Beams Of Former Light, Discovering how Evil it is TO IMPOSE Doubtful and Disputable Forms or Practices, upon Ministers: ESPECIALLY Under the Penalty of Ejection for Nonconformity unto the same.  
AS ALSO Something about CATECHISING.  
LONDON, Printed by R.I. for Adoniram Byfield, at the three Bibles in Cornhill, next door to Popes-head-Alley. 1660.   

The PREFACE.  
Catechising, which is a plain laying down the Principles of the Oracles of God, or of the Doctrine of Christ, and is a part of Preaching, (as saith the late Reverend Assembly)  
It is a part or branch of that great Ordinance, by which Faith is wrought, & the Spirit received, and our Souls saved. It is such a kind of instructing or preaching, so useful, and of such importance, as it cannot be omitted (if we desire to edify our people) with more security, than a foundation by him that intends an edifice or building. The Apostle professeth himself at a stand, and that he could not go on with his people, to build them up some stories higher in the Faith, and Mysteries of Christ our High Priest; because there had been such a woeful slowness in learning the fundamentals, 
Heb. 5.  Heb. 5. It is in the same place made as necessary to our Infancy in Religion (be we old or young) as Milk is to children; If when Infants we begin their nourishment with strong meat, we shall either starve them, or radicate such distempers, as a wearyish sickly frame is likely to be the condition of those persons all their days.  
I am persuaded, the woeful distempers of Professors, broken out in these latter days, to such a monstrousness, and the strange totter and Apostasy amongst us from the sound Truths of the Gospel, hath been hence, even the neglect of holding persons in their first institution to plain Fundamental Truths; such, 
Heb. 5.12  (saith Paul) have NEED of Milk, and not of strong meat.  
Catechising is a branch of Preaching, as was said; Two things there are in it peculiar, which eminently commend this course.  
1 The Subject Matter; It is conversant about such Truths, as being most necessary to Salvation, are so to our hand laid down in Scripture, as Milk is in nature, which taken in from the breast, and with least Cookery and dressing, is most wholesome; It is our first food, and with such truths our instruction must of necessity begin. The Church of God, in the days of Adam, Enoch, Noah, etc. its first infancy, had little other knowledge but of such plain truths; Afterwards a further accession of light was brought them by Moses and the Prophets. Yet then, as David tells us, The Ignorant must have of these easy truths, for entrance and initiation; 
Psal. 119.130.  The entrance of thy Word giveth light to the simple. There was an Infancy also of the Church after Christ; the Apostle in that age of it did for the most part teach the people such fundamentals only, the sum whereof was, as Act. 20.21. Repentance toward God, and Faith toward our Lord Jesus Christ; and in so doing he tells them, he kept back nothing that was profitable to them; though he had higher wisdom, 
1 Cor. 2.6  which he spoke among them that were perfect, and more knowing. As a wise Masterbuilder, he laid the foundation; this he did at his first coming to them, afterwards by his Epistles, he builds them up further, leaving the Principles of the Doctrine of Christ; let us (saith he) go on to perfection, and this will we do if God permit, Heb. 6.1.13.  
2 The Manner, which is so to instruct, as to require a personal account of what is understood and remembered by them that are taught, whereas in preaching there is liberty for the most part, left to the hearer, whether he will heed or not: but this kind of Instruction is ordinarily so managed, as to leave some kind of greater necessity in the hearer to attend and observe what is said unto him, each person for himself.  
It is incredible how little, poor Ignorant souls, attend the doctrinal part of a Sermon: when in the Application their Morals are dealt with, their Adultery, Drunkenness, Swearing, Sabbath-breaking, and the like gross sins; possibly there is some little attention, at least as they are the sins of others, which corrupt nature is pleased as well to hear, as to speak of.  
A discourse of Navigation, to a company of men, whose understanding and profession is to till the Earth, will be little heeded, or in the least able to draw their minds from what their present thoughts are set upon: But if there be an acquaintance with the lowest Elements of a Profession, we will of ourselves with delight attend to the opening of the higher Secrets and Mysteries thereof. There is a necessity therefore in a more familiar way to endeavour that each man's soul in particular under our charge be brought into acquaintance with the Elements and first Principles of Religion, otherwise your most constant and frequent hearers will sit at Sermons as those, 
Ezek. 33.31.  Ezek. 33. they sit before thee as my people, etc. Or if they do attend; for want of such praecognita or preparative light, they profit little, by much and frequent hearing; They may grow up in an overlie and ungrounded knowledge, be ever learning, 
2 Tim 37  yet never be able to come to such solid knowledge of the Truth, as will preserve their souls from the lusts that are within, or seducers without.  
Now, by how much the more excellent and necessary any Ordinance is found to be, by so much the more watchful and industrious, Satan & his instruments have always been to clog it with some Ceremony or additional of their own, that they may be swallowed together, as, the Apocryphas with the Bible, which if it had gone forth into the world, by itself, or with some other book, it would never have gained such reverence, or so sacred an esteem generally with men; so kneeling was added to the Lords Supper, the Cross to Baptism, a Surplice to our public worship, a stinted and limited form of words to our prayers; & the like attempted in this CASE. If any man hereupon scrupling these Forms and Ceremonies, withdraw from those excellent Ordinances, though upon that account only, as many in all ages have done: yet shall they suffer under the reproach of despising Sacraments, and the unquestionable duties of a Christian.  
The Lord having now (by very strange turn of providence) called in to place those Honourable Knights and Burgesses, the great Reformers in matters of Religion, who have by their care and vigilance, done more herein, than ever was by any Parliament since Popery hath been rejected, The Wonderful Counsellor, we hope in mercy will still guide them, and all Parliaments hereafter by their example, to carry on this work of Reformation with like moderation, as hath been hitherto the progess of it.  
It will prove a great burden, and become an endless strife and contention in the Churches of Christ, If Magistrates or Synods shall impose with heavy penalties, every such practice and observance as possibly they may conceive to be pious and useful for the better or more solemn performance of the service and worship of God. That Synod in the year, 1640. which was rigid and imposing enough, exerciseth a remarkable moderation in their seventh Canon. A practice they endeavour there, to bring into the Church; which they profess to be pious in itself, profitable unto us, and edifying unto others, yet notwithstanding enjoin it not, much less under any penalty; but, think it very meet and behoveful, and hearty commend it to all good and well-affected people, members of this Church, it being an ancient and laudable custom. And with this imitable moderation and tenderness conclude the Canon in these words. And in the practice or omission of this right, we desire that the Rule of Charity prescribed by the Apostle, may be observed, which is, That they which use this Rite, despise not them that use it not, and they that use it not, condemn not them that use it.  
Such a Christian charity and tenderness in Magistrates and Synods in respect to Rites and Observances, or matters of like nature, not evidently necessary, to the worship and service of God: is all this little Treatise humbly pleads for.  
And truly it may seem very reasonable, considering how plain and punctual the Scripture is in the practical Resolution of such Cases, in Romans 14. and in 1 Corinthians 8, etc. And with what woeful distractions and disturbances the Lord hath chastised us, for want of a more strict observance thereof. And doubtless all matters of the same nature in the worship and service of God, may safely be ordered by the same Scriptures, & the Rule in this and the like cases, is so perfect, plain and full, as we may say of it, as Christ of his direction about Asseverations, Mat. 5.37. Let your communication be yea, yea, nay, nay; for whatsoever is more than these cometh of evil; And therefore if such become more severe than the Lord hath required, it will be their evil, our misery only Our Church-governors questionless might have brought in one Rite or Ceremony, with the same liberty to men's consciences, that they have done another. The Cross and Surplice, etc. with the same liberty, as bowing to the East, or Altar. Other officiatings, with no more strictness of stinted words, 
The Priest shall say these words, or such like. Rub. for Churching.  than the Churching of Women, etc. they might with security have so done, in respect of any thing that the Lord requireth more of them, which if they had observed from the beginning of Reformation, how had the Lord this day been worshipped by us in the beauty of holiness throughout the Nation!  Psal. 2.10, 11, 12. 
Be wise now therefore, O ye Kings; be instructed, ye Judges of the Earth.  
Serve the Lord with fear, and rejoice with trembling.  
Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little, Blessed are all they that put their trust in him.   

ERRATA.  
PAge 17. line 7. read impositions, l. 23. r. quacunque, p. 34. l. 17. r. methodical, p. 39 l. 17. r. say, p. 58. l. 12. r. indicantur, p. 80. l. 19 r. learner, p. 95. l. 24. r. Canons of 1571, p. 98. l. 13. r. liberty, p. 110. l. 12. r. have, p. 102. l. 1. r. Book, p. 108. l. 10. r. liturgy. p. 117. l. 4. r. having some other, l. 12. r. of his duty, p. 118. l. 17. r. whom, p. 121. l. 18. r. rigid, p. 122. l. ●●. r. praetor, p. 133. l. 20. r. yet would, p. 142. l. 23. r. Armach, p. 148. l. 19 r. unto. It, p. 152. l: 6. r. fear for this, p. 154. l. 20. r. appear) p. 158. l. 12. r. left their.   

Some beams of Light, broke forth in a former age, and now of use for the resolving a Case of Conscience of present importance.  

CHAP. I The Case, with an Explication of some terms, and the state of the Question.  
Case.  
WHether it be well to impose upon Ministers, or public Preachers some one Catechism to be held to, for matter and words as a sacred help, and more effectual means for propagating the Gospel, or the like spiritual use or end.  
For the further explanation and stating this case.  

§. 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, he hath liberty to create or make Laws de novo, such as were never Laws or in being before he created them, and we are bound by the Law of God to be 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 and his spiritual Kingdom are from himself, who only knows himself, and what will be 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 add too, nor take from his Law, or to do the thing that seemeth good in their own eyes, because though a Christian, yet he cannot so well by his wisdom judge in the matters of Piety what is suitable to God, as a Heathen can judge in matters of Civility what is suitable to man.  
He may notwithstanding exercise his authority to the glory of God, even in the matters of worship in these Cases,  
1 It's granted generally, whatsoever is clearly and evidently set forth in the word, as the way in which the Lord will be served and worshipped, he is not only to submit to it himself as a Christian, but to use all lawful means that others may do the like, as he is a Magistrate, whatsoever talon we have received, must be 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 be observed in these more sacred meetings. Such Circumstances or Laws established by the Magistrate about them, do not immediately reach the worship itself, but the worshippers: yet so necessary, as without such provision the service cannot so conveniently or edifyingly be performed; if time and place be not designed, if many speak at the same time, if in a great Congregation no eminent place for him that preacheth, the Sermon will not be 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 schoolmen 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, etc.  
The Magistrate may not only 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 Kingdom, men tremble and fear before the God of Daniel, for he is the living God, and steadfast for ever, etc. he worketh signs and Wonders, etc. 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 enjoin thee that which is convenient, yet I rather beseech thee. And this is safe for the Magistrate, especially where the reason of the practice is not so evident as to be of general acceptation by the godly of present or former ages, as Infant Baptism, necessity of ordination to all that preach in public, this or that external form of Church Government, and the like.  
2 He may protect those that conform to such advice, 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 be had in every Church.  
3 A penalty or curse being not essential to a Law, The Magistrate may command or enjoin, and yet add 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 injunctions of Q. Elizabeth, no man ought obstinately, not maliciously to break and violate the laudable Ceremonies of the Church, 
C●n. 22  commanded by public 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 brutish and indisposed to instruction, such despise knowledge: The Care of a Christian Magistrate conduceth more to the 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 threaten of Hell. They come under the Magistrate's hand, and care, by birth and providence, But Ministers and Public Preachers by his own Election, and satisfaction received of their sufficiency and fitness, and are not admitted to any place of public instructing either of young or old, but as they are found upon examination to be both able and willing, To commend or advise, will effect as much with such persons as to command, yea, enjoin cum minis & suppliciis, will do with those others.   

