§. 1.

The Magistrate, whether christian or Heathen (for in each the same pow­er, though not the same light to guide it) is Custos utriusque tabu­lae) Yet with this difference, in se­cond Table duties, hee hath liber­ty to create or make Laws de novo, such as were never Laws or in being before hee created them, and wee are bound by the Law of God to bee subject to such Laws even to every humane creation [...] for the Lords sake, 1 Pet. 2.13. But not so in the duties of the first Table, all Laws necessary for the managing of the worship of God [Page 3] and his spiritual Kingdome are from himself, who onely knows himself, and what will bee for his honour, and the edification of his people, upon this account the Lord fre­quently in the Scripture giveth charge to Princes, as well as others,Deut. 4.2 not to adde too, nor take from his Law, or to do the thing that seemeth good in their own eies, be­cause though a Christian, yet hee cannot so wel by his wisdome judge in the matters of Piety what is su­table to God, as a Heathen can judge in matters of Civility what is sutable to man.

Hee may notwithstanding exer­cise his authority to the glory of God, even in the matters of worship in these Cases,

1 Its granted generally, whatso­ever is clearly and evidently set forth in the word, as the way in which the Lord will bee served and worshipped, hee is not onely to submit to it himself as a Christian, [Page 4] but to use all lawful means that o­thers may do the like, as hee is a Magistrate, whatsoever talent wee have received, must bee improved to the glory of him that gave it.

2 Seeing the Assemblies for the worship of God have many things common, being of the same nature in the general, and as a Coetus ho­minum, with other Civil assemblies, whatsoever is found expedient; comely, and useful in these, ought carefully to be furthered and look­ed unto, that the like bee observ­ed in these more sacred meetings. Such Circumstances or Laws esta­blished by the Magistrate about them, do not immediately reach the worship it self, but the worship­pers: yet so necessary, as without such provision the service cannot so conveniently or edifyingly bee per­formed; if time and place bee not designed, if many speak at the same time, if in a great Congregation no eminent place for him that preach­eth, [Page 5] the Sermon will not bee so e­difying; And yet there is nothing in such Law or provision, more ho­ly or sacred than there is any thing evil or sinful, in the preservation or keeping up the being of Devils or wicked men; The Magistrate may make Laws for the preservation of the lives of murderers, and the worst of men, as men and rational Creatures, and yet not by it do any Act, or make any Law that is sinful or evil, and so it is with the Laws and Provisions for the being or con­venient being of the service & wor­ship of God; though it be sacred and spiritual, yet such Laws are not. The school-men say of Letters, Literae sig­nificantes sacras sententias, non signifi­cant eas in quantum sacra sunt, sed in quantum sunt res, ergo literae non sunt sacrae.

§ 2. To impose, &c.

The Magistrate may not onely permit, but commend and advise a practice, without any Coercisive impression of authority; such was the decree of Darius, Dan. 6.25. I make a decree that in every dominion of my Kingdome, men tremble and fear before the God of Daniel, for hee is the living God, and stedfast for e­ver, &c. hee worketh signs and Wonders, &c. where, the reason of the thing, rather than the autho­rity of him that commands, is repre­sented, so in that of Paul, Philem. 8. Though I might enjoyn thee that which is convenient, yet I rather beseech thee. And this is safe for the Ma­gistrate, especially where the rea­son of the practise is not so evident as to bee of general acceptation by the godly of present or former ages, as Infant Baptisme, necessity of or­dination to all that preach in pub­lick, [Page 7] this or that external form of Church Government, and the like.

2 Hee may protect those that conform to such advise, and impose penalties (which a private Christian cannot) on any that shall molest, disturb, or discourage those that shall so do, of this nature was that injunction, in respect to those that were disturbed in reading the Bible in the English, or the paraphrases of Erasmus, upon the Gospels,Injunct. of Q [...] [...]. which was to bee had in every Church.

3 A penalty or curse being not essential to a Law, The Magistrate may command or enjoyn, and yet adde no penalty or forfeiture. In such cases, a perpetual constant practice is not ordinarily expected, peaceable omission upon grounds of reason, where no contempt or despising of authority, is accepted, or at least connived at, and so much is intimated in the very forming of a Law, as about Ceremonies in the [Page 8] injunctions of Q. Elizabeth, no man ought obstinately, no maliciously to break and violate the laudable Cere­monies of the Church, C [...]n. 22 commanded by publick authority to be observed.

4. The Case is about a command with a penalty, which is the most Magistratical, there is more of pow­er and authority,Premiare potest ad quem libet pertinere, sed punire non perti­net nisi admini­strum le­gis. Aq. 1 [...]. ad q. 92. art. 2 in a penalty, than in a rewards for to punish is peculiar to Magistracy, to reward is in the power of any man that hath where­with. A penalty imposed with greatest severity, those that obey not though out of tenderness of conscience, and ever so peaceable, and free from contempt in their for­bearance, and conformable in o­ther matters, their doom is the same, with the obstinate.

The Common people, especially in their youth and natural conditi­on are more bruitish and indispos­ed to instruction, such despise know­ledge: The Care of a Christian Magistrate conduceth more to the [Page 9] eternal welfare of their souls, than any care they have of themselves; they heed more the Commands and impositions of men than of God, and are more reduced to the use of the means from the penalty of a law than from the threatnings of Hell. They come under the Magistrates hand, and care, by birth and provi­dence, But Ministers and Publike Preachers by his own Election, and satisfaction received of their sufficiency and fitnesse, and are not admitted to any place of publick instructing either of young or old, but as they are found upon exami­nation to bee both able and willing, To commend or advise, will effect as much with such persons as to com­mand, yea, injoyn cum minis & sup­pliciis, will do with those others.

§. 3. Some one Catechism, &c.

TO Catechise in the sence of our Case, is to take some plaine discourse about the Principles of Religion, formed in method of Questions and Answers, by which the Minister is taught to aske his people questions, and taught also how to teach them to give him an­swers to those questions, a provi­sion more sutable to a former age, when the blinde did lead the blinde, of whom that Scripture was verifi­ed, Heb. 5.12. for after the Bi­shops had made a man a Minister, he was enjoyned to learn Nowels Catechisme, and to get some Scripture by heart, and give an ac­count to the Arch-Deacon, or his Official at every Visitation.

§. 4. To be held to for matter and words.

Prayer and Instruction, are du­ties the Minister is specially to attend and give himself to, and to conceive and forme his work both for matter and words, according as he hath received gifts from the Lord Jesus Christ.

It is true, there hath been a Custome even in the reformed Churches, to compose by the more learned and prudent, your Agenda, or Church Dispensatories, that is, some Generalls in matter and method by way of a Directory, for such as are lesse able, as that of the Assembly, for Prayer and In­struction, leaving the Minister to his liberty, to make use of the whole, or any part of it, or any thing to like purpose, as he shall finde expedient, as it is there expressed. So our Brethren the N. Conformists at Franckford, after [Page 13] they had gathered a Church out of the Church there,Their Ru­brick thus, Gratiarum in hanc aut aliam con­simil [...]m formam pro ministri ip­sius arbi­tratu an­nectit, p. 50 Minister precatione eadem hac qua prace­dit vel aliae quacun (que) propria pro instinctu animi sui uti licebit. p. 37. & had setled at Ge­neva, composed a Directory, which they term, Forma publice orandi, &c. Anno 1556. where the like liberty, as in our Directory, is left to the Ministers. But an imposition of mat­ter and words is to doe all, not to direct only, but to doe the thing, and leave no more to the Minister to doe than any Childe in the Pa­rish that can read English can doe as well as he. And in this part of his Ministry he is in the same forme with those, who were rendred o­dious in darker times by publick Authority, The Bishop shall suffer no man to bee occupied in the Mini­stration of the Church, which calleth himself by the idle name of a Reader, in the Canons of 1571.

§. 5. As a sacred and more effectual means.

In the Service and Worship of God, Actions or Methods are for the nature of them according to what is there stated, &c. if it bee to effect immediately a Holy or Spiritual end, or to prevent the like evil (as in this case) it is sacred and spiritual; and whatsoever thing or action of this nature enjoyned by the Civil Magistrate, falleth under the first Head (as before) and must have clear and evident Scripture-warrant; nothing makes a thing holy and sacred but the Word, and no­thing will serve (in it self) to any spiritual end but what God ap­points. Principles and Fundamen­tals may be the matter of a Sermon as well as of a Catechisme, the dif­ference is only in the method and way; this method and way is ter­med not only an ancient and good, [Page 15] 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 [Page 16] 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.

§ 1.

ALl Methods and forms prescri­bed to be received as a matter of Piety, and for spiritual and spe­ciall [Page 17] 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 [Page 18] 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 [Page 19] 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 partSo 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. Its 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. [Page 21] 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 taught our Prelates such good manners as to put fescues of their own making into his hand, and so ap­point him after what manner, and by what means hee shall teach us? And brings this saying of Peter Martyr, For as much as God is most wise, hee needs not our devise for instruments to stir up faith in us, which also no tradesman in his kinde would endure, but would chuse to himself at his own pleasure what hee should think most fit.

Our brethren were offended at the Leiturgy upon this account, because in the Act by which it is established, you have this reason of the imposition, namely to make the same prayer and fashion of service more earnest and fit to stir Christian people to the true honour of Almighty God, his Majesty hath ordered the book of Common Prayer to be perused and made fully perfect. Stat. 5. Ed. 6.

§ 3.

3 If with opinion of holinesse or necessity in the reasons given against subscription, by the Ministers of Lincoln. Abrid. pa. 38. When opinion of necessi­ty or holinesse is known to bee annex­ed, either by such as impose or use them, in this case, it is a part of that confes­sion which every Christian is bound to make of his religion, to reject them.

The Church at Geneva to their brethren in England write thus, hu­mana decreta atque inventa omnia quantumvis illustrem secum splendo­rem persuasionemque apportent, si vel verbum Dei cursum impediant vel ne­cessitatem inferant absque omni dubi­tatione refringi rescindi (que) debent.

It is then sacred, when appropri­ated to some holy end or use (as was said before) The holy God onely, and by his holy Word sanctifies and separates what hee is pleased to accept from us as [Page 23] holy in all our approaches be­fore him. Things appropriated to religious or spiritual persons, Fun­ctions or Actions, either are or ought to be religious and spiritual. And therefore either are, or ought to bee instituted immediately by God, who alone is the Author and Institutor of all religious and spiritual actions and things, whether internal or ex­ternal, Doctor Ames in his Pur. Anglic. cap. 1.6. What is holy must bee from God, A solo Deo diximus, quia ejus solius est, & suum cultum, & res cultui, & rebus Ceremo­nias, & omnibus ipsas Circumstantias sacrare. Anon. de adiaph. p. 11.

And then in our esteem necessary. 1 When urged in the use, to bee constant, and without intermission, such an imposition either findes things, or makes the things imposed to be so, Ritibus ne accedat perpetua observatio, Part 1. p. 88. Parker out of Ursinus. 2 When the use (of such things imposed) is urged more, or as [Page 24] much as the observation of the Lawes and Ordinances of God, Link. Abridg. p. 39. If those that are willing to doe all necessary services tending to the Salvation of man, but cannot conforme, must therefore bee turned out of Christs service, Brad. 12. Arg. at. 11 such Conformity is reputed necessary to Sal­vation. When so pressed (saith Master Parker) that the most respected Preachers shall bee utterly cast away, (themselves and theirs) &c. How can it bee but wee must conceive that the men who bring this wrack, doe hold them necessary in their judgement, Mr. Par. of the Cross, p. 2. cap. 2. §. 19. 3 We esteeme that necessa­ry that we judge tends to edifica­tion, for edification is necessary, and all things tending thereto, ne­cessitate precepti, saith another.

§. 4.

All or most of these will bee found the blame of this impositi­on, as,

1 It is by this appointment a part of the set Service of God to be performed every Lords Day in the Publick Congregation; this Book to be instituted (and ordained as it were by the laying on of the hands of Authority) and set apart from other Books of this kind, to instruct and reveale to our people the whole Truth of God necessa­ry to Salvation; it is to be a kind of Curate to officiate with us, and as the mouth of God to our people. A set Forme of Prayer, and thus established, to bee held to by all Ministers, may with more reason bee pleaded for. The Minister in the duty of Prayer is the mouth of the people to God, in preaching or instructing as the mouth of God [Page 26] to the people; it is now more con­gruous in reason, that the people, or their Representatives prescribe in what words he shall bee a mouth for them to God, then that hee by them should bee taught (and words put into his mouth) when he comes as an Ambassadour, and from God, or in Christs stead to teach them. The Bishops themselves were ashamed of their State Homi­lies, and State Catechismes, and quietly permitted the laying them aside by godly Ministers, when their State Prayers were kept up in greatest severity.

