal tyranny many that were conscientious diverted their Studies of those that engaged in the Ministry multitudes were hunted out of this Nation into forein parts where half of them lost their last breath and not half of that half remaining are returned amongst us again It is also with us now as in the first reformation the Popish then so the Episcopal dis-affected Ministers now have necessarily been turned out of this imployment so that such is the scarcity of well-affected and able men to carry on this work that many Parishes throughout the Nation lye vacant and are as sheep without a Shepheard especially in the remoter parts And where it is otherwise and places better furnished the number is not sufficient no not in the City of London or the Universities to preserve their people to the intrest of the present work of Christ but are more and more prevailed upon and infected with the old Leaven of Popery and Superstition and the wretched Principles of the Episcopal malignant Party which daily increaseth every where And the reason of such Apostacy I conceive to be this Many superstitious and ill-affected still hold their places and Livings by the intrest of friends or having been wary and kept without the reach of the Ordinance and those more open who have been ejected creep into the empty and vacant places and having no legal maintenance are not nor are the people that receive and maintain them within the reach of any Law as yet established so that it is to be feared such persons upon one account or other are a greater number than the sound and godly and those that ingage thorowly in this work This being so the faithful and well-affected Ministers of the Gospel should not at such a time especially but for very great unworthiness be ejected and put out of their places There is too much ground to fear that some one such imposition as in THIS CASE and rigorously prosecuted upon such as cannot conform will give the Malignant party the day they look for and those that doe conform and keep their places will be so overtopped by Malignants and their followers as they will not bee able to do much in reforming of their people any where The common sort of men in all such changes being ordinarily found very brutishly to stick and hold to old Customs and then most of all and with most zeal when there is an endeavour by wholsome Laws and constitutions to direct and put them on to a more Gospel and Spiritual way of serving the Lord. §. 12. It is thought and said the differences and contest about Church-Government and the like matters that have unhappily faln out amongst those that are well-affected hath been a great advantage and strengthning to the other party And very likely it hath been so and therefore the more heed ought to be lest some new matter of controversie be started that may occasion further differences amongst the godly Our adversaries never have such advantage of the different opinions or practices that are amongst our selves as when for such differences wee drive one another out of the field Though differences are and have bin between Presbyterians and Independents yet each keeps his station and fights in different regiments it may bee against the same common Enemy But by such penalties of ejection and silencing we drive a considerable part of our own out from us when our common enemy is already too strong for the whole The Popish party had no such advantage by any differences amongst those that opposed them in the first reformation as when the brethren so differing came by the severity of Governours to bee distinguished by the sir-names of Conformists and Non-Conformists and the one upon that account cashiered and droven out of the field by the other And I have been very apt to conceive this to be the cause why that first reformation prospered no better we know that in near a hundred years it gained little upon Popery and superstition more than was gotten by the first assault nay it decayed and Popery grew under it so fast as at last wee were almost returned into the same condition that we were reformed from this I say may be the cause There was the like severe impositions and Lawes made as in this case upon occasion of differences amongst themselvs and then advantages were taken thereby and many put out of the Muster-roll for Non-Conformity who were of greatest courage and most faithful resolution against Popery and Superstition the then common enemy The silencing and ejection of Ministers in Q. Elizabeths days reformation being newly begun the enemies to it many the friends and those that faithfully engaged few was looked upon by the godly prudent of that age as very unseasonable yea though their crimes had deserved it because of the scarcity of Preachers at that time There is nothing more frequent in our suffering Brethrens writings that were then published against the Hierarchy than a bemoaning the great losse to the cause and people of God thereby I will mention but one Considering the season saith Mr. Parker though wee were worthy yet should wee least be deprived now when Popery Episcopacy and malignancy wee may adde riseth like the swellings of Jordan yea maketh invasion like an armed man when there are wanting many this is truly our sad case at present On the other side in many Parishes to stand up in the gap against it Doth not the Canon Law it self spare depriving for greater faults when there is PENVRIA sacerdotum quando utilitas eccelesiae exigit Park of the Crosse cap. 5. § 16. CHAP. VIII Schismes and Divisions amongst the people of God occasioned and continued thereby is another fruit See Pa. 101 120 or evil consequence of such penalties §. 