§. 3. Some one Catechism, etc.  
TO Catechise in the sense of our Case, is to take some plain discourse about the Principles of Religion, form in method of Questions and Answers, by which the Minister is taught to ask his people questions, and taught also how to teach them to give him answers to those questions, a provision more suitable to a former age, when the blind did lead the blind, of whom that Scripture was verified, Heb. 5.12. for after the Bishops had made a man a Minister, he was enjoined to learn Nowel's Catechism, and to get some Scripture by heart, and give an account to the Archdeacon, or his Official at every Visitation.  

Some one.  
The Shorter Catechism agreed upon by the Assembly of Divines at Westminster, and presented to the Honourable Houses of Parliament then sitting, and by them ordered to be printed and published, but no man enjoined to use it, or punishable if he made use of any other to instruct his people in. This little Book for the comprehensiveness of it, as also exactness of order and expression, hath (as it deserves) a great esteem with many Learned men, notwithstanding to be the one and only Book, for all capacities that are to be instructed in Principles, throughout the Nation, is a perfection not to be expected from any Common gift, nor is this for such purpose the fittest in its kind, as we shall endeavour to show in this Dispute.    

§. 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 form 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 Custom even in the reformed Churches, to compose by the more learned and prudent, your Agenda, or Church Dispensatories, that is, some Generals in matter and method by way of a Directory, for such as are less 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 find expedient, as it is there expressed. So our Brethren the N. Conformists at Frankford, after they had gathered a Church out of the Church there, 
Their Rubric thus, Gratiarum in hanc aut aliam consimil●m formam pro ministri ipsius arbitratu annectit, p. 50 Minister precatione eadem hac qua pracedit vel aliae quacunque propria pro instinctu animi sui uti licebit. p. 37.  & had settled at Geneva, composed a Directory, which they term, Forma publice orandi, etc. Anno 1556. where the like liberty, as in our Directory, is left to the Ministers. But an imposition of matter and words is to do all, not to direct only, but to do the thing, and leave no more to the Minister to do than any Child in the Parish that can read English can do as well as he. And in this part of his Ministry he is in the same form with those, who were rendered odious in darker times by public Authority, The Bishop shall suffer no man to be 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, etc. if it be 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 enjoined 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 itself) to any spiritual end but what God appoints. Principles and Fundamentals may be the matter of a Sermon as well as of a Catechism, the difference is only in the method and way; this method and way is termed not only an ancient and good, 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, Atheism, and Heresy; and all this as distinct from preaching: So it is not for the truths, or the matter sake only, for that may be the same in plain preaching, but in the method and way; for although the people be instructed in the same Principles and Fundamentals, by way of preaching according to the Directory, yet if he do not instruct in this method, and way, and words, he 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 be 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 unlawfulness 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.    

CHAP. II. The first Argument. Rites and Forms that have a stated use, and to spiritual ends in the worship of God, aught to have Scripture warrant for their establishment.  

§ 1.  
ALl Methods and forms prescribed to be received as a matter of Piety, and for spiritual and special ends and advantages in the service of God, aught 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 only 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 Scriptures accepistis anathema sit. Dr. Reynolds (a learned N. Conformist) avouching these words, makes this observation, he saith not contra quam, sed preter quam, so that Augustine thinketh not only things which are contrary to the Word to be 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 be 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 only the substance of Religion, etc. 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 to be according to the prescript rule of God's word only: 
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 God's service and worship; for the manner of worship also must be holy, and not the matter only, 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, (catechising is a part 
* So termed by the assembly in their advice for Chur. Government. English po. Cerem. pag. 139. out of Daneus.  of preaching) so he ought not to prescribe any rule how it should be 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, he (the Magistrate) ought to move nothing, prescribe nothing, except that which is expressly delivered in Gods written word. Nulla justa disponendi servos Dei (saith Jun. in Leu. 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. It's 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 Commonwealth) 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, etc. though the words be good, yet the use is nought. Adm. 2. par. p. 55. 
Fresh. Suit p. 211.  If Christ saith Dr. Ames be our authentic Teacher in all good that we 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 he shall teach us? And brings this saying of Peter Martyr, For as much as God is most wise, he needs not our devise for instruments to stir up faith in us, which also no tradesman in his kind would endure, but would choose to himself at his own pleasure what he 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 holiness or necessity in the reasons given against subscription, by the Ministers of Lincoln. 
Abrid. pa. 38.  When opinion of necessity or holiness is known to be 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 rescindique debent.  
It is then sacred, when appropriated to some holy end or use (as was said before) The holy God only, and by his holy Word sanctifies and separates what he is pleased to accept from us as holy in all our approaches before him. Things appropriated to religious or spiritual persons, Functions or Actions, either are or aught to be religious and spiritual. And therefore either are, or aught to be 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 be 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 be constant, and without intermission, such an imposition either finds 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 much as the observation of the Laws and Ordinances of God, Link. Abridg. p. 39 If those that are willing to do all necessary services tending to the Salvation of man, but cannot conform, must therefore be turned out of Christ's 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 be utterly cast away, (themselves and theirs) &c. How can it be but we must conceive that the men who bring this wrack, do hold them necessary in their judgement, Mr. Par. of the Cross, p. 2. cap. 2. §. 19 3 We esteem 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 be 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 Lord's Day in the Public 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 reveal 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 Form of Prayer, and thus established, to be held to by all Ministers, may with more reason be 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 to the people; it is now more congruous in reason, that the people, or their Representatives prescribe in what words he shall be a mouth for them to God, then that he by them should be taught (and words put into his mouth) when he comes as an Ambassador, and from God, or in Christ's stead to teach them. The Bishops themselves were ashamed of their State Homilies, and State Catechisms, 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 Minister's hand, and must be made use of by all, without respect to what they want, or have of sufficiency for the work of the Ministry, 
●x necessitate faciendi non facientis.  which evidently speaks it a help to the Worship, and not to the persons only: whosoever he be that engageth in teaching, and instructing work, must make use of this help, or else he must hold his peace and departed; surely such a main beam of the House, such a piece of Architecture without which it cannot stand if it be set up, would not have been omitted, or left out by our wise Masterbuilder. 3. As sacred and necessary; the former express; 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 Lord's Day to be 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 be omitted. With such a penalty also, as if it were equally necessary as any, nay as all other Ministerial duties put together. For let the Minister be 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 Superiors in all lawful Commands, yet if he scruple obedience in this, he must be thrown out of his Ministry, his Wife and Children to beggary; there is no Christian tenderhearted Magistrate would make such an imposition, if he were not persuaded of it, as a necessary help and furtherance of the Service of Christ.  
And that it was to be imposed as tending to edification, and that not only for the matter, but the very form and way, is evident, not only in the title, but throughout the Act.    

CHAP. III. What directions there are in the Scripture for the instructing of others, in respect both of matter, method, means, etc.  
NOw that there is no such peculiar way or means (as is mentioned in the Case) for the instructing of the ignorant, either from promise, or precept, or example, warranted in the Word will appear, if we consider what direction we have in the Scripture about this part of Ministerial Service and Worship of God, namely, the instructing our people.  

§. 1.  
1 The matter to be taught, Whatsoever Christ hath commanded, Mat. 28.20. the Word of the Lord, 2 Tim. 4.2. the whole Counsel of God, Act. 20.27, etc.  
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 work conversion to save ourselves, and those that hear us, Jer. 23.23. Acts 26.18. 1 Tim. 4.16.  
4 For the Gesture and Posture, standing, or sitting, we have examples of both, Nehemiah 8.4. Matth. 23.2. higher than the rest of the people in a Pulpit, Nehem. 8.4, 5. a chair, or seat, Matthew 23.2.   

§. 2.  
But that we may come yet nearer to our present Case, we have direction also in the Word about the  
5 Manner. Our instructions ought to be,  
1 Plain, 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 enticing words of man's wisdom, 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 ones, Babes, weak in faith; others more knowing, established, of full age, perfect; there are unruly and scandalous, erroneous, and gainsayers, Heretics, and Apostates, Hypocrites, and Dissemblers; there are also such who are found in the faith, sincere, and upright spirits without guile, etc. so also certain sorts of truth, Principles, Fundamentals, milk, strong meat, and certain methods and ways of applying ourselves and truths to such persons respectively; there are Doctrines, Reproofs, Corrections, Consolations, Rebukes, Dispute, etc.  
4 With quick and suitable affections, some save with fear, others with boldness and courage, others to be treated with in tenderness, compassion, love, meekness, etc.  
It is a work requires more than ordinary abilities and watchfulness, to distinguish the Spiritual state of souls in their great variety, to collect and gather fit and suitable matter, dividing and cutting out truths to each state, and to get hearts and affections suitable. 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 be 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 he may be able by sound Doctrine 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 good (Ministerial) works.  
2 Gifts given by Christ upon his ascension to this end, Eph. 4.10.12. knowledge and utterance not only 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 Christ's Directory) but such as are so qualified.  
3 Industry and diligence, search the Scriptures, attend to reading, a giving ourselves wholly to the work. Truth's are delivered in the Scriptures, not in such a sorted or methodial way, that you may find the concernments of each Doctrine or each man's 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, etc. and not only in gathering together fit and suitable matter, but it must be put into a method and order. The Preacher Eccl: 12.9. did not only seek out but set in order many Proverbs, as the Priests, Leu. 24.4. were to order their lamps. Peter did not only search out matter, but it's said Act. 11.4. he expounded it in order unto them, 
Luk. 1.3  It must be 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 showeth 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, etc.  
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 suitable, there will be a 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 be) by ourselves at another time, or in a cold deliberation, to speak in any measure answerable, or so edifying; who could have taught Paul, so well 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 be 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 add more safe and particular rules and Laws for the direction of the Ministers of Christ in their Ministerial employment, what is this but to do work after the King, Eccles. 2.12. we impose these Laws, upon Ministers, such as are approved both for their grace and gifts, for their Doctrine 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 thoroughly furnished to all employments; yet others are not satisfied, he must have another Book, a Prayer book, and another Book, an instructing or preaching Book, a Catechism book; and to the same end, that he may be better furnished for his work, that by this means it may be 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, that the endless and senseless effusions of indigested Prayers may not be, Pol. p. 239. and another of them, The end of these forms is to be a means to banish utterly out of Christ's Church all extemporal invention of unsound prayer, 
Covel against Burgis.  p. 70, 71. So for the other part of our Ministerial work, we have been furnished with a Homily Book, and now a Catechism Book, which some would have imposed upon Ministers, utterly to banish out of Christ's Church all other Catechisms, 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 forms 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 again, from whose necks this yoke 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 topic: the bringing of other books into the solemn 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; Again in the same place, It is the proper Office of Christ to be the Teacher of his Church, and therefore no writings may be appointed to be read in the Congregation for instruction, but only such as have been indicted by his Spirit. Mr. Cartw. in Cat. maketh it a breach of the Second Commandment, and against Doctor Whitg. about reading of Homilies in the Church he writeth thus; Neither the Homilies, nor the Apocryphas are to be read at all in the Church. It is good to consider the order which God kept with his people in times past, when he commanded that no Vessel, nor instrument, either Besom, or Fleshhook, etc. should come into the Temple, but those only which were sanctified, and set apart for that use. And he 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 be? The matter of other common Vessels and Trumpets was the same oftentimes which theirs was; the same form also and Trumpets, able to serve for the uses of sounding, etc. 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 he had appointed, no not although they seemed in the judgement of men as good; the Homilies, be they ever so learned and pithy, etc. see Parker on the Cross, 1 part. Doctor Chadderton on Rom. 12. and divers others to the same purpose.  
I demand again, what show 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 instruction, further, and more particularly than Christ himself hath thought fit to do, and thus to establish a Humane form in a settled, stated, Sabbath-service without Scripture warrant. And whether he may not as lawfully collect matter, and put it in a set method, and form of words, and furnish the Minister with a Book, 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 be used by him and no other, nor any other thing done by him but what is done by Book. If he may be by such means better enabled for one part of his Ministry, he may likewise for another; and if for all, why should it not be rather chosen.    