2 It is likewise imposed as a means or help in the Service of the Lord, it is clear in those expres­sions, a better way for the under­standing of the Principles, & ex­pressly designed for the propagation of the Gospel, and to prevent the growth of Ignorance & Atheism. It is put as a fescue in the Mini­sters hand, and must bee made use [Page 27] of by all, without respect to what they want, or have of sufficiency for the worke of the Ministry, [...]x neces­sitate faci­endi non facientis. which evidently speakes it a help to the Worship, and not to the persons only: whosoever he bee that en­gageth in teaching, and instructing work, must make use of this help, or else hee must hold his peace and depart; surely such a maine beam of the House, such a peice of Archi­tecture without which it cannot stand if it be set up, would not have been omitted, or left out by our wise Master-builder. 3. As sacred and necessary; the former expresse; it is termed, not only an ancient and good; but also a pious or holy way of instructing. Perpetua observa­tio. And for the necessity it is imposed as a Rite every Lords Day to bee performed, as Prayer, or Preaching, or reading the Scrip­tures, not left to the discretion of the Minister at any time, or upon any occasion to bee omitted. With such a penalty also, as if it were [Page 28] equally necessary as any, nay as all other Ministerial duties put to­gether. For let the Minister bee ever so well qualified, and diligent, and faithful in all Ministerial Servi­ces appointed by Jesus Christ, in re­lation to his Flock, if ever so peace­able and desirous to submit to Su­periours in all lawful Commands, yet if hee scruple obedience in this, he must bee thrown out of his Mi­nistry, his Wife and Children to beggery; there is no Christian tender-hearted Magistrate would make such an imposition, if he were not perswaded of it, as a necessary help and furtherance of the Service of Christ.

And that it was to bee imposed as tending to edification, and that not only for the matter, but the very forme and way, is evident, not only in the title, but throughout the Act.

§. 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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. [Page 35] 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 its 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 [Page 36] 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 tis 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 [Page 37] 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, [Page 38] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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.

§ 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, [Page 44] 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 [Page 45] Lord. And 2 Tim. 1.13. a pattern of sound words, in faith and love; and Rom. 2.20. the forme of the know­ledge of the truth is spoken of.

Ans. In none of these Scrip­tures any set forme for method and words, and if so, yet not with in­junction to bee held to only, that principles and lower truthes are to bee taught, and to those of a low­er capacity in a more familiar and plaine method and way; this is confirmed by those Scriptures, and is a duty of that evidence from Scripture, that the Civil Magi­strate may impose and compel Mi­nisters thus to instruct, leaving them as Christ hath left them, for choyse of matter and words accor­ding to the gifts the Lord hath fur­nished them with for his service.

§. 2.

Obj. 3. It is ancient, and received by all Churches in all ages since the Apostles times?

[Page 46] Ans. If it bee meant instructing the ignorant, and younger sort in Principles, it is not only so, but more ancient, even before the A­postles times, and confirmed by them, and is or ought to bee re­ceived & practised by all Churches; But method, words, &c. imposed as a necessary Rite, and Order in the Service of God; this is not ancient, and he that was well skilled in anti­quity will tell you so.Mr. Parker of Symbo­lizing with Anti­christ, part 2. p. 19. If they speak of Canons inferring necessity, they must know there were no such Canons in antient time, Christian Liberty was more tendred in those dayes. Againe, Antiently (saith the same Author) there was in Rites a liberty permitted, and no necessity imposed, necessity in Rites is jugum papale, never heard of in the Church till Antichrist began to usurp over the liberty of Christian men.

Ans. 2. Suppose it had both Antiquity and Universality.

Is this a topick more cogent here [Page 47] then in former disputes? as be­tween Protestants and Papists, Conformists and Non Confor­mists;Cassander, Anglica. pag. 2. Mr. Sprint layeth his most weight upon this Argument, The refusing of Conformity, saith hee, tends to condemne all true Churches, all faithful and sound Teachers of all times and places since the time of the Apostles of Christ.

The avouching Antiquity, and U­niversality of acceptation, as equiva­lent in a Dispute, to Divine Au­thority (which is, or ought to be the only rule in this matter) is very sufficiently refuted by Jewel, Whitakers, Reinolds, Morton, and the rest of ours against Papists, as also at large disputed betweene Doctor Ames, in his reply to Mr. Sprint, and Doctor Burgis his re­joynder, and then Dr. Ames again in his Fresh suit.

Obj. 4. And for any necessity, or Arguments drawne from thence?

Ans. There is no Ministerial [Page 48] work in which a necessity may not better bee pretended; as

1 In convincing the Gain-say­er, controversal disputes, such dif­ficulty, as for want of help some­times men are disputed into error.

2 To pitch upon such Chara­cters and signes, by which Sincerity may be discerned from Hypocrisie is very difficult, and for want of experience and skilfulness in such a work, the hearts of those have been made sad whom God would not have made sad. Ezek. 13. If in such Cases the Ma­gistrate should consult with a Sy­nod, and forme certaine wayes of reasoning for method and words, and impose upon the Minister in their Disputes to bee held to, and no other; and the like for the im­posing certaine formes of signes, and markes, by which Sincerity and Hypocrisie may safely bee di­stinguished; or any other difficulty that falls in the way of our Ministry: is much more necessary and allow­able.

[Page 49]3 To be able to speake level, and not over or under in determi­ning the Magistrates power in Ec­clesiastical matters, is a difficulty, and to what extremities doe good men in their preaching and printing run in the point; upon this consi­deration a Homily is composed, that is, a certaine forme for matter and words,Synod 40. Can. 2. and imposed * upon all Ministers as followeth, For the fuller and clearer instruction and in­formation of all Christian people in their duties in this particular, wee doe Ordaine and Decree, That every Parson, Vicar, Curate, or Preacher, upon some Sunday in every quarter of a year, shall treatably, and audibly read these explanations of the regal Power here inserted. and the words are set downe. In every of these Cases (and forty more might bee instanced) there is more necessity of impositions than in teaching plaine Principles; Can it bee imagined Ministers intrusted, [Page 50] without any such books or helps, in these more difficult points, will need them in the easiest part of his Ministry? Is a Minister able to feed with strong meat, and not fit to bee trusted with Babes and Lambs?

Obj. 5. It will conduce (say some) much to uniformity, and so to unity and peace, if the same order in this matter be observed throughout the Na­tion.

Ans. This is the old Plea, and a means by which the Ceremonies and Common Prayer-book kept their station so long amongst us. There is an uniformity arising from the vertue of internal principles, as also from an external mould or frame, the one is free and natural, the other compelled and forced. Uniformity from internal Princi­ples is an excellency in Nature, and in Grace also. That an Acorn, a grain of Corn, a Kernel, a seed, from each a Body, and in its kinde the [Page 51] like; the like leaf, bark, branch, fruit; it is true, not in smaller things so exact in likenesse as what you cast in the same mould, yet for substance, and in the maine they are the same; all Vines, Cedars, every Plant, and every Herb in its kind, every Beast, and every Bird in its kind. And so is it with gra­cious and holy men, being a holy Seed, and having this Seed remai­ning in them, their conversation for the substance is the same, and so visibly, uniforme, and the same, as the blinde World can distinguish them from other men.

So also in this part of their conver­sation, their Service of God in his Ordinances; if the institutions of Christ, and whatsoever hee in his Word hath prescribed, as necessa­ry means, and circumstances from more general Rules bee observed, by Ministers that are gifted, indu­strious, and gracious, you will have a natural, free, and comely unifor­mity, [Page 52] and more to the glory of God, then to have all by external injunctions, cast as it were in an artificial mould; such a forced Conformity in all Ages hath been the occasion of greatest differences and disturbances; I say, the neg­lect of Scripture Rules, which guide and direct an uniformity in matters of substance and greater consequence, and by Canons and Injunctions erect an uniformity in matters of doubtful Dispute, and not of much concernment if they were cleared. Those Reverend N. Conformists that wrote the Ad­monition spoke very prudently to this; The only cause why our Church differeth from the Churches reformed of the Strangers, or among our selves, or they among themselves is, because our Church suffereth not it self so to bee directed by the course of those Scriptures as another doth, except it be in those things of order, wherein one Parish may many times differ from [Page 53] another without offence, following the general Rules of Scripture for order, as in appointing time, place, and the like, 2 Ad. pa. 42. The pretence of uniformity, and upon that ac­count taking liberty to impose doubtful Traditions, hath been in all Ages an Utensile in the hands of Church Governours, by which they have exercised the greatest tyranny, and put themselves in a capacity to bring Ministers under what bondage they please. One Councel Decrees, that all Ministers must live single 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 [Page 54] 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 [Page 55] 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 [Page 56] 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 [Page 57] 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 [Page 58] 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. D [...] 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 [Page 59] 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 [Page 60] 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.

§. 1.

For further explication of this argument. The reverend Divines of the Assembly in their Preface to the Directory for worship, ex­press themselves thus; Our care hath been to hold forth, 1. Such things as are of Divine institution in every Ordinance. 2. And other things wee have endeavoured to set forth, according to the rules of Chri­stian Prudence agreeable to the gene­rall rules of the Word of God. To these two heads therefore in their opinion, the substance of what Church Governours have either to injoyne, or commend in the Worship of God may bee redu­ced.

For the former, It will I sup­pose bee granted, as wee have al­ready endeavoured to prove, the particular Catechisme, or any one forme for method and words is [Page 63] not of an express institution; for if it were, it ought to be the same in all Churches, and Ages. For the second, it is of such things or circumstances of Worship, as are not absolutely necessary, but (com­pared with what is expresly insti­tuted) indifferent only. This I suppose to be Mr. B. meaning in what hee speaks of set Formes of Prayer. It is granted, saith he,Mr. Ball of Separa­tion. p. 4 that no set forme of Prayer, or Liturgy it simply necessary either in publick or private, for then our Saviour Christ would by his Apostles have expres­ly set downe such a one for an exact rule to all Christians and Churches. And the like may wee say, in the words of Reverend Mr. Cotton, Answer to Mr. B. p. 3 of set formes of Catechising, To de­vise and prescribe, saith hee, a set Forme of words, wherein all the que­stions and answers shall run, and no other, wee know no warrant for that from Scripture. If God would have his people limited to a set forms of [Page 64] words in Catechising, he would him­self have prescribed some set forme of his owne inspiration, which might be defective in no Principles, nor in­commodious in any expression. This Catechisme then, or any the like, are of no other consideration as a Catechisme, or peculiar forme or method of instructing, but as such things which are of an indifferent nature (according to the vulgar use of the word) and left to Pru­dence, and the general rules of Scripture, for particular determi­nation in practice.

Now as Church Governours ought not by a Law to institute or make sacred, what the Lord hath not consecrated by some word of institution; so where the Lord hath left any matters common, or indifferent in Worship, wee must not impose them as necessary; for as the former is against Christian Piety, so is this against Christian Liberty. Two particulars here will [Page 65] need further explaining, 1. What is meant by things indifferent. 2. What by Christian Liberty.

§. 2.

A thing indifferent is either ab­solutely so, and such a thing which ratione objecti nihil includit rectae rationi conforme aut difforme, that is, it is neither good nor evil: for the Moral goodness of Humane action stands in its conformity to right reason, and the Word of God. Comparativelie indifferent may bee explained thus, all deliberate acti­ons are to an end, what is most conformable, or conducing in right reason, and the minde of God, to such an end is best; but where many things are found equally use­ful for such a purpose, so that no more reason for the one than for the other, though each of these hee necessary in respect to the end, yet neither of them necessary, [Page 66] but each indifferent in comparison, or respect one to another.

Againe, we further distinguish: Humane Actions are considerable, either In actu signato & quoad spe­ciem, or in actu exercito, quoad in­dividuum. An Action hath its ef­sence or kind from the object and end, but when it comes to exist and in being,Nulla est individua actio Hu­man [...] quae est indif­ferens, sed propter circum­stantias necesserio, vel bona vel mala si Thomae & omnibus Thoma­stis credi­mus, cre­dendum est omnino Morton Apol. p. 1. lib. 1. cap 47. there are other Cir­cumstances that are inseparable; as time, place, person, &c. wee may conceive or think of an action in our minde, in the bare specifical nature of it without any of these, but wee cannot doe, or practise, but such Circumstances (being ne­cessary to all Humane Actions) must be taken in likewise; which Circumstances doe not only change the nature of the action by its be­coming Morally good or evil, which before was indifferent; (hence the School-men assert, there is no individual action, or action existing, indifferent) but [Page 67] some one of these Circumstances proves effectual many times,Humani actu non folum ex objecto ve [...]um ex circum­stantiis boni vel male esse dicantur. Aq. p. 2. 918. ar. 3. to change that which was good in the general consideration into evil, by reason of such and such Circum­stances. In the Worship and Service of God, those Circumstances that are not expresly instituted, but in their general nature the same as the other Humane actions we term indifferent; but when wee come to practise, if the holy Service be­come less decent, orderly, or less to edification by reason of such Circumstances, though these Circumstances are indifferent in their general nature, yet as applied to such services and actions they cease to bee indifferent in their use, and become evil, and the service it self becomes evil by reason thereof.

