Why Nonconforming Ministers Judge it Sinful, Treatise · Chapter 6
CHAP. VI.
The Fifth Argument ſtated from the Equal lawfulneſs of obeying a command requiring Miniſters ordinarily to preach ſermons compoſed by others. The unlawfulneſs of obeying ſuch a command proved. The Propoſition argued betwixt commands for forms of prayer and forms of Sermons. The Vanity of Ireneus Freemans diſcourſed, in pretending to shew a different reaſon; Becauſe in Prayer the Miniſter ſpeaks in the name of the people, and becauſe all points to be preached on cannot be comprehended in forms.
§. 1 WE proceed to a Fifth Argument,
To agree a principle, which agreed, would allow man alſo a power when he pleaſed to ſuppreſs all miniſterial gifts in preaching, is ſinful.
But to agree it lawful for miniſters to obey man, in performing their publick miniſterial acts in Solemn prayer by the preſcribed forms of others; were to agree a Principle which once agreed would allow man a power, when he pleaſed to ſuppreſs all miniſterial gifts in preaching; Ergo.
We do know that ſome of our Brethren here will deny us the Major, and allow man a power to ſuppreſs all preaching, and it hath been whiſpered in ſome both Pamphlets and Pulpits, That Preaching in a conſtituted church is needleſs, and ſerveth onelyonly to breed Diſputes and Schisms. It was indeed neceſſary at the firſt for the firſt plantation of the goſpel, when men were Pagans. But now they are converted it is not neceſſary. As if There were not a converſion from ſin to God neceſſary to ſalvation, as well as from Paganiſm to a Chriſtian Profeſſion. If ſome of theſe men had not plowed with a Popish Aſs, and a Socinian Heifer they had never found out this Riddle. Dr. Fuller in his church hiſtory p. 262. tells us, That it was the very Argument the Popish Abby-lubbers, Monks and Prieſts uſed to perſuade the Pope to appropriate to Covents, & Abbies the tythes belonging to many Parishes: and the Racovian Catechiſm de Eccleſ. c. 11. hath it plain enough.
Poſtquam igitur Doctrina Chriſti ſecundum conſilium Dei, & patefacta, & confirmata fuit abundè iis perſonis quae eam patifecerent, & confirmarent; nihil amplius loci in Eccleſiâ relictum.
And the Arminians agree much with them. Epiſcopius Diſput. 28. determineth preaching profitable, but not neceſſary. But bleſſed be God the number of theſe men in England is not great, all men almoſt acknowledging Preaching a great Ordinance of Chriſt, an ordinance, not onelyonly to make men Chriſtians in name and outwardly, but Chriſtians inwardly and indeed, changing their hearts and turning them from all ſin and luſt to ſerve the living God. It was the unhappineſs of England to have three or four Prelates of great power, who thus depretiated the greateſt ordinance of the goſpel: But as they are gone, and ere this know, whether they in this thing did well or ill? ſo there are not many that approve their ſayings, or will riſe up to call them bleſſed. We therefore take it for granted that Preaching may not be ſuppreſſed, and are little affected with a Critial Authors witin diſtinguishing betwixt Preaching and Teaching; and eſſays to prove it is not the miniſters duty to Preach, but to Teach. In short we think that Critick had need himſelf be taught, before he either preacheth or teacheth.
§. 2 Our onelyonly queſtion is, Whether it be in the power of man to ſuppreſs the gift of preaching, in a miniſter of the goſpel? We think it is not, becauſe of the frequent commands in Scripture to miniſters, To ſtir up and not to neglect that gift, and to miniſter it. 1 Tim. 4. 14. 2 Tim. 1. 6. 1 Pet. 4. 10, 11, &c. And to us nothing can be more abſurd then to fancy, That God should have given abilities and gifts to men for ſo great a work as the work of the miniſtry; and given them an heart to deſire the imployment; and the church should have approved of them as furnished by God for his work, and ſent into it: and after this, it should be in the power of men to ſuppreſs the uſe of theſe gifts, and appoint them in ſtead of it to readſome diſcourſes of others to the people.