1 SUch Impositions and Penalties are a means to fix and hold up the differences that are in mens judgements about the things of Christ and alienate affections in those that differ and so occasion Rents and Schisms amongst the people of God Love is the bond of perfection by it the members are Spiritually united to the body as they are by faith to the Head Christ Jesus Heresie divides from the head Schisme from the members it being a loosening or breach in that bond love hath its seat and foundation in TRUTH 2 John 1. Whom I love in the truth 2. For the truths sake which dwelleth in us and shall bee with us for ever As Saints and especially Churches have their love and compactnesse maintained in being of the same mind and judgment in Truths so Schisms usually begin from differences in that respect Rom. 16.17 §. 2. There are truths known and generally received there are also truths not or not so fully
that can read English can doe as well as he And in this part of his Ministry he is in the same forme with those who were rendred odious in darker times by publick Authority The Bishop shall suffer no man to bee occupied in the Ministration of the Church which calleth himself by the idle name of a Reader in the Canons of 1571. §. 5. As a sacred and more effectual means In the Service and Worship of God Actions or Methods are for the nature of them according to what is there stated c. if it bee to effect immediately a Holy or Spiritual end or to prevent the like evil as in this case it is sacred and spiritual and whatsoever thing or action of this nature enjoyned by the Civil Magistrate falleth under the first Head as before and must have clear and evident Scripture-warrant nothing makes a thing holy and sacred but the Word and nothing will serve in it self to any spiritual end but what God appoints Principles and Fundamentals may be the matter of a Sermon as well as of a Catechisme the difference is only in the method and way this method and way is termed not only an ancient and good but a pious or holy way of instructing and designed as a special means for the propagating the Gospel and to prevent the growth of Ignorance Atheisme and Heresie and all this as distinct from preaching So it is not for the truthes or the matter sake only for that may bee the same in plaine preaching but in the method and way for although the people bee instructed in the same Principles and Fundamentals by way of preaching according to the Directory yet if he doe not instruct in this method and way and words hee shall be put by his Ministry and maintenance this being the nature of the imposition and the methods or matters some of our Brethren would have imposed it cannot bee judged of as any other thing but the imposition of a sacred means of help to the Service and Worship of God the Case thus stated and explained the Negative is asserted namely the unlawfulnesse of such impositions and how great an evil it is to bring us back again under stinted forms in any kind being so happily delivered from them and from those that kept these burdens upon us And for confirmation hereof let the following reasonings without prejudice be considered of CHAP. II. The first Argument Rites and Forms that have a stated use and to spiritual ends in the worship of God ought to have Scripture warrant for their establishment § 1. ALl Methods and forms prescribed to be received as a matter of Piety and for spiritual and speciall ends and advantages in the service of God ought to have express direction and warrant out of the Word of God This is one of the great truths our brethren the Non Conformists asserted in their age against humane oppositions and sealed it by their sore and great sufferings Which they have argued against from these Scriptures Deut. 16.21 Col. 2.20.23 Exod. 20.4 Esay 1.12 Matth. 13.19 Hebrew 3.4 5 6. Matthew 28.20 And by other Scriptures also they prove that not onely what is done against or contrary to the word but also what is done besides it Deuteronomy 4.2 Deut. 12.32 Prov. 30.6 Levit. 