he does execute the judgment of truth peace 11. Propos It is to be adverted that there is a twofold subordination of powers in Government one in LINE A DIRECT A and another in LINE A OBLIQU A in the first subordination the power subordinated is derived from and comprehended in the Supream and may be impeded suspended or reguated in its exercise yea totally dissolved by it and when exercised it is in the name and authority of the Supream and wholly dependant in its regulation on it so that both the power as such the person intrusted therewith and its exercise is subjected to the Supream In the second kind of subordination the subordinated power or rather the person in its exercise is only the object of some acts of another power but the power is not derived from it nor JURE impedible or regulable by it It is in this last sort of subordination that Magistrats and Ministers are subordinated to one another without all subordination of the powers in their exercise for as Magistrats may yea should command Ministers when negligent to the duties of their function so Ministers ought in Christs name to command Christian Magistrats to do the duties belonging to their office and to rebuke them authoritatively when found acting contrare thereto 12. Propos These subjected to created powers whether Magistratical or Ministerial being under the supream absolure and universal Soveraignity of God have a power of judgment and discretion granted to them for cognoscing on the commands of their superiours as to their justice or injustice or their consistency with or repugnancy to the commands of God by which they are to walk in giving or not giving obedience to their superiours The way being thus paved our next work is to shew what we judge to be the Government of the visible Church which we shall do in these Conclusions Conclus 1. The Government of the visible Church largely considered is either Supream or Subordinat to the Supream belongs the legistative power as the making and enacting of lawes instituting of ordinances appointing and impowering of officers and to be the fountaine of all power in the Church This we assert to be only in Christ Jesus and visible in his word ordinances officers and the conveyance of all Church power in this none share with him either Magistrats oâ— Ministers Conclus 2 The subordinat power of Government in the Church is in her officers that Christ hath appointed and called thereto which power is only and immediatly from Christ and exercised in his name over all in the Church which distinction of Church Government makes not different Governments in the head and members it being one and the same Government truly Monarchical not Aristocratical nor Democratical Concl. 3 This derived and subordinat power in Church officers when considered with respect to its mater in and about which it is exerced is diverse Schoolmen and Divines distinguish it into the power of Order Jurisdiction but for explications sake and avoiding of all ambiguity we shall consider it in the variety of its objects or mater and its divers acts about the same As 1. To it belongs the dispensing of the ordinances of worship in the publict assemblies of the Church in preaching of the word praying to as the mouth of the assembly and praising of God in these they act as the Authorized servants of Christ in performing and directing of the worship of God in the Church 2. The convocating of the Assemblies of the Church for these divine and holy exercises on which all in the Church are bound by divine precepts to attend as the institute means of worship conversion and edification 3. The receiving ordering and distributing of the Charitable contributions of the Church for maintaining of the poor and doing of other pious works 4. Trying receiving and admiting of members into the Church confirming and sealing of the same by Baptisme 5. Administring the great ordinance of the Lords supper to the worthy and obedient conforme to the institution of it in the word 6. Ejecting and excluding the impenitent and obstinatly scandalous after due trial and conviction whether in doctrine or manners from the Sacraments and Comunion with the Church in these 7. Trying calling and ordaning of persons fitted for and willing to engadge in the Ministery according to the rules of the word 8. Deposing and exauâ—orating of Ministers from the Ministery who by heresy or scandals declare themselves unworthy of and unfit for the same 9. Trying and censuring of scandals in persons found guilty of them after due conviction for their recovery and keeping of the Church pure 10. Associating into stated fixed meetings for carrying on and doing of the former and subsequent work whether more general or particular in their due and allowed subordination 11. Trying and judging of doctrines whether sound or heretical according to the rule of the word of Christ and censuring of persons found unsound in the faith 12. Disposing ordering the necessary circumstances of worship and Government for decency and order and the avoiding of confusion 13. Resolving of doubts and cases of conscience incident to the Church on any occasion or emergent 14. Indicting of dayes of publict solemne fasts and humiliation or of thanksgiving as the dispensations of judgment and mercy call to the same c. Conclus 4. This Government of the Church as it is in the hands of Church officers and exercised by them is purely Ministerial without all dominion in them and only executive in applying the will of Christ to the members of the Church as they are found conform or disconform to the same Concl. 5. This subordinat power in Church officers is only declarative and nuncupative and not properly decisive they have not power to determine what shall be true or false doctrine sin or duty and what censure shall be inflicted on persons heretical or scandalous but only to declare and apply the will of Christ and what he hath determined anent these in his word This power suppons its object and does not make it Conel 6. It is wholly limited regulated by and restricted to the word and law of Christ as its basis and rule beyond which it cannot go and if it do its acts are nullities and not obligatory on any Concl. 7. It is purely spiritual in its mater manner and ends and not at all civil it essentially respects the inner man and wholly labours in the wayes appointed the saving edifying and perfecting of it Concl. 8. This power is not properly coercive coactive and compulsive but only exclusive that is if it be not obeyed by them about whom it is exerced it does debarre them from and deny them the benefits that are offered to all and promised to the obedient Concl. 9. This power in the hands of the Church officers is truly Christs and when acted in his name conforme to his lawes is the exercise of his Supream dominion in and over the Church By which
is there not here a reciprocal subordination and superiority of persons with a coordination of powers as is hinted above We plead no more for the Ministers of the Gospel and the Government of the Church commited to them We grant a great difference in other respects betwixt the Magistrat and Ministers they act as meer servants without all dominion in them He with dominion and Magistratical authority over the persons of Ministers yet for all this the powers are coordinat and in their exercise not directly subject to one another 2. These powers their exercise and respective objects becoming reciprocally the object of one another as the Ministry and its objects being one part of the Magistrats power the Magistrat and the objects of his power being likewise a part of the object about which Ministers exercise their power under different formalities and specifications there arises or results not only a sweet harmony and a mutual subserviency to one another in advancing of their respective ends but likewise an indirect subordination to one another in the exercise of their powers without any dependance of these powers upon one another But this subordination is only of the persons and not of the powers which by being the mutual objects of one anothers powers does not subject the power and its exercise but only the persons for any thing or power becoming the object of another does not subordinat it to that power the Word Ordinances c. are not by being the object either of the Ministerial or the Magistratical power subordinated or subject thereto so that the Ministerial power its exercise and the maters about which it converses are not by being the object of the Magistrats power subordinated to it This breaks the force of our adversaries Argument which lyes mainly in this Obj. 6. It is only this sort of Supremacy and subordination that the act of restitution does mean Ans It is not so as is clear from the words and frame of the acts for it is the Church assemblies their proper maters their constitution the intrinsick obligation of their conclusions that are subordinated to the Magistrat so that all is nothing without him Obj. 7. All Divines even the Presbyterians and independents in the Church of England grant the Magistrat to be Supream in all causes and over all persons Ecclesiastical none of them scruple to take the oath of Supremacy as it is established by law in that Kingdom Ans All Divines do not grant this as is to be seen in the writings of many and for any thing we know it is not yeelded by the Presbyterian and Independants in the sense controverted among us neither can it seing it quyt overthrows all Church Government in its distinction from and independency on the civil Government of the Magistrat which is contrare to the known principles both of Presbyterians and Independants and if the Prelats themselves durst speak their minde conforme to their owne principles they would not in this differ from us as Thorndike more free and engenuous then the rest of his party does declame and cry out against the oath of Supremacy as the great crying sin of the Church of England but to an excesse would assert all and much more then we do in this mater were it not for fear of offending the Magistrat on whom now they wholly depend and whose Creaturs they only areâ— which hath in our times reconciled the Prelatical and Erastian principles at least in appearance that are most contrare to and distant from one another yea more then theirs and ours And although the Presbyterians and Independants in the Church of England do take the oath of Supremacy yet it is with such explications allowed assented to by the Magistrat that give it a sound sense which was stumbled and scrupled at both in Queen Elizabeth and King James times till its sense was explicat and allowed as is to be seen in the instructions given to justices of the peace by Queen Elizabeth for administrating the said oath Bishop Ushers explanation of it approven by King James In which sense it is understood taken to this day among them But to understand this mater aright and to avoid the labyrinth of generalities ambiguities with which some divines perplex intricat it it would be considered 1. That there is a two fold proper supremacy one civil and another Ecclesiastical about Church power meetings and maters 2 There are two Kinds of Causes of those they call Ecclesiastical some that are only extrinsically such but in their nature immediat ends and use civil that for their more remote ends and respects to things truely and properly sacred are called Ecclesiastical as lawes made for the Church her concerns outward liberty and peace external rewards and punishments c. Againe some causes Ecclesiastical are intrinsically and formally such as who shall preach the Gospel be invested with the Ministery or who shall be deposed from it who shall be rebuked admonished and excommunicated or received and admitted into the Church c. 3 The terme CAUSES is not here to be understood in a physical but moral and juridical sense that is for questions to be decided by those who are impowered either by God or men to this work 4 Causes or questions as they are the object of power its exercise are either proper and immediat or els improper and remote Hence we say 1. That the Magistrat is Supream Governour in all things or causes properly civil relating to causes and persons Ecclesiastical the judicial cognition and definitive judgment of these belong to him and not to the Church in this sense we admit the oath of Supremacy declared ourselves willing to take it which was refused us 2 That the Magistrat is not the supreme Governour in Causes and over persons formally Ecclesiastical This we assert belongs to Christ Jesus only and not to the Magistrat as hath been proven above This is the supremacy we deny to the Magistrat and for which we have declined to take the oath anent it that is now established law being perswaded for the reasons formerly given that this is the supremacy granted by law and understood in this oath But3 That causes and persons formally Ecclesiastical are not the proper and immediat object of the Magistrats power but only improper and remote and the reason is becaus in the execution of Christs law given to the Church the judicial cognition and definitive judgment about these belongs not to the Magistrat but to the Ministers of the word as for instance it is not the Magistrats part to cognosce and determine who is to be received into the Church and who not this is proper to the Ministers of the Gospel and so of other causes and questions of the like nature Obj. Then the Magistrat in protecting countenancing and furthering of the Churches acts and sentences by the sword must be a blinde executer of them Ans This must be said