§. 3 The onelyonly doubt then can be about the Minor Propoſition which ſtands upon this foundation, That God hath given unto man no farther liberty to ſtifle and ſuppreſs one miniſterial gift then another. Nor can any ſufficient reaſon be given of their farther authority in the one caſe then the other; and therefore our wiſe Reformers (ſeing a neceſſity to make a proviſion for that moſt ſad ſtate which our and other Reforming-churches were in, in the beginning of Reformation, at the ſame time provided miniſters both a book of Homilies, and a book of Publick prayers and Homilies (at firſt) juſt proportioned to the Number of ſermons they willed to be preached every year. That was 12 on each month, Well knowing, That if they had Authority to do the one, they had Authority to do the other: And thoſe who had need of the one, had an Equal need (if not greater) of the other. The Doctor Reſpondent therefore within theſe few years, at a Commencement having given the lawfulneſs of Impoſing and uſing forms of prayer for his Queſtion, and being preſſed by one of our Learned Prelates with this Argument. That then it was lawful to impoſe, and uſe forms of ſermons too. Like a wiſe man granted the Conſequence, and denied the Aſſumption: And his hearers thought he anſwered well (to avoid a publick baffle, though he affirmed a falshood by denying the Minor) we are ſure ſome of us did, judging the Conſequence by no means to be deſtroyed by the Art of man.
§. 3 Every conſiderate perſon will eaſily underſtand, That if it be lawful for man to compoſe all forms of prayer, and forms of ſermons to be uſed by miniſters, and they may diſcharge their miniſterial office by reading them both: We shall neither need Grammar-ſchools nor Ʋniverſities to breed up men for the Miniſtry. Let us but make ſure of good School-dames in every Parish to learn children to read, and every parish will commence a Nurſery of very able and ſufficient Clerks, that is, Such as can read Primers, Pſalters, and Bibles, or any other books of reaſonable good Prints. If any will tell us that a Miniſter hath ſome other work. We anſwer, we know of no other, But the adminiſtration of the Sacraments, where God himſelf hath made the Form certain, & the Miniſter in thoſe ordinances hath nothing farther (that we know) to do, but to add the application of Prayer and Exhortation (the two general acts of his office) to that particular performance. Let none tell us, That he is to Convince gainſayers, for that (ſo far as it is the work of every ordinary miniſter) it is by way of plain Scripture, and miniſterial reproof: and for that too, there are books enough in English. So that we are confident, That if St Paul had thought ſuch kind of Diſcharge of the miniſterial work would have acquitted Timothy's ſoul before God, he would never have ſo called upon him as he doth, 1 Tim. 4. 13. To give attendance to Reading, to Exhortation, to Doctrine. Neglect not the gift that is in thee, &c. Nor have told him that ſuch labourers in the word and Doctrine, were worthy of double honour, 1 Tim. 5. 11. Nor charged him, To prove miniſters, (was it whether they could read or no, think we) Not to lay hands ſuddenly on any. Nor charged him as, 2 Tim. 1. 6. To ſtir up the gift of God. Nor called upon him, rightly to divide the word of truth (it had been divided to his hand) he would never have called upon Timothy as, 1 Tim. 4. 15. To Meditate on the Scripture, To give himſelf wholly to that ſtudy, that his profiting might appear to all.
§. 4 But we find our old friend, Ireneus Freeman, here again oppoſing us, not urging the lawfulneſs of Magiſtrates impoſing and Miniſters uſing forms of ſermons; but pretending a different Reaſon betwixt Forms of Prayers, and of ſermons; which indeed may enfeeble our Minor Propoſition we have onelyonly to Examin what he ſaith, whether it will amount to what he would have it? For otherwiſe the ſtrength of our Argument is evident enough, to every deliberate Chriſtian. He begins with telling us.
That one would in charity think, That theſe men were none of the Contrivers, or Approvers of the Directory: for theſe lamentable reſtraints both of ſermons, and Prayers are to be found there.