To Preach, Pray, to give Sa­craments, these are holy duties, yet such may bee the Circumstan­ces of time, place, when, and where occasions, or persons to [Page 68] whom, as these services become evil, and to be refused if imposed: as to be at our private Devotion in the Publick Assemblie,As it is the man­ner of him that preacheth in Scot­land so soon as in the Pulpit. Master Marshall when in Scotland refused this practice, being intreated to conforme to them; and Master G. droven out of Edenburgh, and another place after­wards for scrupling this conformity. in the cor­ner of the streets, Mat. 6.5.

To give Sacraments in private Houses, at the Bed-sides of sick Persons, to such as are notoriously scandalous; to read Service, or Preach at Funeralls, this also hath been esteemed evil from the Cir­cumstanceBurial Sermons are put in the place of Tren­tals, whereout spring many abuses, and therefore in the best reformed Churches are removed. Admon. p. [...]3. It was ne­ver recorded or found in the New Testament or the Old, that God either appointed, or there was used any Service for, or at, and in the Burial of the dead, it is no part of the Mini­sters work, it belongeth to him no more than to another; who played the Priest when Abraham buried his Wife, and Jacob his, and Stephen, &c. who preached at any of these Bu­rials? A reproof of the view, par. 2. S. 4. Many both godly and learned considering the original of Funeral Sermons from whence they came, and the end for which for the most part they are now observed, the honour of the 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, [Page 70] 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 [Page 71] 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 its imposed upon mee to assent or subscribe ex animo to the opinions of other men; It is also abridged by evident implication or [Page 72] 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 [Page 73] 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.

[Page 74] 1 Cor. 12.73 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 its not made up of principles, of first truths or fun­damentals, though it bee supposed [Page 75] 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, its not of divine inspiration, its from a private or common gift, and therefore not to bee of pub­like interpretation. It is to bring [Page 76] 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.

[Page 77]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 [Page 79] 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.

[Page 80]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 [Page 81] 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 [Page 82] 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 [Page 83] 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, [Page 84] which is a greater bondage. The methods, and formes, and circum­stances of Worship, and the Ser­vice of Christ, which are left free by him, ought to remaine free, and in our Ministry we ought to doe no more, or otherwise in this kinde at the command of Church Gover­nours, then in prudence and con­science wee judge our selves bound to doe if there were no command; where Christ hath left a liberty there needs a liberty; though the imposition of some one forme may be sutable to some few, yet the same if imposed upon all, will be­come prejudicial to many. It is therefore frequently mentioned, (by those that publish new Ca­techismes) as a reason why they did so, the state of their Congregati­ons required it, their owne compo­sures were more fit and sutable in that respect then what was done by others. So Master Gataker, Dr. Hill, &c. in their Epistles to their Cate­chismes.

§ 7.

If nothing faulty either in the matter or forme of this Catechism, yet wee enjoy not that ministerial li­berty Christ hath left us, and that which hitherto, and even in the worst times hath bin enjoyed in this Nation, and hitherto we have not beene straightned or narrowed. It is true, a forme of Catechisme is mentioned in the Common Prayer-book, but so as a liberty left, and taken to compose, or chuse what Catechisme a man judged more sutable to his people for their edi­fication; and few Ministers of e­minency in the Land but composed a distinct Catechisme, there are I beleeve no less then five hundred several Catechismes extant; nay men of the Episcopal way, and such as were punctual in observing the very hints of what was likely to be pleasing or displeasing to their [Page 86] Lords, composed and published Catechismes for matter and me­thod differing from what was al­lowed by authority; as Doct. Hall, who was afterwards Bishop, Dr. Featly, Dr. Chitwin, Dr. Hill, Mr. Pearston, who dedicated his Cate­chisme to the Bishop of London, Mr. Vicars Chap. to Bishop Carl­ton, and many others.

Neither hath this variety been looked upon as hurtful, for if so, then holy men would have kept to what they found, and have made conscience of increasing this evil by adding to the number; I finde (saith Dr. Gouge) in all ages of the Church, Epistle to his Cate­chisme. God hath stirred up many of his Servants to publish severall formes, all agreeable in the substance, and I observe among many other, these two good uses to arise from thence, &c. which there hee specifieth; nay, since this of the Assembly, com­posed by a Synod of holy and lear­ned men, approved of, and com­mended [Page 87] to the Nation by the Par­liament then sitting, and received and setled in Scotland; yet mens Consciences have not been satisfied in this, as the only Catechisme fit to bee used, as appeareth in the great number and variety of Cate­chismes composed and printed since this was published, a greater number then in so short a time were ever published before.

But suppose in all this variety of Catechismes there were no diffe­rence, no one better, but each e­qually as good, and edifying to my people as other; that which I now further assert is this, that in these Spiritual affaires, to impose or limit to some one in such a case, is against Christian Liberty, and our freedome as Ministers; if a man hath obtained his Freedome in any Trade, hee is judged fit to set up in any part of the City, no man can limit him to any one Pre­cinct, though hee might drive his [Page 88] Trade with as much advantage there as in any other place; nay, if a man shall enter into Bond to his Master not to set up his Trade in such a street, or within such a di­stance from him, this Bond is voyd in Law, so tender are our Lawes of Humane liberty.

The Lords Prayer, so tearmed, is beyond Controversie, as edifying as any other Prayer in the Scrip­ture, yet our Brethren the N. C. could not subject to such an impo­sition, as gave a preheminence, or more stated use of this one Scrip­ture Prayer above all the rest, the refusal of such an use of that Prayer was one thing for which Mr. Hooker could not have the liberty of his Ministry with Mr. Paget at Amster­dam, when for N. Conformity hee was enforced by the Bishops to make that his refuge. It was an Objection against the Common Prayer Book, that in the Calen­der some Scriptures were to bee [Page 89] read every year, and some oftner, and some part of Canonical Scrip­ture not to be read in publick at all; â pari ratione in ordinary gifts, to exalt any one work or composition by such a solemn sanction, above all that hath been, or shall be, and limit us from the like publick use of any other, though from men of equal gifts and graces, is an abridg­ment of our Liberty, ordinary as well as extraordinary gifts are from Christ, and for his ends.

§ 8.

The third particular by which in such impositions wee are abridged of our Liberty, it is in respect of the gifts and abilities wee have re­ceived from Christ. It is the pri­viledge of a Minister to have liber­ty to imploy his owne talent, there is an honour and reward in so do­ing, Our labour and study shall not bee lost in the Lord, every man shall re­ceive [Page 90] according to his owne work, and the talents hee hath imployed: the Disciples work hath but a Disciples reward, but the Prophets worke a Prophets reward; If the Lord Christ hath put into my hand and trust, Prophets or Pastors worke, and gifts and talents sutable, if I bee faithful, and put my self out accordingly, I shall accordingly be accepted of the Lord; if I fulfill my Ministry, I shall not come short of a full reward.

Wee are equally intrusted with the Lambs as with the Sheep, with the weake as with the strong, and to shew our love to Christ in fee­ding the one as well as the other; wee are upon this account Debtors, both to the Greeks and to the Barbari­ans, both to the wise and to the un­wise, Rom. 1.14.

It is laid on us not only to find out fit & sutable matter for such instru­ction, but expressions and words; to this end Christ hath given gifts of [Page 91] utterance as well as a gift of know­ledge; and whatsoever gift we have received wee must stir up and use, Eccl. 12.9. The Preacher was wise, hee taught the people knowledge, hee gave good heed, and sought out, and set in order — the Preacher sought to finde out acceptable words; so that matter, and order, and words, and all is by Christ intrusted with the Preacher, it is not for him to en­quire what the State, or a Synod hath sought out and set in order. The truth is, hee who is to be the mouth of God, and to whom it is given to speake from him to the people, to him belongs the find­ing out both of matter and words, Psal. 19.14. hence those to whom to instruct others belongeth, are dealt with by the Apostle about the method and forme of words in which that holy duty is to bee ma­naged, 1 Cor. 14.9. so likewise ex­cept you, even you, [...], you that are to Prophecy, to instruct, [Page 92] utter by the tongue words significant; [...], (a word well and apt­ly signifying) how shall it bee known what is spoken, saith the Apostle. If I had not warrant, if it were not my liberty and priviledge to expresse my owne matter in my owne words; faylings and faults in expressions would not bee ac­counted as my sin, but rash inapt unsignificant expressions, tau­tologies,Word or speech, so [...] &c. wee finde in Scrip­ture charged upon those that pray, or instruct,& non sim­plex vox seu dictio sed inte­gra sen­tentia seu rei narra­tio. Eccles. 5.2. Let not thy heart be hasty to utter any thing; the conceptions of my heart are my charge & to be expressed in fit signi­ficant words; whosoever was the Author of the Jewish Leiturgye, the [...], and vaine repetition is charged upon him that officiates, Matth. 6.7.

Now then, to have an imbargo more or lesse put upon the talents, the stock wee are intrusted with from Christ, the improvement [Page 93] whereof shall be so richly rewarded, this is directly against the liberty and priviledge of a Gospel Mi­nistry.

§ 9.

It is an honourable imployment, the honour and dignity of it is in this, the use of his gifts, with in­dustry and labour in the word and Doctrine, 1 Tim. 5.17. if others share in the work, if they share not in the honour it is a wrong, Hos ego versiculos feci tulit alter honorem, it is a dishonour to pretend to Poetry, and yet repeat another mans Ver­ses as if mine owne;Adm. p. 10 to pretend to bee a Teacher or Leader, and yet not able to lead but by other mens Lights. To goe with Crutches, carry my arme in a Skarfe, or use Spectacles, when the man is sound and needs no such helps, it is a dis­honour to him, hee goeth in the esteeme of others as an infirm man, [Page 94] infirm in hands, and feet, and eyes. To use a set forme of instruction of another mans composing, argueth a defect in ability, as if not able to teach, to impose it under such pe­nalties, a defect in will, as not apt to teach; and what greater disho­nour can bee put upon the Ministry of the Nation than this, that they are neither able nor willing to in­struct the poore ignorant Soules committed to their charge, especi­ally in an age wherein a more strict way than ever is taken, to keep and cast out such as are not both for gifts and grace fitly qua­lified for the Ministry. Had it been in the dayes of old, when the Common Prayer-book Catechism was formed, when formes for Prayer, Preaching, Sacraments, Marrying, Burying, and all by the Book, some more ground for such an imposition; Upon this account Doctor Burges, after hee had sub­scribed three times, refused sub­scription, [Page 95] because not like necessity of such helps for Prayer, &c. when a more able Ministry. Let an effectual course bee taken to bring the ig­norant of each Parish, young and old to a more familiar way of per­sonal instruction, it will quickly appear there is a greater number of Ministers throughout the Nati­on than in former ages, that are both able and willing, without such poor helps, to doe the work in some measure Christ hath intrusted them with; which if they bee, it is an abridgment of their priviledge and honour, to put the worke in part or in whole upon others, as if they were not sufficient for one of the lowest performances that be­longs to their calling.

I say, young and old, if igno­rant, for such was the care former­ly in our Discipline, as appears in the 71. Canon They shall teach the Catechisme, and therein shall in­struct all their Flock, of what age or [Page 96] degree soever, not only Maidens and Children, but also the elder if need be; And under most severe pe­nalties, whereof this is one, that no Persons might bee married; except before they have learned the Princi­ples of Christian Religion, and can­not fitly and aptly answer to all the parts of the Catechisme. And this, will bring us to another particu­lar, wherein Ministerial liberty is abridged.

§. 10.

It is certainly the duty of the Minister to instruct all, with respect to their capacity, giving each a portion in due season; strong meat to such whose senses are exercised, and Milk to Babes, and this with­out respect to their years or age, if for years fit to bee Teachers (which according to the manner of the Jewes, and ancient Canons since, supposeth persons to bee above [Page 97] one and twenty years) yet if at this age dull and ignorant,Heb. 5. they ought to bee taught the very Principles of the Oracles of God. And it is the duty of the Magistrate, to cause all sorts to observe the Sab­bath, and come to the publick Assemblies, and to submit to instru­ction, as well the old as the young, the married as the unmarried. It is true, we are not forbidden to Ca­techise the elder: But to put the younger sort, and those that are unmarried only, under the edge of the Law, is such a kind of exemption as secretly will harden the elder, (though ever so ignorant) as if by Law approved of as lesse needing to bee taught than o­thers. It will bee a very hard matter for a Minister, to get any that are married, or above one and twenty years of age to submit to such instruction. Ministers are in a better condition for the reducing their people into order and subjecti­on [Page 98] in many Cases, when none at all, than when only a half provision is made.