and the persons qualified for and called thereto in his own way without dependance on the Powers of the earth being thereby constitute his Ambassadors and messengers and in special delegation sent from him as such to preach the Gospel to treat with sinners for reconciliation and obedience they by vertue of this institution and their special delegation or mission from him are bound to exercise the Ministery c office they are invested with till it be taken from them in the way by which he coveyed and conferred the same upon them If this be a truth as no Christian that doth acknowledge the divine authority of the holy Scriptures and subjecte themselves to its light and direction will get refused will it not follow that Ministers in their ministerial capacity are first and immediatly subject to Christ and not to men in their ministrations of the Gospel for they as his Ambassadours having and deriveing all their power from him are oblidged on highest paines be reason of their special relation to him and their comission from him which containes all their instructions to do the work of the Ministery cannot be superseded therein by any far less by them that acknowledge Christs authority in and over the Church to be superior to and above all other authorities whatsoever If they had their power and mission from men well might they submit to these in taking it from them but it not being so they cannot think themselves discharged of their office but in the way by which He conferred the same upon them Beleeve us in this lyeth a great part of our difficulty we are sure Ministers are Christs messengers sent by him whom they are bound to serve in preaching of the Gospel and dispensing of ordinances for the salvation of sinners from which obligation none can loose them but Christ Jesus their only master and head in this work 2. It does also natively flow from the former truth that all especially those in and of the Church are by vertue of Christs supereminent supream and absolute authority and their professed subjection to him indispensibly bound to subject to the ministerial authority and its exercise in the persons of those whom he sends and that on the account of their ministerial power office which is truely Christs and not theirs they acting according to the instructions contained iâ— their commission for they are Christs servants serving him by special delegation in the Gospel to which they are impowered commissionated and instructed by him they bear his name stand in his stead and represent him to his people as his Ambassâ—douâ—s being sent by him to all finners for attaining and carrying on the great ends of the Gospel thâ—â—r conversion edification and eternal salvation And seing it is so we must first renunce Christs authority and dominon over his Church before we can refuse and reject that power and authority of the Ministers of the Gospel who are thus sent by him to us the tâ—uth is thâ— not receiving of them is a rejecting of him a matter that should be tenderly seriously laid to heart by all for it draws exceeding deep upon all sorts of sinners high and low so that they not depending on any other infeâ—â—our authority and power except that by which they were sent their obligation to the work of the Gospel cannot be annulled by men Let us say it in this we contend not meerly for the ministerial authority that for the fountaine and ends thereof should be dear to us but for the prerogative of Jesus Christ whose right it is as King of his Church to constitute send Ambassadours in his own name if there be any thing that is the proper right of Soveraignity this is one which is the native consequent of it without which it cannot be shall we allow this in point of right to earthly Soveraigns and deny it to Christ the only Head and High priest of our holy profession Secondly Moreover Ministers in this relation they stand under to Christ Jesus have the Gospel its ordinances committed intrusted to them to be dispensed in his name for the conversion and edification of sinners for which they are called the stewards of the mysteries of God 1 Cor. 4 1. this is a talent they have received from their great Lord and master of which they must shortly give an account and which while they have it they are commanded in all highest paines to use for the gaining of sinners to him in the ways he directs them to in his word Now let all judge what a strait Ministers are cast into in these times If they forbear on the inhibitions of men to dispense the Gospel and its ordinances to sinners thus committed to them they prove unfaithful to their master betray their trust and incurre his heavy displeasure and wrath If they answer their trust and aime at faithfulness therein in preaching of the Gospel and labouring in the work thereof to gaine sinners they provock men and expose themselves to all sorts of suffering But they knowing the love and terror of the Lord have on mature consideration of this mater chosen and purposed in their master's strength to venture on the wrath of men seing they cannot in this juncture both please their Master them resolveing to prefer the necessity of suffering to that of sinne the much commended and cryed-up choise of Moses in the like â—ase proposed to all in the word for their imitation Thirdly Besides this trust of the Gospel there is likewise the heavy trust of immortal souls to whom they are sent committed to them of whom they are to give an account and for whose blood they must answer when they resigne and give up their stewardship and lay down their office and trust aâ— his feet from whom they received it Do any think the threats and inhibitions of men will discharge them of this trust at their master's hand If they think so they shall do well to produce something from him that will signify so much to them without which they cannot judge themselves exeemed from the care and oversight of souls whose blood will cry aloud in the ears of their master if they do not their part in what he hath commanded them for saveing of such We have heard of nothing yet from our Rulers to satisfy our consciences in this mater but peremptory lawes and acts commanding them to obey the same under great penalties If we were assured upon clear rational grounds that their voice and commands were the voice and commands of Christ Jesus releeving us of this pressing burden of immortal souls once laid on us how quickly and cheerfully should we obey their present laws but nothing can we learne from them or any other to ascertane us of this Let any that hath any true feeling of the natural state of souls judge what a cruelty it must be in us to behold souls perishing throw ignorance wickednesse hypocrisy a Spirit of delusion
is the charge Reproaches lyes will be foâ—â—â— another day a weak covering and an unsafe 〈◊〉 Secondly We suppose it will not be denyed to us that the power of Magistrats is not simply absolute but several ways bounded and limited as 1. By its own nature which is properly civil and politck 2. By its objects Truth and Righteousness to which it is astricted and beyond which in its exercise it cannot jure go 3. By the absolute and universal authority of God and his laws from which it and other powers are derived and to which they are subordinat All these limites are set to Magistracy which it may not transgress and beyond which obedience is not due to these that are installed in it By the first it is distinguished specifically trom other powers as immediatly fountained in and descended from God as it as the power of Parents of Husbands Ministers of Christ c. some of which did exist and had being before Magistracy was in the world We assert that these powers being specifically different from Magistracy and as immediatly derived from God the Mastrat cannot jure disannul them hinder their exercise nor dissolve the obligations on those vested therewith to those duties to which they are antecedently bound It is true the magistrat hath a power about these powers but it is only cumulative and not privative of the same he is to see that all do their duties in their several relations capacities and that Truth Righteousness and Peace be keeped and flourish amonst them By the second the magistrat is bound up and tyed to truth and righteousness and hath no power to go beyond far lesse to do contrare to them they being the essential objects and ends of magistracy for the preservation and advancement of which it was first institute brought into the world By the third the magistrat is so subjected to God and subordmated to him as all other powers are that not only the right of precedency in the mater of authority and obedience thereto is Gods and not the magistrats but the magistrat is that much subjected to his law as that he hath no jus or power to command any thing to the contrare his commands here are nullities as a non habenie Potestatem so that non-obedience in this case is not disobedience to him but obedience to God for as God hath not given power to any of his creatures against himself so in the Collation of the magistratical power and authority there is an obligation conveyed with it on the persons called thereto to improve and use the same for him and the furtherance of obedience from others to his laws for the magistrats power being of God makes him the Minister of God for the good and not the hurt of others Hence it is evident and beyond disput with all sober minded men that the commands of the magistrat do not binde any subject where God commands the contrare Court parasites and flutterers may extend this power of the magistrat beyond these who through the love of their worldly interests and lusts when favoured and advanced by Rulers more then from any true respect to their just authority and prerogatives keep no bounds in their assertions about the magistrats power but the true markes and Land marks are set by God himself and will not be removed but to the prejudice and ruine of these that labour to overturne them If we make it not out as hath been hinted above that that which is commanded is sinful and contrare to the commands of the must high God let us be used with all severity but noe are is granted to us all accesse denyed and every door shut up Exception 2. But our adversaries not finding sufficient ground for the former charge take them to the actions done in the times of our late troubles and confusions charging all that was then done upon our party and their principles Ans We are confident that when the carriage actions of the true Presbyterian party in relation to the Magistrat shall be searched after and known they will be a sufficient confutation of these malicious Calumnies cast upon us from this head we know for justifying of this charge all the enormous actions of former times are fathered on our party and their principles but contrare to all justice for we are sure if the actions of the late preceeding times were duely differenced and distinguished into their several kindes drawn up to their true fountaines heads that these of them that are not justifiable shall be found to rest on persons and parties of designes inclinations and principles different from ours who for worldly respects and designes betook themselves to and sheltered under the wings of the Presbytean party while in power and succesful as it useth alwayes to be in such cases of these there were different yea contrare sorts that winding into the favour of leading persons in those times did climb up to that height of reputation and power as to influence their counsels and actions to the committing of several enormities that we dar not yea will not justiâ—â— but after-alterations gave sufficient discoveries of them who Proteus-lyke changing into every forme stroke in with the party that did for the time predomine let preceeding actions then be distinguished into those that we judge right and resolve to stand to as the native effects and product of our designs and principles how much soever now misrepresented and these that were influenced and brought forth by the predominency of persons and parties of different designs and principles in our counsels and also betwixt those that were the actions of particular persons and not of the party as likwise betwixt those usual infirmities that men in this sinful state are incident to in the best of actions and those grosse and wicked aberrations from the paths of Righteousness that are but seldome incident to men of honest intentions and well informed consciences we say do us the justice thus to difference former actings while Presbytery was in the rise prevailing and prosperous against its adversaries and we will quickly wipe off the dirt cast upon us by persons that keep no bounds of charity and justice in their censures of the late times let Histories be consulted partial as they are and it will quickly appear what were the true genuine designes and actions of our party then and what not but thus to charge the whole party their principles hand over head with all the enormities of these times lookes rather like a Spirit of bitter malice then of meekness sobriety and judicious love that speaks no evil without clear rational grounds the great ornament of the Professors of Christianity Is it not known and beyond all disput evident what the Presbyterians did in opposeing the change of gâ—vernment and all the sad practises committed before and after in relation to it so as the then prevailing party confided more in the prelatick and
none wonder we take this ticklish subject into consideration and dar adventure to give an accompt of our thoughts of the same to the world for we solemnly professe that on the exactest enquiry and search that we have been able to make about this mater we finde it as diametrically opposite to our true Covenanted principles as Prelacy and in its effects we fear shall prove as destructive to the Church and work of Reformation as any thing that appeared on the field against it Times past and present speak much to this but the future will say more the storme that this Supremacy threatens to this Church and nation is such that it is the part of all that wish well to Zion to pray inflantly day and night that it may be graciously averted The truth is as we look upon it as an high corruption in it self tending to the subversion of the Churches concerns in doctrine worship and Government so it lies at the bottome of our non-conformity to the law in Church maters and is not only one but a maine reason why we cannot joyne in Church assemblies especially for Government which thereby in our apprehensions are made nullities That our procedour in speaking to this may be distinct and clear to all we shall observe this method 1. We shall consider speak to the Government of the Church and shew what it truly is 2 We shall prove its distinction from independency on the civil Government And3 Shew how far this Government of the Church is by law lodged in and exercised by our Rulers contrare to Scripture and the practice of the Church till these hundered years past For more light to the whole we shall premise these preliminary considerations or propositions which we think will not readily be denied by any 1. Propos it is out of our rode and inconsistent with our intended brevity to insist on the tearms GOVERNMENT CHURCH what is usually signified by them these we leave to the Criticks and all that write on this subject but all are agreed in this that GOVERNMENT is a tearme importing power and authority which is nothing els but a right to rule others and an obligation on these invested therewith to use the same for attaining the ends of Government So that Government makes its acts due bindes them to all these acts means wayes by which Government is enabled to reach its ends 2. Propos All created power authority is originall in God as the first cheif cause thereof derived from him as the universal Supreme Monarch and Governour of all in heaven or earth hence it necessarly followes that as the power that cannot prove its descent from God is not to be admited so all just powers are directly subordinat to him as the universal head of all 3. Propos that the Church of Christ not being founded in nature but on supernatural revelations her Government must wholly depend upon flow from it in these things where it differs from other Governments so that the All of this Government is by positive institution and warrant from God supernaturally revealed 4. Propos That Christ Jesus as Mediator being made the head of the Church under God and thereby her Government fountained in him all powers in the Church must be derived from and subordinat