10.1 2 Sam. 7.7 Jer. 7.31 is unwarrantable That saying of Augustine is frequently urged by them sive de Christo sive de Ecclesia sive de quacumque alia re non dico si nos sed si Angelus de coelo vobis anuntiaverit preter quam quod in Scripturis accepistis anathema sit Dr. Reynolds a learned N. Conformist avouching these words makes this observation hee saith not contra quam sed preter quam so that Augustine thinketh not onely things which are contrary to the Word to bee unlawful but even those things also which are besides the word Doctor Reynolds confer with Hart. cap. 2. And in particular against the imposing 1 A form method or an external garb or way of worship to bee held constantly and not appointed in the Word We are not to think saith Mr. Cartwright Against Whitg lib. 1. p. 26 that in the word there is onely the substance of Religion c. and those things left out which should pertain to the form and fashion of it Those saith Mr. Bradshaw that have power to make peculiar forms of Religion and worship have power to invent a Religion and worship of their own and Page 29. and 30. True worship both for matter and manner ought to bee according to the prescript rule of Gods word onely Religio est vertus voluntatis ergo ut prolatio exterior sit vera debet procedere ex intensione pertinente ad religionem Neither hath any mortal man authority to frame according to his own conceit any form or fashion of Gods service and worship for the manner of worship also must be holy and not the matter onely and no man hath power to make any thing holy that God alloweth not by his word and Spirit In the discipline of Scotland as it was set forth Anno. 1560. As the Magistrate ought not to preach catechizing is a part * So termed by the assembly in their advice for Chur. Government English po Cerem pag. 139. out of Daneus of preaching so hee ought not to prescribe any rule how it should bee done but command the Ministers to observe the rule commanded in the word And a learned Scotchman in the worship of God whether internal or external hee the Magistrate ought to move nothing prescribe nothing except that which is expresly delivered in Gods written word Nulla justa disponendi servos Dei saith Jun. in Lev. 9 ad cultum Dei ratio ab hominibus in vestigari potest nisi quam Deus prescripserit § 2. 2 A stated service of God or a help or means for the making of such service or any part of it more effectual or acceptable Medul lib. 2. cap. 4 Res illae saith Doctor Ames quae institutione singulari usibus religionis destinantur tanquam religionis instrumenta recte etiam propter statum aut relationem fixam quam habent vocantur religiosae It s the same with that another saith what is done by a Servant of God in the solemn service and worship of God by precise cannon of the Church or law of the Common-wealth is a part of divine worship Brad. 12. Arg. arg 3. and of worsh p. 47. Reasons from Scotland Thus against our set form of prayer they argued if there were never an ill word or sentence in all the prayers if it were framed all out of Scripture phrases sentences saith an another yet to use it as a set service c. though the words bee good yet the use is nought Adm. 2. par p. 55. Fresh Sute p. 211. If Christ saith Dr. Ames bee our authentique Teacher in all good that wee learn about Religion who
III. What directions there are in the Scripture for the instructing of others in respect both of matter method means c. NOw that there is no such peculiar way or means as is mentioned in the Case for the instructing of the ignorant either from promise or precept or example warranted in the Word will appear if we consider what direction we have in the Scripture about this part of Ministerial Service and Worship of God namely the instructing our people §. 1. 1 The matter to bee taught Whatsoever Christ hath commanded Mat. 28.20 the Word of the Lord 2 Tim. 4.2 the whole Counsel of God Act. 20.27 c. 2 Method or way Taking some text of Scripture and so preaching upon it as Luke 4.17.21 or expounding the Scripture all along as we read it Neh. 8.8 or occasionally discoursing as Providence offereth matter Joh. 15.1 Acts 10.3 4. 13.16 17. or by Parables as in the Gospels or by reasoning and disputing as Acts 9.29 Mar. 9.34 Acts 17.17 or by resolving Cases or Questions proposed by our Children and such as are desirous to learn 1 Cor. 10.25 Exo. 12.26 27. Josh 4.6 Matth. 19.16 17. 3 The end to give knowledge of Salvation to worke conversion to save our selves and those that hear us Jer. 23.23 Acts 26.18 1 Tim. 4.16 4 For the Gesture and Posture standing or sitting wee have examples of both Nehemiah 8.4 Matth. 23.2 higher than the rest of the people in a Pulpit Nehem. 8.4 5. a chair or seat Matthew 23.2 §. 2. But that wee may come yet neerer to our present Case we have direction also in the Word about the 5 Manner Our instructions ought to be 1 Plaine and to the lowest capacity Neh. 8.8 1 Cor. 14. 