The exercise of Discipline in our Congregations, was ordered by the Parliament, but limited likewise to an enumeration of the sins, for which wee might Excommunicate; exempting other Sinners that were as much under our charge. This was looked upon by the Assembly as a great abridgement of their Ministerial liberry, and so great; as they professed it could not with a good Conscience be submited un­to, as not being able to performe their trust which they received from Jesus Christ, and must give an account of, to him, resolving, to stand fast in the liberty where­with Christ hath made them free.

§. 1.

A Third Argument is taken from the imposition and pe­nalty. Since a blessed reformation, and seasonable Gospel-freedom hath been wrought out, for the people of God; this is the first im­position, with penalty, that hath been endeavoured upon the Mini­sters of Christ: Nor hath this work, (the Catechising of the younger sort) by any Parliament as yet been so imposed upon Ministers.

There was a Catechism in the beginning of Edw. 6. which after­wards was enlarged and confirmed [Page 100] by authority of Parliament, but the use of it, was not enjoyned with a penalty; to be inflicted upon those that should doe otherwise, as there was for other matters in the Com­mon-Prayer book: So that a liber­ty was generally taken by godly Ministers, to use publickly what form of instruction they judged most suitable to their peoples ca­pacity.

There hath been hundreds of Catechisms used and published, ac­cording to the variety of gifts in those that composed them, and ca­pacity of those that were to be in­structed. And this liberty was en­joyed throughout the Nation from the beginning of Reforma­tion until towards the latter end of the Bishops reign, and then though they themselves had been the Authors of Catechisms for­merly, yet began to bee severe a­gainst this liberty, and enjoyn the use of the Common-prayer-Books Catechism only.

§. 2.

There is considerable in this im­position and penalty annexed,

• 1 The greatnesse and inequality of it; and
• 2 The evil consequences that will follow upon it.

1 The penalty or punishment is expressed thus, or to such purpose; ‘If any Minister receiving the States maintenance, misse Cate­chising (a particular Catechism is prescribed) ten Sabbath days in a whole year, unlesse it be upon such cause as two Justices shall approve of, such omissions being proved by the Oath of any two witnesses, this person is to bee ejected out of his Living, as a negligent and scandalous Mini­ster.’

Our Reverend Fathers (who many years groaned under this pe­nalty for Episcopal or Common-Prayer-Books [Page 102] Non Conformity) expresse themselves sadly thus: We thought that in equity our fault, and in discretion our Calling, is to bee regarded, that punishment deserved, exceed not the fault committed. But loss of living by deprivation or sus­pension is the next punishment to death; Eccles. 34.23. therefore wee complain that more than severity is done against us, for if it bee a grievous punishment to fine a Lay-men (so called) ten, twenty, or thirty pound, may not the grieved spirits of faithful Ministers sigh, yea cry unto God for that their bondage is such, that only Omission, and that of Conscience with peace, Trial of Subs. p. 15 is corrected with no lesse punishment than loss of living.

Through the Bishops rigour ma­ny were ejected, about the begin­ning of K. James his Reign: But men were so sensible of the great dis­couragement upon the hearts of godly Ministers by reason thereof, that the Members of the House of [Page 103] Commons in the Parliament, Anno 1610. thus Petitioned the King; ‘Whereas divers painful and lear­ned Pastors, that have long time travelled in the work of the Mi­nistry, with good fruit and bles­sing of their labour, have been removed from their Ecclesiasti­cal Livings, being their Free-hold, and debarred from all means of maintenance, to the great grief of sundry your Majesties well-affected Subjects; we therefore humbly beseech your Majesty would bee graciously pleased, that such deprived and silenced Ministers, Living quietly and peaceably, may be restored, &c.’

§. 3.

And yet there was a tenderness in those Laws, in many respects more than would have been found in this. 1 There were expressions in them whereby the crime is placed in [Page 104] such omissions only as are from wil­fulness and contempt to authority; so 13. of Eliz. cap. 12. Such as refuse to use the form prescribed for Prayer and Sacraments, or OBSTINATELY use any other, either form or Ceremony; so in the Queens injunctions, No man ought obstinately and maliciously to break and violate the laudable Ce­remonies of thē Church, commanded by publick authority to be observed, Inj. 22.Non qua­liscun (que) mandati praeteritio crimina­lem facit in obedien­tiam sed repugnare sed nolle obedire. But no such indulgence in THIS CASE. The penalty falls to the full upon the most peaceable, if he refuse; though his recusancy be from ever so much tendernesse or doubtfulnesse in Conscience.

Thus our Brethren formerly com­plained of the Bishops, who were more severe than the Law. If such only are openly to be rebuked as openly break the Traditions of the Church, through private judgement, and con­temptuous wilfulnesse, then only omis­sion (and that of Conscience with peace) deserves not so publick and [Page 105] extreme punishments, as deprivation and suspension.

2 An Ecclesiastical Censure from the Ordinary, prevented the penalty in that statute, for the first offence, or if not, it was but the losse of one years profits. He was not ejected from all, and for ever, as in this case for his first transgres­sion.

3 Not only two Witnesses, (which is all required in this case) but the person offending must bee lawfully convicted according to the Lawes of this Realm, Stat. 1. E­liz. which is by the Verdict of a sworn Jury in open Court, before sworn Judges; as the interests in other Free-hold States were tried, before he could bee e­jected. The Statute also was pen­ned with so much caution and in­dulgence to Ministers,Certain Consults, pag. 14. That good Lawyers (saith one) even such as afterwards were Judges; have professed it almost impossible so to frame an Indictment upon that Statute a­gainst [Page 106] a Minister, that is not tra­versable and avoidable.

4 If the Minister offending bee not indicted for it the very next general Sessions after his trespass committed, or breach of the Law; he could never afterwards bee im­peached or molested for that offence; but there is no such pro­vision here, but having once offen­ded, danger hangs over our heads all our days.

5 And such a penalty threatned as in THIS CASE is the more grievous to the Ministers of the Gospel; when others, farre their inferiours, for the same offence are more ten­derly treated. Caution and provi­sion in the same Law is made for School-masters, Parents, &c. (to whom the duty as much appertai­neth as to Ministers) that the pu­nishment for their omission in any kind shall not exceed a Fine of five shillings.

§. 4.

It is evident therefore the pu­nishment for this Non-Conformity hath more severity in it, than what was formerly, for Common-Prayer-Books Non-conformity; and yet, (w^ch will increase the grief of those that suffer,) the necessity and reason of any such imposition is not so evi­dent, as it was for impositions of this nature in former times.

1 The Ministry was very low and impotent in those dayes, by reason of late Persecution. Few left of Learning that were sound, and of the true religion.8 Eliz. Jnj. 33. Children and such as were utterly unlearned, if they could read were put into the Mi­nistry, nay such as could not read En­glish perfectly, Such as were but mean Readers, were enjoyned to peruse over before, once or twice, the Chapters and Homilies, to the intent they might read to the better understanding of the peo­ple, [Page 108] and the more incouragement of godlinesse. In the Arch-Deacons Vi­sitation, the Ministers had some part of the New Testament given un­to them by him to learn without book, (so mean they were) and at the next Synod to make repetition of it. Marie Canons of 1571. pag 9.

Being thus low in their gifts they stood in need of such helps, and by holy and learned men the Leitour­gie and Homilies then imposed up­on that account were subscribed unto, by such persons who after­wards refused when there was a more able Ministry: these helps were looked upon as fitting, and in some respect necessary for that age, by the same persons who suffered for Non-subscription afterwards.

2 There was yet a further and very great consideration for this strict uniformity, and keeping to a book appointed; it being the zeal of that age (which, if not kindled, yet the heat of it very much en­creased by the flames of Persecu­tion [Page 109] in Queen Maries dayes) to root out Papists, which could not be done without a means to disco­ver who were such. One way then judged fit for such a discovery was this; their conforming or not, to the service and administration of Sacra­ments as then established; and all therefore about the age of 16 years were injoyned to receive, as it was termed, once a year at the least.

Now without such an expresse and precise form of words in this administration as are pleadable in a Court of Justice; recusancy could not legally bee thence adjudged. For if such forms had not been thus strictly held to, by little alterati­ons backward (possibly no more than what was done in that Book sent to Scotland) towards the Masse-book, out of which they were taken: the Service and Sacraments might have been so superstitiously administred, as a Papist would not scruple to be present at them.

§. 5.

There is no such State neces­sity for this forme, Neither is there such disability in Mini­sters now to Catechise: as there was then, to pray and preach from their own gifts, these being per­formances requiring greater ability and learning. For certainly, thus to ask questions by the Book, and receive answers by the Book re­quires no great gifts or study. Pa­rents, Masters of Families, and those of lowest parts or learning may sufficiently perform it,Mr. Baxter his advice. yea Master Baxter, and so doe others grant, persons not set apart to any Office in the Ministry may thus Catechise and instruct,Worstersh. Asso. not only their own Families but the whole Parish.

Such are the abilities of Mini­sters generally (we blesse the Lord for it) as they stand in as little need of books to Catechise and instruct [Page 111] youth by, as books to say prayers by, or to preach by. And it being so, it is a very sad consideration, that having through mercy per­sons qualified, and approved for Ministerial gifts and graces: Such must now in an age of light and ex­perience, be silenced and put from the imployment to which Christ hath called them: for not submit­ting to a Form, or Circumstance, which is neither peculiar, or of ab­solute necessity to ministerial work or service:

§. 6.

The younger sort of a Parish may bee instructed, according to Scripture direction in the Funda­mentals of Religion (for so are the elder, and many of them as igno­rant though not in such a me­thod of Catechising as is injoy­ned: This strict method may bee practised (as it hath been for many [Page 112] years) and yet no one particular Catechisme enjoyned. The crime lieth in the omission only of a form, or rather circumstance of such a form; to instruct in such a method is but a form; but an arbitrary form, some other method may bee as good, this or that particular Cate­chisme is but a circumstance of such a form, the punishment is as great as for omission or negligence in the great and essential duties of the Ministry. This is not equal the Ca­nonists say,Penor Cic. de off. Poena non debet excedere delictum. And a Heathen, Caven­dum est ne poena major sit quam culpa.

Mag. Cha. cap. 14.The old Law of Magna Charta was this, Ex quantitate poena cog­noscitur quantitas delicti, quia paena debet esse commensurabilis delicto, and our suffering Brethren pleaded it against the unreasonablenesse of the penalties imposed upon them for omissions in Forms and Cere­monies, pretending they did it with contempt to Authority, [Page 113] which is the greatest aggravation of an omission; ‘No Free-holder for contempt of the Kings Com­mandement may, bee punished with the losse of his. Free-hold, when the great Charter of Eng­land telleth us, that a Free-man shall not bee amerced for a small fault, but after the quantity of the fault, and for a great fault after the manner thereof, saving unto him his Conteniment and Free-hold. If then unto every Free-man punishable by the law, though his fault bee great, his Conteniment or Free-hold ought to be reserved, it seemeth much more reasonably to follow, that no Church-man being a free-man may so be punished, &c.’

Certain considerations printed, anno 1605. p. 43. where the justifica­tion of a more severe proceedings against Church-men than other Free-holders (because these hold virtute officii only) is also debated [Page 114] ‘and concluded, that if the crime of which hee is guilty bee not incon­sistent with his office, hee ought to enjoy the same priviledge gran­ted to other Free-holders by Mag­na Charta.’ So that if the not obser­ving a Ceremony or form, or the not owning Episcopacy: If the not instru­cting in such an order, or by such a particular book enjoyned; or not coming up to such forms of Disci­pline as are established: Be not a de­fect, which is in it self destructive to the Office of a Minister; accor­ding to our Brethrens opinion such ought not to bee put out of their Livings under any such pretence.

§. 7.

Silencing and putting Ministers from their places, for such matters, was argued formerly by those ho­ly men to be an unjust, and unequal kind of punishment from another consideration also: namely, that [Page 115] such punishing of Ministers is a greater punishment upon the peo­ple. Such stopping of the mouthes of painful and profitable preachers is no lesse punishment to the Church it self than to the Preachers, Prov. 29.18. yea farre much the greater: for where there is no vision the people perish. Trial of Sub. p. 18. So in the Petition of the House of Commons to King James, Anno 1610. ‘Ministers being removed from their Ec­clesiastical Livings for not con­forming in some points, it is a great grief to your Majesties Subjects, seeing the whole peo­ple that want instruction are by this means punished, and through ignorance lye open to the seduce­ments of Popish and ill-affected persons.’