to him as the Supream 5. Propos Beside the invisible and internal Government that Christ Jesus exerciseth by his Spirit on the souls and consciences of his people that consists in the inward light and power of his Spirit guiding and enabling them to that obedience he requires of them in his word there is likwise a true visible Government of the Church institute by him and visibly exercised in her in his name as her Supream 6. Propos The Government of the Church as shall be proved afterwards is not properly and in linea directa subordinat to the Magistrat for 1. It hath its derivation from another fountaine Christ Jesus who being the Churches Supream head and governour all power in her must come from and depend on him 2 The Magistrat cannot take away nor change the Government of the Church which he may do in Governments and powers subordinat to him yea he cannot impede its exercise in these intrusted with it seing they are under obligations for it antecedent superiour to these of the Magistrat 7. Propos That the holy Scriptures being the word and law of Christ as King of his Church must be the instrument and rule of the Churches Government according to which she ought to be ruled not only in these acts of faith and obedience in the inner man but also in the outward 8. Propos Although powers specifically distinct be not subordinat to one another yet there may be and is a mutual subordination of persons invested with these powers so as the persons are in different respects superiour and inferiour to one another as Jesse was to David supposing him to live in his son Davids reigne which subordination of persons does not take away the destinction of these powers nor the mutual subjection the persons owe to one another hence we assert that as Magistracy does not destroy the Ministry nor loose the persons cloathed therewith from the subjection they owe as Christians to Ministers in the right exercise of their Ministery so neither does the Ministery destroy Magistracy nor untye Ministers as subjects from that subjection and obedience due to Magistrats from their subjects Ministers are bound to this as much as any 9. Propos As in all Governments there are somethings that is intrinsick although visible wherein its nature and specifick essence does consist and somethings accidental and separable from it that belongs not to its esse but BENE ESSE so there are in the visible Government of the Church somethings essential intrinsick of which afterward and somethings accidental and extrinsick without which it can subsist even in its exercise 10. Propos These things in and about which the Government of the Church is conversant are of diverse sorts some are purely spiritual as the Word Ministery Sacraments and all Ordinances of divine appointment Others are of a mixt nature partly spiritual partly civil as the necessary circumstances and mods of worship and Government which although civil in their own nature and common to other actions yet partly by reason of the general divine appointments impowering the Church to dispose and order these partly by reason of their necessary connection with things purely spiritual are truely Ecclesiastick and become a part of the object of the proper power of Church Government called by all Divines DIATACTICK Some are properly purely civil in their owne nature and immediat ends as Churches Stipends Manses Glybs c. which although they be by general precepts secured to the Church and belonging to her yet they are formally civil and come directly under the Magistrates power as other civil rights and proprieties do about which
really exclude Magistrats from the Communion of the Church and the benefite of the ordinance of Church Government which in its designe and effects is for saving of the soul as well as all other ordinances Other Arguments might be adduced as the want of power in the Magistrat to alter and change the Government of the Church or to nullify its just sentences passed c. SECT VII The sinfulness of the Ecclesiastick Supreamacy manifested BUt judging these sufficient to the conviction oâ— the unprejudged we come to the other part of ouâ— task which is to shew that this visible intrinsick government of the Church is assumed by and given to our Rulers in the present standing laws of the Kingdom which we shall make out from the acts of Parliament particularly act of restitution Parl. 1. Sess 2. Act. 1. act anent the National Synod Parl. 1. Sess 3. Act. 4. act against Conventicles Parl. 2. Sess 5. act against Keepers of Conventicles and withdrawers c. Parl. 2. Sess 3. Act. 17. act against unlawful ordinations Parl. 2. Sess 3. with others of the like nature But before we enter on the probation of this it will be necessare for clearing our way to it to consider alittle two things in the beginning of the narrative of the act of restitution repeated in several acts where first the Government of the Church is called the external Government of the same the tearm EXTERNAL being Notourly ambiguous should have been explained all not left to guess at its meaning EXTERNAL is by some opposed to the internal invisible Government of Christ on the souls of his people and so by it they understand the visible intrinsick Government of the visible Church that this is meant by the tearm EXTERNAL GOVERNMENT in this and other acts the following Arguments undertake to make out but some others oppose the terme EXTERNAL GOVERNMENT to this intrinsick visible Government of the Church formerly described and asserted to be distinct from and independant on the Mastrat and by it they do understand these humane adjuncts and accidents that are civil in themselves and not made sacred by divine institution some plead this to be the sense of these terms in the acts of Parlt but how groundlesly let our subsequent reasons determine Secondly It is there said that the ordering and disposing of the external government of the Church belongs to the Crowne c. it is hard to sense this for ordering and disposing when done by persons in authority is a part of government in it self and if it be so the Phrase is equivalent to this the governing of the external government of the Church which is a strange sort of speach as if a government needed a government to governe it What if this were said of the government of the government of the State Would it not be reputed non sense But the truth is all governments do necessarily imply a power to dispose and order all things relating to it as a part of the same without which it were imperfect and it is without disput evident from the experience of the Church under heathenish Magistrats that the government of the Church had this which by this act is taken from her Next we ask whether this ordering and diposing be an act of the Ecclesiastick or civil government If it be of the Ecclesiastick it is againe non-sense at the best and is as much as if it had been said the Ecclesiastical governing of the Ecclesiastical government of the Church a perfect tautology But if it be an act of the civil government how comes it that in this and other acts of Parliament it is called the Kings Ecclesiastical Government in opposition to the civil Obj. It is only objectively so called Ans Then it is properly and formally civil the phrase objectively Ecclesiastical being CATACHRESTICAL and ABUSIVE a very improper speach yea as improper as if we should call Church power or Government in the hands of Church officers objectively civil or civil Thirdly In the last place we desire to know whether this ordering or disposing of the Government of the Church be necessary or not If it be not necessary why is the Church troubled with it If it be we ask againe when it was exercised by the Church whether it was an act of civil or Church Government It could not be of the civil for the Church had none under persecuting Magistrats if it was an act of the Ecclesiastical or Church Government then it was purely and formally such and not truely civil although exercised about things civil in their owne nature and seing it was so how comes it to be the Magistrats now To any considerat and unbyaffed reader it will be manifest that these words or expressions come from mindes designing the enhansing of the intrinsick visâ—â—le Government of the Church and withall labouring to cover it but all in vaine Now that the Ecclesiastical Government of the Church formally and intrinsically such is assumed by and given to the Magistrat in the present standing lawes will be apparent to any that consider these things in the forecited acts of Parliament 1. That Church officers in the exercise of Church government in their Church assemblies or judicatories are put in dependance upon and subordinated to the King as Supream to them therein this makes the King the fountaine of Church power the Church officers to derive and hold their power of him which makes our King the proper Head of the Church substituts him in Christs roome to her 2. The government of the Church thus subjected to dependant on the King as Supream is in the act of restitution extended to and made to take in ordination acts of discipline inflicting of Church censures yea to all causes and matters formally Ecclesiastical to all about which Church power is exerced he is made the supream 3. All Church power and jurisdiction as it was exercised in this Church before the late introduction of prelacy without this derivation from and subordination to the Magistrat is rescinded and annulled certainly in these times the Magistrat had and did exercise a power about Church matters as is to be seen in the laws then made in their behalf but this does not now content without this supremacy which imports another power acclamed by the Magistrat now that was not then 4. This supremacy and as it is called the Royal prerogative of the Crown is given for the maine reason of the change made in the Government of the Church in overturning and casting out of the true government that then was and bringing in another in its stead without the authority and concurrence of the Church a fair opened doore for bringing in the like alteration and change in doctrine and worship when there is access to it 5. Prelacy by this act is restored not only to the former height it was at and had attained by law and practice before its last ejection out of this Church
c. Therefore Ministers may not doe it For although the Magistrat have an imperative power over all yet it is not privative of any power in others that is proper to their station and office 2. As for the determining of the circumstances in Government we reply there are two sorts of circumstances relateing to these first some extrinsick and not in themselves simply necessare although convenient as Churches of such and such formes pulpets ornaments c. These being in their natural use civil belong to the Magistrat and are directly under his power to order and dispose Next 2. There are some circumstances intrinsick to the actions of worship and Government and so connected therewith in that degree of necessity that they cannot be performed without them and come within the compass of divine commands on which the morality of individual actions as to their goodnes and evil pro hic nunc does depend as such and such persons doctrines times places helps c. which all moralists and divines make to specify all humane actions as to their morality in individuo Of these we assert that the determination of them as they respect worship and Government and are connected with them belongs to the Officers of the Church and not to the Magistrat we have given some reasons for this before as 1. we see commands given to the Church about them and not to the Magistrat 1. Cor. 14.2 If the determination of these were in the Magistrats power it should be likewise in his power to hinder impede and obstruct all right worship and Government in its exercise at his pleasure for whoever hath these things in his power without which the actions of worship and Government cannot be performed hath the actions in his power to hinder or not 3 The consequences of granting this to the Magistrat are mischeivous for by this if he do not wholly hinder the exercise of the Ministerial office and power yet he may restrict and limit it so as to bring them under dreadful unfaithfulness in their Ministry or office he may binde them up from preaching such and such doctrines that at such and such times and in such cases God calleth them to preach As for the 3. Instance for indicting of dayes for solemne fasting and humiliation or of thanksgiving we say that we reckon it among these common duties of Religion that every Chirstian in his station is bound by the command of God to observe and according to the extent of their power to see them observed by others under them when the dispensations of mercy and judgment cals them to these as is clear from the precepts and examples we have in the word so that all Christians in their several capacities offices powers and extent of the same have the power of indicting and keeping of such times and dayes as Masters in families pastours in congregations or in their associations and Magistrats c. From this it will not follow that Magistrats Masters of Families c. their indicting of such dayes for divine exercises is an act of Church power although it be such in the Officers of the Church and as it comes from them no more then others rebuking exhorting c. is an act of Church authority and power although it be so from them 2. That it only belongs to the Magistrat to indict dayes of publict fastings or of thanksgiving not to the pastours of the Church where hath our antagonists learned this We grant the Magistrat participats with others in this power but the nature of these duties the precepts and examples of the word impowers others in their capacities as much as him it were easy to make this out We acknowledge for the more harmony in this publict work and convenient following of it with benefite and advantage to Church and State it were expedient that Magistrats and Ministers did previously consult and agree about publict fasts and thanksgiving but to affirme this to the privation of the power and obligations laid on others anent it is not only an encroachment on the divine rights of others but a loosing of these bonds with which God hath tyed them and what is this but to fight against God in the persones of his Creaturs Obj. 4. Seing Ministers are bound to give an accompt to the Magistrat when required of what they do in the Government of the Church will it not follow they are subordinat to him in so far in its exercise Ans No wayes for 1. They stand oblidged to do the like to all others over whom they are set and do rule when their carriage in the Ministry is stumbling and offensive to them to which they are oblidged both by general and particular precepts and yet it will not follow that in their Ministry they are subordinat to such 2. The Magistrat by vertue of his professed subjection to Christ is bound to give an accompt of his actings in his Government to Ministers and others when he proveth scandalous and offensive which many of them have done To this they are obliedged both on the accompt of their promised subjection to the word its ordinances and Christs servants dispensing the same and likewise on the accompt of Charity and love that binds all not only to endeavour the preventing but removing of offences when given to which the Magistrat is as incident in his capacity as others as alas sad experience puts beyond debate Obj. 5. But as the Government of the Church and its exercise is the object of the Magistrats power and its acts does he not act about those imperially and Architectonice And if it be so is he not Supream to above the Ministers of the Church and they subordinat to him Ans This is the objection of the greatest seeming strength but on a serious consideration of it its weakness will soon appear We yeeld without any advantage to our enemies cause that what the Magistrat does as such about Church maters and officers he does it imperially and with dominion and as they use to speak Architectonice but what then It proves the persons to be subordinat to the Magistrat in these his acts but not the power in its exercise nor the maters about which it is exercised for 1. The Magistrat when he by his irreligious and unjust carriage in his office or other wayes becomes notoriously scandalous to the Church is lyable to Ministerial admonitions rebukes seclusions from the Sacraments c. And is thereby subordinat to Church power or the Ministers of Christ in exercing it about him and yet the Magistratical power and its exercise is not subject to them whatever resistence our opposits make to this mutual subordination of the persons of Magistrats and Ministers yet they must either deny the Christian Magistrats the benefits of the Gospel its ordinances dispensed by Ministers or els yeeld this truth Is it not clear in other powers or relations as suppone one is both a Magistrat and a Son
