Why Nonconforming Ministers Judge it Sinful, Treatise · Chapter 8
CHAP. VIII.
The Seventh Argument from the tendency of the principle to level the ſacred office of the miniſtry to the capacity of the meaneſt of the people ſtated, & proved. The laſt, from the Ʋnbleſt effects of forms univerſally impoſed, Three bitter effects, or conſequents inſtanced in, proved from experience and Reaſon. The concluſion of the Arguments againſt the lawfulneſs of preſcribed forms, to be univerſally impoſed or uſed.
§. 1 WE proceed to a Seventh Argument,
That principle, which levelleth the performances of the great and ſacred office of the miniſtry to the capacity of the meaneſt of the people, cannot be a true principle:
But this Principle, That it is lawful for a miniſter of the goſpel, ordinarily to perform his ministerial acts in prayer by the preſcribed forms of others, levelleth the performances of the great and ſacred office of the miniſtry to the capacity of the meaneſt of the people; Ergo. That Principle is not true.
The propoſition doth but preſume the truth of this, That God would never have erected an office or order of perſons in his church to do onelyonly that which the meaneſt perſon in the church had a natural ability or power to do. There is nothing plainer in the whole book of God, then that God hath eſtablished a peculiar order of perſons to be his miniſters, in his name to declare his will unto his people; and on their behalf to intercede with God in prayer: Now if they may do the one by forms of ſermons made for them, and the other by forms of prayer alſo made for them, This is no more then the meaneſt of their people could do as well as they: it requireth no extraordinary knowledge in the Scriptures, no ſtudy and meditation, &c. The miniſter of the goſpel would onelyonly ſtand diſtinguished from the people by impoſition of hands upon him. He would have nothing to do but what any one might do, ſuppoſing him under the ſame circumſtances of ordination. The Apoſtle Paul needed onelyonly have given Timothy a charge to have found out faithful men: for ſuch as should be foreign, able, they were eaſy enough to find if this were all the ability requiſite. Now we cannot entertain any ſuch thoughts of God, eſpecially conſidering, how much care he hath taken in his word, For a double honour for ſuch as labour in the word and Doctrine; which Divines do interpret of Reverence, and Honour, and Maintenance: And if that be not the ſenſe of that phraſe, yet we are ſure that both of them are by many other Scriptures required for the miniſters of the goſpel. Suppoſing this were lawful, there were no great reaſon for either. 1 Not for any peculiar maintenance, it were but ordaining ſo many of the people, and that charge might be ſaved: Beſides the reaſonableneſs of maintenance, depends very much upon their ſeparation from worldly buſineſſes that they might ſtudy, and attend to their office, and be fit for their work; but none of this were needful, if the great acts of their miniſterial office might be ſo diſcharged. 2 For Honour and Reverence, God that knoweth our frame, knew it would be hard to gain of the world a reverence for thoſe, whom people should onelyonly ſee their ſuperiors in a notion, or by an inoperative character. We therefore obſerve that God himſelf, when hee called any to a place of publick employment, conſtantly capacitated them to ſome farther noble and powerful actions, then others could do; or ſet upon them ſome ſpecial ſenſible marks of his favour, by which rationally an honour, and reverence was gained for them. Moſes is called up to the mount, his face shineth ſo as they were not able to look upon him. Moſes and Aaron are empowred to do miracles. So alſo the Prophets, and the latter to ſoretel future contingencies. The Apoſtles work miracles, ſpeak with tongues, &c. and though theſe extraordinary miraculous operations be ceaſed, which were at firſt to give the goſpel credit in the world: yet he ſtill gives gifts unto men, and that which gains a reverence for miniſters is, when people ſee them, in gifts and graces, higher by the shoulders then themſelves. There is nothing of ſuch efficacy to deſtroy the miniſtry, and to make the officers and offerings to be a contempt; as to let the people ſee or to induce them to believe, that they are no other then what the meaneſt of them could offer. And of this every day giveth ſuch an ample experience, That it were idle for us to ſpend many words in the proof of it. But this would follow, viz. That God hath erected a ſort of officers, to do that which the meaneſt people might do as will as they; if it be lawful ordinarily to perform miniſterial acts in Prayer and preaching by the preſcribed forms of others: for ſetting aſide the application of thoſe general acts, there is nothing in the adminiſtration of the Sacraments, but any one may do who hath hands and a tongue. This makes it very probable to us, That this principle is falſe, and that it is not lawful, &c.