To which we anſwer, That, one would in charity alſo think, That this Author, a Scholar and Divine, should ſpeak truth: And not abuſe his Reader with a known falshood. Surely he never read the Directory, or hoped his Readers never would. Who ever ſaw one form of prayer, or of a Sermon in the Directory? Who ever heard any miniſter tying himſelf to the words there? Doth not the name shew the matter of that book? It onelyonly directs the general matter (which fourty other books do) both as to Prayer and preaching (and ſurely it is a charitable work) Where doth it ſo much as direct, much leſs preſcribe a form of words, or command the uſe of any ſuch thing. Mr. Freemans Readers muſt take heed they look with their own eyes; for never were more impudent impoſings of that nature, then ſome men are now hardy enough to make. But poſſibly he goes on to more purpoſe,
I cannot, ſaith he, conceive them to be ſo unlearned, as yet to learn why forms of ſermons should not be impoſed, as well as forms of Prayer. A mans mother-wit, may prompt him with two Reaſons.
We muſt confeſs we are ſo unlearned, and ready to ſit at this Gamaliels feet, if he can inſtruct us in the caſe, and onelyonly fear his Mother-wit (as he calls it) not ſufficient to inſtruct us or any part of the reaſonable world in this point. But let us hear his two Reaſons: for any thing of that nature shall be welcome to us. His firſt Reaſon (as he calls it) he thus delivereth.
§. 5 Becauſe in the Sermon the miniſter ſpeaketh what he thinketh is true, if it appeareth otherwiſe, the people may reject it: But in prayer the Miniſter (in the name of the people: for he ſaith not I but we) preſenteth deſires to God, which ſometimes happen to be quite contrary to the deſires of ſome, yea, of all the people. It may poſſibly fall out that the people cannot join with him in one expreſſion, whereby it comes to paſs, That both the Miniſters Prayer is a falshood, and that the people (being in a praying poſture) do make a kind of Profeſſion, that they ſay, Amen to thoſe petitions, which their ſouls Abominate. Which makes it appear, why there is more Reaſon that people should know beforehand what shall be prayed, then what shall be preach: which foreknowledge is the effect of forms. To all which we anſwer.
That foreknowledge indeed may be the effect of forms, provided that he who Readeth, readeth them true (at which we have more then once heard ſome very unhappy) but the Queſtion is, what need there is, That people should aforehand know, the Words and Syllables by which their minds should be expreſſed to God: more then the Words and Syllables by which Gods will should be declared unto them: both duties muſt be done in the exerciſes of Faith, Love, Reverence, Meekneſs, Humility, &c. The pretended Reaſon now produced by this acute Author is Becauſe in preaching the miniſter ſpeaketh what he thinkes to be truth, and if it be otherwiſe the people may reject it. It is true, That the Miniſter in ſpeaking (if he be not a very wretch) ſpeaketh what he thinketh to be true, and that too in a Theological ſenſe; for he is the ſteward of the myſteries of God and of ſtewards it is required that they ſhould be faithful, he is the Embaſſador of Chriſt, and God intreateth by him. 2 Cor. 5. 20. It is as true, That it is poſſible that a miniſters words may be otherwiſe. What Remedy hath the people? They may reject them, he ſaith, that is, not believe them. 2 They may if he goeth on complain to the church, who are to ſay to Archippus, Take heed to thy Miniſtry, If yet he will go on in ſuch kind of preaching, they may and ought to remove him. Is it not the very ſame caſe as to Prayer, should not he who prayeth petition for ſuch things, as he believeth to be according to the will of God? Suppoſe he doth not, May not the people at the time withold their Amen? May they not complain of him to the officers of the church? Should not they admonish him? And if he go's on remove him from his ſtation? What shadow is here of different Reaſon? But he ſaith,
In Prayer, the miniſter ſpeaketh in the name of the People, for he ſaith not I but we.