power of naturs enmity in Professours over the life of true godliness and their being given up to the lusts sinful inclinations of their owne hearts that thus sets them in opposition to the meanes appointed for their delivery from the dominion power of damning sins whither are we gone and what may we expect will be the hight of our defection and the judgment of it if Professours put themselves in such a plaine open professed contradiction to their Christian Profession 2. Let not your Lo. think we say this with an intention to justify any failing in this mater commited by any of our perswasion that shall be made appear to be such from the Word of God our Professed principles And although we cannot condemne all the instances that are now disapproved by our antagonists yet we grant there were considerable escapes in preaching exercise of discipline which were the effects of imprudence passion in some and of wordly inclinations designes in others of corrupt minds who to raise themselves in this world and for that end to gaine the favour of persons of leading influence power keept no measure but rune to strang hights of zeal against some sins while they connived at others but seing by their compliances with the cryed-up cause of these times they do now declare to all the world that they vvere never of us how unjustly are their wicked follies imputed to our Government and vvay But for all the instances given in against us and the hideous cry raised after them yet vve must say the greatest and most common failing among Ministers vvas in the defect in that the most vvere not so diligent faithful impartial in the application of the vvord to the sins of the times personal rebukes censures as they should have been as alas vvas too visible observed by many for vvhich novv they bear their rebuke in that many of those are now become their cruel persecutors to whom they were sinfully sparing indulgent Moreover let it be granted that many of these instances were in the excesse unjustifiable yet if the constitution and principles of Presbyterian Government were not for but against them it cannot be charged with these they must be the faults of the persons and not of the Government otherwise all Governments must be condemned as guilty of all the mal-administrations commited by Governours which all acknowledg to be absurd But when any of the contrare minded shall demonstrat these to be the native product of our principles for doctrine and Government they shall be considered according to the conviction they give of the same they shall be acknowledged But will your Lo. be pleased to consider the sad deplorable extreme our antagonists are run into who medle not with any sort of scandals except a few and these in the meanner lower degree of persons over looking all in the more opulent and great which hath encouraged wickedness to lift up its head and to diffuse its self thorow all ranks without control to the infecting of this Church with all kindes of scandals which no doubt will resolve either into the total ruine of the Protestant Religion or els in sad desolating judgments on this land and if it come this length which we earnestly beg of the Lord he would prevent by pouring out of a Spirit of repentance and reformation on us where will be our advantage by Prelacy that is now so much extolled Therefore not loving to trouble your Lo. any further we shall adde but this humble and earnest request that your Lo. would be pleased to make some due and just representation of the true State and low condition of this Church unto his Maj. who we hope through your Lo. intercession will in his wisdome and clemency finde out some just expedient for relieving of this Church of her oppressing evils under which she groans and undoing of these heavy burdens that lye on us for which we are your Lo. humble petitioners and had been so alittle sooner if we had not been discouraged by lawes anent Church maters that seems to us to close all door of accesse to his Maj. and your Lo. for representing our just greivances this way If we may not obtaine this reasonable and just request as we suppose there is not another refuge left us but to referre our cause to the righteous tribunal of the just and almighty God where your Lo. and we will stand on evâ—n ground and have judgment passed without respect of persons An Apology for or vindication of the oppressed persecuted Ministers and Professors of the Presbyterian Reformed Religion in the Church of Scotland emitted in the defence of them and the cause for which they suffer The Introduction IT is not unknown as we suppose to the Churches of Christ in the Ilands of Britans and Ireland and other parts of the Christian World what persecutions upon the introduction of Prelacy in the Year 1662 the partie called Presbyterian hath suffered especially in the Church of Scotland and yet lytth under throw the implacable and violent rage of their adversaries the Prelates and their adherents who having 〈◊〉 the Civil powers on their side have prevailed to the enacâ—â—â— of such lawes that these who from the conscience of duty 〈◊〉 wards God and sense of the obligations of their Covenaâ—â—â— and Oaths lying on them and these Churches cannot coâ—ply with nor give obedience unto are not only exposeâ— to bitter and hard sufferings for a considerable time 〈…〉 loaded with all sort of reproach and represented as 〈…〉 ous and disloyal to Authority contrary to their 〈…〉 ciples and actings It is not the designe of 〈…〉 to descend into the consideration of the 〈…〉 ferings nor yet to lay any Odium on 〈…〉 prâ—judice of their just authority as the righteous judge of the worâ—â—â— knowes and we hope will make manifest in due 〈…〉 â—o clear some Necessary truths and duties and to vindicaâ— some of our practises from the unjust aspersions of adversaries who by lies and unjust representations of our principles and carriage do publikly and privatly defame and misrepresent to Authority and others our behaviour under the present course of affairs an artifice they have used of old and late for ingratiating of themselves and their interests into the favour of our Rulers and sharpening of the â—dge of persecution against us in which they have had no smal successe If it were not for the Interests of truth and Religion which through the hot contests and debates of thir times actuated by ambition and covetousness on the one â—and and the love of truth on the other are in hazard to suffer shipwrack we incline rather to keep silence and to possâ—sse our souls in patience under the present violence used against us as our too much silence hitherto does sufficiâ—â—â—ly witness but finding that the interests of the Gospel â—nd the concerns of immortal souls are struck at and are 〈◊〉 to
〈◊〉 fulness of prelacy to the well but not to the being of the political Ministerial Church which they grant â—ay be such without it as most of the former opinion â—â—â—ld 3. Others that lean not to Scripture for the 〈◊〉 of prelacy in the Church found it upon Ecclesiaâ—â—◠〈◊〉 â—â—â—stitutioâ—s canons customes which they take to be the Interpreters of Scripture in this debate as Dounhame and others with him that make most use of antiquity 4. Others more moderat pious and more learned then the rest do so clip its wings that they bring it to a meer constant presidency in the meetings of presbyters for government making it a pure non-entity as to what is established by law amongst us and for which they bring no Scripture of which judgment was that godly and learned Bishop Usher who for knowledge in all the controversies of the Church especially in Antiquity was Nemini secundus 5. Some others argue for it as a matâ—er of indifferency that may be received or rejected as Churches and states see it fits their interests asserting that all its authority and goodness depends upon and flowes from the power that brings it in thus Stillingfleet 6. Some of that party have fallen on a new method for justifying its divine right being straitened as it seems with our arguments and the weakness of their owne alleadging that Presbyters were not institute in Scripturâ—-times by the Apostles that all Ministers mentioned in the Scriptures were Bishops in the sense controverted as Doctor Hammond but his evidence from Scripture and antiquity is so dimme that for any thing we know he hath gained few or none to follow him in this 7 These of the court party place all its goodness in the authority lawes establishing it granting it signifies nothing antecedently to these 8. If we shall consider prelacy and view it in its several parts as it is by law constitute and setled amongst us and bring them to the test and rule of the word of God that we may give judgment of them according to it how liteâ—â— of prelacy will be found to be of divine right 〈…〉 the confession of our adversaries of all that have appeared on the feild for its defence there is none that ever pleaded scriptural institutions precepts and instances for the Lordly titles eminencies and wordly dignities of the Prelats that are now annexed to their office nor yet for their civil places and power in the State nor for their several orders and degrees as Primats Metropolitans Archbishops c Or for the like among their dependents in their numerous and various distinctions of degrees of superiorities and subordinations as Vicars Chancelors Deans Arch deacons Subdeans Deacons Parsons c. whoever hitatherto did put pen to paper and contended for the divine right of prelacy never opened a mouth to plead either Scripture or antiquity for thesâ— except Doctor Hammond who argues for Archbishops and what is prelacy in its constitution amongst us without them The only thing debated betwixt us and our Antagonists anent it is the superiority of one Pastor over other Pastors and their respective congregations to the probation of which from scripture and pure Antiquity there are two things that must of necessity be made out from these first the sole power of Ordination and Jurisdiction and secondly Diocesan Churches made up of several â—esseâ— Churches and their respective Pastores and Officers in these does the essential difference lye in their owne confession betwixt Bishops Presbyters or ordinare Pastores none of which two hath been proven from scripture and antiquity And if that which differences prelats from other Pastores of the Church be â—or made to appear from scripture how will their office 〈◊〉 of divine right and how can it be expected from 〈◊〉 â—ho are under such strait divine engadgments against it that we should comply therewith and submit to the lawes injoining conformity thereto We complaine of the subdolous and uning enuous way of our opposites in this debate who always keep in generals and never condescend on the particular differences betwixt Prelates and Ordinate Pastores nor undertake to prove these and the truth is they cannot for they are forced to confesse that it is clear from antiquity that Presbyters have ordained sometimes in conjunction with Bishops and sometimes without them And for diocesan Churches with one fixed pastor over-feeing other Pastores and their flocks we cannot meet with the least probable evidence from scripture and pure antiquity we find no argument from our adversaries concluding this It is empty arguing to say there were Apostles there were Priests and Highpriests in the Old Testament there were seven Angels in the seven Churches of Asia therefore there must be Bishops now If they will from scripture make out the difference now assigned betwixt Prelats Presbveers in these instances of the Apostles Priests and Angels we shall yeeld the cause Let none therefore blame us in holding to this as a necessare consequence of our Antagonists succumbing in the probation of these things that a parity among the Ministers of the Gospel in point of power or office is of divine right for if in the institution of the Ministery there be alike power given to all called thereto there can be no superiority of one above another by divine right 9. It is a question much debated among the Popish school men and in which they are not agreed to this day whâ—â—ther their Prelacy be an order or office distinct from that of Presbyters or only a different degree of the same 〈◊〉 with Presbyters including no power formally distinct from theirs which last opinion asserts that all power acclaimed by the prelats is formally in Presbyters so that by office they are empowered to and may doe all that the prelats pretend to How hotly and stifly was this question tossed the Councel of Trent betwixt the Italian Gallican and Spanish divines which for this cause received no decision in this Councel but was left undetermined as before As is to be seen from the History of the said Councel 10. If any will consider our adversaries arguments for prelacy and compare them with the arguments of Papists especially Bellarmins for the Papacy they shall finde that they plead as strongly for the Pope or an Universal Bishop to the Catholick Church as for the Prelat or Bishop now controverted betwixt us as wil be made appear by a particular condescension if our intended brevity would suffer it We referre such as question this to the arguments of both and upon an impartial collation of the same we nothing doubt but it will be manifest Doth not the much courted and endeavoured reconciliation with Rome by the prelatical party in former and later times with their concessions to them for making way to this agreement speak this with full evidence As their denying the Pope to be the Antichrist their granting a primacy to him over the Catholick Church their purgeing