CHAP. IU. Divers Objections answered, no show of Scripture for it, nor necessity, nor requisite for uniformity, or obliged to it by our Covenant.  
I Shall now faithfully give an account of whatever I have either read or heard, or imagine can be pleaded as a warrant in this case.  

§ 1.  
Obj. 1 The notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach by voice from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem sonum sive simplicem sive ex reflexa & repercussione geminatum significat.  and hence we have our English word Echo, which is as it were an answering again.  
Ans. There is no such distinct meaning in the Scripture use of the word, but most ordinarily for preaching or instructing by voice, and so interpreted by our Translators, 1 Cor. 14.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by my voice I might teach others, Gal. 6.6. we do not believe the Minister's maintenance, is to rise from those that learn Catechisms 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 be most suitable, 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 ye children, harken unto me, and I will teach you the fear of the Lord. And 2 Tim. 1.13. a pattern of sound words, in faith and love; and Rom. 2.20. the form of the knowledge of the truth is spoken of.  
Ans. In none of these Scriptures any set form for method and words, and if so, yet not with injunction to be held to only, that principles and lower truths are to be taught, and to those of a lower capacity in a more familiar and plain 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 choice 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?  
Ans. If it be 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 aught to be received & practised by all Churches; But method, words, etc. 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 Symbolising with Antichrist, part 2. p. 19  If they speak of Canons inferring necessity, they must know there were no such Canons in ancient time, Christian Liberty was more tendered in those days. Again, Anciently (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 topic more cogent here 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 he, tends to condemn 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 aught 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 between Doctor Ames, in his reply to Mr. Sprint, and Doctor Burgis his rejoinder, and then Dr. Ames again in his Fresh suit.  
Obj. 4. And for any necessity, or Arguments drawn from thence?  
Ans. There is no Ministerial work in which a necessity may not better be 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 signs, by which Sincerity may be discerned from Hypocrisy 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 form certain ways of reasoning for method and words, and impose upon the Minister in their Disputes to be held to, and no other; and the like for the imposing certain forms of signs, and marks, by which Sincerity and Hypocrisy may safely be distinguished; or any other difficulty that falls in the way of our Ministry: is much more necessary and allowable.  
3 To be able to speak level, and not over or under in determining the Magistrates power in Ecclesiastical matters, is a difficulty, and to what extremities do good men in their preaching and printing run in the point; upon this consideration a Homily is composed, that is, a certain form 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, we do Ordain 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 down. In every of these Cases (and forty more might be instanced) there is more necessity of impositions than in teaching plain Principles; Can it be imagined Ministers entrusted, 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 be 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 virtue 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 kind the like; the like leaf, bark, branch, fruit; it is true, not in smaller things so exact in likeness as what you cast in the same mould, yet for substance, and in the main 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, uniform, and the same, as the blind 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 he in his Word hath prescribed, as necessary means, and circumstances from more general Rules be observed, by Ministers that are gifted, industrious, and gracious, you will have a natural, free, and comely uniformity, 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 reform of the Strangers, or among ourselves, or they among themselves is, because our Church suffereth not itself so to be 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 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 Governors, by which they have exercised the greatest tyranny, and put themselves in a capacity to bring Ministers under what bondage they please. One Council Decrees, that all Ministers must live single lives, for uniformity. Bellarmine disputes to have the Service in the same Language in all the Pope's Dominions for uniformities sake, and what thing, be it ever so absurd but may be brought into this List. Where Counsels or Convocations have a mind to be rid of those, of more conscientious and uncomplying spirits (tempting them by this means to that which they will call Schism and separation) they may thus easily compass their designs.  
Ob. 6. We are bound by Covenant to uniformity in the Worship and Service of God, and in particular to an uniformity in Catechising.  
Answ. I do not believe the Covenant did, or doth bind us to any thing in the Worship of God, but what in conscience and prudence we were bound to practice, and do if there had been no Covenant; neither are we bound to any other uniformity but what was but even now mentioned.  
2 The former part of the Dispute in this Argument must be refuted, before we can thus reason; for if it be a sinful and unwarrantable addition in the Worship of God besides, or against the Word of God. The Covenant cannot make a crooked thing straight, 
Eccl. 7.13.  or an evil thing good; a Covenant brought in so lately cannot make void any branch of the Covenant 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 we 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 be accomplished without such an external mould of conformity then with it. There was faith, and love, and peace amongst godly Ministers when Catechisms were, and were used in greatest variety.  
4 We are bound by the Covenant to no stricter uniformity in a Catechism than we are in other parts of Worship; now in no part of the Directory, or Worship there mentioned, are we bound to method and words, as appeareth evidently throughout the Directory; no nor are we bound to the Directory further than 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 Public Worship being known to all, there may be a consent of all the Churches, in those things that contain the substance of the Service and Worship of God; and the Ministers may be hereby directed in their Administrations to keep like soundness in Doctrine and Prayer; and may, if need be, have some help and furniture: And yet so, as they 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 ways of Divine Providence, may be careful to furnish his heart and tongue with further, or other materials of Prayer and Exhortation, as shall be needful upon all occasions.  
5 It is not to an uniform Catechism, but uniformity in Catechising in the Covenant, we may be uniform in Catechising, though we use not a Catechism, the same for matter and words; we may be uniform in preaching, though we be not bound to the same Homily, the same form of words; nay, though not use the same method, as to preach constantly by Doctrines, Reasons, and Uses, which is expressly asserted in the Directory for Preaching.  
And such were the Directories of reformed Churches (as before was instanced) where I hope was Uniformity. Yea in Scotland itself, the Uniformity stands not in being held to a sameness of words, Habemus quidem nos etiam in Ecclesia, (saith a Learned Scotchman) agendas & ordinem in sacris celebrandis servandum, 
Alex. D●●  sed nemo alligatur, etc. 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. We hold it much better with the Church of Rome to appoint a prescript form, which every man shall be bound to observe, then with them (the reformed Churches) to set down a kind of Directory, a form 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. Judas 24, 25. together, you shall not find 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 find in using the same Grammar, and other Books, it is an advantage when Children remove from one School to another.  
Ans. Forms beget a form, but as they have little, so work little of the power of godliness; the 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 we carry away the words or not, if variety of Catechisms, and all sound, and according to the Analogy of Faith, the Doctrine is the same though the words be not, and if it be received with understanding, we shall acknowledge truth in what method or form of words soever we meet with it; if it be not the same, but another Catechism, containing some few other truths, yet such possibly as are useful and necessary to be known as those in a former Catechism, and so a means to increase knowledge.    

CHAP. V The second Argument. Of Christian Liberty, things indifferent, the particular Catechism designed, not so desirable for this use; and how many ways our Ministerial Liberty is prejudiced by the imposition of it.  
SUch an imposition of a set Catechism, cannot be 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 we 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 we have endeavoured to set forth, according to the rules of Christian Prudence agreeable to the general rules of the Word of God. To these two heads therefore in their opinion, the substance of what Church Governors have either to enjoin, or commend in the Worship of God may be reduced.  
For the former, It will I suppose be granted, as we have already endeavoured to prove, the particular Catechism, or any one form 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 expressly instituted) indifferent only. This I suppose to be Mr. B. meaning in what he speaks of set Forms of Prayer. It is granted, saith he, 
Mr. Ball of Separation. p. 4  that no set form of Prayer, or Liturgy it simply necessary either in public or private, for then our Saviour Christ would by his Apostles have expressly set down such a one for an exact rule to all Christians and Churches. And the like may we say, in the words of Reverend Mr. Cotton, 
Answer to Mr. B. p. 3  of set forms of Catechising, To devise and prescribe, saith he, a set Form of words, wherein all the questions and answers shall run, and no other, we 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 form of his own inspiration, which might be defective in no Principles, nor incommodious in any expression. This Catechism then, or any the like, are of no other consideration as a Catechism, or peculiar form 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 Governors 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, we 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 be explained thus, all deliberate actions are to an end, what is most conformable, or conducing in right reason, and the mind 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 he necessary in respect to the end, yet neither of them necessary, but each indifferent in comparison, or respect one to another.  
Again, 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, etc. we may conceive or think of an action in our mind, in the bare specifical nature of it without any of these, but we cannot do, or practise, but such Circumstances (being necessary to all Humane Actions) must be taken in likewise; which Circumstances do not only change the nature of the action by its becoming Morally good or evil, which before was indifferent; (hence the Schoolmen 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 expressly instituted, but in their general nature the same as the other Humane actions we term indifferent; but when we 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 be indifferent in their use, and become evil, and the service itself becomes evil by reason thereof.  
To Preach, Pray, to give Sacraments, these are holy duties, yet such may be 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 Public Assembly, 
* As it is the manner of him that preacheth in Scotland so soon as in the Pulpit. Master Martial when in Scotland refused this practice, being entreated to conform to them; and Master G. droven out of Edinburgh, 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 Bedsides of sick Persons, to such as are notoriously scandalous; to read Service, or Preach at Funerals, 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, etc. 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 enriching the Preacher, etc. 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 show himself indifferent, and therefore to preach as well at the death of the poor as the rich, and because he cannot well do 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 be no Funeral Sermon at his burial. Mr. Clarks Martyr, p. 385. it is therefore no new piece of singularity in those that still scruple this practice.    