Pitiful! And when he is preaching doth he not ſpeak in the name of God? Is he not in Chriſts ſtead? 2 Cor. 5. 20. We would have the reader but conſider; Which ought more warily to be done? Is there a fear that the miniſter in Prayer should beg of God ſomething which the people would not have him ask? (which indeed as to many of the people who have no mind to be purged of their luſts, he doth every time he prayeth as he ought to pray) And is there no fear that in preaching the Miniſter should declare ſomething which God would not have him declare? And is not this full as ordinary and a thouſand times greater error: For it is not the peoples willings that is our Rule in prayer, but Gods will on the behalf of people. And we think, The ſame reveiled will of God is the rule of our preaching too as well as Prayer. And we would fain know, Why the people may not withold their Amen in Prayer, as well as in Preaching, And their faith and Aſſent in hearing? Are not theſe ſubtil ratiocinations, for one to Domineer over his brethren with? He ſaith,
It may ſometime ſo happen that a Prayer may be put up and the people cannot join in one Petition.
That ſurely is a rare caſe: And it may be it is nothing but the error, and luſts of their hearts hinder them, but that in the ſame prayer they may join in every petition, the Prayer for all this may be for things according to the will of God, and in the name of Chriſt, which is the miniſters rule, not the peoples ſentiments, and luſts. But let us now compare. Is is not poſſible alſo, That a preachment, or Harangue may be made in a pulpit, in which the people cannot find one entire propoſition which they can give aſſent to? How many diſcourſes of late years have we had in Pulpits, pretending to prove, Men have a natural power to things Spiritually good? That we are not juſtified by the imputed Righteouſneſs of Chriſt, but by our own works? How many perfect Satyrs, Raillerys, and Evomitions of the luſts and choler in the Preachers hearts? Such as people could not aſſent to one Propoſition, nor in hearing exerciſe the leaſt Faith, Love, or Reverence; but according to Gods will they have abhorred, and abominated. But he ſaith,
The people being in a praying poſture, do make a profeſſion of aſſent to the Petitions which they abominate.
Doth their poſture do it in prayer, & will not their preſence and ſitting ſtill, do the ſame in hearing? May they shew their diſſent in preaching by turning their backs, and departing: and may they not do the ſame in Prayer (if they ſee cauſe) So as this firſt pretended Reaſon ſignifieth juſt nothing. Nay, it may be improved to an higher advantage for us. See the Commiſſioners Accompt of their Proceedings, p. 20, 21.
It is known that in Preaching a man hath far greater opportunity to vent a private opinion then in Prayer. It is known de eventu, That it is much more ordinary. And if you ſay that in Preaching, The miniſter ſpeaks not the words of the Church, but his own, nor unto God but man, and therefore it is a leſs matter. We anſwer, It is as conſiderable if not much more, from whom he ſpeaketh then to whom: In preaching he ſpeaks as a miniſter of Chriſt in his ſtead, and name, 2 Cor. 5. 19, 20. And it is as an higher, ſo a more Reverend thing to ſpeak in Gods name to people, Then in the peoples name to God; and to ſpeak that which we call Gods word, Truth, or Meſſage, Then that which we call our own deſire. We make God a liar, or corrupt his word, if we ſpeak in his Name a falshood: we make but our ſelves lyars, if we ſpeak a falshood to him, in our own names. The former therefore is the more heinous, and dreadful abuſe, and more to be avoided. We might further add, That if there were any reaſon in this Reaſon it would be of equal force againſt all conceived Prayers before others, as well in the Pulpit, as in the Desk, as well in the family, as in the more publick Congregation. Let us now ſee if Ireneus Freemans Second Reaſon hath any thing more in it. He gives it us in theſe words,
§. 6 Becauſe the miniſter in his preaching is to expound, confirm and apply all the Articles of faith, as occaſion shall be which is a work would require many days, if not years. It would be endleſs to comprice the ſubſtance of all Sermons in forms. But we pray for the ſame things continually, and therefore the Directory ſaw reaſon to put down the matter of prayer though not of ſermons. Here the Author forgot he but even now, had told us the Directory had put many lamentable reſtraints upon preaching.