the Godly of the Presbyterian perswasion were exceedingly more numerous then the other 2 The difference betwixt them is very small which may be incident to persones truly Godly and consistent with their grouth and exercise of godliness and if there were a healing condescending temper might be healed and removed their difference lying mainly in the authoritative subordination of Church judicatories â—â—d conâ—stitution of Churches as to the qualities and engadgments of their constituent members which when their one ness in all other things about government and their concessions to one another in the little they differ about is considered might be quickly accomodated and taken up But it is other wayes with prelacy in its constitution and exercise with us which in its effects attendants and the basis it is setled upon is found to be such a corruption in the government of the Church and inlett to others in Doctrine and Worship that it becomes truely hateful to all the Godly that give themselves up to the conduct and light of the Scripture and make them their rule in the exercises of religion and godliness far be it from us to think or say that there is none of the prelatical gang truely godly or pious We know there hath been and do beleeve there are some such among them but O how few and how much have these few been looked upon and persecuted by the rest with an evil or jealous eye so as they have been judged more ours then theirs we have not forgot the distinction that on this head was made in former times among the Bishops themselves and how they were distinguished into Puritan and Court Bishops Will not one of these two follow either that the generality of the Godly whom Christians walking according to the rule of the word must esteeme to be such are under a strong delusion in their opinions about and opposition to Prelacy Orâ—els which is most likely for the reason formerly given that Prelacy savours not of godliness but in its native tendency is an enemy to it which sayes it cannot be of God but for trial and correction 5. As the maine and chief qualification the prelats require in their intrants into the ministery and in the people they admit to ordinances is submission to and owning of theâ— conforme to the present law how insâ—fficient and scandalous soever they be which is overlooked and dispensed with in them so their bitter opposition to and uncessant persecution of pious able and faithful ministers that comply not with prelacy declares to all that it is not the good of the Church that consists in true knowledge and godlines they seek but the extending and establishing of their tyrranous dominion over all by ministers and professors submiting thereto without gainsaying of their impositions and commands How contrare in this is their way to the rules given in the word for calling ordaining of ministers 1 Tim. 3 1 2 c. Tit. 1 5 6 c. and the practise of the Apostle Paul Phil. 1 15. who rejoyced Vers 18. that Christ was preached altho out of envy and opposition to him Can that course be of God which must be supported by such wayes and means that crosse the directions and rules of the word anent Ministers and disappoints the ends of the Gospel and Ministery Beleeve this who will we cannot SECT II. What moved Ministers to submit to the act of Glasgow some remarks upon the acts against conventicles and such as refuse to depone against delinquents IT Hath been often Objected to us both by friends and enemies why did Ministers and Congregatitions obey so quickly that act of the Councel at Glasgow in leaving and deserting of one another seing by vertue of their divine mutual relation to one another as pastors and flocks they were bound to cleave together in performing and doing of all mutual duties which by divine precepts and engadgments they were bound to observe Ans As we will not altogether justify our cariage in that and several other particulars in our way thorow these sad times being willing to take with and humble our souls for all our imperfections and failings that shall be discovered to us by any so there were some things in the circumstanâ—â—at case that may plead for us and alleviat the offence taken at our too general practice in that matter As. 1. The suddenness of that act which allowed very little or no time for deliberation and coming to any solide resolution in a matter of such weight and un usuall practice anent which we had so few precedents in former times All know how puzling surprisals use to be and if there be not a present divine hand to guide and support under the power of temptation with which surprisals are ordinarly attended all are in hazard thorow the byasse of corruption to miscary and in their resolutions to turne to the wrong side Ministers and Professors are men of the same corruptions and passions with others and whatever obligations be on them for truth and righteousness and the leading of others in the same Yet throw darkâ—ness the influence of corrupt affections and tempâ—tations concurring therewith to which they are obnoxious as much if not more then others they are ready to slip in which for the gospels sake they should be pitied and prayed for 2. It had no little influence upon us in determining our resolution to this that our party in our nighbouring Churches in England and Ireland upon the emission of an act of Parliament disenabling all Ministers that did not conforme to Prelacy for the exercise of their Ministry had quit their charges and removed themselves to other parts not thinking it safe to themselves their people the interests of religion as it then stood to justle with Authority in continuing their Ministery with and among the people contrare to the new lawes made against them while we confidered this leading example with the reasons moveing them to it we thought our selves as much pressed therewith as they And no doubt if we had followed the contrare course our Loyalty had been sadly reproached and their practise made use of to aggravat our disloyal disposition with which we had been often branded although faisly to a great hight of contempt which had we grant too much weight with us 3. The maine designe we had under consideration at that time that did most exercise our thoughts and take them up was how we might be preserved from the grand corruption Prelacy that did then enter into the Church many questions in order to iâ— were debated among us for our mutual strengthening against the assaults of our common adversaries which we in rational fore sight did apprehend would come upon us never dreaming of this course that was followed with us which with one stroke cut the Gordian knots of many difficulties with which we had often grapled in our exercises and debars In this unexpected course of providence clearing our way under many
in all parts of the Land while we have the dispensation of the Gospel committed to us the mean that Christ hath appointed in his house and useth to bless with power to the salvation of sinners Will not our neglect in slighting of this make us guilty of their blood and accessory to their eternal perdition We are assured of this from the word of God While we reflect and think on this we dar not for fear of men and the sufferings that threaten us from â—â—â—m stand by and look on but labour as we can in our ministerial capacity to prevent the ruine we see coming on immortal soules come of us what will If it be granted to us that our obligation to obey God in all he hath commanded us in hâ—s word is antecedent and superiour to the tyes on us for obedience to men and that the commands of men should and ought to give place to the commands of God as we expect will not be demed by any that intertaine the true notion of a God head much lesse by them that professe subjection to the holy Scriptures as the only rule of faith and obedience then our practice cannot be condemned but must be justified which is but a necessare consequence of this truth so universally received and closed with by all men except those who have debauched their consciences throw the predominant love of temporal things to a slavish subjection to the lusts and sinful commands of others for are not Ministers commanded to preach the Gospel and the people to hear it to assemble and gather themselves together for that end How many are the commands and precepts of God to us in his word about this mater In a thing so clear and evident through the Scriptures it is astonishing to us to think that men professing themselves Christians dare issue out commands so directly opposite to the commands of God and the obligation on Ministers and Christians to obey Him before all others We grant when there is another duty on foot and called to hic nunc the Magistrat may yea ought to super cede the practice of that that would hinder the duty necessare and called to for the time to which in the circumstantiat case there is an obligation and call antecedent to the Magistrats commandâ— bu◠〈◊〉 lay on and fix a stated cessation from the practice of commanded duties on those that are under an obligation of serving God in the maters forbidden by men is beyond the power of any to do so is to frame and state a war with God and to fix ourselves in opposition to him Are not Ministers and Professors then in a pussing strait who must either disobey God or men To them that ask us why do we preach and hear to the offending of our Rulers and the causeing of so much trouble to the Countrey Our answer is God in his word hath commanded us so to do they that susâ—ean the relevancy of this reason but yet deny the consequence are oblidged to give us something that takes off our obligation of obedience to God in these things in our case sure we are they are commanded but nothing can we meet with from the Scriptures of truth to answer our arguments and satisfy our consciences but the cry of hazard from some and sharpe severity from others Fiftly We hold according to the Scripture that as the Magistrat cannot jure Magistraâ—ico exautorat the Ministers of the Gospel or take their power and office from them so he hath no power to untye the obligation on Ministers and Professors for obedience to God in the least of his commands It is a principle in politicks held by all that no inferiour power can disannul a power or hinder its exercise that is immediatly derived from and dependant on a power superiour except they show a warrant from the same but in this matter it is so we know all will grant that Gods supream authority and dominion is superiour to and above all authorities and â—owers seing they derive the same from and hold them of him who is truly Lord of Lords and King of Kings And seing the Ministerial power as to 〈◊〉 â—â—ing and exercise in the Church is immedâ—atly â—â—om God throw his Son Christ Jesus by positive institution and appointment in his word no other power can exautorat these that are cloathed with it but they must shew a warrant for it from God in the Scriptures there being no other way by which God makes known his will to the sons of men if there be let it be shown and this will end the debait and bring us to a quiet and cheirful subjection to the present laws about the maters controverted We meet with confident assertions but no proofs without which we cannot look on our selves as loosed from the obligations lying on us to use and exercise the Ministerial power by vertue of the institutions and commands of God given anent it in the word We know the Ministery was institute without a dependance on the Magistrat and exercised in the Church not only without but against his will and command and God was obeyed while the Magistrat did countermand oppose himself thereto to his outmost which sayes that Ministers and professors did not then dreame of a dependance on and subjection to the Magistrat in the Maters of God The truth is to give the Magistrat a power to dissolve powers institute by God and to supercede our obedience to him in the things he hath commanded is to make him equal with if not to exalt him above the Almighty God the only Absolute and Universal Soveraigne of all Creatures in heaven and in earth Is not this to substitute the Magistrat and to put him in the place of the Pope that Anti-christ the man of sin who in nothing so much as in this now under debat exalted himself above all that is called God or is worshiped as is prophecied of him 2 Thess 2.4 The consequence of this usurped power now given to and assumed by the Magistrat in over the house of God is such that we tremble to think on that which will if things continue in this present course be the issue of it As we finde in the accomplishment that Luther did prophecy in saying that there should arise a Civil pope in the Church who should extend his power over the same as far as ever the Ecclesiastical Pope had done So we fear that the troubles tryals and persecutions of the Church shall come near to that hieght they were at under the Pope of Rome This strange inhansing of things divine and humane speaks some thing to fall out that will make the present and succeeding generations to tremble for God will not alwayes be mocked nor suffer his Glory to be taken from Him Sixtly When we consider the sinful and evil consequences that would of themselves follow upon our obedience to the Magistrat in the mater now controverted we dar not