§ 3.  
2 By Christian Liberty, the liberty of our judgements, and liberty of practice, to judge of our Ministerial work according to light received, and to practise 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 Laws or impositions, I am constrained to do otherwise in the Service and Worship of God, then in prudence or conscience I judge myself bound to do, if there were no such precept or imposition of man. If what Christ hath left free doth not still remain as free as Christ hath left it, and we yield to it, and comply accordingly; this is not to stand fast in the liberty wherewith Christ hath made us free. Take an instance in the lowest breach upon this liberty in practice, 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 be 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 be free, or to be limited, in a service in which I promise myself (from the dignity and excellency of it) a perfect freedom. 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 aught to be read in public, but to have the chapter for each day imposed, to be 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 find out and judge in any Christian practice what is good or evil, or good and better. We are abridged in this Liberty, more expressly, when it's imposed upon me 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 me in respect of circumstances, to make choice of such as are most conducible (as free and master of my own do 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 Apocryphas in some parts of it to be 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 ways 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 be 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, etc. Fundamentals and first principles to those of a more low, and dull capacity.  
2 Form, That for method and words our meditations be fitly carried forth and easily understood.  

1 Cor. 12.7  3 That the Gifts and Graces given in their great diversity, by Jesus Christ be exercised accordingly.  
1 For the Matter, 1 There are divers Ministers of piety and worth, and such as the present establishment alloweth as public preachers that cannot teach or urge others to believe that infants are to be baptised. There are also some other, the like doubtful and disputable points, which we are engaged to teach or quit our ministry. He that hath the charge of souls may not upon any consideration teach another the least matter that he believes 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 it's not made up of principles, of first truths or fundamentals, though it be supposed and was to be enjoined as such, for a man may be saved that assents not to, nor believes many particulars laid down in that Catechism.  
Again, do but compare Heb. 5. the latter end with chap. 6. etc. where is laid down what is fit doctrine, or matter for such instruction, you will find 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 be explained and taught, for the understanding this Catechism, which will easily appear if you do but read over the former part of it.  
3 Though it were both sound and suitable, yet it is not Scripture, it's not of divine inspiration, it's from a private or common gift, and therefore not to be of public 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 likeness and similitude of the Scriptures, to be received, read publicly, interpreted and applied; Though the gifts I have received from Christ to that purpose be equal, and my own Composures more suitable and useful, yet they must give place, and all the Ministers in the Nation, and we know not for how many ages to come must thus exalt it, and do special reverence to this Catechism. Mr. Heiron, composed a Catechism 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 be as a Text, and the subject of our interpretation, and application for instruction, etc.  
4 You shall find two third parts of that Catechism to be as a Commentary or Exposition upon, those portions of Scripture, in Exodus 20. and Matthew 6. commonly called the Lords Prayer, and ten Commandments To enjoin Ministers to receive into their Congregations for public use Commentaries composed by men subject to error, 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 awakening way, as other truths; and then going over the Heads of such a Sermon by questions, as Christ often dealt with his Disciples after he 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 Catechising as saying a Sermon, a Catechism 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 Doctrine and others, there is a Catechism 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 be 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 public professor in Oxford being of the same Opinion, bestowed the pains to put the matter of this Assembly Catechism 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 Catechism.  
4 A Godly industrious Minister, lately composed a Catechism, in which the child or learner asked the questions, and the Minister or parent gave the answer, which he conceived to be a method or form 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, etc.  
5 If the interesting our memory in this work, if to be able to retain and repeat the Principles of Christian Religion readily; be one of our great aims in this exercise, as it is, if not the chiefest. 
T.D. printed, Anno 1649.  Then surely he that put the matter of this Catechism into Meeter (a method warrantable from Scripture, David penned a Psalm to give instruction) judged in his Conscience this to be a form or method most to edification, and if he might have his liberty, would use it before any other.  
6 The length and shortness of a Catechism ought to be regarded according to the state of the people we have to do with. To that end a larger Catechism by the Assembly, and received by the general Assembly of the Church of Scotland, 
Preface to larger Catechism.  as suitable 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 capacity; if holy experienced Pastors find it expedient, by reason of various parts and abilities in the Learner, to compose variety of Catechism in this respect for the same place or Parish, how much more will it be inconvenient to impose this one, only, throughout the Nation. Doctor Gouge, a diligent Catechiser all his days, and of much experience, had three sorts of Catechisms for length and shortness, which he ordinarily used for the instruction of his people of Black Friars; 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 Catechism by Master J. Gear.   

§. 6.  
If conscientiously a Minister that hath the Charge of Souls be persuaded, this form or method of the Assembly be not sufficient, as Mr. Palmer in his Preface, or not so edifying (as others) at least for the people of my charge. If I believe also even in such Circumstances of methods and forms where is a difference, I am to choose what is most to edification, and am now limited to some one form, that in my judgement is less to edification; I must in such a case either by an implicit faith believe as the imposers believe, which destroys the liberty of my judgement, or be limited from practising according to my judgement, which is a greater bondage. The methods, and forms, and circumstances of Worship, and the Service of Christ, which are left free by him, aught to remain free, and in our Ministry we ought to do no more, or otherwise in this kind at the command of Church Governors, then in prudence and conscience we judge ourselves bound to do if there were no command; where Christ hath left a liberty there needs a liberty; though the imposition of some one form may be suitable 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 Catechisms) as a reason why they did so, the state of their Congregations required it, their own composures were more fit and suitable in that respect then what was done by others. So Master Gataker, Dr. Hill, etc. in their Epistles to their Catechisms.   

§ 7.  
If nothing faulty either in the matter or form of this Catechism, yet we enjoy not that ministerial liberty Christ hath left us, and that which hitherto, and even in the worst times hath been enjoyed in this Nation, and hitherto we have not been straightened or narrowed. It is true, a form of Catechism is mentioned in the Common Prayer-book, but so as a liberty left, and taken to compose, or choose what Catechism a man judged more suitable to his people for their edification; and few Ministers of eminency in the Land but composed a distinct Catechism, there are I believe no less than five hundred several Catechisms 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 Catechisms 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 Catechism 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 find (saith Dr. Gouge) in all ages of the Church, 
Epistle to his Catechism.  God hath stirred up many of his Servants to publish several forms, all agreeable in the substance, and I observe among many other, these two good uses to arise from thence, etc. which there he 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 settled in Scotland; yet men's Consciences have not been satisfied in this, as the only Catechism fit to be used, as appeareth in the great number and variety of Catechisms composed and printed since this was published, a greater number than in so short a time were ever published before.  
But suppose in all this variety of Catechisms 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 affairs, to impose or limit to some one in such a case, is against Christian Liberty, and our freedom as Ministers; if a man hath obtained his Freedom in any Trade, he is judged fit to set up in any part of the City, no man can limit him to any one Precinct, though he 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 void in Law, so tender are our Laws of Humane liberty.  
The Lord's Prayer, so termed, is beyond Controversy, 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 pre-eminence, 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 he was enforced by the Bishops to make that his refuge. It was an Objection against the Common Prayer Book, that in the Calendar some Scriptures were to be read every year, and some oftener, and some part of Canonical Scripture not to be read in public 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 public use of any other, though from men of equal gifts and graces, is an abridgement 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 we are abridged of our Liberty, it is in respect of the gifts and abilities we have received from Christ. It is the privilege of a Minister to have liberty to employ his own talon, there is an honour and reward in so doing, Our labour and study shall not be lost in the Lord, every man shall receive according to his own work, and the talents he hath employed: the Disciples work hath but a Disciples reward, but the Prophets work a Prophet's reward; If the Lord Christ hath put into my hand and trust, Prophets or Pastor's work, and gifts and talents suitable, if I be faithful, and put myself out accordingly, I shall accordingly be accepted of the Lord; if I fulfil my Ministry, I shall not come short of a full reward.  
We are equally entrusted with the Lambs as with the Sheep, with the weak as with the strong, and to show our love to Christ in feeding the one as well as the other; we 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 & suitable 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 we must stir up and use, Eccl. 12.9. The Preacher was wise, he taught the people knowledge, he gave good heed, and sought out, and set in order— the Preacher sought to find out acceptable words; so that matter, and order, and words, and all is by Christ entrusted with the Preacher, it is not for him to inquire what the State, or a Synod hath sought out and set in order. The truth is, he who is to be the mouth of God, and to whom it is given to speak 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 form of words in which that holy duty is to be managed, 1 Cor. 14.9. so likewise except you, even you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you that are to Prophecy, to instruct, utter by the tongue words significant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a word well and aptly signifying) how shall it be known what is spoken, saith the Apostle. If I had not warrant, if it were not my liberty and privilege to express my own matter in my own words; failings and faults in expressions would not be accounted as my sin, but rash inapt unsignificant expressions, tautologies, 
Word or speech, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. we find 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 vain repetition is charged upon him that officiates, Matth. 6.7.  
Now then, to have an embargo more or less put upon the talents, the stock we are entrusted with from Christ, the improvement whereof shall be so richly rewarded, this is directly against the liberty and privilege of a Gospel Ministry.   

§ 9  
It is an honourable employment, 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 man's Verses as if mine own; 
Adm. p. 10  to pretend to be a Teacher or Leader, and yet not able to lead but by other men's Lights. To go with Crutches, carry my arm in a Scarf, or use Spectacles, when the man is sound and needs no such helps, it is a dishonour to him, he goeth in the esteem of others as an infirm man, infirm in hands, and feet, and eyes. To use a set form of instruction of another man's 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 be put upon the Ministry of the Nation than this, that they are neither able nor willing to instruct the poor ignorant Souls 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 days of old, when the Common Prayer-book Catechism was form, when forms for Prayer, Preaching, Sacraments, Marrying, Burying, and all by the Book, some more ground for such an imposition; Upon this account Doctor Burges, after he had subscribed three times, refused subscription, because not like necessity of such helps for Prayer, etc. when a more able Ministry. Let an effectual course be 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 do the work in some measure Christ hath entrusted them with; which if they be, it is an abridgement of their privilege and honour, to put the work 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 Catechism, 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 be married; except before they have learned the Principles of Christian Religion, and cannot fitly and aptly answer to all the parts of the Catechism. 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 be Teachers (which according to the manner of the Jews, and ancient Canons since, supposeth persons to be above one and twenty years) yet if at this age dull and ignorant, 
Heb. 5.  they ought to be 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 public 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 less needing to be taught than others. It will be 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 we 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 submitted unto, as not being able to perform 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.    

CHAP. VI The third Argument: Taken from the imposition and penalty, the severity and inequality of it.  

§. 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 by authority of Parliament, but the use of it, was not enjoined with a penalty; to be inflicted upon those that should do otherwise, as there was for other matters in the Common-Prayer book: So that a liberty was generally taken by godly Ministers, to use publicly what form of instruction they judged most suitable to their people's 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 Bishop's reign, and then though they themselves had been the Authors of Catechisms formerly, yet began to be severe against this liberty, and enjoin the use of the Common-prayer-Books Catechism only.   

§. 2.  
There is considerable in this imposition and penalty annexed, 

1 The greatness 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 State's maintenance, miss Catechising (a particular Catechism is prescribed) ten Sabbath days in a whole year, unless 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 be 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 Non Conformity) express themselves sadly thus: We thought that in equity our fault, and in discretion our Calling, is to be 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 we complain that more than severity is done against us, for if it be a grievous punishment to fine a Laymen (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 less punishment than loss of living.  
Through the Bishop's 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 Commons in the Parliament, Anno 1610. thus Petitioned the King; Whereas divers painful and learned Pastors, that have long time traveled in the work of the Ministry, with good fruit and blessing of their labour, have been removed from their Ecclesiastical Live, being their , and debarred from all means of maintenance, to the great grief of sundry your Majesty's well-affected Subjects; we therefore humbly beseech your Majesty would be graciously pleased, that such deprived and silenced Ministers, Living quietly and peaceably, may be restored, etc.   