‘Congregations (saith one) in this miserable condition,Advertise­ments to the Parlia­ment, in Anno 23. p. 11. and e­very member of them, may say to you, most Honourable high Court of Parliament, as Job said [Page 116] to his friends,Job. 19.21 Have pitty upon us, oh yee our Honourable and Christian Friends, for the hand of God hath touched us, in suffe­ring our Ministers to bee taken from us, our souls are starved by keeping back our Spiritual food.Job 30.18 Wee goe mourning without the Sun, for these things we weep, our eyes run down with water because the Comforters that should refresh our souls are farre from us. Lam. 1.16’

Punishments of this nature light most heavie upon the most inno­cent. The people who are most concerned, and for whose suppo­sed good; this punishment is infli­cted upon their Minister: but proves indeed a greater evil to them than the evil it self for which hee is punished. For he may bee a person well accomplished, able and willing to instruct the whole Parish Old and Young; To feed with milk and strong meat, and yet upon [Page 117] the reasons before mentioned scru­ple the submission to such a particu­lar method or help where it is need­lesse,Argu­ments, ch. 2. & 5. or some other in his Consci­ence more useful and suitable to his charge. Let the person bee of e­ver so much worth, and beloved of his people, he and his Ministry is wholly taken away from them Old and Young: for a defect (if it were so) in a part or circumstance in his duty, and in respect only to a part (the younger sort) of his Con­gregation.

§. 8.

The truth is, this silencing and depriving of Ministers, for matters of Discipline or Worship, upon account of their opinions or practi­ces if it be in a matter disputable, and not apparently necessary, and these Ministers persons of Learning and Piety, persons for Life and Doctrine in other things unblamea­ble, [Page 118] it is and alwaies hath been so heavie a load upon the mindes and spirits of Gods people, as will ne­ver bee borne by them, without sad complaints to God and man, both for their Ministers sake, and in their own behalf and losse.

With what difficulty and di­sturbance doe people bear the eje­cting of the worst of Ministers? Is it not with many Parishes, as with Micha in his complaint and out-cry to the people of Dan, his Idols and Idolatrous Priests being taken away, Alas, saith he, I am undone, what have I more. Judg. 18 But to have such Teachers removed into corners, who formerly our eyes have beheld with comfort, and their very feet have been beautiful; such as from the feelings and manifold refreshings of our souls, wee cannot but ho­nour; and have in great estimation for their works sake; To have such Lights put under a Bushel, must needs leave a sad and dark house.

§. 9.

The Apostle speaking of the Ministry, and Ministerial duties, made this demand,2 Cor. 2.16. Who is suffici­ent for these things? The scarcity and fewnesse of such who are able, and conscientious in this work, is unknown to no man; But in time of reformation, and when such as are found totally unfit are ejected, the want of able persons to supply in their places is much greater, and more felt by the people.

What low and poor work was Clergie work in former times? (the ability to read a piece of Latine, be­ing a sufficient qualification for it) and yet then that work was so much prized by the State, that a crime deserving death shall be par­doned, rather than a person, that could but legere ut clericus should be taken from the work.

The highest qualifications, and [Page 120] such as are according to the Word are now required, and if persons that are accordingly worthy shall bee ejected, for a scruple in Con­science, and not pardoned in what is but Circumstantial to the work; it cannot bee judged wee are equal in zeal (though wee have more light) for the Ministry, with those of darker times.

§. 1.

The for­mer branch, p. 101.THe second branch of this Ar­gument is, that such an im­position hath had evil consequences in former ages, and likely so to bee followed still, whereof this is one.

Such great and breaking penal­ties [Page 121] render the Calling of the Mi­nistry lesse desirable. Thus our Bre­thren formerly complained, The fear of such RUINING penal­ties make many convert their studies to Physick, Law, or some other profession, Trial of Sub. p. 19. So the Adverti­ser. How many worthy men (saith hee) are discouraged from the Ministry? How many have no use of their gifts? How many are turned Lawyers, and Physicians, Advert. p. 13. or at least are such that otherwise would have been Ministers?

Mr. Parker (out of Hyperius) notes two impediments that hinder from the Ministry, whereof this is one, ‘A too ridgid exaction of certain traditions, and the obser­vation of unprofitable Ceremo­nies, to which men are tied that are set over Charges.’ He further tells us, being sensible how great an evil it is to discourage from the Ministry out of the Tripart: History.

[Page 122] ‘Valentinian rejoyced when he heard that Ambrose was made a Minister, whom he before had made a Pretor, and praised God for it: On the other side, what losse (saith he) is there, even in one able Preacher turned to some other course of life, and how irrecoverable. O take up a lamentation yee that love Sion, o­ver the MANY that are gone over; some to Gallen, some to Justinian, some to Littleton, whom wee might long since have seen in Moses Chair, had not the subscription like the blade of a fiery Cherubin kept them out.’ Of the Crosse, cap. 4. §. 8.

§. 2.

The Lord himself judgeth Mi­nisters, such as labour in the Word and Doctrin, to be worthy not on­ly of Hire, 1 Tim, 5.17, 18. but in such a proportion as is Honourable, and something su­table [Page 123] to House-keepers, that are able to keep Hospitality; 1 Tim. 3.2 A man cannot bee Hospitious if hee have not more means, house-room, Servants, and a more plentiful Ta­ble than will barely suffice for him­self and Family. Those that serve their Country with their Lives,2 Cor. 9.7 such as goe a Warfare, have re­wards, and a pay that is plentiful and honourable. And times have been that even this Calling of a Minister in respect of the means an­nexed hath tempted men to covet it, 2 Pet. 5.2 for filthy lucre. It is utterly other­wise now, not but that there is a very liberal maintenance appertai­ning to Ministers (and greater by the bounty of the Honourable Par­liament, than the preaching Mi­nistry have formerly enjoyed.) But the discouragement lyeth in this, then slender and UNCER­TAIN TENVRE; It is suppo­sed in the Law that every Parson and Vicar hath the interest of a [Page 124] Free-holder, but it proves no other than a dum bene se gesserit; and the Rules and Law of his deportment is so mutable upon all occasions, and made up of such small and circum­stantial concernments in respect to his high and honourable Calling, that his tenure proves to him little better than a holding at will, and that upon this account; because sel­dome any Lawes or Rules are given in this kind, with a lesse penalty, (if any) than silencing, deposing ejection from his livelihood, and the like. It is not so in any other Pro­fession or Calling whatsoever, in so much as we are in the eyes of most, a generation separated to ser­vitude and vassalage, and under great contempt; and by nothing more than by the great and pecu­liar mulcts and punishments upon all occasions inflicted upon us. Where­as of all callings, the hazard of this is such as it deserves the greatest in­couragement.Confer at H. p. 53. For,

§. 3.

1 In the breeding up a childe to­wards the Ministry; Besides the chargeable education for some years, and painful industry for the obtaining a competency of Learn­ing: there is over and above (and that which is a hazard to this Cal­ling) an expectation what the per­son will prove to bee for his Piety and Morals also, of which we are and may bee long uncertain and doubtful.

It is true, in former times be­fore this blessed and happy refor­mation, the door was so wide into Christs Sheep-fold; the qualifica­tions, according to the then legal establishment, were so loose and uncertain: that the very Bishops themselves complained. The Bi­shop of Winchester in the conference at Hampton Court thus informes King James, ‘The insufficiency of the Clergy (saith he) comes not [Page 126] by the Bishops fault, but partly by Lay Patrons, who present 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 [Page 127] 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, [Page 128] 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.

[Page 129]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 [Page 130] 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 [Page 131] 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 [Page 132] 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, [Page 134] 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, upon which Episcopacy was taken away,Ordinan. June 12. 1643. namely, because it was very prejudicial to the state and govern­ment of this Kingdome.

Now, if a settlement in the Church depends thus upon the Lawes and constitutions of the Common-wealth, As they or it shall alter and change, there will ordina­rily (then at furthest) bee new mouldings of the Church order in whole; or in some parts of it: and if so, experiments may bee made, of several wayes and impositions, before a thorow and fixed settle­ment of any. It cannot bee expect­ed (saith the former Ordinance) a rule in every particular should bee setled at once, but that there will bee need of suppliment, and additions, [Page 135] and happily also of alterations; in some things as EXPERIENCE shall bring to light the necessity thereof, though the fundamentals and substan­tial parts of Church-Government hath been setled.

And so in the first reformation, there was a reserve for alterations. It is said of the Ceremonies and Church-Order then determined,Preface to the Com. Prayer-Book. that upon just causes they may bee altered and changed, being not as the Law of God, and a little after in the same Declaration, That wee should put a­way such things from time to time, as wee perceive to bee abused, as in mans Ordinance it often chanceth. And it is appointed by the Statute for Uniformity; That the Queens Majesty, with the advice of her Metropolitan, might make such alte­rations, and ordaine and publish such further Rites and Ceremonies of the Church as may bee most for Gods glo­ry, &c. And what alteration was, in the Common-Prayer Book, in 1 [...] [Page 136] Jacobi was done by Commission under the Great Seal,Proclama­tion of March 5. 1 Jaco. which is there said to bee according to the form which the Lawes of this Realm in like case prescribe to be used, so that not only in Parliament, but at other times also, alterations might be made

§. 7.

So they say, Ordi. of March 14. 1645.THe great difficulty which the Ho­nourable Houses found, to pitch upon any thing suddainly in Church-Government, especially in what they judged not to be fun­damental, and of the substance of it, for that was sooner setled by them: And the possibility upon further experience to make altera­tions in Circumstantials and lesser matters. Did beget a tenderness in them, and gracious indulgence to such as were to submit, in what they then setled: as

1 In the establishing of matters more doubtful for three years only, [Page 137] or a shorter time. 2 What was to be for a standing Law, or Rule, and for longer time, had no ruining penalty, to enforce submission. 3 A forbearance was consulted, for such as through tendernesse of Consci­cence could not come up to that rule, prudently and piously consi­dering; What was not without so much difficulty resolved upon in their own Consciences to esta­blish: might after establishment, finde some difficulty in other mens Consciences to be submitted unto.

And the truth is, such matters as Civil Governours and others have looked upon as small diffe­rences, or but Circumstances, or at most, not of the substance of Di­scipline or Worship: yet it hath fal­len out otherwise, in the Conscien­ces of those that have been to pra­ctise, knowing their God to bee a jealous and severe God, in mat­ters wherein his Worship and Name is concerned,Exod. 20. Small things are [Page 138] great to a searching tender Consci­ence, and where doing or not doing, thrusts a man between these two rocks; the offending of God or man.

§. 8.

And that our Governours may still (if it please the Lord) continue this work of reformation, with the like tenderness, as it hath bin begun, and hitherto carried on: let it be serious­ly and sadly considered, how that from time to time the greatest diffe­rences and contentions with us in Ec­clesiastical affairs have risen: not from what is of the substance or es­sence, either in Discipline or Wor­ship; but from Circumstances only, and lesser matters in both. And then especially such things have proved, and will prove occasions of greatest suffering and discouragement to Ministers; when such smaller and more doubtful matters as these, are imposed under such great and un­doing penalties, as in THIS CASH.

[Page 139]Episcopal and Common-prayer-Book Conformity, and the con­tentions and sufferings upon that account is a sad instance, and may not bee forgotten. The matters controverted were not of the sub­stance either of Discipline or Wor­ship, in the opinions of those that imposed them. This appears in the Preface to the Common-Prayer Boo [...] and frequent professions of the Bi­shops: Nor were they otherwise judged of by those that opposed and sought to have them reformed. It is asserted by our Brethren in a Treatise, that the Bishops and Seek­ers of Reformation are all one (that is the title of the Book) the drift and scope whereof is to shew, that whatsoever is essentially of the religi­on and profession of the Church of England, and of the Ministry, de­scribed in the Holy Scripture, main­tained by the Prelates standing for conformity: Wee the Ministers and People, who seek reformation, doe [Page 140] hold and professe the same. And the things wee desire to bee reformed, and they stand earnestly to maintain, are but Circumstantial. Additaments, brought into the Church by Humane constitution. Which will bee more evident, if wee reduce the Con­troversies thereabout to these three heads; the Leitourgie, Ce­remonies, and Episcopacy.

For the first, stinted prayers. A formed Leitourgie there was, to be held to for matter and words, by all Ministers, or to lose their Livings. Those that were for this, look up­on such forms imposed to bee no matter of Religion, Mr. B [...] his trial, p. 4. or substantial means of Worship, nor necessary to prayer; And those against it joyn in this, that the Book of Common prayer may bee used for the sub­stance thereof.