we grant there is but who are the Causers of it and guilty thereof before God they or we let our following answers and reason determine to which that they may be more clearly apprehended we premise 1. That it is not every sort of separation that is sinful and evil some kinds of it are duty and commanded as our Protestant divines make good against the Papists as Joseph Hall 〈◊〉 all that writ on that subject for it is our part to separat from sin and Professors joyning together in it with which the worship of God comes too often to be vitiated and polluted for this we have many precepts and commands in the word Ephes 5 11. with other Scriptures 2 To make non-presence or absence from the meetings of Christians for worship and goverment sinful separation there must be first a stated habitual absence secondly Such reasons and grounds for it as will not justify it for if the absence be not ordinare it is not esteemed separation altho the reasons of it be not justifiable pro hic nunc and albeit the absence be ordinare and habitual yet if its causes whether moral or physical be right and warrantable it is not sinful separation for absence from the meetings of Christians in worship or government is either sinful or not according to the causes or reasons of it 3 The grounds that will justify and warrant a withdrawing in ordinare from such meetings must be 1. The want of a just authority or right in those that dispense the ordinances of worship and government The Pharisees question proposed to Christ Matth. 21 23. did suppone a commonly granted and received truth which Christ does not deny but tacitly yeelds that they who act publickly in the Church must have a just authority right so to do we ought to have some rational convincing evidence of this if it be wanting it will warrant this withdrawing much more if its want be positively clear 2. Corruptions in the worship of God so knit to them in their use that they cannot be used without the use of these corruptions will also allow a withdrawing from such roeetings as all in these grant 3. Sinfol â—â—â—cumstances as such places times causes persons c. That in their connexion with and respects to things that are truely sinful and evil becomes so prohic nunc as fasts thanksgivings c. when observed at such times and for such Causes as are evil 4. Unsound and heretical doctrine taught in ordinare in such meetings Matth. 24. We grant it is not every error and erronious doctrine that will justifie a peoples withdrawing from ordinances dispensed in the assemblies of the Church there being nothing besides that may justly cause it but only such as is truely heretical and subversive of the foundations of Religion Righteousness peace When poison is administred in stead of wholesome food a people are bound to see to their own safety that they be not destroyed by that which was intended for their health 5 There are some things in the stated case of some times and other circumstances that will give sufficient ground for this withdrawing that will not do it at other times as in the beginnings of defection under the contests betwixt the orthodox and unsound party usually some things fall in that will call for a secession from Church assemblies which have often fallen out in the Church and is evident from history particularly in the time of the Arminians predomining in the Church of Holland and many others that are to be seen in the records of the Church 4 Although in some cases a negative separation be lawful and right where a positive is not yet in some cases a positive separation is lawful and duty it is hard to determine of cases in this matter except where the ease hath been or els is existent there are two cases in which this is allowed intrusion and an universall infection of the worship and government of the Church with superstition idolatry and tyranny to the polluting of all its ordinances we hope there will be no controversy anent the second seing it is the doctrine and hath been the practice of the reformed Churches in their secession and departur from the Church of Rome on that very head who not only withdrew from the communion of that idolatrous Church but erected themselvs into distinct Churches with officers and ordinances conforme to the commands and institution of Christ and when the mater is seriously and impartially weighted there will be found as little ground of controversy about the first anent which we take these two to be evident truths 1. That Churches are not bound to subject to but to withdraw from these intruded upon them partly because the just rights of the Church are wronged and taken from her which all ought to maintaine and not to quite partly because she is enslaved thereby and subjected to the lusts tyranny of men and a preparative laid downe to othâ—rs for doing of the like in times coming 2. That this intrusion is either on Churches that have bin and are setled in Christs way with able and faithful Ministers or else on these that want are vacant for the time If it be on Churches that are under the setled inspection of faithful Ministers they are bound to adhere to these and not to give place to the intruders from whom to withdraw can be no sinful separation the intruders and these that fall off to them are the separatists if the Church or Churches be without faithful Ministers they also are obleidged to refuse the intruding Ministers and if this unjust and violent intrusion on them continue they are oblidged to provide themselves of Ministers that under their oversight they may have and enjoy the benefite of the Gospel and its ordinances to which by the commands of Christ and the necessity of the means of eternal life they are straitly bound for as unjust intrusion brings nothing with it to make a people yeeld to the intruders so it untys no obligation formerly on them for endeavouring of their setlment with a faithful Ministery If we thought these in thesi were questioned by any we could with great ease make them out to the conviction of all but taking them for granted we surcease any further probation Therefore5 We desire it may be also considered that there is a vast difference betwixt hearing of and submiting to Ministers in the exercise of their Ministery in the general and doing of these to such and such Ministers the question betwixt us and our adversaries is not whether we should hear and submit to Ministers in their Ministery for this we do not deny but whether we should hear and submit to these that were our Ministers set over us by the holy Ghost before this change in the Church or these sent from and thrust in upon us by the Magistrat and Prelates It is no little wrong done us by our enemies
who give it out to the world that we contemne a Ministery ordinances and are against hearing while our practice declares the contrare to all and for which we are dayly suffering We hold that as it is our duty to withdraw from and not to subject to the Prelaâ—â—â—s and their Creaturs so it is likwise our duty to cleave to our former Ministers in hearing of the Gospel and receiveing of ordinances from them as we can have access we have given reasons for the affirmative shall the Lord willing do the like for the negative 6 It would also be adverted that there is a great difference betwixt a Churches bringing in and carrying on of a defection willingly in a Church way and the Magistrats doing this of himself without the Church yea forcibly Ecclesia renitente ac reclamante although there should be no difference as to the mater yet there is much as to the maner and way to influence regular and diversifie ministers and Christians carriage under them all in the Church are to subject to the power proper and peculiar to her which they ought not to do to others usurping this power and taking it out of her hands 7 In this mater a difference or distinction is to be made betwixt the personal scandals and corruptions in ministers walk and administration of holy things and these that may be or are found in the way of their entry which may be such that although they do not invalidate their ministerie in their dispensing of the word and its ordinances to the rendering of these nullities yet may give sufficient ground to peoples withdrawing from and not subjecting to them as their lawful and sent pastours 8 There is a great difference betwixt a Church regularly constitute according to the Word of God in her ministerial political being enjoying the exercise of all ordinances in purity that comes afterwards while under that constitution to be intruded upon by the sole power of the Magistrat and persecuted in officers and members for adhereing to her constitution in opposition to the intruders and the corruptions brought in upon her by them against her consent and a Church declining from her former purity in doctrine worship and government abuseing her power to the bringing in and furthering of the said defection and universally concurred with and submited to in the same The first is our casâ— concerns the state of the question betwixt us and our opposites in the charge of separation thâ—y lay on us The question then betwixt us and our adversaries is not whether we may lawfully separat from publict ordinances for the corruptions and personal miscarriages of fellow-worshipers whether ministers or others as one in a little manuscript doeth maliciously or ignorantly state it we are still of the same minde with our worthy predecessours in their debats against the Brownists and Separatists as our practice this day doeth confirme in our assemblies and meetings for worship differing in nothing as to this from what it was before Neither is it whether it be simply or in it self sinful to hear receive ordinances from these who have entered by submitted to the prelates abstract from our present case for we grant the case may be in which it is lawful yea duty to hear and receive ordinances from such yea and hath been But the true state of the question is whether a Church or Churches constitute according to the rules of the word provided and settled with ministers regularly called and submited to should yeeld to the Magistrats and Prelates violently ejecting their ministers and thrusting in other ministers upon her not only without but against her consent in subjecting to such hearing and receiving of ordinances from them while the Magistrat does all this for furthering and perfecting a course of dâ—fection contrare to solemne Covenants and oaths by which they were oftener then once ejected and cast out of this Church To this we answer negatively that the Church should not subject to such in hearing and receiving of ordinances from them but ought to disowne and withdraw from these thus entered into the Church and complying with the introduced corruptions This conclusion we prove thus First They who have no just authority nor right to officiat fixedly in this Church as the proper pastores of it ought not to be received but withdrawne from But the Prelates and their adherents the Curates have no just authority nor right to officiat in this Church as her proper pastours Therefore they ought not to be received but withdrawne from It is expected they will not deny the first proposition all the debate will be about the second which we make out thus They who have entered into and do officiat fixedly in this Church without her authority and consent have no just authority and right so to do but the Prelates and their Curats have entered into this Church and do officiat therein without her authority and consent therefore they have not just authority c. The first proposition is clear and we suppose will not be gainsaid by our Antagonists seing the power of mission of calling and sending of ordinare fixed pastours is only in the Church and not in any other as all Divines do assert The Second is evident from maters of fact for there was no Church judicatory called or convocated for bringing of the Prelats into this Church all was done immediatly by the King acts of Parliament without the Church she being by violence disenabled to meet in her officers for fear of opposition from them a practice wanting a precedent in this and for any thing we know in all other Churches Object 1. But our Prelats were consecrat by the Prelats of the Church of England Ans What signifies that to the Church of Scotland and their just right to officiat in her suppone the office of prelacie were right and institute Does any think the Church of England would acknowledge the authority of Prelats consecrat here and subject to the same if all were done not only without but against her consent we suppose not Either the Church of Scotland at that time had no power of mission or els she had if she had none wanting prelacy then our Ministers were no Ministers of Christ Jesus and all ordinances dispensed in her for many years were nullities which some of our adversaties we hope will not say if she had the power of mission how came she to be neglected and usurped upon by another Church to whom she was not subordinat Object 2. But Presbyters cannot consecrat Bishops they being an inferior order Ans if it could be shown from Scripture that Bishops are not only an Order and office different from Presbyters but that they have a different ordination to their office from that of Presbyters it would say much but nothing of this can be made to appear from the Word of God But. 2. We ask whether consecration be different from ordination If
it be one with the same why may not Presbyters consecrat and if they may ordaine as we undertake to make out from Scripture and Antiquitie what necessitie was there for going to England for it seing it might have been done by the Presbyters of this Church If consecration differ from ordination sure it is a humane custome and invention for which we have nothing in the Scriptures and pure Antiquity that only speaks of ordination the only way in which all Pastors entered into the pastoral office 3. The truth is as a Church Ministerial and politick constitute according to the Word of God with all officers of divine appointment hath the full power of the keys of the kingdome of God so there is no sort of officer necessare by divine institution to her edification but she is enabled to furnish her self with such without a necessitie of seeking to other Churches for them and if it be so the Presbyters of this Chruch being her representatives their consent should have been had Although we had no just exception against the office of the Prolates as it is constitute and declared by law as we have but their violent intrusion in this Church it puts a sufficient bar on our subjection to them so that we may not yea cannot owne them as the lawful pastors of this Church Obj. 3. The Magistrat consented to and procured their consecration Ans If any will make it appear that the Magistrat is the Church as Erastus does insolently assert without all probation yea a member of it as such or hath the power of mission we shall yeeld the cause and quietly submit but when we search into the Scripture we find the Magistrat as a Professor of Christianity a member of the Church without all Church power â—et be to be the fountaine of it and subjected as such to the care and oversight of Church Officers in the exercise of their ministerial authority and power We grant it is his part to put the Ministers of the Church when negligent in furnishing of her with officers to their duty anent it but not to thrust in officers upon her of himself without her consent Obj. 4. But the Curats have entered by the Church Ans 1. This we deny the contrare is clear from constant practice for the Curats come in upon congregations only by the Bishop and Patron who are not the Church nor have any power from her for what they do in this all their right and power is founded upon and derived from the supremacy and acts of Parliament and not from the Church in which the Bishop acts as the Kings delegat and substitute only impowered thereto by his law so that the Curats having and deriving all their power from the Prelates cannot have the same from the Church none gives what he hath not But. 2. The prelates not being the lawful governing Church any that enter congregations by them cannot be said to enter by the Church no more then if a Minister should enter into a congregation of this Church by a Minister or Ministers of the Church of France or Holland without the Ministers of this Church can be said to enter by the Church here for the Ministers of other Churches are not the governing Church of this Church The antecedent is to us clear for as the Prelates have entered without the Church so the lawful Ministerial ruling Church although scattered and persecuted is yet existent and in being who by the unjust and violent intrusion of others have not lost their right of ruleing this Church but in point of right and obligation do continue to be her lawful pastours for violence persecution and intrusion do not dissolve the relation betwixt the Church and her Pastours either general or particular there being nothing in our case that can justly do it other wayes it should be in the power of the Magistrat to undo and destroy the political Ministerial Church both formally and effectively which is abâ—ord We ask at any who think persecution and intrusion do in our case annul the pastoral relation betwixt Ministers and Churches whether the Magistrats violent ejecting of Ministers and puting of Mahumâ—tan or Popish Priests in their roomes will discharge Ministers and Congregations of their obligations to one another if they think not then how can these untye their obligations in our case We ask a reason If they judge persecution and intrusion by the Magistrat in â—his case to have this effect then it will inevitably follow that the Magistrat can destroy divine commands flowing there from contrare to the practice of divine relations obligations to the obedience of the Church in the primitive times who notwithstanding of the Magistrats Edicts threatnings much actual violence performed the mutual duties of pastours and flocks Arg. 2. All power of the Prelates and their creaturs in the Church is by law fountained in and derived from the Magistrat and in its exercise subordinated to him as is evident from the act of restitution Parl. Carol. 