§. 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 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 Queen's injunctions, No man ought obstinately and maliciously to break and violate the laudable Ceremonies of them Church, commanded by public authority to be observed, Inj. 22. 
Non qualiscunque 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 tenderness or doubtfulness 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 wilfulness, then only omission (and that of Conscience with peace) deserves not so public and 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 loss 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 be lawfully convicted according to the Laws 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  States were tried, before he could be 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 a Minister, that is not traversable and avoidable.  
4 If the Minister offending be not indicted for it the very next general Sessions after his trespass committed, or breach of the Law; he could never afterwards be 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 threatened as in THIS CASE is the more grievous to the Ministers of the Gospel; when others, fare their inferiors, for the same offence are more tenderly treated. Caution and provision in the same Law is made for Schoolmasters, Parents, etc. (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 Nonconformity hath more severity in it, than what was formerly, for Common-Prayer-Books Nonconformity; and yet, (which 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 days, 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 enjoined to peruse over before, once or twice, the Chapters and Homilies, to the intent they might read to the better understanding of the people, and the more encouragement of godliness. 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. 
Marry 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 liturgy 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 increased by the flames of Persecution in Queen Mary's days) 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 enjoined to receive, as it was termed, once a year at the least.  
Now without such an express and precise form of words in this administration as are pleadable in a Court of Justice; recusancy could not legally be 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 administered, as a Papist would not scruple to be present at them.   

§. 5.  
There is no such State necessity for this form, 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 do 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 bless the Lord for it) as they stand in as little need of books to Catechise and instruct 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 employment 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 be 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 enjoined: This strict method may be practised (as it hath been for many years) and yet no one particular Catechism enjoined. 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 be as good, this or that particular Catechism 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. Cham 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 unreasonableness of the penalties imposed upon them for omissions in Forms and Ceremonies, pretending they did it with contempt to Authority, which is the greatest aggravation of an omission; No Freeholder for contempt of the King's Commandment may, be punished with the loss of his. , when the great Charter of England telleth us, that a Freeman shall not be 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 . If then unto every Freeman punishable by the law, though his fault be great, his Conteniment or  aught to be reserved, it seemeth much more reasonably to follow, that no Churchman being a freeman may so be punished, etc.  
Certain considerations printed, anno 1605. p. 43. where the justification of a more severe proceed against Churchmen than other Freeholders' (because these hold virtute officii only) is also debated and concluded, that if the crime of which he is guilty be not inconsistent with his office, he ought to enjoy the same privilege granted to other Freeholders' 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 enjoined; or not coming up to such forms of Discipline as are established: Be not a defect, which is in itself destructive to the Office of a Minister; according to our brethren's opinion such ought not to be put out of their Live 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 such punishing of Ministers is a greater punishment upon the people. Such stopping of the mouths of painful and profitable preachers is no less punishment to the Church itself than to the Preachers, 
Prov. 29.18.  yea fare 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 Live for not conforming in some points, it is a great grief to your Majesty's Subjects, seeing the whole people that want instruction are by this means punished, and through ignorance lie open to the seducements of Popish and illaffected 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 to his friends, 
Job. 19.21  Have pity upon us, oh ye our Honourable and Christian Friends, for the hand of God hath touched us, in suffering our Ministers to be taken from us, our souls are starved by keeping back our Spiritual food. 
Job 30.18  We go mourning without the Sun, for these things we weep, our eyes run down with water because the Comforters that should refresh our souls are fare from us. 
Lam. 1.16   
Punishments of this nature light most heavy 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 itself for which he is punished. For he may be 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 the reasons before mentioned scruple the submission to such a particular method or help where it is needless, 
Arguments, ch. 2. & 5.  or some other in his Conscience more useful and suitable to his charge. Let the person be 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, it is and always hath been so heavy a load upon the minds and spirits of God's people, as will never be borne by them, without sad complaints to God and man, both for their Minister's sake, and in their own behalf and loss.  
With what difficulty and disturbance do people bear the ejecting of the worst of Ministers? Is it not with many Parishes, as with Micha in his complaint and outcry 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 refresh of our souls, we 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 fewness 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 Clergy work in former times? (the ability to read a piece of Latin, 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 such as are according to the Word are now required, and if persons that are accordingly worthy shall be ejected, for a scruple in Conscience, and not pardoned in what is but Circumstantial to the work; it cannot be judged we are equal in zeal (though we have more light) for the Ministry, with those of darker times.    

CHAP. VII. Of the prejudice to the Ministry, and evil consequences of such an Imposition.  

§. 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 be followed still, whereof this is one.  
Such great and breaking penalties render the Calling of the Ministry less desirable. Thus our Brethren formerly complained, The fear of such RUINING penalties make many convert their studies to Physic, Law, or some other profession, Trial of Sub. p. 19 So the Advertiser. How many worthy men (saith he) 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.  
Valentinian rejoiced when he heard that Ambrose was made a Minister, whom he before had made a Praetor, and praised God for it: On the other side, what loss (saith he) is there, even in one able Preacher turned to some other course of life, and how irrecoverable. O take up a lamentation ye that love Zion, over the MANY that are gone over; some to Galen, some to Justinian, some to Littleton, whom we might long since have seen in Moses Chair, had not the subscription like the blade of a fiery Cherubin kept them out. 
Of the Cross, cap. 4. §. 8.    

§. 2.  
The Lord himself judgeth Ministers, such as labour in the Word and Doctrine, to be worthy not only of Hire, 
1 Tim, 5.17, 18.  but in such a proportion as is Honourable, and something suitable to Housekeepers, that are able to keep Hospitality; 
1 Tim. 3.2  A man cannot be Hospitious if he have not more means, houseroom, 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 go 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 lieth in this, then slender and UNCERTAIN TENOR; It is supposed in the Law that every Parson and Vicar hath the interest of a Freeholder, 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 seldom any Laws or Rules are given in this kind, with a less 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 encouragement. 
Confer at H. p. 53.  For,   

§. 3.  
1 In the breeding up a child 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 be for his Piety and Morals also, of which we are and may be long uncertain and doubtful.  
It is true, in former times before this blessed and happy reformation, the door was so wide into Christ's Sheep-fold; the qualifications, according to the then legal establishment, were so lose and uncertain: that the very Bishops themselves complained. The Bishop of Winchester in the conference at Hampton Court thus informs King James, The insufficiency of the Clergy (saith he) comes not by the Bishop's 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 Lord's mercy to the poor people of this Nation, and by the zeal and care of our Governors 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 holiness, so fare as man can judge, to be in truth and sincerity.  
Before any man be admitted to the Ministry, 
Ordinance for Ordination, etc. Novem. 8. 1645.  there must be inquiry made (saith the Ordinance) touching the grace of God in him, and whether he be of such holiness of life as is requisite in a Minister of the Gospel; A man for his learning and morals may be fit for any place or station in the Commonwealth, 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 be purchased with money, or attainable by any industry of our own; both the will and the deed is from the mere pleasure of the Lord.   

§. 4.  
2 After a man hath entered 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 be at such a rate he will be upon terms of great uncertainty for his continuance, 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 business and work of his calling being more peculiarly the service of God, doth lie 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 conscientious the more likely) fall otherwise, especially in disputable matters, than other men's have done formerly; or otherwise then the present establishment: which if they happen to do, he is undone, and must be turned out of his livelihood, to beggary, or some other way to get a poor support for himself and family.  
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 be 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 settling of our though as in such points. Where the heart is sincere and led by Scripture light, it is hard to say upon what we shall pitch at last. He further tells us, that being in the Ministry he was necessitated to come to a resolution for one form of Government or other, and though no enemy, but rather 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 Controversy as one that means to be convicted with truth, his persuasion fell in with Episcopacy, and so he practised. This hath been, and daily is the lot of many Ministers of the Gospel, especially in these days of light, (and since Popery which captivated men's consciences by an implicit faith) in their search after a settlement in these agitated points of Worship and Discipline: their persuasions have been fixed otherwise than they possibly expected.   