2 With authority and command Tit. 2.15 1 Tim. 4.11 In demonstration of the Spirit and not with the inticing words of mans wisdome 1 Cor. 2.4 3 With dexterity and skilfulness 2 Tim. 2.15 which standeth much in dividing the word and respective application to each soul ¶ There is a variety in the capacity and frame of spirit found in those under our charge as simple ones Babes weake in faith others more knowing established of full age perfect there are unruly and scandalous erroneous and gainsayers Hereticks and Apostates Hypocrites and Dissemblers there are also such who are found in the faith sincere and upright spirits without guile c. so also certaine sorts of truth Principles Fundamentals milk strong meat and certaine methods and wayes of applying our selves and truths to such persons respectively there are Doctrines Reproofs Corrections Consolations Rebukes Disputings c. 4 With quick and suitable affections some save with fear others with boldnesse and courage others to bee treated with in tenderness compassion love meekness c. It is a work requires more than ordinary abilities and watchfulness to distinguish the Spiritual state of souls in their great variety to collect and gather fit and sutable matter dividing and cutting out truths to each state and to get hearts and affections sutable In the last place therefore let it be considered the § 3. 6 Means or the helps and provision Christ hath made for his Ministers and what he requires of them that they may bee sufficiently furnished to this great work 1 The Bible a book put into our hands by the Lord himself that hath in it up and down all materials and furniture necessary to this great work 1 Tim. 3.6 holding fast the faithful word that hee may bee able by sound Doctrin both to exhort and convince the gainsayers and 2 Tim. 3.16 All Scriptures are given 17. that the man of God the Minister may be perfect throughly furnished to all good Ministerial works 2 Gifts given by Christ upon his ascention to this end Eph. 4.10.12 knowledge and utterance not onely able but apt to teach having a stock or treasure they have a gift also to communicate it Nature giveth Nipples as well as milk to the breasts And none to be taken into this blessed work according to Christs Directory but such as are so qualified 3 Industry and diligence search the Scriptures attend to reading a giving our selves wholly to the work Truths are delivered in the Scriptures not in such a sorted or methodial way that you may finde the concernments of each Doctrin or each mans condition all together in one place but are let fall here and there in an occasional way as in an Epistle or story or Prophecy or song c. and not onely in gathering together fit and sutable matter but it must bee put into a method and order The Preacher Eccl 12.9 did not only seek out but set in order many Proverbs as the Priests Lev. 24.4 were to order their lamps Peter did not onely search out matter but it s said Act. 11.4 he expounded it in order unto them Luk. 1.3 It must bee a part of our industry also to improve our gift of utterance by searching after fit and significant expressions that the Trumpet may give a certain sound that is intelligent and distinct sweet and pleasant 3 The blessed spirit of God that sheweth us the things of Christ and of God and hath its fruit in words or utterance as well as in knowledge and matter as in that antithesis 1 Cor. 2.4 my speech was not but in c. 4 Stirring affections as before a great help to utterance and elocution where clearness of knowledge a gift of expression in the general matter chosen out and sorted to such and such persons and then affections sutable there will bee a tongue as the pen of a ready writer there will be such a stirring emphasis even in the very words Interior affectus quasi naturali impetu movet linguam and so much of the similitude and likeness of our affectionate hearts as t is impossible in any form of words composed by another or it may bee by our selves at another time or in a cold deliberation to speak in any measure answerable or so edifying who could have taught Paul so wel as his sanctified passion taught him to express himself Phil. 3.18 §. 4. Now for any man to go further that is in any of those particulars to bee more particular When Christ hath sufficiently instructed his scribe and taken off his hand as being able now to form his own work for the Magistrate or a Synod to take him into tutorage to adde more safe and particular rules and Laws for the direction of the Ministers of Christ in their Ministerial imployment what is this but to doe worke after the King Eccles 2.12 wee impose these Lawes upon Ministers such as are approved both for their grace and gifts for their Doctrin and Life as persons fit and able for this work After Christ hath given his Ministers a Book as before the Scriptures and given it to this end that they may be perfect 1 Tim. 3.16 17. and thorowly furnished to all imployments yet others are
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
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