Here now we confeſs is ſomething that hath a great shew of Reaſon. Againſt the flail of Neceſſity there is no defence, It muſt be obeyed, and hath no law. If it be true, as he ſaith, That forms of ſermons cannot be made comprehenſive of all we are to preach, he ſaith ſomething. To prove this he aſſumes.
1 That the miniſter in preaching is to open, confirm and apply all the Articles of faith.
2 That the ſubſtance of theſe cannot be comprehended in forms.
The Firſt is granted, but the ſtreſs lieth upon the Second; and our advantage is, That no medium will ſerve him to make it good, But, That they are infinite: for if they be finite they may doubtleſs with all their appurtenances of Explication, Confirmation, and Application be limited by forms. The queſtion is not whether 12 or 24 forms will comprehend them? But whether, No Number of forms are comprehenſive of them? Are not all the Articles of faith with plentiful Explication, Confirmation and Application of them, conteined in many books? Suppoſe now ſupperiours should command all Miniſters, in ſtead of ſtudying the Scriptures, and compoſing diſcourſes of their own, to read ſome of theſe books by portions. The queſtion is, Whether they might lawfully do this inſtead of compoſing ſermons themſelves, and then preaching them, or of he should command them, That for three parts of four of their time uſed to be ſpent in ſermons of their own, They should do this and leave them at liberty, for a fourth part, to preach from their own parts, and abilities. Were this lawful? If he ſaith yes; we are ſure that Dr. Ames, Mr. Perkins and all valuable authors we have met with, have determined the contrary, and do believe the whole company of Chriſtian hearers would be found of another mind. And could we think this lawful, We should ſee no further need of Ʋniverſities, then to accomplish a few Gentelmen with ſome Philology, for which four colledges might ſerve in ſtead of 34. If he ſaith, Such a command were not lawful, nor could lawfully be complied with, We would underſtand the Reaſon why, All miniſters might not in this caſe lawfully obey? Certainly it muſt be, becauſe in doing this, They should contrary to the Apoſtolical command, Neglect the gift that is in them, or not ſtir it up, nor rightly divide the word of God: inſtead of shewing themſelves workmen that need not be ashamed, they should shew themſelves no workmen at all. If ſuch a thing might not be lawfully commanded what can be the reaſon, but, Becauſe man who hath no power but what he deriveth from God, can have no power to ſuppreſs and ſmother thoſe miniſterial gifts with which the moſt wiſe God hath immediately furnished his miniſters with as means in order to their miniſterial acts, and by their having, or not having of which the Church muſt judge, whether God hath called, or not called them to the miniſtry? We do here allow our ſuperiours both in church and ſtate a great power.
1 In regard that he who deſires that office, foreign, deſires a noble work, and that a Bishop as the Apoſtle ſaith, should be blameleſs, &c. apt to teach, 1 Tim. 3. 1, 2, 3. Holding the myſtery of faith in a pure conſcience, v. 9. and therefore, v. 10. He muſt be firſt proved. We ſay the church is to prove them, whether they be indeed ſent of God, or meerly thruſt on by their deſire of gain, or love of preheminence? And in this judgment we ſay, The church acteth in the place of God: and we do think the Chriſtian Magiſtrate may appoint ſome of the church to do this work. 2 In regard all men are fallible, and thoſe entruſted with this Judgment, may be miſtaken in their judgment, and find that the perſons they have ſent our are not what they took them for, but blameable perſons, lazy, covetous, unfit to teach, winebibers, ſtrikers, men of ill report, unſound in the faith: we do allow a judgment to the church in caſe any be found ſuch, to ſay to Archippus, Take heed to thy miniſtry, to admonish them, to remove them: and we ſay the Magiſtrate may command this from the church: but ſtill allowing them men fit for their ſtations; We ſay, None can hinder them in the uſe of their gifts, though they may be reſtrained in, and reproved for the abuſe, or diſorderly uſe of them. For what the ſuperiour doth, he doth vice Dei, in the place of God, and God having given his miniſters, gifts as means in order to this work, cannot be preſumed to will the omiſſion of them, whence it muſt follow, That the commands of the church in ſuch a caſe are contrary to the will of God, and to be ſuperſeded by, It is better to obey God then man. The ſame reaſon holds againſt forms of prayer to be impoſed upon all miniſters; yet certainly forms of Preaching are as neceſſary, 1 For Ʋniformity. 2 To prevent Hereſy. 3 For people to know, and deliberate beforehand what they should give their aſſent unto; which are the great arguments for forms of Prayer, to which we shall hereafter ſpeak particularly.