§. 5.  
Let it be but seriously weighed, 1 What differences of Judgement there are, and always hath been amongst those that are truly godly, and of some eminency. And then, 2 Take the variety of such persons or persuasions 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 be likely to have held his Ministry? The variety of apprehensions amongst those of the same persuasion, 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 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 believe was intended in blasoning the infirmities of godly men, namely to confirm 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 be 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 conscientious Minister is; in respect of the great unsettledness and frequent changes of the orders and Laws (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 Governors 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, so to be ordered as may rightly joint what is to be settled with the Laws and government of the Kingdom, 
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 Kingdom.  
Now, if a settlement in the Church depends thus upon the Laws and constitutions of the Commonwealth, As they or it shall alter and change, there will ordinarily (then at furthest) be new mouldings of the Church order in whole; or in some parts of it: and if so, experiments may be made, of several ways and impositions, before a thorough and fixed settlement of any. It cannot be expected (saith the former Ordinance) a rule in every particular should be settled at once, but that there will be need of supplement, and additions, 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 settled.  
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 be altered and changed, being not as the Law of God, and a little after in the same Declaration, That we should put away such things from time to time, as we perceive to be abused, as in man's Ordinance it often chanceth. And it is appointed by the Statute for Uniformity; That the Queen's Majesty, with the advice of her Metropolitan, might make such alterations, and ordain and publish such further Rites and Ceremonies of the Church as may be most for God's glory, etc. And what alteration was, in the Common-Prayer Book, in 1● Jacobi was done by Commission under the Great Seal, 
Proclamation of March 5. 1 Jaco.  which is there said to be according to the form which the Laws 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 suddenly in Church-Government, especially in what they judged not to be fundamental, and of the substance of it, for that was sooner settled 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 settled: as  
1 In the establishing of matters more doubtful for three years only, 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 tenderness 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, find some difficulty in other men's Consciences to be submitted unto.  
And the truth is, such matters as Civil Governors 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 be a jealous and severe God, in matters wherein his Worship and Name is concerned, 
Exod. 20.  Small things are 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 Governors may still (if it please the Lord) continue this work of reformation, with the like tenderness, as it hath been 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.  
Episcopal and Common-prayer-Book Conformity, and the contentions and sufferings upon that account is a sad instance, and may not be 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 reform. 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 show, 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: We the Ministers and People, who seek reformation, do hold and profess the same. And the things we desire to be reform, and they stand earnestly to maintain, are but Circumstantial. Additaments, brought into the Church by Humane constitution. Which will be more evident, if we reduce the Controversies thereabout to these three heads; the liturgy, Ceremonies, and Episcopacy.  
For the first, stinted prayers. A form liturgy there was, to be held to for matter and words, by all Ministers, or to lose their Live. Those that were for this, look upon such forms imposed to be no matter of Religion, 
Mr. B●●● his trial, p. 4.  or substantial means of Worship, nor necessary to prayer; And those against it join in this, that the Book of Common prayer may be used for the substance thereof.  
2 The heats and sufferings about the Ceremonies were greater, the Materials of this Controversy were but Circumstantials, 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, etc. without making them of the substance of God's Service, 
The 3 Innocent Cerem p. 45.  thinking them alterable and changeable, without opinion of necessity. And of the Cross (one of the worst of them) in the Canons of 1603. Can. 30. 
The keeping and omitting of a Ceremony in itself considered is but a small thing, Ed. 6. Common Prayer Book, Ann. 1549.  it is said to be no part of the SUBSTANCE of the Worship. The infant is fully and perfectly Baptised before the sign of the Cross, which being afterwards used, doth neither add any thing, or being omitted doth detract any thing from the effect and SUBSTANCE of it, and in the same Can. It is a thing in itself INDIFFERENT.  
3. Episcopacy, and that form of Government, which (saith Doct. Downham is the chief and principal: though other particulars be controverted, and so chief: as that sometimes I have thought the rest to be but controversies in pretence, 
Pref. to his Serm. at La●●.  to avoid the envy of this. The foundation of this Controversy 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 SUBSTANCE valid, and not to be disclaimed by any that have received it, and that Presbyters so ordained may ORDAIN other Presbyters; the like may be 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, shown how without the breach of any Scripture rules, or destroying 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 jacob's, 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 add also in point of Church Government, that Presbytery and Independency is the same for substance, and so granted by both; We agree (say the dissenting Brethren) with them (Presbyterians) in Doctrine 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 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 he finds it inconvenient in that respect also, to alter again any form, as he did Episcopacy; if this be supposed, and either of these should be imposed to be 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 expressly declare, which was by Ordinance established: for the judging of scandalous sinners, and such as were to be kept from the Sacrament. They profess 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 foresee, that not only THEY, but MANY of their godly Brethren, must be 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 fare 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 doubtfulness of our own thoughts in disputable points, but the changes may happen in a state.  
This must needs bring a low esteem upon this way, especially when so many other Callings and employments are in our eye, more illustrious and creditful, and may be undertaken, and continued in, with much more security; The Law, Physic, Merchandise, etc. Callings much more gainful, and may be had, and practised by a Turk, or Jew, or Papist, here amongst us; nor is there any thing 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 sweetness, and such encouragements from the Lord, more than other Callings, that there is no fear we shall want Ministers; Or that the men of this Calling should be 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, we should therefore embitter 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.  
If this Calling do meet with such peculiar encouragements, above other Callings, from the Lord, this is no argument it may therefore be the more loaded by us; but on the contrary, as he will 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 be 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 Natural state and condition, when they first chose and designed their way. And made their choice with respect rather to a livelihood, and support in outward things; some to raise an estate, etc. than any thing of more Spiritual consideration: As the bread and plenty in his Father's house was to that Son (in the place and distance in which he 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 Bishoprics, 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 say, when these were taken away, a very great encouragement 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 aught to be removed.  
But let God's dealing and providence in removing of them, be remarkably observed, and especially in this, namely, That when the Lord took from this Tribe those invitations, that did balance 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 Nonconformity were also happily removed; which was so great an encouragement on the other hand; as it held up men's minds to the Ministry notwithstanding.  
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 profess, I have long feared, and do 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. 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 be brought in again upon the Ministry) our Governors will be constrained, either 1 To take the course they do in the Netherlands, where the Ministers being low and mean, their Children coming 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, or what may be 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 add weight and aggravation to our discouragement.  
For the first, when a reformation is made, of what is amiss in Religion; when the Worship of God comes to be purged of old wonts and superstitions, these are such things as the common people are more unwilling to part with than 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 stir, 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 Laws 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.  
When Ministers had to do only with the Doctrine of the Gospel, and discharged their Consciences in a faithful and searching application of it to each person, such a man's condition was not much better than Ishmaels', of whom it is said, 
Gen. 16.12  His hand is against every man, and every man's 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 proceed, 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 itself if performed as it should be, in so much as in many places they are enforced to sit down with half the means the Laws give them; and what they do 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 Minister's condition upon all changes and further reformations; who being not able in Conscience to satisfy 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 do with them in.  
And so it is at this time, in so much as his Highness commiserating the sufferings in this kind. 
Proclamation for the better encouragement of godly Ministers. Nou. 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.  
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 be added; the taking away his whole means, because he cannot go 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 itself hath not been so troublesome 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 foreign 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 employment: so that such is the scarcity of well-affected and able men to carry on this work, that many Parishes throughout the Nation lie vacant, and are as sheep without a Shepherd; especially in the remoter parts. And where it is otherwise, and places better furnished; the number is not sufficient, no not in the City of London, or the Universities, to preserve their people to the interest 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 Apostasy I conceive to be this. Many superstitious and illaffected, still hold their places and Live, by the interest 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 number than the sound and godly, and those that engage thoroughly 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 do conform and keep their places: will be so overtopped by Malignants and their followers, as they will not be 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 wholesome Laws and constitutions 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 fallen out amongst those that are well-affected, hath been a great advantage and strengthening to the other party. And very likely it hath been so, and therefore the more heed ought to be, lest some new matter of controversy 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 ourselves, as when for such differences we drive one another out of the field. Though differences are and have been between Presbyterians and Independents, yet each keeps his station, and fights (in different regiments, it may be) 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 Governors, to be distinguished by the surnames 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, and Popery grew under it so fast, as at last we were almost returned into the same condition that we were reform from; this I say may be the cause. There was the like severe impositions and Laws made (as in this case) upon occasion of differences amongst themselves, and then advantages were taken thereby, and many put out of the Musterroll, for Nonconformity, 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. Elizabeth's 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 our suffering brethren's writings, that were then published against the Hierarchy, than a bemoaning the great loss to the cause and people of God thereby. I will mention but one; Considering the season (saith Mr. Parker) though we were worthy, yet should we least be deprived now when Popery (Episcopacy and malignancy we may add) riseth like the swell 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 itself spare depriving for greater faults, when there is PENURIA sacerdotum & quando utilitas eccelesiae exigit. Park. of the Cross, cap. 5. §. 16.    

CHAP. VIII. Schisms and Divisions amongst the people of God, occasioned and continued thereby, is another fruit, 
See Pa. 101, & 120  or evil consequence of such penalties.  

§. 1:  
SUch Impositions and Penalties, are a means to fix and hold up the differences that are in men's 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. Heresy divides from the head, Schism from the members, it being a loosening, or breach in that bond, love hath its seat and foundation in TRUTH, 2 John. 1. Whom I love in the truth. 2. For the truth's sake which dwelleth in us, and shall be with us for ever. As Saints, and especially Churches, have their love and compactness maintained, in being of the same mind and judgement 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 believed and agreed in; hence ignorance, weakness in judgement, dubiousness and the like; or what keeps us from a clear and full close with truth, are very prejudicial to love, and entireness amongst brethren.  
Truth's 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 fare as we divide from truth in our apprehensions; in like proportion, we are disposed to divide one from another in our affections.  
Ignorance, Error, misapprehensions, alienation in affections; these and the like dispose us to Schism and Divisions: 
Aquinas 2●. 2●. q. 39  yet Schism is a sin distinct from each. We must propria sponte & intention, separare ab unitate quam CHARITAS facit, before we become Schismatics.  
Knowingly and purposely, to take up or impose that for duty which is not so; or to make such things indifferent, that are necessary: To be wilfully ignorant, or (through sluggishness and indisposedness to search) to take upon trust with a party; and thereupon endeavour a wilful separation, and dividing from our brethren; this (whatsoever other thing besides it) may justly be termed Schism. 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 form Commonwealth.   

§. 3.  
These and the like Roots of Schism, lie many times secret and under ground, our darkness as well as our light may be under a bushel; our infirmities and misapprehensions, yea want of Love itself is sometimes covered with love: so 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, Governors thinking to bring all into unity, by an enforced uniformity. These differences then that before were private, or in a less compass, are (scattered as it were and carried forth by the hand of these Laws and injunctions) become more public and professed. Yea, what before was of infirmity and weakness, grows up apace to wilfulness and stiffness: 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 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, do sufficiently confirm it.  
And if by such severity, unity and uniformity be 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 pass many ways.   

§. 4.  

¶ I  SUch 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 be both clear and necessary, and this hath ever been a foundation of great breaches.  
1 Necessary and a duty. For what is imposed by wise and righteous Governors, with such enforcements; as if it be not submitted unto, the most necessary duties of the Ministerial Function, as Preaching, Sacraments, etc. 
Abridg. pag. 38.  must be omitted: at least by the most tender and conscientious Ministers, throughout the Nation (it was so argued in the Case of Ceremonies) questionless whatsoever shall be so imposed, 
Bradsh. 12. Arg. arg. 1  interprets itself 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 Nonconformity, and submitting rather to the penalty. For where there is an opinion of necessity (say our Brethren) known to be annexed unto that, which in my Conscience is not so; it is a part of that 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 yielding obedience in using such Forms, or Ceremonies, or what is of an indifferent nature in itself, wherein others place holiness or necessity, is an occasion of confirming and hardening such Governors or others in their errors. 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 Governors 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 tenderness and fear to offend the Lord; being doubtful: yet such commands, speaking these things, not only necessary, but evidently so; We shall suffer under the reproaches (as our Brethren formerly did) of persons that were proud, 
Powel in his Consider.  wilful, obstinate, disobedient to Government, disturbers of the Church, Schismatics, and the like.   

§. 5  
Our differences being thus heightened 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, 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 be 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 heightening penal impositions upon Ministers, and taking advantage thereby to suspend some, and weary others out of their places.  
And if than such a decession of Ministers from their Churches were a Schism, 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 sadness and grief of heart left their stations. 
Ch. Go. with people's consent. p. 138  They themselves (speaking of the Prelates) are the Schismatics, and the makers of the divisions which are now in England, All wise men know, that not the difference, but the cause maketh a Schismatic, and more fully afterwards, pag. 175. The Superior overruling Minister over many distinct Congregations which the Word knoweth not. In truth such a one is the proper cause of dissension and Schism, for he not willing to submit to God's Word, by his power draweth many with him, whereupon followeth dissension and schism. And then he with his Company (being the stronger in the world) may cry out loudest against those fewer that descent, that they are Schismatics and Peace-breakers, but look to the Word of God, and themselves will be found to be the makers of the Schism by their traditions.  