in Edw. 6. first reformation were at that time only commended as it were and all that while there was no matter of strife about them The sad and sorry contentions came in with those destructive imposings The Litourgie and Rites in the reformed Churches which they term their Agenda are not such bones of Contention any where as with us and this is the reason they have not been enforced under pain of deprivation for not conforming And in the present CASE what variety of Catechisms though a form setled by the State for almost an age were in use in the several Congregations throughout this Nation and yet in all that age neither by Pen or Pulpit the least noyse of contention about it which could not have been if that or any one form had so severely been imposed §. 10. The malignity and evil of such penal impositions and how prejudicial and binding when we would try the truth and reasonablenesse of mens assertions is demonstrated by our suffering Brethren in their Case with the Bishops thus A superstitious or some doubtful practice with the Magistrates establishment and consequences of it put together in one scale and what is evidently a necessary Scripture DVTY into the other and you you finde that in the common esteem and judgement of men this duty is of little weight or consideration in comparison 2. But on the other hand let these prejudices and carnal intrests be removed and nothing but truth and Scripture grounds on each side weighed one with another you will hardly find the weight of a feather for their Cause or against ours 3 Let the same impositions and penalties bee put into the other scale against Episcopacy and Ceremonies If the Law had said it shall be the losse of a mans Living to practice or preach for Episcopacy Common-Prayer-Book or Ceremonies these things even in their own opinions would have been light as vanity That you may have our Brethrens own words in this experiment There were presented certain Propositions to King James in Anno 1606. as their tenets and opinions against Episcopacy c. and for Presbytery and thereupon they thus write The former Propositions are such as there will not bee found any one conformable Minister in this Kingdome except he be a masked Papist that will refuse to subscribe to any one of them if so bee it would please the King and State by Law to urge them thereupon under such penalties as the Ministers are urged to subscribe to the Articles devised by the Prelats Yea we are out of all doubt that the Prelates themselves if it were pressed upon them by the King and State under paine of deprivation from their Bishopricks would not stick to avouch upon their oathes that the Ceremonies and subscription for which the Ministers stand suspended and deprived are wicked and ungodly and such as no good Christian ought to yeeld unto Nay if the case stood but upon the saving of their temporalties thereby which else they should lose wee doubt not but with heart and hand to subscribe to any one of the aforesaid Propositions The conjecture or ghesse our Brethren made of the Episcopal party wee have found very true having been so happy as to see some comfortable changes and the trials of their spirits in them For when the authority and countenance of our superiours came to bee set as much against these superstitions as it was formerly for them how easily were they laid down by those that were most zealous for them before And we find very few truly conscientious if any silenced rather than not to use the Ceremonies whereas formerly of those that were against the use of them near three hundred eminently godly were deprived in the space of a year All which declares in effect that the Ceremonies and these forms are not of any such necessity or real worth in themselves It is that to which they are raised by the Magistrates authority and settlement that hath rendered them the matter of such contention the imposers themselves doe in a manner say so The keeping or omitting of a Ceremony in it self considered Preface to Com. Pr. Book is but a SMALL THING yet the transgression of a Common Order is no small offence before God There is nothing in the Service and Worship of God offensive to him but the omission of some DVTY or the transgression of some Commandement about it And therefore when such small things as are neither of these come to be thus greatned and more offences against God in his service by reason of Human impositions then God himself hath made and the faithful Labourers of Christ turned out of his Vineyard for such offences only this is the Gravamen And against this thraldome and bondage our Brethren the Servants of God in the former age did humbly contend in their generation that is to have no more nor other things imposed or received as necessary and duties in the service of God but what hee in his Word hath made so And this is the great felicity and happinesse through their prayers and sufferings the Lord by the present reformation hath restored unto us And we have been possessed now some years with the sweet fruition of that liberty those our Brethren saw only afarre of rejoycing in the hopes of it and so fell asleep in the Lord. I say to suffer our selves again to bee brought into bondage and not to stirre and doe our duty and what belongs to each in our places for the