§. 2 It were an eaſy thing to multiply arguments, but we shall onelyonly inſtance in one thing more, and that is thoſe unbleſt effects, which are matters of demonſtration to us. We hope the Argument will not be judged improper, both becauſe our Saviour hath learned us the Topick, and moſt of the Arguments brought for ſuch forms are beholding to this Topick. Beſides that we ſay in Logick, Talis cauſa qualis effectus, which it true, where the effects are natural and any way neceſſary. Yea, or ordinary. But our Saviour hath taught us to conclude what the tree is from the fruits. Math. 7 Let us therefore inſtance in ſome too evident effects of forms of prayer univerſally impoſed, and to be ordinarily uſed by miniſters.
1 The Firſt is, The filling of the church of God with an ignorant, lazy, and ſottish miniſtry. This we confeſs is no neceſſary conſequent. A miniſter may be a diligent, painful, holy man that yet in his miniſterial prayer, may think fit to uſe the preſcribed forms of others. Bleſſed be God we have had, and have very many that are ſo. Far be it from us, either to ſay or think otherwiſe. But we ſay, That the eſtablishing this for univerſal uſe, opens a door for ſuch perſons to enter in, and as a deluge overflow the Church. And while ſuch a door is open, it is not to be expected but they will enter in, and it is evident many ſuch have ordinarily entred in. Experience tells us, That conſcience is not enough in all to oblige them to their duty, nay, That the very beſt of men had need of all the obligations that can be laid upon them, over and above the bare obligation of conſcience ariſing from the force of the Divine precept. We have before ſaid, That forms of ſermons may every whit as lawfully be impoſed, as forms of prayer. Suppoſing both, we would fain know, why a miniſter may not neglect the uſe, or ſtirring up of his own gifts, improving his mind by ſtudy and meditation? nay, if his own luſts ſo incline him, why he may not ſpend the whole week at an alehouſe, and be ready too for his work on the Lords day? He will have no ty upon him to take more pains in his ſtudy, and meditations from the work he hath to do: nor from any honour in doing of it well, his work (if it be meerly to read firſt Prayers, then an Homily) needs no preliminary pains, and may be done as laudably ex tempore, as upon the longeſt premeditation: Whereas if every one were obliged to pray, and preach conſtantly in perſon, and in the excerciſe of their own gifts, men would have an obligation upon them to ſtudy, & to meditate, and to give up themſelves to their proper work, and would not find ſo much leiſure for markets, and taverns and coffee-houſes. Or were forms of prayer onelyonly recommended and left to liberty, men would have ſome obligation upon them from honour and repute to Take heed to their miniſtry. Beſides the Teſt of miniſters upon ordination would be proportionable, none would be admitted to that ſacred office, but ſuch of whoſe abilities, both for praying and preaching, a trial would be firſt made, and thoſe fitter for any other employments, would (and that juſtly) be remitted to the proſecution of them: whereas indeed there is no reaſon for ſuch a ſcrutiny, if according to the Doctrine of one whom we knew (but wonder how he raiſed it from his text) That Reading is Preaching and Teaching; he should have added praying too, A very ordinary Ordinary may judge, An legat ut clericus? But this is but the firſt ill effect we thought reaſonable to inſtance in.
§. 3 A Second (of no whit inferior evil conſequence) is, The loſs of miniſterial gifts and abilities as to perſons that miniſter.
That this de facto is, and hath proved the effect of forms, is paſt all denial; from a Clericus cum libro, came a clericus absque libro non valet ova duo. Multitudes of inſtances of this nature are and have been, we have known ſome of us perſons of honour and quality, by this very thing brought out of love with preſcribed forms, ſending for one after another in a ſickneſs, and finding them not able to pray with them, beyond the office for viſitation of the ſick, and the Litany.
§. 4 Thus is that Scripture fulfilled, Math. 25. 29. For unto every one that hath shall be given, and he shall have abundance, but from him that hath not shall be taken away, even that which he hath.
To every one that hath, i. e. That hath for his Maſters uſe. That hath and uſeth them for his Maſters ſervice, and honour in the Acts for the performance of which his Maſter hath given them to him: To him shall be given, and he shall have more abundance, His gifts shall improve, and grow more, and more: But from him that hath gifts (as the man in that parable had his maſters talent) ſo as to have them not for his maſters uſe, i. e. ſo as not to uſe them in his maſters ſervice, for the performance of thoſe acts to capacitate him for the performance of which his maſter hath given them: even that which he hath shall be taken away; he shall looſe his parts, and gifts.