De. Pol. l. 1. c. 37.  Learned Parker bestows a whole Chapter in proving that, Episcopis non puritanis dissiaium anglicanum imputandum esse. And in his Treatise of the Cross, 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, etc. Whosoever saith he 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 Schismatics, though they still remain 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, etc. he declared, and with much strength and evidence, asserted the Imposers, who (being not necessitated,) lay such snares; and not those that conscientiously eat 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 so to do. The matters which the Scriptures have not determined precisely one way or other, nor required any such determination from the Magistrate: If such things be strictly imposed and bound upon us, He doth not leave that liberty to others (though it be every man's right as well as his) which he 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 less  in the parties contending; when the one can plead little but his will or resolution, and the other an apparent necessity." We do not (said our suffering Brethren) separate ourselves 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 out of the Church be not Schismatics, much less Ministers driven by suspension and deprivation. If the Prelates cannot prove from the Word, the things in question, may be prescribed by Authority, and yielded to by the Ministers without sin, then are the Prelates Schismatical, according to the judgement of the Apostle, who beseecheth the Brethren to mark them diligently, who cause division and differences, besides the Doctrine which they have learned, and avoid 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 peaceable union, persons of different judgements. But opinions or practices having obtained an establishment by Law, are thereby exempted from any such Dispute; or so much as being questioned, in respect either to their lawfulness or expedience. 
Ecclesiast. Pol. p. 26.  Things were disputed, (saith Hooker) before they came to be determined, men afterwards are not to DISPUTE any longer, but obey. Prudentia, say others, non obedientis sed imperantis est; it is our part to obey, and not to be 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 suit, that they might have liberty and freedom) in a modest and Christian way, to confer and dispute with the Prelatical party, about the main and principal Controversies, and differences that were betwixt them, This could not be 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 be called in question, and disputed of, as if they were doubtful. It is presumption and arrogancy to reason against what our Superiors 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 superiors. The Governors themselves have ever been sufficiently against it. 
Proclam. 5ᵒ Mar. 1ᵒ Jacabi  King James tells us, it is necessary for them to use constancy in upholding the public determinations of State, otherwise it will become ridiculous, and that the steadfast maintaining of things by public advice established, is the weal of all Common wealths. He speaks there of Church Laws. The 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 LAW 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 own not Church-Government by Arch-Bishops, Bishops, etc.  
So that when these lesser, or doubtful matters, come to be 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 he escape this Thunderbolt from above, there is a gulf 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, etc. 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 praemunire, and 12. Mon. imprisonment, if we speak against the Book. Ad. pa. 41.  or of any part thereof— he 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 suit 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 secure by Royal protection those that shall have to do in this conference. There is little hope to end a Controversy, when we 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 public establishment.   

§. 8.  
But suppose a freedom for Dispute should be yielded, and an equal leave and liberty granted to each party, to bring forth their strength, And so, weigh and balance 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 itself; yet so it is, where there is an establishment, and with such a penalty, there will be a twofold WEIGHT, besides the naked truth of the cause, avoidable cast in: there will be, 

1 The authority of the imposers.  
2 Loss or gain, according as we do conform, or otherwise.    
1 Laws 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 aught to be received in some sense as the Commandments 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 voice to be the voice of God himself. Mr. Hooker asserts, 
Ecclesiast. Policy, p. 26  In litigious and controverted causes, when they come by authority to be determined, it is the will of God that we should do accordingly, though it seems (yea perhaps truly seems) in our private judgement or opinion, it's utterly disallowed by the Law of God. Again, such a determination is a ground sufficient for any reasonable man's Conscience to build the duties of obedience upon, whatsoever his own opinion were, as touching the matter before in question.  
And although some abatement be made, of this over-high opinion of the Laws of men, in these matters: yet at the lowest rate, such Laws will be esteemed, as the digested results, from most serious debates of such persons, who for their prudence, and other abilities, are the choice of a whole Nation; and such authority will have great advantage and weight in men's 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 LAW on their side, it is in vain to DISPUTE; the odds and difference will not equally be 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 form stood, and had the advantage of the Law, there would be no freedom in arguing about it.  
Reason's will not be 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 be but PROBABLE they be good, nothing but evident DEMONSTRATION from private persons may be brought against them. That which is of less weight in itself, 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 (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 Controversy; 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: 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 Martyrdom, 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 yield, with a little of that light which shineth so warm 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 persuasions upon worse principles; will come to be strengthened. Those also that have stood out for the truth, will be staggered, yea it may be 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 unsteadiness, 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 break 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, 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 settled 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 noise 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 reasonableness of men's 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 DUTY, into the other: and you you find 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 interests 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 be put into the other scale, against Episcopacy and Ceremonies: If the Law had said, it shall be the loss of a man's Living to practice or preach for Episcopacy, Common-Prayer-Book, or Ceremonies; these things even in their own opinions would have been light as vanity. That you may have our brethren's own words in this experiment: There were presented certain Propositions to King James, in Anno 1606. as their tenets and opinions against Episcopacy, etc. and for Presbytery, and thereupon they thus write. The former Propositions are such as there will not be found any one conformable Minister in this Kingdom, except he be a masked Papist, that will refuse to subscribe to any one of them, if so be 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 Prelates. Yea, we are out of all doubt, that the Prelates themselves (if it were pressed upon them by the King and State) under pain of deprivation from their Bishoprics, would not stick to avouch upon their oaths, 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 yield unto. Nay, if the case stood but upon the saving of their temporalties thereby (which else they should lose) we doubt not but with heart and hand to subscribe to any one of the aforesaid Propositions.  
The conjecture or guess our Brethren made of the Episcopal party, we 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 superiors came to be 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 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 Magistrate's authority and settlement, that hath rendered them the matter of such contention; the imposers themselves do in a manner say so, The keeping or omitting of a Ceremony in itself 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 DUTY, or the transgression of some Commandment about it. And therefore when such small things as are neither of these, come to be thus greatned, and more offences against God in his service, by reason of Human impositions than 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 thraldom 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 he in his Word hath made so. And this is the great felicity and happiness (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 afar of, rejoicing in the hopes of it, and so fell asleep in the Lord. I say, to suffer ourselves again to be brought into bondage, and not to stir and do 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 great, or greater than was hoped for; and tasted the sweetness of it in the purity of Ordinances for such a time: would they have been the more, or less patiented in being brought again to their former thraldom? 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; especially when besides Scripture-light, that lays it upon our Consciences thus to contend, 
Judas 3. Gal. 5.1  and stand fast in our liberty, we have had also the experience (which our Fathers never had) that such humble, yet zealous contendings and strive for truth and purity of Ordinances, hath been blessed and made successful?  
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 be 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 an easier and quieter mind, dwell in a house of bondage again: than their predecessors, that never had a taste 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 be forgotten, the taking off all such burdens 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 Highness by the Parliament, Anno 1656. a work and favour to the people of God, doubtless very acceptable to Jesus Christ. And I do most humbly beseech our Brethren, and whomsoever they are that pretend to the furtherance of reformation, not to suffer their eye to be 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 Governors steady, to what hath been so happily by themselves established, and not easily be prevailed upon, by persons of any persuasion, that make it the matter of their suit, and solicitations, 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 ruin those that differ from them.   

§. 13.  
Doth not this present age look upon 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 Diocese, and two Justices of Peace next to the place of her abode, etc. and if any shall do otherwise they shall not be permitted to preach the Word, or give Sacraments, nor he capable of any Ecclesiastical Benefice, doth this seem strange to us now? it seemed very necessary in the judgement of our Governors then; and why may not the injunctions, we 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 the eyes of the godly prudent, in an after age; and if it should do so, it is but a just recompense of our sluggishness, in lingering and hanging back on former Customs, and letting the present light and manifestations of the Lord so fare outgo 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 wisdom of the Lord only, is that which will be the same to day, yesterday, and for ever.   

§. 14.  
It is a strange unhappiness, that Ministers only of all other persons are found to be of such an unwholesome temperature, that their infirmities (if such) can not way be cured, but (igne & ferro) by abcission, no punishment sufficient (almost) for any fault, but silencing, ejection, and the like. 
Gild. Silvianus, pa. 214  I confess (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 do exercise Discipline, and suspend from the Sacrament upon that account, should in like manner be punished. And in this case those that do 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 be but one kind of punishment, and for every Crime a man be made a Felon, or Traitor; it will argue in such a Commonwealth, there are more people than they can tell what to do with, and their Laws are bend rather to rid the Country of men, 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 bitterness found amongst the persecuting Bishops, in so much as conformity to all their drudgeries would not serve at last; but (Conformist, or Nonconformist) if he were a conscientious Minister, they would worm 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 shown 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 Hypocrisy was the evident forerunner of their fall, the Lord in mercy grant we may 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 Gospel's 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. David's, to the rest of the Bishops (and it is the sum of what I aim 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, 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 stiffly, and choose rather to forgo their Live, and the exercise of their Ministry, and though I do not justify their do therein, yet surely their service would be miss, at such time, as need shall require them and us, to give the right hand of fellowship one to another, and to go arm in arm against the Common Adversary, that so there might be, Vis unita fortior. In which case of want of their joint labours with ours, there might arise cause of some such doleful complaint, as fell out upon an accident of another 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. etc.  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 swore in their fury, that none of them would give his Daughter to the Benjamites to Wife, yet when their hot blood 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 be deprived of their places for the matters premised, I think we should find 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.  
Furthermore, if these men, being divers hundreds (as it is bruited abroad) should forsake their Charges (as some do presuppose they will) who I pray you should succeed them? Verily I know not where to find so many able Preachers within this Realm unprovided for. But be it that so many may be found to supply those empty rooms, yet they might more conveniently be settled in the Seats of unpreaching Ministers, and so the number of Preachers should be much increased. But if they should be 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 sudden; for that though happily the new supply should be of men as learned as the former, yet is it not probable that they should be 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 Archbishop of Canterbury, these things were not so extremely 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 necessary, by so much as we see greater increase of Papists to be now of late than were before. To conclude, I wish, that if by Petition made to the King's 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 toleration as some of our Brethren are.  nor yet a TOLERATION for them, which 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.    

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

§. 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 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 persuasion, ancient 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 be 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 Laws, and Laws 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 Laws 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. etc. 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, etc. 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 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, etc. for who should be able to know these things best, according to God's Word, but they that be Preachers of the same unto others? Dr. Fulk his disc. of Discipline, p. 117. If Discipline were settled (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  than 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 encroachment upon the privileges 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, 
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 settled use, and how frequent or seldom 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 meddled 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 intention, those first reformers are acknowledged to be excellent instruments raised of God, 
The Preface to the Direct.  etc. 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 arms in Anno 1630. and 1640. were not only against the Book of Canons, 
Pag 26.  Service-book, etc. for the evil matter there contained, but the manner of introducing the same; that is, by a Civil, and not by a Church power.  
Ans. 2. The Assembly did never intent 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 unfitness 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 means, as on the one hand to make and increase an idle and unedifying Ministry, which contented itself with set forms made to their hands by others, etc. so on the other side, it hath 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 we 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 endangering of many thousand souls in a time of such scarcity of faithful Pastors, and spoilt 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 be 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 hooker's 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 change it and please themselves in some other if there be 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 justify 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 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] we have reason well to consider what we put the stamp of public 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 easy to foresee all the mischiefs and inconveniences it would beget, though we may easily guests they would not be small, by what we have felt in the like kind.  
Ans. 3. We are told, 
Eng. po. Cer. p. 154  before Prince's Ordinances can be said to bind us, it must first be showed they have been prescribed by a lawful Synod of the Church. The Magistrate's 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 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 enjoined 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 do the like; and if not Classis, each Congregation being furnished with a Presbytery, aught to make (if not afore Judgement by their Delegates in some greater Assembly, yet) an after Judgement (and to accept or refuse what a Parliament shall do 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.    