preventing hereof is to degenerate in respect of the courage our Fathers had for the Lord in their times Had they prevailed for themselves by their contests with the Episcopal party and enjoyed ten or twelve years freedom as grear or greater than was hoped for and tasted the sweetnesse of it in the purity of Ordinances for such a time would they have been the more or lesse patient in being brought again to their former thraldome Can any reasonable man imagine then that the returning of like impositions in as great severity again as ever formerly and for the like matters will not occasion greater contentions and differences Schisms and distractions amongst the people of God than ever was heretofore especially when besides Scripture-light that laies it upon our Consciences thus to contend Jude 3. Gal. 5.1 and stand fast in our liberty wee have had also the experience which our Fathers never had that such humble yet zealous contendings and strivings for truth and purity of Ordinances hath been blessed and made successeful There have not been any reformed Churches in the world more oppressed in this kind or any that have prayed and sought God more in their sufferings no people that have obtained of the Lord a more full deliverance and greater Gospel liberty than the godly people of England this day enjoy abroad formerly but at home also now Can it bee imagined that a people after an age of praying and sufferings after part of an age
thus the Proclamation concludeth And last of all we doe admonish all men that hereafter they shall not expect or attempt any further alteration in the common and publick form of Gods service from this which is now established such a resolution in respect to Lawes and Statutes made about Civil affairs hath not been known In King Charls his time the like endeavours continued yet Ministers daily silenced and being utterly wearied with expectation Multitudes Ministers and others being hopelesse as their last testimony against those evils separated themselves from the Congregations here in England and went to the utmost ends of the earth and into a Wildernesse some of them and others into other parts beyond the Seas that they might enjoy Ordinances in purity None of all these endeavours moved the State to remove the least thing offensive either in Discipline or Worship nor at all to bear with those that could not submit §. 3. Let it be everlastingly a Caution to Governours that they doe not impose smaller matters and such as themselves judge but Circumstances under such ruining penalties It is a wretched policy and too much practised by States-men where there is want of light or reason to enforce to supply it by the severity of Lawes and penalties And let not Ministers or Churches which should bee as pillars to hold forth and as an Army with banners to contend for Truth Can. 6.4 and Liberty according to Christ I say let not such be wanting in all humility to use indeavours to hinder such settlements It is not for us to say light is growing and knowledge in these matters increaseth every day more and more and therefore such evils Law restraints will fall off of themselves I confesse if any thing doe it one would think the breaking forth of Scripture light should it being the property of that light to burn up and consume Wood Hay 1 Cor. 3.13 Stubble and the like mixtures with or additions to the Doctrine and Worship of God But yet let it be considered where Forms and Ceremonies have once gotten a footing how long they have been able to keep their stations after their evil and offensivenesse by most evident light and demonstration on every side have been discovered to all men It was written by Master Udal Mr. Cartwright and others in an Epistle to the Bishops as followeth Many and most evident have our Declarations been c. never have any one of you taken in hand to say any thing against it but it hath made his eyes to dazle as the clearest Sun-shine whereby hee hath been driven hither and thither groping for evasions and yet could not escape but hath fallen into infinite most monstrous absurdities and blasphemous assertions so forceable is the truth to amaze the gain-sayers thereof yet still you continue in your course is it because you see not what you should do It cannot bee so unlesse you have eyes and see not for the cause hath been by the blessing of God so managed that many Plow-men Artificers and Children doe see it and know it and are able by the Word of God to justifie it and condemn you to bee adversaries to the Gospel c. Doe not perswade your selves therefore that further light and a greater suffrage hereafter will be able to remove what things for the present seem not so allowable its true God can doe any thing But it is evident there hath been light light sealed with sufferings sealed with the estates liberties and lives of as gracious holy learned men as any the World had and that for the space of near a hundred years and yet these abuses and impositions remained in as great vigour and freshnesse to run their race oppresse and destroy for a hundred years more had not a hand from Heaven prevented it the Lord did shake Heaven and earth the sea and dry land that those shaken things might be removed and such things only that cannot bee shaken may remain §. 