2 The heats and sufferings a­bout the Ceremonies were grea­ter, the Materials of this Contro­versie were but Circumstantials, [Page 141] so granted by both parties; Our Brethren disputed not against them,Br [...]dsh. 12, Arg. but as in manner and form prescri­bed. Those that pressed Ceremo­nies professed as much. Our Church, (saith Bishop Morton) retains them for decency, &c. without making them of the substance of Gods Service, The 3 In­nocent Ce­rem p. 45. thinking them alterable and change­able, without opinion of necessity. And of the Crosse (one of the worst of them) in the Canons of 1603. Can. 30.The keep­ing and o­mitting of a Ceremo­ny in it self considered is but a small thing, Ed. 6. Com­mon Pray­er Book, Ann. 1549. it is said to be no part of the SVBSTANCE of the Wor­ship. The infant is fully and perfectly Baptized before the sign of the Crosse, which being afterwards used, doth neither adde any thing, or being o­mitted doth detract any thing from the effect and SVBSTANCE of it, and in the same Can. It is a thing in it self INDIFFERENT.

3. Episcopacy, and that form of Government, which (saith Doct. Downham is the chief and princi­pal: though other particulars bee con­troverted, [Page 142] and so chief: as that some­times I have thought the rest to bee but controversies in pretence, Pref. to his Serm. at La [...]. to avoyd the envie of this. The foundation of this Controversie also is laid in mat­ters of the same nature, and such as are not of the substance and Essen­tials of Church Government, be­twixt it and Presbytery, in the proper work and acts of either there is not found a substantial dif­ference. The Parliament gives us an instance in one of the highest, ORDINATION. Which is asserted in the Episcopal way to be for SVB­STANCE valid, and not to be disclai­med by any that have received it, and that Presbyters so ordained may OR­DAIN other Presbyters; the like may bee said of Excommunication, and other Administrations of either: that they are the same for substance. The learned Bishop of Armath in a Treatise written by him long ago, shewed how without the breach of any Scripture rules, or destroying [Page 143] any thing essential to Church Go­vernment;The reduc. of Episco. unto a Sy­nodical form. Episcopacy and Presby­tery might be reduced into one form. And it is the opinion of the most of our Non-Conformists, in their writings against those of the sepa­ration;Bradsh. a­gainst Johnson, Hildersham Jacobs, and others. that the Bishops of this Nation, and Presbyters, according to the institution of Christ, differ not in any essential part or work of the Ministry.

I may adde also in point of Church Government, that Pres­bytery and Independency is the same for substance, and so granted by both; Wee agree (say the dissen­ting Brethren) with them (Pres­byterians) in Doctrin and Worship, Accom­modation, pa. 29. & 77 Jus di. Min. by the Pro­vince of Lon. and in the most SUBSTANTIAL things of Church-Government; our brethren also assert, that our diffe­rences from them are in Circumstan­tials, and in lesser matters only.

If now Presbytery, and Independen­cy [Page 144] be the same for substance, and their differences but in Circumstan­ces, and upon that account the Ma­gistrate (in his opinion) hath pow­er to settle either, as he shall judge most suitable to the Civil estate, and when hee findes it inconvenient in that respect also, to alter again any form, as hee did Episcopacy; if this bee supposed, and either of these should bee imposed to bee owned under the penalty of ejection, or silencing; (which the Lord in mercy as yet hath prevented) It may be a means in all likelihood, to take from the people of God, as many precious Ministers of the Gospel (if it should remain, so long) as Episcopacy when it had its time, and was in the like man­ner imposed.

It was looked upon by the Parlia­ment, as no matter of the substance of Church-government, as they expresly declare, which was by Or­dinance established: for the judging [Page 145] of scandalous sinners, and such as were to bee kept from the Sacra­ment. They professe also in doing this,Ordinanc. of March 14. 1645. they had the COVENANT which they had so solemnly taken before their eyes. And yet those that were to submit and obey, complain in their petition to both Houses, that there were some things established in those Ordinances, so contrary to that way of Government which Christ hath ap­pointed in his Word, Assemb. Pet. of March 23, 1645. and so disagree­able to the COVENANT, that they dare not practise according to that pro­vision. And if the penalty of E­jection should have been laid upon those that could not in conscience submit to that establishment; it was professed by the Assembly in ano­ther Petition, that they did evident­ly fore-see, that not only THEY, but MANY of their godly Brethren, must bee put upon sinning, or the forsaking of their stations in the ministry.

§. 9.

Thus we see what great discou­ragements arise from such impositi­ons; and how not only the WAY is made farre narrower to those who would come into the Ministry, and the STATION more slippery and uncertain to those that are in; which uncertainty ariseth not only from the doubtfulnesse of our own thoughts in disputable points, but the changes may happen in a state.

This must needes bring a low e­steem upon this way, especially when so many other Callings and imployments are in our eye, more illustrious and creditful, and may bee undertook, and continued in, with much more security; The Law, Physick, Merchandize, &c. Callings much more gainful, and may bee had, and practised by a Turk, or Jew, or Papist, here a­mongst us; nor is there any thing [Page 147] in point of Religion or Morals more required of them in that re­spect, than in the holding of their Houses, Lands, or Temporal estates.

And let not men deceive them­selves in thinking, that this Cal­ling hath such a peculiar sweetnesse, and such encouragements from the Lord, more than other Callings, that there is no fear wee shall want Ministers; Or that the men of this Calling should bee so Spiritual, as revenues or reward in these tempo­ral and carnal things, should, or ought not to be respected by them.

Ans. Though sowing of Spiritual things was, and is, a very sweet and comfortable employment: yet the Apostle, 1 Cor. 9.11. thought it not equal, wee should therefore imbitter it with poverty, but rather sweeten it further, by their reaping of car­nal things, Gal. 6.6, 7. and he that is taught to communicate to him that teacheth, the good things of this life, else but a mocking of God.

[Page 148]If this Calling doe meet with such peculiar encouragements, a­bove other Callings, from the Lord, this is no argument it may there­fore bee the more loaded by us; but on the contrary, as he wil honour them that honour him, so should we honour them that God honours, and encourage them, most of any, that the Lord encourageth: You that are Gods and Fathers here on the earth, with the comforts of the earth, as our heavenly Father doth such with the greater comforts of his Spirit. I answer further, and let it be considered.

When men take the first pro­spect of the calling, they purpose themselves unto, it is at a distance, and after this resolution is taken up (which is but the first step) there is a tedious journey to bee made through some years educati­on; so that the most men that now are in this, or in most other cal­lings, are such who were in their [Page 149] Natural state and condition, when they first chose and design­ed their way. And made their choyce with respect rather to a livelihood, and support in out­ward things; some to raise an estate, &c. than any thing of more Spiritual consideration: As the bread and plenty in his Fathers house was to that Son (in the place and distance in which hee stood) the first, if not the greatest motive, Luk. 15.17 in a higher and greater dispose­ment.

And therefore when those great encouragements, and places of ad­vancement, as Bishopricks, Deane­ries, double Benefices, Benefices with Prebendaries, and the like: without some of which there was never yet any man, though of ever so great eminency in this calling, hath been able to rise, to any such e­state in this world, as almost in any other profession, some that are ex­pert and able in it have done. I [Page 150] say, when these were taken away, a very great incouragement to Lear­ning was removed, and such as will be felt in the following age. Not that the continuance of such places is in the least desirable, no, they were sinful, and ought to bee re­moved.

But let Gods dealing and pro­vidence in removing of them, bee remarkably observed, and e­specially in this, namely, That when the Lord took from this Tribe those invitations, that did ballance the hazard of a long and chargeable education, and other uncertainties, At the same time these Ceremonies and subscripti­ons, (the tenure by which they were held) and those great and breaking penalties of ejection and deprivation for Non-Conformity were also happily removed; which was so great an incouragement on the other hand; as it held up mens minds to the Ministry notwithstan­ding.

[Page 151]But now to see these penalties, up­on one occasion or other, returning upon us again (but those encou­ragements, or any equivalent, never likely to return) and that after they have been so lately, and twice taken away, and to return a­gain in as strict a severity upon this almost sunk generation of men as ever they were inflicted; It will cause multitudes to turn their backs upon this Profession more than upon any other; and more than ever they have done heretofore.

I must professe, I have long feared, and doe still more than ever, consi­dering these things, and upon what uncertain terms also, that mainte­nance depends, which the Law hath allowed for the Ministers support, and how long struck at (I mean Tithes) and petitioned against, and I doubt had been taken away before this time, were it not for the Lay-interest (so much spoken against by some) of Appropriators. [Page 152] And also with what difficulty, some Tithes, especially in Cities and Towns, are now recovered and got­ten in.

I say, when I thus consider and lay all together, I fear this Nation, which hath been worthily famous throughout the world, for learned, powerful, able Preachers, In a short time (if such discouragements should bee brought in again upon the Ministry) our Governours will bee constrained, either 1 To take the course they doe in the Nether­lands, where the Ministers being low and mean, their Children com­ming to the charity of the State, are bred up to the Ministry again for a supply when their Fathers go off by death. And for their Professors pla­ces, men are called ordinarily from other parts to supply them. Or 2 To put into the Ministry persons bred up to some other Calling or Trade: who though not able in conscience to conform to what is, [Page 153] or what may bee imposed in Disci­pline or Worship, yet (if it so hap­pen) can take up their Shops or Trades again: Having been so pro­vident, as not to cast their youth into such a way of breeding, as will hang their necessary livelihood upon such an uncertain, & turning hinge.

§. 10.

And if this also be added, the SEA­SON, and a consideration of these times, in which, 1 Ministers work never lay heavier upon those that are faithful; and 2 The hands ne­ver fewer to bear it up, than at this present, which will adde weight and aggravation to our discouragement.

For the first, when a reformati­on is made, of what is amisse in Re­ligion; when the Worship of God comes to bee purged of old wonts and superstitions, these are such things as the common people are more unwilling to part with than [Page 154] their gold or silver, 1 Pet. 1.18. Judg. 18.24 Jer. 32.35. or any thing else they have in this world. A more Spiritual Gospel Light also, in reforming times, breaketh forth upon such as naturally love darkness rather than light. At such times therefore there hath ever been great stirrings, and distempers of spirit through the generality of a whole Nation.

The Ministers they only stand as it were in the front of contention, and receive all the shot of oppositi­on. Though the alterations be by the Lawes of the Nation, and the resolutions of their own representa­tives: yet they are willing to look no further than their Ministers (in whose hands indeed these changes first appear, as those that make them. Our Minister (saith one) will not use the Common-prayer-Book, not Marry, nor Bury, nor Church, as we were wont to have it; our Minister will set up Disci­pline, keep us from the Sacrament, say others.

[Page 155]When Ministers had to doe only with the Doctrine of the Gospel, and discharged their Consciences in a faithful and searching application of it to each person, such a mans condition was not much better than Ishmaels, of whom it is said,Gen. 16.12 His hand is against every man, and eve­ry mans hand against him: But, Gos­pel-Discipline provokes and dis­pleaseth ten times more, and this al­so is now Ministerial work, and it is a New work to the common people, especially it being exercised by so mean a hand (as they account it) a common Minister. Formerly it was done by a Bishop, a Spiritual Court, under Seal, and by those that exer­cised a great deal of state in their Ecclesiastical proceedings, like the Princes of this world, that have do­minion over their people.

Thus we see Ministers have dis­couragements enough at such a time, from the work it self if per­formed as it should be, in so much [Page 156] as in many places they are enforced to sit down with half the means the Lawes give them; and what they doe get, is with such uncom­fortable, contentions, as did not necessity urge, they were better bestow their pains amongst them for nothing. And this hath been the Ministers condition upon all changes and further reformations; who being not able in Conscience to satisfie their people in such su­perstitious vanities, as they former­ly enjoyed; the people put them to the utmost extremity and molesta­tion in every thing they have to doe with them in.

And so it is at this time, in so much as his Highnesse commisera­ting the sufferings in this kind.Procla­mation for the better en­courage­ment of godly Mi­nisters. Nov. 25. 1658. of the most conscientious Ministers throughout the Nation; was gra­ciously pleased with the advice of his Council: by a seasonable Procla­mation, to require all persons concer­ned, to deal more righteously in this matter.

[Page 157]And it being thus at present with the faithful Ministers of the Gos­pel, and especially with those that are most zealous to carry on this work of reformation. If to this se­vere Discipline of the people, who take from him half his means, be­cause he dischargeth his Conscience in some things: such Discipline of the Magistrate bee added; the ta­king away his whole means, because he cannot goe against his Consci­ence in some other things. I say, if it be thus with this profession, and on each hand beset with such discourage­ments, it is not for us to expect any thing in the future, but a very low Ministry through the Nation, some few persons being off the Stage, that more encouraging times engaged to come on.

§. 11.

For the Second. As the work it self hath not been so troublesome [Page 158] 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; [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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, [Page 163] 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 [Page 164] 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.

§. 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 [Page 166] 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 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.

[Page 167]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: [Page 168] 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 [Page 169] 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 [Page 170] 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.