CHAP. X. The Fifth Argument. It is difficult in Ecclesiastical matters, to obtain reformation of what is amiss. These things are pressed with greatest severity upon the most conscientious.  
WHen any change happens in Ecclesiastical affairs, it is long before we can come to a settlement, as we have formerly showed: This settlement being made, and munited with penal Laws by the Civil Magistrate: it is difficult, if not impossible, in an ordinary way, to get any thing reform; though it be ever so inconvenient, and burdensome to men's Consciences. Repeals and changes are made frequently of Laws about Civil affairs, and our evils cured as they come to be discerned: but Church grievances, like diseases in the spirits, are in a manner incurable. 1 There are but a few in comparison, and those more strict and conscientious (who are ordinarily the worst beloved, and least regarded) that feel the pain of such distempers. 2 By such impositions we rid ourselves of those Ministers, whom we esteem most troublesome; and have great advantage to fashion, the rest (I mean the less conscientious) to a state guise. The sad experience we have had formerly, and what great and constant endeavours after reformation have been many years prosecuted, with little or no fruit, may be a proof sufficient hereof.  
In the Reformation began with Edward the Sixth, such relics of Popery were left in the Church, as did much offend divers godly learned, even in those days. These Superstitions coming to a settlement, and by penal Laws fixed in the Worship and Service of God, they held their station near a hundred years, notwithstanding the testimonies at several times given all along against them. In the beginning of Queen Mary's days, those learned men that left their own Country, and went into Germany, where this reformation, and the superstitions settled in it, being stuck to by some amongst them, there was then a very great testimony, and in the eye of the Churches of Christ, given against those evils by others of them, better affected to a thorough reformation, of which more afterwards. These endeavours and witnessings did not in the least loosen the hold those corruptions had gotten by their first establishment, but were continued still, as will appear in what followeth.  

§. 2.  
Those Brethren, and such others as desired further reformation, conceived great hope to themselves, upon Queen Elizabeth's coming to the Crown, who was a Sufferer with them; SHE 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 proffers of Disputation against those forms, and impositions; as also Assertions & Demonstrations, wherein 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 brethren's Writings might be 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 blood.  
Greater hopes by fare were conceived upon King James his coming to the Crown, whose breeding seemed to set him fair for the desired reformation; as also the Oaths, Covenants, and other engagements that were upon him; 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 coming 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 slowness and neglect of States, in altering what hath gotten any settlement in Ecclesiastical affairs; though matters be ever so much amiss; his words are these, I ask, why the Civil State should be purged and restored, by good and wholesome Laws 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 dregs of time, and receive no alterations, now for this five and forty years and more; 
It is above five and forty years since.  We have heard (saith he) of no offer of Bills in Parliament; Is nothing amiss?  
The pretensions for not making alterations in Churches settled, are mentioned by the same Honourable Pen, in page 29. Tares, say they, 
Discourse concerning Church affairs by the L. Bacon.  must not be plucked up, lest you supplant the good Corn, but let them grow together; they stiffly hold, that nothing may be innovated, because it would make a breach upon the rest, which he 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 Kingdoms, the suffering of good Ministers all Queen Elizabeth's days were represented to him, which before he came to this Crown he seemed much to resent.  
These hopes were strengthened by his Majesty's condescension to a Conference, which could never be obtained before, in which he 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 Majesty's intentions, to further reformation, was without cause given by him. All former Laws and penalties are anew enforced (thus the Proclamation concludeth.) And last of all, we do admonish all men, that hereafter they shall not expect or attempt any further alteration in the common and public form of God's service, from this which is now established; such a resolution, in respect to Laws and Statutes made about Civil affairs hath not been known.  
In King Charles his time the like endeavours continued, yet Ministers daily silenced, and being utterly wearied with expectation, Multitudes, Ministers and others, (being hopeless) 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 Wilderness some of them, and others into other parts beyond the Seas, that they might enjoy Ordinances in purity. None of all these 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 Governors, that they do 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 Statesmen) where there is want of light or reason to enforce, to supply it by the severity of Laws and penalties. And let not Ministers, or Churches, which should be 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 endeavours to hinder such settlements.  
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 confess, if any thing do 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 offensiveness, 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, etc. never have any one of you taken in hand to say any thing against it, but it hath made his eyes to dazzle as the clearest Sunshine, whereby he 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 gainsayers thereof: yet still you continue in your course, is it because you see not what you should do? It cannot be so— unless you have eyes and see not: for the cause hath been (by the blessing of God) so managed, that many Ploughmen, Artificers, and Children do see it, and know it, and are able by the Word of God to justify it, and condemn you to be adversaries to the Gospel, etc. Do not persuade yourselves therefore, that further light, and a greater suffrage hereafter will be able to remove what things for the present seem not so allowable; its true, God can do 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 freshness, to run their race, oppress, 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 be shaken may remain.   

§. 4.  
The sharpest edge of such Laws while unreformed, verging about from their first pious and righteous intentions (if any such were) will be 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 be 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, etc. was for a good purpose, 
Preface to C. P.  and great advancement of godliness, as is professed by the Composers of it. As also the Ceremonies to be 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, etc. and upon this good meaning, that without some Ceremonies it is not possible to keep any order, or quiet Discipline in the Church. It was fare 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 choicest 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 he 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 able to preach, Popish and corrupt in their judgements. In process of time it became a bar only to the most holy and eminent Preachers.  
3 Three or four men that tender God's 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 conscientious 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 Queen Elizabeth, 
Artic. 51.  to be inquired of in the Visitation, this is one, Item, Whether do you know any man in your Parish, secretly, or in unlawful Conventicles, say, or hear Mass? etc. but in after times, such as met together to fast and pray, to repeat Sermons, and edify one another with good conference, were these Conventiclers, and punished accordingly.   

§. 5.  
In some Dioceses, where the Bishop (being mindful of that wholesome exhortation to mercy in his Consecration) was more tender to his Clergy: 
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: which being observed, and that there was more liberty given in one Diocese 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 settling 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 we do Decree and Ordain, that no Bishop— shall cause to be printed or published any other Articles, or forms of enquiry, etc. So that the edge of those former Injunctions, which was intentionally set against Popery and Profaneness, by this new Book of Articles, and inquiries, 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 all times to come. It being now not left in the power, or to the discretion of any Bishop without hazard of a Month's suspension ipso facto from his Bishopric, to be 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.    
FINIS.   

The Contents.  

THe Usefulness of Catechising, and the prejudice to the people for want of it. Pref.  
CHAP. I. A Case; With an explication of some terms, and the State of the Question. Pag. 1  
CHAP. II. The first Argument. Rites and Forms that have a Stated Use, and to Spiritual ends, in the Worship of God, aught to have Scripture warrant for their establishment. p. 16  
CHAP. III. What directions there are in the Scripture for the instructing of others, in respect both of matter, method, and means, etc. p. 29  
CHAP. IV. Divers Objections answered, no show of Scripture for it, nor necessity, nor requisite for Uniformity, or obliged to it by our Covenant. p. 43  
CHAP. V The second Argument. Of Christian Liberty, things indifferent, the particular Catechism designed, not so desirable for this Use; and how many ways our Ministerial liberty is prejudiced by the imposition of it. p. 61  
CHAP. VI The third Argument: Taken from the imposition and penalty, the severity and inequality of it. p. 99  
CHAP. VII. Of the prejudice to the Ministry, and evil consequences of such an imposition. p. 120  
CHAP. VIII. Schisms and Divisions amongst the People of God, occasioned and continued thereby, is another fruit, or evil consequence of such penalties. p. 165  
CHAP. IX. The fourth Argument. It is destructive to that Independency which hath been anciently claimed and professed by our brethren the Nonconformists. p. 211  
CHAP. X. The fifth Argument. It is difficult in Ecclesiastical matters, to obtain reformation of what is amiss. These things are pressed with greatest severity upon the most conscientious. p. 233    

Courteous Reader, These Books following are printed or sold by Adoniram Byfield, at the three Bibles in Cornhill, next door to Popes-head Alley.  

THE History of the Evangelical Churches of the Valies of Piedmont, containing a most exact Geographical description of the place, and a faithful account of the Doctrine, Life, and Preservation of the Ancient Inhabitants, together with a most naked and punctual relation of the late bloody Massacre, 1655. And a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther, by Samuel Monland Esq. in fol.  
Divine Characters, in two parts, acutely distinguishing the more secret and undiscerned differences between the hypocrite in his best dress of seeming virtues, and form of duties, and the true Christian in his real graces, and sincere obedience, by Mr. Samuel Crook, in fol.  
A Commentary upon the three first Chapters of Genesis, by that Reverend Divine Mr. John White, late of Dorchester, in sol.  
An Exposition upon Ezekiel, by Mr. William Greenhill, in quarto.  
The Humble Sinner resolved what he should do to be saved, or Faith in the Lord Jesus Christ the only way of Salvation, by Mr. Obadiah Sedgwick, in quarto.  
The Riches of Grace displayed in the offer and tender of Salvation to poor Sinners, by Mr. Obadiah Sedgwick, in 12ᵒ.  
The Fountain opened, and the water of Life flowing forth, for the refreshing of thirsty Sinners, wherein is set out Christ's earnest and gracious Invitation of poor Sinners to come unto the waters: His complaining Expostulation, with the ingratitude and folly of those who neglect so great Salvation. His renewed Solicitation, with all earnestness, and the most persuasive Arguments to allure thirsty Sinners to come to Christ, by Mr. Obadiah Sedgwick, in quarto.  
The Anatomy of Secret sins, Presumptuous sins, sins in Dominion, and Uprightness, wherein divers Cases are resolved; with the Remissibleness of all sin, and the Irremissibleness of the sin against the Holy Ghost, by Mr. Obadiah Sedgwick.  
The Plain Doctrine of the Justification of a Sinner in the sight of God, justified by the God of Truth in his holy Word, and the cloud of witnesses in all ages, wherein are handled the Causes of the Sinners Justification, explained and applied in a plain doctrinal and familiar way, for the capacity and understanding of the weak and ignorant, by Mr. Charles Chauncy, in quarto.  
The Gospel's Glory, without prejudice to the Law, shining forth in the glory of God, the Father, Son, and Holy Ghost, for the Salvation of Sinners, who through Grace do believe, by Richard By field, in octavo.  
A Declaration of the Faith and Order owned and practised in the Congregational Churches in England, agreed upon, and consented unto by their Elders and Messengers in their meeting at the Savoy, in quarto.  
Habbakkuks' Prayer applied to the Churches present occasion, and Christ's Counsel to the Church of Philadelphia, very seasonable and useful for these times, by Mr. Samuel Balmford, in 8ᵒ.  
A Short Catechism, by Mr. Obadiah Sedgwick.  
Hidden Manna, by Mr. Fenner, in 12ᵒ.  
Safe Conduct, or the Saint's guidance to glory, by Mr. Ralph Robinson, in quarto.  
The Saints Longing after their heavenly Country, by Mr. Ralph Robinson, in quarto.  
A Sermon at a Fast, by Mr. Nathaniel Ward, in quarto.  
Moses his Death, a Sermon at the Funeral of Mr. Edward Bright Minister, by Mr. Samuel Jacomb, in quarto.  
A short and plain Catechism, instructing a learner of Christian Religion what he is to believe, and what he is to practise, by Mr. Samuel Jacomb, in octo.  
The Hypocritical Nation described, with an Epistle prefixed by Mr. Samuel Jacomb, in quarto.  
A Sermon of the baptising of infants, by Mr. Stephen Marshal, in quarto.  
The unity of the Saints with Christ the head, by Mr. Stephen Marshal.  
There is now in the press that long expected book, The bowels of tender mercy sealed in the everlasting Covenant, by Mr. Obadiah Sedgwick, in fol.   
FINIS.