2. 1. Ses 2. Act. 1. which derivation and subordination they owne and homologat by their compliance with what the law does require in order to it therefore such we cannot we may noâ— owne receive and subject to as our ministers under seing they acknowledge subject themselves in their ministery to another head then Christ Jesus which by law is set in and over this Church That the force of this Argument may be more perspicuous and clear we shall put it into forme thus Those that receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus should not be received and subjected to as the ministers of Christ in his Church But the Prelats and their Curats do receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus therefore they ought not to be received and subjected to as the ministers of Christ in his Church We suppose the first proposition will not be denyed all the debate will be in the Second Which we prove thus These officers in the Church professing themselves such that derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ doe derive their power from and are subornat in its exercise to another head then Christ Jesus But so it is that the Prelates and their creaturs do derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ therefore the Prelates and their Curates do derive their power from and are subordinat in its exercise to another head then Christ The major proposition is evident for whoever hath a supream Architectonick power in and over the Church must be an head to the same and the fountaine of all Church power it is a repugnancy to be supream have an Architectonick power
civil sentences and the Church may not want Pastours Ans Although we yeeld the Antecedent yet we deny the consequent for 1. because the parallel betwixt Abiathers case and ours runeth wyde because 1. Abiathers sentence was just his crime deserved it and much more but ours is not so as the preceeding and subsequent reasons make out 2. Abiathers sentence was personal and terminated on himself only and did not reach the rest of the preists ours is against all that do not conforme 3. His was founded on a civil crime against the State and person of the King to wit treason Our alledged crime is Ecclesiastick for not complying with a course of defection from the truth and wayes of Christ to which we and all stand engaged by solemne Covenants and oaths which tye us in our several capacities and stations to withstand the contrare corruptions now brought in upon us 4. Abiathers punishment to which he was formally sentenced was purely civil confinement to such a place Ours altho it be partly civil yet is mostly Ecclesiastick which is not within the power of the Magistrat we are not only robed of our lively-hoods and contined but inhibited the exercise of our Ministrie and stated by sentence in a habitual cessation from the exercise of it which is truely depâ—â—vation 5. Abiathers sentence and punishment was not â—â—o sâ—cred in a time of defection and for withstanding of it outs is passed in such a time and for resisting of the same and out of designe on our Rulers part to carry on their intended defection 2. The iniquous commands sentences and punishments of men where invincible force is not does not untye our obligations to God and men that we by the authority of God are under for serving of him and others in our day Arg. 6. If congregations have a just right and power of electing and calling of their Ministers then those that come in upon them without this are not to be esteemed their Pastours nor to be subjected to as such by congregations but to be withdrawn from But here it is so the Curates have entered on congregations without this election and call of the people their just right and priviledge All the debat will be about the Antecedent of the first proposition which to us is clear from Scripture and purest Antiquity as our orthodox Divines prove against the Papists All that Bellarmin hath to say to this is the power of the Church to alter and change these and other things of the like nature the very answer of our adversaries but how or from what this is made good is not yet showne us Antiquity is so clear and full in this that it is a wonder that they who plead so much for prelacy from it can be able to cast it here it the Prelacy controverted among us had but half of the evidence from Antiquitie that the peoples right and power of election hath it had gon far to have determined the question in its behalf with some that yet stand aloofe from it this shews it is not the evidence or inevidence of arguments that resolves many anent the debats of those times but interest and lust that sweys them more then the love of truth But more of this afterwards Arg. 7. Hearing of submiting to receiving of ordinances from the Curates alone and not from others is enjoyned by law and required as the signe of our compliance with and subjecting to the present lawes bringing in and establishing of Prelacy with other corruptions which we dare not owne Hearing and receiving ordinances from such hath a twofold bar put upon it to us an unqualified instrument or object and the respect that by the law it is made to have to the corruptions obtruded upon this Church as the signe of our compliance with and subjection to these The command of God about hearing does constitut the object and instrument what and whom we should hear As we are not to hear all doctrines but these that are sound so we are not to hear and receive all that pretend to come in Christs name but these of whose mission we have some rational evidence at least against which we have no just exceptions This as to the Curats is made out by the former arguments But besides this the signe appointed and determined by the law and required of all in this Church is that they not only withdraw from and do not hear the ejected and non-conforme Ministers but that they hear and submit to Ministers that comply with and enter into this Church by the Prelates which to us makes hearing and receiving of ordinances from them a practical approbation of and compliance with Prelacy and other corruptions contained in the law for such is the connection between the signe and the thing signified that he that yeelds to give the signe doth in all rational construction approve the thing signified Obj. But hearing and receiving is a duty commanded by God which being so cannot cease to be such by the Magistrats command enjoyning it Ans In this answer our Opponents do ordinarly triumph but to unfold its vanity and insufficiency in this mater let it be considered 1. That Gods law in constituting of duty does not only determine the act but the objects and instruments about and by which they are to be exercised without which they are not duty nor acts of obedience to God so that is not the act simply that is made a duty but in its respect to such and such objects and instruments as for instance praying is a duty not simply in it self considered but in its respect to God in his son Christ Jesus for such and such things he commands and allows in his word so it is in hearing whose object and instrument must be such as is appointed in the word other ways it is not duty but in many cases a pofitive sin for the commands of God about hearing do restrict it in its objects and instruments without which it is not duty so that we must carefully see what it is we hear and whom Let our adversaries first answer our former arguments and prove that they are those whom by the commands of God we are appointed to hear and we shall yeeld 2 The thing commanded by the Magistrat in this case and mater is not a duty let them prove it that assert this We grant hearing of the Gospel and receiving of the ordinances is dury but only as it suppons and takes in lawfully called and sent Ministery known to be such to whom the dispensation of the word is commited none will say it is a duty to hear the word and receive ordinances from those that are not sent or have no just authority to dispense the same the Magistrats commands in his present laws restricts hearing of the word receiving of ordinances to such such inhibiting these as to others which commands not having the due instruments appointed by God in the performance of this
the Church in particular the case was wholly altered from that of our worthie Predecessors in the former Prelats time foâ— as prelacy was then subtilly brought in upon them by degrees and not all at once so they continued in the possession of the Government of the Church that had been seâ—led by law and never legally or actually disinabled to meet and exercise the same in their fixed and ordinare judicatories but continuing as formerly in Presbyterated meetings had the Prelats thrust in upon them as is evident from history even of Spotiswood But in our case Prelacy is at the first raised by law to its greatest height Presbytery discharged cashiered and ejected out of this Church all lawes for it either in late or former times being disanuled and abrogated the meetings of Ministers in their fixed Presbyterial and Synodical assemblies inhibited under severe penalties by acts of Councel which became so universally obeyed that Presbytery had neither a legal nor actual being in the time that Prelacy was erected brought in upon this Church So that at its actual introduction we were conforme to Lawes required to come in submit to and concur with the government setled by them which was purely Prelatical and Erdstiuml an They that deny this must contradict the law and make the law makers liars if the laws and actings conforme thereto have any sense that may be rationallie deduced therefrom Hence what was required was directly contrare to our principles known judgment which to this day we never saw any convincing reasons to make us relinquish Here we cannot but complean of the palpable injustice done us by the Author of the seasonable case falsly so called who contrare to all evidence makes the case now and then alike But notorious lies and untruths must be made use of to fill up the roome of truth so shamefully deserted by that party 4 The government of the Church that then was was by law totally subverted and Prelacy brought in its place at and by the meer authority of the King the government thereof by a preceeding law or act being wholly put into his hands the authority of Parliament interposed afterwards for the establishing of prelacy being by this only corrobovative and precarious as if it were only of his frameing and making and had no higher derivation but that of humane authority which we look upon as an high derogation of the Regal and Supream authority of Christ Jesus the alone Head and King of his Church and a dreadfull presumption in changing the laws and ordinances enacted and instituted by Him in his house which all Christians especially Protestants esteem sacred and inviolable Can we according to the principles we have received and drunk in from the word of the liveing God allow of this forme of Government this way introduced into the Church Those that love ease and things of this world may think light of all but it is not so to us who are through grace resolved to owne no other Head of that body then Christ Jesus of whom we professe ourselves members The recent and fresh memory of the National and Solemne League and Covenants under the tye of which this Nation and Church came oftener then once all rankes and degrees of persons Noble and Ignoble from the Kings Majesty to the lowest Subject being solemnly engadged thereby against the evils and corruptions ejected by them The obligation of which had been enforced and legally secured by a continued series of lawes and practises for a long time that seemed to promise all imaginable securitie to the work of Reformation against the out most assaults of its adversaries nothing was left undone that could be attempted by rational men in this case While all these things were in being and recent in the memory of all at home and abroad at one dash in so little a time to raze to the foundations all the former superstructure and build up the contrare and that by persons who for their generality had been so active for and so deeply engadged in former proceedings is strange to think on especially considering the verbal securities and engagments made unto us immediatly before this change We say in this case to give the concurrence and complyance required in joyning with and receiving the Prelats and their Creatâ—rs is beyond all question an approving of all that was done contrare to our fixed judgments these obligations we with thâ—â—est of this Church came under Let any man of conscience put himself in our case suppone our judgment principles to be his owne and then 〈◊〉 him judge if he would not finde himself necessitated to carry in this matter as we have done Obj. Some assert that they never having taken on the personal obligation of the Covenants are not bound by them for which they offer irrefragable arguments but yet see it fit to hold them in Ans However there are two things we are sure of First All Ministers that entered into the Church in the time of Presbytery were taken engadged for the government of the Church that then was in opposition to Prelacy and in or near the time that Prelacy was a bringing in into this Church Ministers in many Presbyteries Synods declared their resolutions for adhereing to Presbytery that then was in being had been exercised in this Church for many years preceeding that time but it is like as their after carriage did make out that these are knots they can easily loose seing they are able to master overcome far greater Next That Church Goyenants in the maters of God which by vertue of divine commands institutions do antecedently bind do obleige all in the Church both in the time or afterwards and that with this adventitious and supervenient obligation of a Covenant beside the former He hath a stout conscience that will get this denyed it is so evidently manifest from Deut. 29 10. c. they must be arguments of iron steell that will break this Scripture in pieces These who assert the contrary shall do well to try their strength on what the answerer of Mr. Gilbert Burnets first dialogues hath on this Subject that have not yet received a reply But it seems it is a piece of new policy to make up the weakness of arguments with big swelling words We might here consider a little if our purposed brevity could permit it what one in a certaine manuscript hath undertaken to prove in several propositions but his mistaking of the question in the second propositâ—on makes us easy work it being a truth we do not deny and in which we close with our predecessours so that all his citations of ours are to no effect for we grant that the sin of fellow worshipers is no just ground for withdrawing from publict ordinances where there is no just exceptions beside will it from thence follow that we should submit to and hear the Curates in our present case we must havâ— other arguments