¶ ISUch 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 [Page 171] 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 [Page 172] 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, [Page 173] 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, [Page 174] 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 [Page 175] a Schisme, the Crime of it is most justly charged by our Brethren up­on those who were the sole cause of it, and not upon those who with much sadnesse and grief of heart left their stations.Ch. Go. with peo­ples con­sent. p. 138 They themselves (speaking of the Prelates) are the Schismaticks, and the makers of the divisions which are now in England, All wise men know, that not the dif­ference, but the cause maketh a Schis­matick, and more fully afterwards, pag. 175. ‘The Superiour over­ruling Minister over many di­stinct Congregations which the Word knoweth not. In truth such a one is the proper cause of dissention and Schisme, for hee not willing to submit to Gods Word, by his power draweth many with him, whereupon fol­loweth dissention and schisme. And then he with his Company (being the stronger in the world) may cry out loudest against those fewer that dissent, that they are [Page 176] Schismaticks and Peace-breakers, but look to the Word of God, and themselves will bee found to be the makers of the Schisme by their traditions.’

De. Pol. l. 1. c. 37.Learned Parker bestowes a whole Chapter in proving that, Episcopis non puritanis dissiaium anglicanum imputandum esse. And in his Trea­tise of the Crosse, ‘I would (saith he) our opposites (the Bishops) were as well able to clear them­selves of Schism, as we are able, who run within that Censure of Augustine, Quicunq, invident bo­nis ut quaerant occasiones excluden­di eos aut degradandi, &c. Who­soever saith hee envies those that are good, and seeks occasion to exclude and eject them, that ra­ther than they will leave their own faults they will devise how to raise up troubles in the Church, and drive men into Conventicles, these are Schis­maticks, though they still remain [Page 177] in the Church.’

About seven or eight and twen­ty years since, Master George Walker preached a Visitation Sermon (I have cause to remember it, being then suspended, and put out of my Ministry by the Visitor) it was up­on 1 Cor. 11.16. If any man seem to be contentious, &c. hee declared, and with much strength and evi­dence, asserted the Imposers, who (being not necessitated,) lay such snares; and not those that consci­entiously shun them, are the CON­TENTIOUS persons, For which Sermon he was articled against, and molested long in the High Com­mission Court.

§. 6.

These penalties and severe im­positions are many times laid by the Magistrate, when his Conscience is not by any Scripture-light necessi­tated [Page 178] so to doe. The matters which the Scriptures have not determined precisely one way or other, nor re­quired any such determination from the Magistrate: If such things bee strictly imposed and bound upon us, Hee doth not leave that liberty to others (though it be every mans right as well as his) which hee found left to him by the Lord. And where it is thus; what was arbi­trary in the Imposer, becomes ne­cessary to the persons imposed up­on, they are necessitated either to submit or leave their places.

And this puts a great difference, as more or lesse blameable in the parties contending; when the one can plead little but his will or reso­lution, and the other an apparent ‘necessity. "Wee doe not (said our suffering Brethren) separate our selves from the Church,Positions Archip. pa. 10. 11. or forsake the Ministry of the Gos­pel, but are thrust from it; if men driven by Excommunicati­on [Page 179] out of the Church bee not Schismaticks, much lesse Mini­sters driven by suspension and deprivation. If the Prelates can­not prove from the Word, the things in question, may be prescri­bed by Authority, and yeelded to by the Ministers without sin, then are the Prelats Schismatical, ac­cording to the judgement of the Apostle, who beseecheth the Bre­thren to mark them diligently, who cause division and differences, be­sides the Doctrin which they have learned, and avoyd them, Rom. 16.17.’

§. 7.

Breaches and Divisions (second­ly) are continued and fixed by such impositions upon this account.¶. II.

Humble reasonings about mat­ters in difference amongst Brethren, if it be with equal liberty to each, is the ordinary way to reduce into [Page 180] peaceable union, persons of diffe­rent judgements. But opinions or practices having obtained an esta­blishment by Law, are thereby ex­empted from any such Disputings; or so much as being questioned, in respect either to their lawfulnesse or expedience. Ecclesiast. Pol. p. 26. Things were disputed, (saith Hooker) before they came to bee determined, men afterwards are not to DISPVTE any longer, but obey. Prudentia, say others, non obedientis sed imperantis est; it is our part to obey, and not to bee so wise as to dispute what is established by pow­er; and many are the like expressi­ons in Episcopal writings.

In so much as though our silen­ced Brethren, and those of that party, did all along make it their humble sute, that they might have liberty and freedom) in a modest and Christian way, to conferre and dispute with the Prelatical party, a­bout the main and principal Con­troversies, and differences that [Page 181] were betwixt them, This could not bee obtained by all the friends and interest those poor men could make. But (upon the like reasons as are before mentioned) it was constant­ly denied them.

These forms (say the Prelates) and Ceremonies being established by a Law, ought not to bee called in que­stion, and disputed of, as if they were doubtful. It is presumption and arro­gancy to reason against what our Supe­riours have done. Answ. the Minist. of London, pa. 17. For a Subject to examine the Law of his Magistrate (saith another) is to presume and u­surp authority above his superiours. The Governours themselves have ever been sufficiently against it.Proclam. 5^o Mar. 1^o Jacabi King James tells us, it is necessary for them to use constancy in upholding the publick determinations of State, other­wise it will become ridiculous, and that the stedfast maintaining of things by publick advice established, is the weal of all Common wealths. Hee speaks there of Church Lawes. The [Page 182] Canons of 1603. which were con­firmed by his authority, threaten thus, Can. 6. Whosoever shall hereafter AFFIRM the Rites and Ceremonies of the Church of England by LAVV ESTABLISHED, are such as being commanded by lawful authority, men may not with a good conscience approve, use, or if occasion require subscribe unto them, let him be excommunica­ted ipso facto. (Can. 7.) The like for those that owne not Church-Government by Arch-Bishops, Bishops, &c.

So that when these lesser, or doubtful matters, come to bee e­stablished by a Law, the scruples about them cannot in an ordinary way be brought to any period: the one party being forbidden to de­clare their Consciences, under as great a penalty, as for the greatest Crime a man can fall into, for so is Excommunication ipso facto.

And if hee escape this Thunder­bolt from above, there is a gulf [Page 183] provided beneath to swallow up all his livelihood,Act for U­niformity. the Act for Unifor­mity, which is thus: Whosoever re­fuseth to use the said Common Pray­ers, &c. or shall preach, declare, or speak any thing in the derogation of the 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 [Page 184] 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 [Page 185] 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, its 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 [Page 186] 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 [Page 187] 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 [Page 188] (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: [Page 189] 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 [Page 190] 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 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, [Page 191] 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 [Page 192] 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, [Page 193] 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, [Page 194] 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 [Page 195] 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 [Page 196] 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 [Page 197] 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; [Page 198] 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, in ha­zarding their Estates and Lives, and for so considerable a time now enjoying the fruit of it, can with [Page 199] 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 [Page 200] 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 [Page 201] 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 [Page 202] 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, [Page 203] 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, [Page 204] 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 [Page 205] 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, [Page 206] 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 another, and to goe arme in arme against the Common Ad­versary, that so there might bee, Vis unita fortior. In which case of want of their joynt labours with ours, there might arise cause of some such doleful complaint, as fell out upon an accident of ano­ther [Page 207] nature in the Book of Judg. 5.15. where it is said, that for the divisions of Reuben there were great thoughts of heart.’

‘Also remember,Judg. 20.12, 13, 14.46, 47, & 21.1.6. &c. that when the Benjamites, though for their desert in maintaining of a bad cause were all destroyed saving six hundred, and the men of Is­rael sware in their fury, that none of them would give his Daugh­ter to the Benjamites to Wife, yet when their hot bloud was over, they lamented, and said, There is one Tribe cut off from Israel this day, and they used all their wits to the uttermost of their policy to restore that Tribe again. In like sort, if these our Brethren a­foresaid should bee deprived of their places for the matters pre­mised, I think wee should finde cause to bend our wits to the ut­termost extent of our skill to provide some Cure of Souls for them, where they may exercise their talents.’

[Page 208] ‘Furthermore, if these men, be­ing divers hundreds (as it is brui­ted abroad) should forsake their Charges (as some doe presuppose they will) who I pray you should succeed them? Verily I know not where to finde so many able Preachers within this Realm un­provided for. But be it that so many may bee found to supply those empty roomes, yet they might more conveniently bee set­led in the Seates of unpreaching Ministers, and so the number of Preachers should be much increa­sed. But if they should bee put into the places of these men being dispossessed, thereupon would fol­low; First, That the number of preaching Incumbents should not be multiplied by their supply; and Secondly, The Churches could not in likelihood be so well and fitly furnished on the suddain; for that though happily the new supply should bee of men as lear­ned [Page 209] as the former, yet is it not probable that they should bee at their first coming from the Uni­versities, or in a good while after, so ready Preachers, so experimen­ted in Pastoral Government, so well acquainted with the man­ners, and usage of the people, and so discreet every way in the car­riage of themselves, as the o­thers, who have spent already many years abroad in their Mini­sterial charges. Besides this, for so much as in the life time of the late Arch-Bishop of Canterbury, these things were not so extreamly urged, but that many learned Preachers enjoyed their liberty herein, conditionally that they did not by word or deed openly disgrace, or disturb the State e­stablished; I would know a rea­son, why it should now be so ge­nerally and exceeding strictly cal­led upon, especially seeing that those men are now the more [Page 210] necessary, by so much as wee see greater increase of Papists to bee now of late than were before. To conclude, I wish, that if by Pe­tition made to the Kings Majesty, there cannot be obtained a quite remove of the premises, which seem so grievous to divers,The Bi­shops themselves some of them were not so zea­lous a­gainst tol­leration as some of our Bre­thren are. nor yet a TOLLERATION for them, w^ch be of the more stayed, and tempe­rate carriage; yet at the least, there might be procured a miti­gation of the penalty, if they can­not be drawn by other reasons to a conformity with us.’

§. 1.

THere is an exemption, or In­dependency, in the manage of Ecclesiastical matters, pleaded for by those our Brethren, as an im­munity or peculiar of the Church and Ministers (being a Body or Corporation distinct from the Civil State) which is utterly over­thrown by such an imposition, as in THIS CASE. A sole power to determine and order all matters ap­pertaining to the Worship and Ser­vice of God: Such methods and forms also, with the usage of them, and other circumstances as are per­tinent [Page 212] to the same; is placed pri­marily and independently in Ministers of the Gospel, and not in Parlia­ments or Princes. This hath been constantly asserted by our Brethren of the Presbyterian perswasion, an­tient and modern, those that have suffered, and those that have reign­ed.Discip. of Scot. p. 73 As the Magistrate (saith the Discipline of the Church of Scot­land) ought not to preach, Minister Sacraments, or Excommunicate; so he ought not to prescribe any rule how it should bee done, but command the Ministers to observe the Rules com­manded in the Word. Cartwright against Whitg. lib. 1 p. 192 ‘As Ministers meddle not (saith Master Cart­wright) with making of Civil Lawes, and Lawes for the Com­mon Wealth; so the Civil Ma­gistrate is not to ORDER mat­ters of the Church.Eng. po. Cerem. p. 148’ The Civil Magistrate (saith a Modern Au­thor) may not by himself, define and direct such matters as appertain to Divine Worship, or make any Lawes [Page 213] thereabout; it belongeth not to Prin­ces to govern and direct things of this nature, even as it belongeth not to Pastors to govern and direct earthly things, and civil societies of men. The Officers of Christ qua-Officers, are not directly and properly (say our London Ministers) subject to the Civil power; to whom then?Jus di. re­gim. p. 89 It is told us, pa. 90. the spirits of the Prophets are subject to the Prophets, not to the Civil power as such. Argument against Cer. &c. Arg. 4. ‘And long before, viz. in Anno 1570. it was asserted, that Ministers ought not to obey Princes when they command Ceremonies and forms, &c. it doth diminish (saith the Author) the authority of his Of­fice, which is to govern the Church of God, Acts 20. but in this he himself and the Church of God is governed by the will of the Prince.’ This Ecclesiastical power (according to them) is in every particular Officer, derived immediately from the Lord Jesus [Page 214] Christ; and to be exercised by the Coetus Presbyterorum, which they call the Church. The Synod hath to de­termine the time, place, and FORM of preaching and praying, &c. for who should be able to know these things best, according to Gods Word, but they that be Preachers of the same unto o­thers? Dr. Fulk his disc. of Disci­pline, p. 117. If Discipline were set­led (saith Mr. Knox) there would need no coming to the Parliament for matters of Religion. Exhor. to Eng. p. 99 If the Convoca­tion house (say others) were such as it ought to be, Sup. to Q. Eliz. p. 45 then were it not LAW­FUL for the Parliament to establish any thing appertaining to the Worship of God.