§. 7 Mr. Freeman aſſumeth in the third place, what is falſe, viz. That we are continually to pray for the ſame things. Certainly we have neither the ſame ſins at all times to confeſs, nor the ſame wants at all times to begg a ſupply of, nor the ſame receipts of mercy at all times to give thanks for; and therefore forms of prayer will no more fit us then forms of preaching; where neither have we any new goſpel, or doctrine to preach. Witneſs that known Ipſwich ſtory, Where an eminent ſon of the church, not being able out of the Liturgy to fit the caſe of the man that was goared by an Ox with a thanks giving was put to it to read, in his caſe, The office for churching women. We muſt profeſs we tremble at the force of the conſequence of this Argument, ſo horrid a thing do we look upon it to eſtablish a power in man at his pleaſure to ſmother, and totally to ſuppreſs miniſterial gifts, The great means which God hath thought fit immediately to give, and by his word to appoint for converting, and perfecting ſouls, and make them wholly uſeleſs, That we ſtand amazed, that any underſtanding Chriſtian should agree to it.
§. 8 But we hear ſome ſaying, That they do not agree to any ſuch power, though they think, they▪ shall not ſin in obeying ſuch a command: yet they think the ſuperior ſinneth in commanding. To which we anſwer, We muſt grant that there are many things which the ſuperiour cannot command, but he muſt ſin; yet the people may without ſin obey, if they be commanded. And in requital to us for this conceſſion, we are ſure the moſt wiſe and ſober of our brethren will grant to us, That there are thouſands of other things which can neither lawfully be commanded, nor obeyed if commanded. The queſtion is in which order of things, The ordinary diſcharge of our Miniſterial acts in prayer by the preſcribed forms of others is? Or whether in neither of them: but ſuch as may both be univerſally commanded & alſo uſed? Our Brethren (we believe judge the laſt) but for advantage againſt us, Suppoſe them in the firſt order, we think them in the Second order, Becauſe Prayer is a divine inſtitution Praying and Preaching are both ſo, and great means in order to the converſion, edification, and eternal ſalvation of ſouls: and that in order to both of them, God hath furnished his miniſters with gifts. Man ſaith, you shall not uſe that means, but another mean in the performance of thoſe acts which I judge more accommodate to this end then your own gift. To ſay no more, Thoſe who think, That obedience in this caſe is not a diſobedience to God, ſeem not to have that Reverence for God, which we deſire that our ſouls may be poſſeſſed of to judge his wiſdom paramount to the wiſdom of men.
§. 9 When we could relieve our ſelves by thinking, But there is yet no ſuch thing required of us, or ordinarily to perform our miniſterial acts in preaching, by reading ſermons made to our hands, We find we cannot: becauſe our conſciences tell us we grant the Principle, That it may be done, and if commanded we are obliged no more to diſpute ſuch command, In granting man a power to ſuppreſs, or ſmother one miniſterial gift, we yeild him a power for him to impoſe upon us as to the other, and oblige our ſelves to obey. We muſt profeſs, let others think what they pleaſe, we cannot but judge, That thoſe who can ſwallow this and ſtumble at a Ceremony, do but ſtrain at a gnat, while unwarily they ſwallow a camel. This is more to us, then a thouſand ſurplices, or rings in marriages. But we have ſaid enough to eſtablish this argument, which we cannot find any where anſwered in the All-ſatisfying Mr. Hooker.