Beams of Former Light, Chapter 5
CHAP. V. The ſecond Argument. Of Chriſtian Liberty, things indifferent, the particular Catechiſme deſigned, not ſo deſirable for this uſe; and how many wayes our Miniſterial Liberty is prejudiced by the impoſition of it.
SUch an impoſition of a ſet Catechiſme, cannot bee ſubmitted unto, and our Chriſtian Liberty preſerved. This was another Argument, brought by our ſuffering Brethren againſt former impoſitions, in the Worſhip of God in the Epiſcopal times. How much wee ought to ſtand for the preſervation of ſuch a Liberty they declare from theſe following Scriptures, Galath. 5.1. Col. 2.20, 21. 1 Cor. 7.23. and the like.
§. 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 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. 3of 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 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 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, 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 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 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 Circumſtance*Burial 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, I am conſtrained to doe otherwiſe in the Service and Worſhip of God, then in prudence or conſcience I judge my ſelf bound to doe, if there were no ſuch precept or impoſition of man. If what Chriſt hath left free doth not ſtill remaine as free as Chriſt hath left it, and we yeeld to it, and comply accordingly; this is not to ſtand faſt in the liberty where-with Chriſt hath made us free. Take an inſtance in the loweſt breach upon this liberty in practiſe, as where a variety of things or Circumſtances, each whereof neceſſary in reſpect of the act or end, but in ſuch an equality, as in reſpect to each other there is an indifferency in compariſon: here now to bee limited to one, though it be equal and indifferent in other reſpects, yet it is a bondage, for it is not indifferent to me to bee free, or to bee limited, in a ſervice in which I promiſe my ſelf (from the dignity and excellency of it) a perfect freedome. There are divers forms of Prayer in the Scripture, to pitch upon ſome one, and impoſe the uſe of it, and in a greater frequency, as the Lords prayer. This our brethren judged againſt their Chriſtian Liberty, ſo though the reading of one Chapter in the Bible, may be as edifying as another, and all Scripture is profitable, and ought to be read in publike, but to have the chapter for each day impoſed, to bee read and no other, is one reaſon our Brethren oppoſed the Common-prayer book.
2 In Opinion, thoughts are free, I may meditate and exerciſe my Faith, and reaſon to finde out and judge in any Chriſtian practice what is good or evil, or good and better. Wee are abridged in this Liberty, more expreſly, when its impoſed upon mee to aſſent or ſubſcribe ex animo to the opinions of other men; It is alſo abridged by evident implication or conſequence, when in actions leſt to mee in reſpect of circumſtances, to make choice of ſuch as are moſt conducible (as free and maſter of my own doings under Chriſt my Lord) I muſt notwithſtanding do otherwiſe than what I judge is beſt, becauſe ſome other thing or way is judged better by another, as, if others judge the Apocripha in ſome parts of it to bee more edifying than ſome Chapters in the Canonical Scriptures, though I judge otherwiſe, yet this being impoſed, I muſt do it; This the greateſt bondage and moſt ſinful. For in performances wherein I ought to do my beſt, and to that end have from Chriſt both ability and liberty to do better; yet to pleaſe others in their commands I will comply to do what is worſe; willingly ſuſpending my own judgement, becauſe it ſeems to be better or beſt in theirs; This is either to ſin againſt light, or to do away the liberty of my own judgement, and in the moſt ſlaviſh way to become a Servant to men.
Having thus premiſed, I ſhall now lay down more diſtinctly, and enumerate the waies wherein ſuch impoſition being the ſame as in our caſe, is againſt Chriſtian liberty, or rather miniſterial liberty.
§ 4.
In a Miniſterial teaching, or inſtructing of others, there are theſe three things to bee heeded, and that will engage the conſcience of him that inſtructeth.
1 The Matter, that it be ſound and ſuitable to the capacity of ſuch who I am to inſtruct, as Milk for Babes, &c. Fundamentals and firſt principles to thoſe of a more low, and dull capacity.
2 Form, That for method and words our meditations bee fitly carried forth and eaſily underſtood.
1 Cor. 12.73 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 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 into the ſolemn worſhip and ſervice of God, the Compoſures and writings of men, to be of ſtanding uſe there: and in the likeneſſe and ſimilitude of the Scriptures, to be received, read publikely, interpreted and applied; Though the gifts I have received from Chriſt to that purpoſe bee equal, and my own Compoſures more ſutable and uſefull, yet they muſt give place, and all the Miniſters in the Nation, and wee know not for how many ages to come muſt thus exalt it, and do ſpecial reverence to this Catechiſme. Mr. Heiron, compoſed a Catechiſme wherein the Anſwers were the very words of Scripture, the like by one Mr. Scot, Anno 1642. another in the like way, by V.P. Anno. 1647. poſſibly to preſerve this honour, as peculiar to the Scriptures, to bee as a Text, and the ſubject of our interpretation, and application for inſtruction, &c.
4 You ſhall finde two third parts of that Catechiſme to bee as a Commentary or Expoſition upon, thoſe portions of Scripture, in Exodus 20. and Matthew 6. commonly called the Lords Prayer, and ten Commandements To enjoyn Miniſters to receive into their Congregations for publike uſe Commentaries compoſed by men ſubject to errour, and ex animo to ſubſcribe to them (or that which is equivalent) to own them and teach them to others, not only as truths, but the true meaning of the Spirit in ſuch or ſuch a text, is ſuch an impoſing as in the worſt of times the Miniſters of England, or any reformed Church hath not yet been acquainted with.
§. 5.
The Form or Method of inſtructing the ignorant by ſet queſtions and anſwers (as in that catechiſm) is not unqueſtionably the beſt, and moſt to edification, in the judgement and experience of many holy men, who have gone before us in this work.