If this be so, such a determinati­on as in this case cannot be made by the Civil Magistrate, without an incroachment upon the priviledges and intrustments of the Church; contained in the Charter, by which we are Officers and Ministers of Jesus Christ. For if all questions, [Page 215] (as our Brethren of Scotland affirm) about Religion, Declar. of the Com. of the Gen. As­semb. p. 26 and matters Ecclesi­astical ought to be determined by the assemblies of the Church, as matters Civil by the Parliament (a Parlia­ment is absolute and independent in its determinations) Then this que­stion, whether stinted Forms of Prayer, or instruction composed by men ought to have a constant set­led use, and how frequent or sel­dome to be used in the Worship of God, and of the sufficiency or insuf­ficiency of a Minister in any such re­spect: being undoubtedly questi­ons of that nature: should first have been determined by the Church, (which hath not been done) before the Parliament had medled with it.

§. 2.

Obj. If it be said, the Assembly of Divines, disposed & put the principles of Religion into this form or mould, and fitted it for such a method and way [Page 216] of instruction, and commended this Catechism to the Parliament.

A. 1. So were the forms of Prayer and Homilies composed by learned godly men, and out of a good in­tention, those first reformers are ac­knowledged to be excellent instruments raised of God, The Pre­face to the Direct. &c. it is not the mat­ter (in those Prayers and Homi­lies) that was so much blamed; but the end and use for which, and the authority by which they were brought into the Church: they are imposed (saith the Admonition to the Parliament) as a set service to God, Adm. p. 9 though the words or matter be good, the use is naught. Our Suppli­cations, Remonstrances (say our Bre­thren of Scotland, in the afore­said Declaration) Acts of assembly and Parliament, and our defensive armes in Anno 1630. and 1640. were not only against the Book of Ca­nons, Pag 26. Service-book, &c. for the evil matter there contained, but the man­ner of introducing the same; that [Page 217] is, by a Civil, and not by a Church power.

Ans. 2. The Assembly did never intend such a stinted stated use of it in the solemn Worship of God, as in the Case; according to which a Sabbath is not judged well spent wherein the words of this Cate­chism, or some part of them are not read or said. And that the not sub­mission hereunto upon any account, should be a sufficient test of a per­sons unfitnesse to enjoy a place or station in the Ministry. Such a se­vere strict use of it was never advi­sed by that Assembly; but rather condemned by them, in condem­ning the like use made formerly of set forms of the same nature.Preface to the Dire­ctory. ‘The Liturgy (say they) hath been a great meanes, as on the one hand to make and increase an idle and unedifying Ministry, which contented it self with set forms made to their hands by others, &c. so on the other side, it hath [Page 218] been, and ever would be (if con­tinued) a matter of endless strife and contention in the Church, and a snare both to many godly and faithful Ministers, who have been persecuted and silenced upon that occasion: and to others of hopeful parts, many of which have been, and more still would be diverted from all thoughts of the Ministry, to other Studies; especially in these latter times, wherein a grea­ter discovery of error and supersti­tion, and more knowledge in the Mysteries of godliness, and gifts in preaching and prayer.’ In another place wee are told in the same pre­face, how by reason of such forms, and the not submitting to them, divers able and faithful Ministers are debarred from the exercise of their Ministry, to the indangering of many thousand souls in a time of such scarcity of faithful Pastors, and spoyled of their livelihood, to the undoing of them and their families.

§. 3.

These were the evils of such a stated authoritative use of set forms in the solemn Worship of God, observed by the Reverend Divines of that Synod. ‘And there­fore they advise, there may be no more such severe injunctions; but instead of them a Directory for all parts of Worship, in which the Mi­nister is left at more freedom; Preface to the Direct. ha­ving liberty to furnish both his heart and tongue with further, or OTHER materials of Prayer and exhortation as shall bee needful upon all occasions.’ These words of the Assembly contain the true nature and notion of a Directory, as it differs from a stinted form, and is the same with Hookers distinction before mentioned.Pa. 58, 59. A prescript form is such an appointment as every man must observe. A Directory is a form men may use if they please, or [Page 220] change it and please themselves in some other if there bee just reason. Now it is professed by the Assem­bly of Scotland, Act of the Gen. Ass. for appro. the Cat. that they receive this Catechism under no other no­tion but as a DIRECTORY for CATECHISING, and not as a stinted Catechism. And thus the Parliament understood the Assem­bly, in all the forms they presented to them; and condescended so far as to reason with our Brethren of Scotland, and justifie the liberty and freedom they had given by the Di­rectory, as being according to the judgement of moderate Presbyte­rians here in England, ‘When we consider, saith the Parliament, what some Ministers of the Presbyteri­an judgement (and members of that Assembly) in their book sub­scribed, Smectimnius, dedicated to the Parliament, say of the Litour­gy then established by Law [it was never established to be so punctu­ally observed, so rigorously pres­sed [Page 221] to the casting out of all that scruple it, Declar. of the Lords and Com. in answ. to the Scot, Papers. or any thing in it] wee have reason well to consider what we put the stamp of publick autho­rity upon, for if this uniformity of the Directory, Church-Govern­ment, Confession of Faith and CATECHISE, should produce such a rigid Conformity unto them, it is not easie to fore-see all the mis­chiefs and inconveniences it would beget, though we may easily guess they would not be small, by what we have felt in the like kind.’

Ans. 3. Wee are told,Eng. po. Cer. p. 154 before Princes Ordinances can bee said to bind us, it must first bee shewed they have been prescribed by a lawful Sy­nod of the Church. The Magistrates power is only Cumulative, so that an Ecclesiastical power is first to be put forth, by a lawful Synod of the Church. The Assembly called by the Par­liament was no such Synod, be­ing, 1 Not made up of persons delegated from the Churches by the [Page 222] intrinsical power received from Christ; [...]en. As­ [...]b. of [...]. Anno 1647. Ses. 23. nor, 2 Any power of suffrage; for the minor part presented their reso­lutions as well, and with as much au­thority as the major. 3 Nor had they liberty to debate of any thing, but what was proposed by the Parlia­ment. Hence those Ordinances were examined, and owned by the general assembly in Scotland, before they had any sanction of that State, or reception in their Churches. And we in England having no ge­neral Assembly so established, the Provincial assembly of London took it upon themselves, and after the Parliament had injoyned us forth­with to practise according to their Or­dinances: they added considerations and cautions before they would re­ceive them. And by consequence, if no Provincial, a Classical Assembly may doe the like; and if no Clas­sis, each Congregation being fur­nished with a Presbytery, ought to make (if not afore Judgement by [Page 223] their Delegates in some greater Assembly, yet) an after Judge­ment (and to accept or refuse what a Parliament shall doe in this kind) by their Presbytery, according to Presbyterial principles: which li­berty cannot be enjoyed where Ci­vil powers impose with such pe­nalties, as in the case.

§. 2.

Those Brethren, and such o­thers as desired further reformati­on, conceived great hope to them­selves, upon Queen Elizabeths coming to the Crown, who was a Sufferer with them; SHEE by Imprisonment, as they by Banish­ment. Application was made be­times, and with much zeal, and so it was continued all her days. There were Petitions preferred to her Majesty, to the Parliament, to the Council, to the Bishops, to the Con­vocation, Pleas, Admonitions, Ad­vertisements, Considerations, and the like to the Common people. Multitudes of Books daily, and [Page 227] profers of Disputation against those forms, and impositions; as also Assertions & Demonstrations, wher­in a more savoury Discipline in the Church, and order in the Worship of God is held forth; and in so much evidence of Scripture light, as they were not able to put it under a bushel; much out of our Brethrens Writings might bee brought forth to this purpose, and of the great actings, and sufferings, by the god­ly party all her reign; and yet all this obtained not the least altera­tion, or to have the lightest penal­ty taken off from such as could not conform, though some of them sealed their testimony with their bloud.

Greater hopes by farre were conceived upon King James his coming to the Crown, whose bree­ding seemed to set him fair for the desired reformation; as also the Oathes, Covenants, and other en­gagements that were upon him; [Page 228] his seeming dislike also of our Bi­shops, and Ceremonies, expressed frequently.

As a preparation hereunto there were representations, and applica­tions made to him, while in Scot­land, and speedily at his first com­ming into England. There were by a discreet and moderate Pen, some considerations put into his hand, a­bout this work of reformation; And to make way hereunto, in the first place the Author endeavours to represent, the slownesse and neg­lect of States, in altering what hath gotten any settlement in Ecclesiasti­cal affaires; though matters bee ever so much amisse; his words are these, I ask, why the Civil State should be purged and restored, by good and wholsome Lawes made in every third or fourth year in Parliament, providing remedies as fast as time breedeth mischiefs; and contrariwise, the Ecclesiastical state should still con­tinue upon the dreggs of time, and [Page 229] receive no alterations, now for this five and forty years and more; It is above five and forty years since. Wee have heard (saith he) of no offer of Bills in Parliament; Is nothing a­misse?

The pretensions for not making alterations in Churches setled, are mentioned by the same Honoura­ble Pen, in page 29. Tares, say they, Discourse concer­ning Church affairs by the L. Ba­con. must not bee plucked up, lest you sup­plant the good Corn, but let them grow together; they stiffly hold, that nothing may bee innovated, because it would make a breach upon the rest, which hee reasoneth against thus: Qui mala non permutat, in bonis non perseverat, Without change of ill a man cannot continue in good; to take away abuses, supplanteth not good or­ders, but establishes them, Morosa moris retentio, res turbulata aeque ac novitas est, Contentious retaining of Custom is a turbulent thing, as well as innovation. pag. 32.

There were solicitations by the godly Ministers and people of both [Page 230] Kingdoms, the suffering of good Ministers all Queen Elizabeths days were represented to him, which before hee came to this Crown hee seemed much to resent.

These hopes were strengthned by his Majesties condescension to a Conference, which could never bee obtained before, in which hee was present in his own person. And what was the issue of all those hopes and endeavours? It is strange to consider, 1 Not one grievance, (some small things only, explained rather than changed) or imposition removed, or penalty lessened, but advantage taken to lay the yoke heavier upon those that desired re­formation, in representing them to the Nation, as persons Schisma­tical, and troublesome in the Church. 2 A Proclamation was sent abroad immediately,March the 5. in 1 Jacobi. to let all men know, that whatsoever was presumed upon, of his Majesties in­tentions, to further reformation, [Page 231] was without cause given by him. All former Lawes and penalties are anew enforced (thus the Proclama­tion concludeth.) And last of all, we doe admonish all men, that hereafter they shall not expect or attempt any further alteration in the common and publick form of Gods service, from this which is now established; such a resolution, in respect to Lawes and Statutes made about Civil affairs hath not been known.

In King Charls his time the like endeavours continued, yet Mini­sters daily silenced, and being ut­terly wearied with expectation, Multitudes, Ministers and others, (being hopelesse) as their last testi­mony against those evils, separated themselves from the Congregations here in England, and went to the utmost ends of the earth, and into a Wildernesse some of them, and others into other parts beyond the Seas, that they might enjoy Ordi­nances in purity. None of all these [Page 232] 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.

[Page 233]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 [Page 234] 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 [Page 235] 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 [Page 236] 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 [Page 237] 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 [Page 238] 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 [Page 239] 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? &c. but in after times, such as met to­gether to fast and pray, to repeat Sermons, and edifie one another with good conference, were these Conventiclers, and punished accor­dingly.

§. 5.

In some Diocesses, where the Bishop (being mindful of that wholsome exhortation to mercy in his Consecration) was more ten­der to his Clergie:Book of Ordinati­on, pa. penult. there more in­dulgence was exercised, and not such wresting former Injunctions, and Articles, or perverting them against the godly sober Ministers. Hence Visitation Articles and In­quiries were of different strains, according to the spirit of the Dio­cessan: [Page 240] which being observed, and that there was more liberty given in one Diocess than in another from the inadvertency (as his Majesty ter­med it) of some in authority: By the ninth Can. of the Synod in the year 1640. It was ordained for the better setling of uniformity in the out­ward government & administration of the Church as followeth, This Synod, (saith the Canon) hath now caused a summary of Visitatory Articles — and wee doe Decree and Ordain, that no Bishop — shall cause to be printed or published any other Articles, or forms of enquiry, &c. So that the edge of those former Injunctions, which was intentionally set against Popery and Prophaneness, by this new Book of Articles, and enqui­ries, is fixedly set (and without all hope of indulgence from any bet­ter-minded Bishop) to wound the peace and comfort, of the best af­fected Ministers and People throughout the Nation, and for [Page 241] all times to come. It being now not left in the power, or to the discretion of any Bishop without hazard of a Months suspension ipso facto from his Bishoprick, to bee more favourable than another, or less severe and rigorous than the major part of that Synod; a Synod that mounted their Canons to a greater height against the purity and simplicity of Gospel-Worship, than any at any time before them since the reformation.