Beames of former light,: discovering how evil it is to impose doubtfull and disputable formes or practises, upon ministers: especially under the penalty of ejection for non-conformity unto the same. As also something about catechizing.

CHAP. IX. The Fourth Argument. It is destru∣ctive to that Independency which hath been antiently claimed and professed, by our brethren the Non-Conformists.

§. 1.

THere is an exemption, or In∣dependency, in the manage of Ecclesiastical matters, pleaded for by those our Brethren, as an im∣munity or peculiar of the Church and Ministers (being a Body or Corporation distinct from the Civil State) which is utterly over∣thrown by such an imposition, as in THIS CASE. A sole power to determine and order all matters ap∣pertaining to the Worship and Ser∣vice of God: Such methods and forms also, with the usage of them, and other circumstances as are per∣tinent

to the same; is placed pri∣marily and independently in Ministers of the Gospel, and not in Parlia∣ments or Princes. This hath been constantly asserted by our Brethren of the Presbyterian perswasion, an∣tient and modern, those that have suffered, and those that have reign∣ed. As the Magistrate (saith the Discipline of the Church of Scot∣land) 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 com∣manded in the Word.

As Ministers meddle not (saith Master Cart∣wright) with making of Civil Lawes, and Lawes for the Com∣mon Wealth; so the Civil Ma∣gistrate is not to ORDER mat∣ters of the Church.

The Civil Magistrate (saith a Modern Au∣thor) may not by himself, define and direct such matters as appertain to Divine Worship, or make any Lawes

thereabout; it belongeth not to Prin∣ces 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? It is told us, pa. 90. the spirits of the Prophets are subject to the Prophets, not to the Civil power as such.

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 Of∣fice, 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

Christ; and to be exercised by the Coetus Presbyterorum, which they call the Church. The Synod hath to de∣termine 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 o∣thers? Dr. Fulk his disc. of Disci∣pline, p. 117. If Discipline were set∣led (saith Mr. Knox) there would need no coming to the Parliament for matters of Religion. If the Convoca∣tion house (say others) were such as it ought to be, then were it not LAW∣FUL for the Parliament to establish any thing appertaining to the Worship of God.

If this be so, such a determinati∣on 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,

(as our Brethren of Scotland affirm) about Religion, and matters Ecclesi∣astical ought to be determined by the assemblies of the Church, as matters Civil by the Parliament (a Parlia∣ment is absolute and independent in its determinations) Then this que∣stion, whether stinted Forms of Prayer, or instruction composed by men ought to have a constant set∣led use, and how frequent or sel∣dome to be used in the Worship of God, and of the sufficiency or insuf∣ficiency of a Minister in any such re∣spect: being undoubtedly questi∣ons 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

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 in∣tention, those first reformers are ac∣knowledged to be excellent instruments raised of God, &c. it is not the mat∣ter (in those Prayers and Homi∣lies) 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, though the words or matter be good, the use is naught. Our Suppli∣cations, Remonstrances (say our Bre∣thren of Scotland, in the afore∣said Declaration) Acts of assembly and Parliament, and our defensive armes in Anno 1630. and 1640. were not only against the Book of Ca∣nons, Service-book, &c. for the evil matter there contained, but the man∣ner of introducing the same; that

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 Cate∣chism, or some part of them are not read or said. And that the not sub∣mission hereunto upon any account, should be a sufficient test of a per∣sons unfitnesse to enjoy a place or station in the Ministry. Such a se∣vere strict use of it was never advi∣sed by that Assembly; but rather condemned by them, in condem∣ning the like use made formerly of set forms of the same nature.

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

been, and ever would be (if con∣tinued) 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 grea∣ter discovery of error and supersti∣tion, and more knowledge in the Mysteries of godliness, and gifts in preaching and prayer.

In another place wee are told in the same pre∣face, 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 there∣fore they advise, there may be no more such severe injunctions; but instead of them a Directory for all parts of Worship, in which the Mi∣nister is left at more freedom; ha∣ving 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. A prescript form is such an appointment as every man must observe. A Directory is a form men may use if they please, or

change it and please themselves in some other if there bee just reason. Now it is professed by the Assem∣bly of Scotland, that they receive this Catechism under no other no∣tion but as a DIRECTORY for CATECHISING, and not as a stinted Catechism. And thus the Parliament understood the Assem∣bly, 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 Di∣rectory, as being according to the judgement of moderate Presbyte∣rians here in England,

When we consider, saith the Parliament, what some Ministers of the Presbyteri∣an judgement (and members of that Assembly) in their book sub∣scribed, Smectimnius, dedicated to the Parliament, say of the Litour∣gy then established by Law [it was never established to be so punctu∣ally observed, so rigorously pres∣sed

to the casting out of all that scruple it, or any thing in it] wee have reason well to consider what we put the stamp of publick autho∣rity upon, for if this uniformity of the Directory, Church-Govern∣ment, Confession of Faith and CATECHISE, should produce such a rigid Conformity unto them, it is not easie to fore-see all the mis∣chiefs 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, before Princes Ordinances can bee said to bind us, it must first bee shewed they have been prescribed by a lawful Sy∣nod 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 Par∣liament was no such Synod, be∣ing, 1 Not made up of persons delegated from the Churches by the

intrinsical power received from Christ; nor, 2 Any power of suffrage; for the minor part presented their reso∣lutions as well, and with as much au∣thority as the major. 3 Nor had they liberty to debate of any thing, but what was proposed by the Parlia∣ment. 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 ge∣neral Assembly so established, the Provincial assembly of London took it upon themselves, and after the Parliament had injoyned us forth∣with to practise according to their Or∣dinances: they added considerations and cautions before they would re∣ceive them. And by consequence, if no Provincial, a Classical Assembly may doe the like; and if no Clas∣sis, each Congregation being fur∣nished with a Presbytery, ought to make (if not afore Judgement by

their Delegates in some greater Assembly, yet) an after Judge∣ment (and to accept or refuse what a Parliament shall doe in this kind) by their Presbytery, according to Presbyterial principles: which li∣berty cannot be enjoyed where Ci∣vil powers impose with such pe∣nalties, as in the case.

Notes

• Discip. of Scot. p. 73
• Cartwright against Whitg. lib. 1 p. 192
• Eng. po. Cerem. p. 148
• Jus di. re∣gim. p. 89
• Argument against Cer. &c. Arg. 4.
• Exhor. to Eng. p. 99
• Sup. to Q. Eliz. p. 45
• Declar. of the Com. of the Gen. As∣semb. p. 26
• The Pre∣face to the Direct.
• Adm. p. 9
• Pag 26.
• Preface to the Dire∣ctory.
• Preface to the Direct.
• Pa. 58, 59.
• Act of the Gen. Ass. for appro. the Cat.
• Declar. of the Lords and Com. in answ. to the Scot, Papers.
• Eng. po. Cer. p. 154
• ••en. As∣••••••b. of 〈◊〉〈◊〉. Anno 1647. Ses. 23.