4. The sharpest edge of such Laws while unreformed verging about from their first pious and righteous intentions if any such were will bee set and in the greatest rigour against the most conscientious and holy Ministers and others Something and some instances that bear a proportion to this observation may bee given from former actings not yet quite out of memory In Edward the sixths reformation Common-Prayers and the leaving of a Prayer-Book as a help to the Minister in officiating c. was for a good purpose Preface to C. P. and great advancement of godlinesse as is professed by the Composers of it As also the Ceremonies to bee observed in officiating according to that Book Of Ceremonies why before the C. Prayer Book they were of a godly intent and purpose formerly devised they are reserved for a decent order in the Church for which they were first devised and because they appertain to edification c. and upon this good meaning that without some Ceremonies it is not possible to keep any order or quiet Discipline in the Church It was farre from the thoughts of those good men who afterwards were Martyrs some of them it would ever have been wrought about to become a matter of such high contention and made use of as it was in a few years to eject from the Ministry so many hundreds of the choycest persons that ever had station amongst us Dr. Burges Apol. on K. James This Doctor Burges gives as one reason why he could not yield to subscription though he had formerly subscribed because hee perceived by the Book of Canons published in 1603. the intention of the Leitourgy and Ceremonies was to another purpose than what the Church aimed at in the first imposition 2 The not suffering Ministers to preach without a Licence from the Bishop had a good rise in that age See Injon in 1. Eliz. N. 8 when most places were supplied with Readers and those found able to preach Popish and corrupt in their judgements In processe of time it became a barre only to the most holy and eminent Preachers 3 Three or four men that tender Gods glory Injunct of Eliz. N. 46. and his true religion were to be appointed by the Ordinary as informers to observe that men kept their own Parish Churches and to present such as were negligent into the Spiritual Court this was intended against the Popishly affected but not long after those Informers appointed by the Ordinary were the vilest of men and few Popishly affected but the holiest and most consciencious persons presented and molested by them and the neglect of Common Prayer became the Character of a Puritan so were they described to King James in the Conference at Hampton Court by the Bishop of London 4 In the Articles appointed by Queen Elizabeth Artic. 51. to bee inquired of in the Visitation this is one Item Whether doe you know any man in your Parish secretly or in unlawful Conventicles say or hear Masse
known but doubtfully assented to Truths nourish love no further than mutually beleeved and agreed in hence ignorance weaknesse in judgement dubiousnesse and the like or what keeps us from a clear and full cloze with truth are very prejudicial to love and intirenesse amongst brethren Truths also are either about what is of necessity and a Christians duty or what is indifferent and a Christians liberty Where these are not held distinct and weight laid upon them accordingly but matters of duty in a liberty or indifferency or things left to our liberty held to and required in our practice as necessary Herein so farre as wee divide from truth in our apprehensions in like proportion we are disposed to divide one from another in our affections Ignorance Error mis-apprehensions alienation in affections these and the like dispose us to Schisme and Divisions Aquinas 2◠2◠q. 39. yet Schisme is a sin distinct from each Wee must propria sponte intentione separare ab unitate quam CHARITAS facit before we become Schismaticks Knowingly and purposely to take up or impose that for duty which is not so or to make such things indifferent that are necessary To bee wilfully ignorant or through sluggishnesse and indisposednesse to search to take upon trust with a party and thereupon endeavour a wilfull separation and dividing from our brethren this whatsoever other thing besides it may justly bee termed Schisme And it is then most visibly and properly schism when it is a dividing where a more visible and professed union as in or from Churches as Sedition is most apparently such when it is a faction in a formed Common-wealth §. 