but also to all that ever it was even in the times of popery which when considered in the constitution and priviledges it then had was an humane Office founded on the Supremacy of the Pope but now by this law on the Magistrat which sayes that although the persons be changed yet the Supremacy is the same 6. In the act anent the National Synod the nomination and election of persons by whoâ—n the government of the Church is to be exercised under the King is asserted to be the Kings by vertue of his royal prerogative and supremacy in causes Ecclesiastical so that the constitution of Church judicatories is made dependant upon him a thing never heard of nor practised in this or any other Church till of late 7. The right being and constitution of the National Synod of this Church is wholly dependant upon and derived from this law So as it is no Synod of this Church that is not gathered and constitute conforme to it although a Synod in this Church should have all that made Synods lawful and their acts obligatory in former times 8. The particular constitution of this National Synod as to its members which in this act are nominated and regulated thereby for all future times is determined for its ' times and places of meeting and put wholly in the Kings hand and asserted to be his right by vertue of his Supremacy over this Church It is no Synod that is not thus convocated 9. The maters to be handled debated and concluded in this Synod a thing alwayes judged intrinsick to the Church comes only from the King are to be proposed from him by the Arch-prelat of Saint Andrews and no other a fearful restraining of the divine liberty of the Ministers of the Gospel who may not speak of maters of doctrine manners although necessary for the times contrare to the freedome that is commanded them by their master anent these 10. The King 's or his Commissioners presence is made essential to the constitution and of binding force to this nationall Synod It is no Synod although constitute after the paterne of Church Synods in the primitive times if it want this 11. No mater debated and concluded by the Majority of this Synod is obligatory on this Church and its members if not approven and allowed by the King or his Commissioner This suspends the intrinsick obligation of Synods on the King so that no canon act or constitution do binde the members of the Church if he assent not As this secures the Couâ—t in their carnal liberties and sinful wayes so it shuts the door on all endeavours of reformation by the Church when Princes are vicious 12. In the act asserting the Kings Supremacy Ecclesiastick the King his successors are enabled and impowered to medle with all maters and meetings Ecclesiastick which brings the doctrine and worship within his verge and subjects the same to him as much as the government 13. They are impowered to enact and emit constitutions acts and orders anent maters and meetings Ecclesiastick as they please and think fit and are not in the making of these astricted to any rule but their pleasure O HORRENDUM 14. All these acts and orders they may statute independant on the Church Parliament or any other by their sole authority never granted to any of his predecessours before 15. These acts and constitutions insert in the book of Councel and duely published are declared and made to be of full force and obligation to this Church and her members No need of Synodâ— here which by this are wholly subverted 16. All former lawes acts and clauses of them contrare to and inconsistent with this are made void cassed annulled which takes away the Protestant Religion thâ— Word of God as the rule the concurrence of the Church in the assistance of the constitutions Ecclesiastical that was provided and secured by former acts of Parliament a wide door for Popery 17. In the act against unlawful Ordinations as they call them the Ordination of persons to the Ministry by Ministers of Christ Jesus that have not conformed to Prelacy which was held unquestionable valid for its substance by all till this late gang of Prelats arose in which they are degenerat from their predecessours is by the sole authority of the Magistrat made void and all Ministerial acts and Church benefites depending thereon declared to be nul An act that unchristians and condemns all the reformed Churches making their Churches no Ministerial political Churches and all Ordinances dispensed in them nullities which their practice at this time in England does confirme while Romish Priests turning Protestants are without ordination made capable and advanced to Church places and preferments of which the Protestant Ministers of other Churches conforming to Prelacy are dented till they be reordained Other mediums contained in other acts of Parliaments for fixing of the preceeding conclusions we passe having hinted at some of them above judging these sufficient for the conviction of the uninteressed unprejudged who through the power of lust and earthly interest have not cast off the light of the word but keeps in subjection to it We shall in the last place answer some objections in which we have to do with two sortes of persons first the high flowne Erastians of our times who will admit of no government in the Church but that which is in and from the Magistrat whose designe as is evident from the act asserting the Kings Supremacy is to take all Government out of the Churches hands and to put it on the King his Councel to be only exercised by them which throw the dislike of Prelacy is not sufficiently lamented laid to heart nor resisted by many as its dangerous consequences to all the concerns of the Church do require Besides these there are who upon what principle is not yet known think that the Supremacy as it is now asserted by law is not formally Ecclesiastical but only objectively so which is strange some of the objections of the first sort we have met with as we went along the former heads we know of no other besides these of any considerable strength but one Obj. That the Magistrat being the keeper of both tables of the law of the table of Religion as well as of the table of Righteousness ought to have a care of Religion and hath power given him to exercise it about the same Anâ—wer This being the Achilles of the Erastians and semi Erastians of VIDELIUS in particular We shall returne these answers to it and shew it cannot bear their conclusion 1. Whatever power the Christian Magistrat can clame by this the heathenish Magistrat hath the same he is by his Magistratical office constitute in actu primo a Keeper of both tables as is evident from Rom. 13 1 2. If he do not exercise it it comes not from any defect of power in his office or the institution of it but from his blindness and unbeleef
for all that is dear to us in this world comply with what is required of us nor desist from serving of God in the Gospel of his Son for 1. If the former reasons for our non-obedience do hold and prove concludent would not our obedience to what is enjoyned us confirme the unjust usurpations made on the Church and wreath the yoke of bondage about her neck to the enslaveing of the consciences of all and the losse of her just rights and priviledges purchased for and granted to her by Jesus Christ As our complyance would have made us accessorie to the Magistrats sin and brought us under the guilt of all the sin and wickeduesse that hath ensued on the same so we should not only have been cruel to the Church of God and the souls of professors therein but we should have brought the ruine of the Church on our own heads for not only he that is active in and concurres with the causes of evils is accessorie to all the bad and evil consequences of them but also he that labours not in his capacitie and station to hinder them when it is in his power to do having therefore nothing left us and within our reach to with stand these usurpations and corruptions under which the Church now groans and by which she is in hazard to be destroyed but the Gospel of Christ that we find yet commited to us we dar not give over preaching and hearing of the same which the Church in all ages hath found to be the power of God to her preservation and recovery in evil time 2. While we think on the following ages and the obligations that are on us for transmiting the Gospel to them in its purity and power as our worthy predecessours did before us what are the means and wayes prescribed to us in the word for effecting of this great good and with what successe these have been essayed in the former generations of the Church to the benefite of succeeding times we finde ourself straitly tyed both against positive complyance with what is required of us and the oâ—ission of that which God hath commanded and put within our power for resisting of these evils which if yeelded to and not withstood would bring our children and theirs after them into the darkness of ignorance Idolatrie superstition and prophanness from which â—od in a great measure delivered us We dar have no hand in the blood of our children or those that are comeing after us which we know the neglect of these means that are appointed for propagating the Gospel would bring upon us and make us accessorie to It is not unknown what advance and progresse these times have made in the foresaid evils since Prelacy reentered amongst us and what furder length they would have gone if it had not been for the obstruction they have met with from the Gospel preached by 2 persecuted and despised hand full in whom the foo lishnes of preaching hath been the wisdom and the power of God to the salvation of this Church 3. Although the solemne tyes and obligations of the Covenants under which these nations once came be decryed and all endeavours used that are within the reach of these Lands to disannul disgrace and make them void yet finding on the exactest search we have made that they remaine in â—orce on us and this Church either to the duties contained in them or els to the Judgments and plagues denunced in the Word of God against Covenant breakers we cannot to any thing that will bring us under so hainous and land-destroying sins as Covenant breaking and perjurie which we cannot evite if either we comply with the corruptions ejected by these Covenants out of this Church on do not in our stations and capacities according 〈◊〉 our power actively withstand and oppose the same and labour not for the preservation and advancement of the doctrine worship and government of this Church as it was at our taking on of these obligations which binde us not only to Negatives or non-complyances with the ejected corruptions but to endeavour the preservation of these concerns in our capacities according to our power Albeit this seem light to others yet it is not so to us for till the mater of these Covenants be disproved from the Word of God and made to appear to be unrighteous antecedent to the Lawes of men which none hath yet done we must judge our selves bound by them to the observation of all they containe in this present case of the Church We may not so far as our knowledge leads us have any hand in furdering and advanceing of the ejected corruptions whether in doctrine worship or government but must of necessitie set ourselves in our stations against them lest we be partakers of other mens sins and consequently of the plagues that God hath threatned 〈◊〉 word against them We shall to â—onider next some of these exceptions most conâ—â—â—nly used against us with which we are publickly and privately branded and stigmatized 〈◊〉 rendering us odious and hateful to all Excepâ—â—â—â—â—â— I That we refuse to give that obedience to 〈◊〉 â—â—gistrat his lawes and commands that unâ—â—â— the â—â—ine of damnation is enjoyned to all subâ—â—â— in the Word of God Answer Because this 〈◊〉 the constant cry of our opposers and given for the â—â—ounâ— of thes repâ—oâ—ches of dissoyalty rebellion 〈◊〉 â—edition so unjustly cast upon us we therefore most earnestly beg of all they 'l weigh impartially the following Answers in the ballances of truth and Justice First As we chearfullie grant Magistracy to be the Ordinance of God and by divine institution to be immediatly derived from him by vertue of which all especially Christians are bound to subject themselvs to those cloathed therewith and to obey them in all their lawful and just commands so we complean of no little injustice done to us by our adversaries who for our non-obedience to the present lawes about prelacy do charge us with being enemies to Magistracy and disloyal to them that are now invested there with contrare to our known doctrine anent this mater presented to the world in our publict Confessions of faith yet extant amongst us and our constant practise conforme thereto If simple non-obedience in some particulars that greive the conscience be a sufficient ground for this charge will not the Confessors and Martyrs in all ages of the Church be held guilty of disloyaltie and sedition who for not obeying of Magistrats in their sinful commands have suffered greivous and hard things None can on this ground condemne us but they will be found to justify the persecutors of the Saints and to condemne them if our reasons for non-obedience in our case were taken from the unlawfulness of authority and our Rulers clame thereto the charge were most just but seing they are brought from the sinfulness of the mater commanded while we acknowledge the authoritie and grant obedience thereto in all other things how malicious and unjust