1 The reading inſtructions out of a Book, or learning and ſaying it by rote, is ſo dead and flat, as ſome godly Miniſters have choſen (as more edifying;) firſt, to Preach principles and theſe fundamental truths, in a more ſtirring and awakning way, as other truths; and then going over the Heads of ſuch a Sermon by queſtions, as Chriſt often dealt with his Diſciples after hee had preached,Act. 8 and Philip with the Eunuch. Paul ſo inſtructed the ignorant,1 Cor. 14.25 as a ſtirring efficacy did accompany, his delivering theſe truths even to the converſion of ſuch as heard him.
Our brethren under Epiſcopacy in like manner ſcrupled, as in their admonition. Faith ſay they cometh by Preaching, Rom. 10. and not by reading in an ordinary way, it is not ſo much praying as ſaying a prayer, when it is read off from a book, nor ſo much preaching, or Catechizing as ſaying a Sermon, a Catechiſme when all is thus done by book.
2 Some have conceived it moſt to edification, to lay down the principles as ſo many diſtinct Theſis or Doctrines one after another, without the forming or interpoſing any ſuch leading queſtion. So Mr. Nicholas Bifield in his Principles, Biſhop Andrews in his Catechiſtical Doctrin and others, there is a Catechiſme Printed Anno. 1649. in this method, and in the preface, a perferring it before any other: as alſo the blame of ſet queſtions.
3 Mr. Herbert Palmer, a holy faithful Paſtor, found it by much experience to bee the beſt way to inſtruct his people, by forming two ſorts of queſtions with two ſorts of Anſwers, whereof the one is a bare affirmative, or Negative, yea or no; conceiving the ordinary way not ſufficient to drop knowledge into narrow mouthed veſſels (as in his preface) I. W. now a publike profeſſor in Oxford being of the ſame Opinion, beſtowed the pains to put the matter of this Aſſembly Catechiſme into that form, and Printed it Anno 1649. who in his Epiſtle to the Reader tells us, this method is of more advantage to the Learned than the other, both in reſpect of memory and clearneſs of underſtanding the truths in the Catechiſme.
4 A Godly induſtrious Miniſter, lately compoſed a Catechiſme, in which the childe or learner asked the queſtions, and the Miniſter or parent gave the anſwer, which he conceived to be a method or forme more Scripture like than any other, and for this method urgeth, Exodus 12.26, 27. Joſhua 4.6. John 3.4. Matthew 19.16, 17, &c.
5 If the intereſting our memory in this work, if to bee able to retaine and repeat the Principles of Chriſtian Religion readily; bee one of our great aimes in this exerciſe, as it is, if not the chiefeſt.T.D. printed, Anno 1649. Then ſurely he that put the matter of this Catechiſme into Meeter (a method warrantable from Scripture, David penned a Pſalme to give inſtruction) judged in his Conſcience this to be a forme or method moſt to edification, and if hee might have his liberty, would uſe it before any other.
6 The length and ſhortneſs of a Catechiſme ought to be regarded according to the ſtate of the people we have to doe with. To that end a larger Catechiſme by the Aſſembly, and received by the general Aſſembly of the Church of Scotland, Preface to larger Catechiſme.as ſutable to ſuch as have made ſome proficiency in the knowledge of the grounds of Religion, and this ſhorter which alſo is received by them, for Catechiſing ſuch as are of weaker capacitie; if holy experienced Paſtors finde it expedient, by reaſon of various parts and abilities in the Learner, to compoſe variety of Catechiſme in this reſpect for the ſame place or Pariſh, how much more will it bee inconvenient to impoſe this one, only, throughout the Nation. Doctor Gouge, a diligent Catechiſer all his dayes, and of much experience, had three ſorts of Catechiſmes for length and ſhortneſſe, which hee ordinarily uſed for the inſtruction of his people of Black Fryers; Mr. Painter, Maſter Bradſhaw, Doctor Twiſs, and divers Miniſters have done the like; as Mr. Perkins, his Six Principles, there is two ſorts, a ſhorter and longer, in one; So in a Catechiſme by Maſter J. Geere.
§. 6.
If conſcientiouſly a Miniſter that hath the Charge of Souls bee perſwaded, this forme or method of the Aſſembly bee not ſufficient, as Mr. Palmer in his Preface, or not ſo edifying (as others) at leaſt for the people of my charge. If I beleeve alſo even in ſuch Circumſtances of methods and formes where is a difference, I am to chuſe what is moſt to edification, and am now limited to ſome one forme, that in my judgement is leſs to edification; I muſt in ſuch a caſe either by an implicite faith beleeve as the impoſers beleeve, which deſtroyes the liberty of my judgement, or bee limited from practiſing according to my judgement, which is a greater bondage. The methods, and formes, and circumſtances of Worſhip, and the Service of Chriſt, which are left free by him, ought to remaine free, and in our Miniſtry we ought to doe no more, or otherwiſe in this kinde at the command of Church Governours, then in prudence and conſcience wee judge our ſelves bound to doe if there were no command; where Chriſt hath left a liberty there needs a liberty; though the impoſition of ſome one forme may be ſutable to ſome few, yet the ſame if impoſed upon all, will become prejudicial to many. It is therefore frequently mentioned, (by thoſe that publiſh new Catechiſmes) as a reaſon why they did ſo, the ſtate of their Congregations required it, their owne compoſures were more 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 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 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 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 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 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 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, foreign, you that are to Prophecy, to inſtruct, utter by the tongue words ſignificant; foreign, (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 foreign &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 foreign, 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 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, 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, 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 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 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 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.