3. These and the like Roots of Schisme lye many times secret and under ground our darknesse as well as our light may be under a bushel our infirmities and mis-apprehensions yea want of Love it self is sometimes covered with love so that differences break not forth to an open contest and professed disowning either of opinion practices of persons But when the matter of such differences falleth under an IMPOSITION Governours thinking to bring all into unity by an enforced uniformity These differences then that before were private or in a lesse compasse are scattered as it were and carried forth by the hand of these Lawes and injunctions become more publick and professed Yea what before was of infirmity and weaknesse grows up apace to wilfulnesse and stifnesse at least so judged by one of the other in the opinion of each party respectively In matters that are indifferent and granted to be so by the imposers or if necessary yet when not evidently so but doubtful and disputable let it be in Worship or Discipline there is no severity of the Civil Magistrate or Censure of the Church can reduce all no not all that are holy sober and judicious into an uniformity The experience of many years and the extremities and sufferings upon this account of many precious learned men doe sufficiently confirm it And if by such severity unity and uniformity bee not obtained divisions distractions and differences will from thence arise and grow more open and fixed by reason of such impositions And this cometh to passe many ways §. 4. ¶ I SUch matters though in themselves indifferent and arbitrary or if otherwise yet if not clearly but doubtfully so by an imposition of this nature are evidently held forth and as it were asserted to bee both clear and necessary and this hath ever been a foundation of great breaches 1 Necessary and a duty For what is imposed by wise and righteous Governours with such enforcements as if it bee not submitted unto the most necessary duties of the Ministerial Function as Preaching Sacraments c. Abridg. pag. 38. must bee omitted at least by the most tender and conscientious Ministers throughout the Nation it was so argued in the Case of Ceremonies questionlesse whatsoever shall bee so imposed Bradsh 12. Arg. arg 1 interprets it self thereby to be equally necessary with some or all these Ministerial duties And in my submission and practice in respect to such imposition I own them to be of the same necessity and there is no means to give testimony to the contrary and to what I judge the truth but by Non-Conformity and submitting rather to the penalty For where there is an opinion of necessity say our Brethren known to bee annexed unto that which in my Conscience is not so it is a part of that Confession which every Christian is bound to make of his Religion Abridgement pa. 38. to reject them and this reason for it is given by them The yeelding obedience in using such Forms or Ceremonies or what is of an indifferent nature in it self wherein others place holinesse or necessity is an occasion of confirming and hardning such Governours or others in their errours Again 2 Such a penalty as silencing or ejection implies these commands to have very clear evidence and undoubted warrant from the Scriptures at least in the opinion of the Governours that inflict it otherwise it were great injustice to require submission upon such terms He that cannot clearly know his Masters will should not be chastised with such stripes If we refuse to submit though it be out of tendernesse and fear to offend the Lord being doubtful yet such commands speaking these things not only necessary but evidently so Wee shall suffer under the reproches as our Brethren formerly did of persons that were proud Powel in his Consider wilful obstinate disobedient to Government disturbers of the Church Schismaticks and the like §. 5 Our differences being thus heightned by impositions and becoming greater by prejudice misinterpretation upon that account than what indeed they are in themselves The persons engaged are accordingly judged of and Censured and a distance kept as if they were guilty of wilful disobedience or neglect in some great and necessary matters of the Worship and Service of God and accordingly we hold off from one another and abate in affections When the foundation is removed when TRUTH hath changed its station LOVE that is built upon it must needs vary if not vanish quite away And that party which soever it is that from any consideration interprets up those lesser matters to such an odious height will bee judged by the other to be the first that declines in affection and that is the beginning of all breaches and schisms The load of that reproach was laid by the Episcopal Party on the Ministers that left their Charges who in Conscience were not able to conform Offer of Conf. p. 5 But with a great deal more reason our Brethren that suffered charged the Schisms and disturbances in the Church upon Episcopal severity and rigour of their power in keeping on and heightning penal impositions upon Ministers and taking advantage thereby to suspend some and weary others out of their places And if then such a decession of Ministers from their Churches were a Schisme the