§. 5 Nor is this more then the providence of God doth ordinarily make the punishment of the not uſing any habits, either wholly acquired, or (though founded in nature) yet improved by ſtudy, and practice whether of more or leſs Spiritual tendency. Every days experience teacheth us it, The preſerving almoſt of any gift, or faculty depending upon the uſe and exerciſe of it. A knowledge and skill in writing, or ſpeaking any language, or in the practice of any art whether liberal, or mechanick, is in a few years loſt by diſuſe of practice. So as it is not at all to be wondred at, that there should be the ſame effect of a diſuſe of a Spiritual gift, which we naturally do not ſo much delight in, as in ſuch which are of a more ſecular uſe, and afford us more ſenſible profit, and pleaſure.
§. 6 We do know, That a conſtant exerciſe of the gift of prayer, though it be but in our families, will preſerve the gift in a great meaſure. We ſay in a great meaſure, for wholly it will not, we frequently ſee, That the miniſter who can with great freedom preach to a few in a country-church, is not able to do ſo in a great, or learned auditory; through a diffidence, and diſtruſt in himſelf. And we believe the ſame of a miniſter that is conſciencious to uſe his own gifts to pray twice a day in his family, if he wholly omits the like performance in a congregation, and tieth up himſelf to a form, we much queſtion, whether after ſome few years, he would be able, if he ſet himſelf to it to pray otherwiſe then by a form in the Congregation, we ſee he that hath uſed himſelf to notes cannot preach without them, how able ſoever he be.
§. 7 We do with all humble thankfulneſs to God, and due honour to the perſons acknowledge, That very many of our brethren in the miniſtry who do conform, have not felt this ill effect of their uſe of forms, but are able to pray pro re natâ, as God offers them occaſions, and that to great acceptation, and with eminent abilities. But as the number of theſe comparatively is very few, ſo we believe that both they, and we are for this preſervation of thoſe eminent gifts, beholding, not onelyonly to their conſtant praying. without preſcribed forms in their families: But alſo to that liberty of praying by conceived prayer before and after ſermon, which they have aſſumed, and do aſſume a liberty no more then indulged to them, The ſtatute-law alloweth it not. It is ſufficiently known, That diverſe late Bishops. (Who may be preſumed to have known the law both of church and ſtate) ſeverely forbad it, ſuſpended diverſe for the uſe of it. And we do believe, that even to theſe of our brethren who yet by this means preſerve their emeninent gifts, Seven years experience of tying themſelves to preſcribed forms in the pulpit, as well as in the desk, would juſtify what we ſay: and that at the end of them, they would find a decay at leaſt of thoſe gifts, though all this while nurſed up by a more private practice in their families. Ability to the publick exerciſe of miniſterial gifts will (like ſome creatures) hardly be kept alive in a confinement to the walls of a private houſe.
§. 8 Beſides that (as we before proved) granting the lawfulneſs of theſe commands as to, and miniſters practice in publick prayer, and the liberty of uſing miniſters gifts at all in publick prayer, may at any time be knockt down by the ſame cudgel. And for the liberty of uſing gifts in private Domeſtickprayer, it will not be able with any modeſty to ask farther favour then that of Polyphemus, to be devoured laſt: it will but wait for ſuch a command, as is now with reference to Desk-prayer, and hath been lately throughout ſome dioceſſes preſſed as to all publick Pulpit-prayer, and as we heard before paſſionatly wished, That it might be revived, and urged (for they thought there is already a warrant by law though dormant for it) and then certainly, all miniſterial gifts would quickly ſleep their laſt ſleep.
§. 9 Beſides this, How many are there, while publick preſcribed forms are impoſed, who will magnify them, they muſt be the very ſword of Goliah none to them. And this muſt be taken defide, as matter of faith; becauſe the church commands them without examining either the comprehenſiveneſs of the matter, or the decency of the form, or the dueneſs of the connexion of phraſes, or the ſafety of any expreſſions, or the fitneſs of their fashion to the preſent age to excite affections: and while they do ſo, they will think, and do think uſing their gifts in their families, while they have a publickbook in the houſe, like offering a female, while they have a male in their flock: and accordingly in hundreds of miniſters families there is nothing heard, but the Prayers of the Church; or if any thing, It muſt be a form, Conceived-prayers are defamed, the others have all the repute, and hence it is, That though indeed the loſs of miniſterial gifts be not an univerſal, and neceſſary effect of miniſters limiting themſelves by preſcribed forms in ſome parts of publick worship: yet it is a certain effect as to very many, and is like enough to be as to many more, as that practice shall gain more repute and authority. But we shall add no more to our diſcourſe upon this ſecond effect.
§. 10 A third if not natural effect, yet, experimented conſequence of them (and that of a very ſad and melancholick conſideration) is a floud of iniquity which the univerſal impoſing of them hath, for more now then an hundred years cauſed in our parts of the world. This, This hath been the mother of thoſe bitter words, with which many, (and thoſe miniſters of the goſpel) both in pulpits, and in printed books, have vexed the righteous ſouls of their brethren, who have had nothing to reply, but, The Lord rebuke you. Hence the uncharitable and ungodly repreſentations to ſuperiours of men, of whom the world was not worthy. Hence the ſuſpenſions, and ſilencings of ſo many thouſands; the impriſonments and ruins of ſo many eminent ſervants of God, with their families: which have cauſed ſo many appeals to the great day, and hath made ſo many thouſand caſes depending before the great tribunal betwixt poor miniſters, and their families, and their Eccieſiaſtical ſuperiours. Hence the ſeparations of Chriſtians in communion one from another. Upon this moſt be charged, and at laſt come moſt of the ſuſpenſions, ſilencings, impriſonments, revilings, ſufferings of all ſorts of the righteous ſervants of God even, from the firſt diſturbance upon that account made at Franckfort by Dr. Cox, (hunting out Mr. Knox) unto this very day: which (with a thouſand evills more which we forbear to mention) had been all prevented, if Dr. Cox his Spirit, and ſome others of his age could have allowed, The miniſters of God to have ſerved him in the uſe of their own gifts: or at leaſt allowed, That a puhlick Liturgy should have been by authority propoſed, and commended, but left at liberty. We will not ſay but many of our forefathers, and brethren, may by their paſſions have increaſed the heap of theſe ſins, we know they have, and excuſe them not unleſs it be a Tanto. Zipporah, (under her circumſtances) might be a little excuſed, though she threw the foreskin of the child at her husband, and ſaid, A bloudly husband haſt thou been to me.
§. 11 We ſay, That we reflecting upon theſe bitter effects, and conſequents, which are obvious to every eye, cannot but think it very probable, That a ſubmiſſion to this practice is not lawful, but the principle falſe, which muſt juſtify our ſuch ſubmiſſion, viz. That it is lawful for us being miniſters of the goſpel, who durſt never have entred upon the ſacred office of the miniſtry if we had not hoped, and the church had not firſt judged, That we were furnished with abilities both to pray and preach, to perform our miniſterial acts in prayer, by reading or reciting forms preſcribed by others. We cannot but ſay, ſurely if this thing had been pleaſing in the ſight of God, if our Brethren that for theſe many years have done it, had in it done what God would have had them do, we should not have ſeen ſuch effects and conſequents of it; and thoſe ſo far from abating in this long proceſs of time, that we ſee them every day more and more increaſing. How be it, in this thing we are far from judging our ſelves infallible, and therefore do not condemn our brethren, nor judge them who are otherwiſe minded to us in this caſe. But pray God, That if we be in the miſtake, God would reveil it to us. But as we from our hearts believe, ſo we ſpeak, ſo we muſt practice: and beg no more then a liberty for us ſo to do, leaving our Brethren to the latitude of their own conſciences. If we have ſaid enough to evince to the world, we are not ſuch fools, or ſons of Belial, as Dr. Parker, Dr. Ashton and many more in their printed diſcourſes would perſuade our ſuperiors we be; and as we are daily repreſented from inconſiderate tongues of them that have the ſole priviledge of publick-pulpits, tis all we aim at. And whether we have done that or no? We freely leave to the judgment of all ſober, intelligent and unprejudiced perſons. It will be time enough, when we are convinced by our adverſaries, or it be proved by them to the world, That theſe arguments are of no force. To examin whether we have not alſo probable arguments to perſuade us, That the uſe of ſignificant ceremonies, Reordination, &c. is not lawful. We shall shut up our mouths, and our diſcourſe at preſent with conſidering in a ſingle chapter, what our Brethrens arguments are for the lawfulneſs, or expediency of ſuch preſcribed forms to be univerſally impoſed or uſed, where we shall have liberty to weigh what contrary good effects of them are pretended: And whether they will ballance theſe evil effects and conſequents which we have mentioned?