neither it nor the practices occasioned thereby can be any regulating precedent for us besides in all these contests about investiturs betwixt the Pope and Princes the mission of Ministers was never questioned but alwayes acknowledged as proper to the Church and not to the Magistrat which will be clear to any that will be at paines to read Church History 3. The sending of Ministers to particular congregations is an act of government purly and formally Ecclesiastical and not Civil and therefore incompetent to the Magistrat Let any consider it in its causes mater object and ends and they shall finde it so for the persons sent are Ministers the work they are sent on is to preach the Gospel and dispense its ordinances these they are sent to are the Churches of Christ the end for which they are sent to such is to gather in and perfect the body of Christ this is finis operis We know of nothing that can besaid against this But that it is not purely Ecclesiastick in the efficient cause Ans To this we reply First That all use in morals to sustaine the validity of the Arguments taken from the nature of the act to the undueness of it to such and such causes for it is by the respect of such acts in morals to their mater objects and ends that the bounds are determined and set to them in their efficient causes for instance if the mater object ends of an act be properly civil it is granted by all to be undue or incompetent to a Minister of the Gospel so of other acts in their moral specifical distinction by which in the law of God they are assigned made due to such and such efficients But Next Upon this reason it shall be as lawful for the Magistrat to ordaine and send persons without ordination to preach the Gospel which is every way absurd 4. The sending of Ministers to preach the Gospel and to oversee Churches is an act of the potestative mission one part of the keyes of the kingdom of God granted by Christ to his Church and never to the Magistrat from no part of the word can it be made appear that Christ hath given this power to the Magistrat we finde it given to the Ministers of the Gospel Matth. 16 19. with several other places of Scripture But as to the Magistrat there is altum silentium But that this sending of Ministers is an act of potestative mission we hope will not readily be denied of any do we ask whether Ministers go to such congregations on a special delegation from Christ more then to others If they do then it must flow from this power of mist on in the Church If they go not on this special delegation then they run unsent and are not the Pastours of these flocks more then of others and consequently they have no obligations upon them to feed these more then any other congregation which is absurd For beside the power of preaching and dispensing of ordinances there is alwayes a special delegation of the person to such and such a people by which he becometh the Ambassadour messenger of Christ Jesus whom they are bound to hear and submit to as such 5. This act of sending Ministers to congregations suppons several things that are beyond the line and cognition of the Magistrat as such as the trial of Ministers gifts the knowledge of the spiritual State of the congregation the sutablness or unsurablness of Ministers gifts to such and such a people ability to judge and cognosce in these as the mater and ends of this work require with many other things which not being granted to the Magistrat as such the work to which these are necessarily requisite cannot belong to him for every work to which God calls any hath its proper furniture of gifts and abilities without which none is to look upon themselves as called thereto 6. Some of the great Patrons and zealous Promoters of the Magistrats power in this and other things belonging to the Church yeeld that this power is in and returns to the Church when the Magistrat is either heathenish or heretical as Vedelius yea all are constrained to grant it How rational this is and how consistent with their arguments the force of which is thereby utterly broken let any judge we ask when this power is granted to be in the Church whether it comes from Christ Iesus or the Magistrat For a derive power it must be It cannot be from the Magistrat who does not willingly part with any of his power neither does religion robe the Magistrat of his power nor depose him from his regality and the prerogative thereof as Protestants maintaine against the Papists if it be derived and come from Christ as it does we desire to know what way it is conveyed to her in this case and not in the other when the Magistrat is Christian As we finde no difference of cases anent this mater given in the word so we finde the same institutions precepts and examples therein by which the Church is impowered and oblidged to exercise this government without the Magistrat to continue not only without any restrictions to times cases but without any repail We hear nothing from our adversaries to answer this but ineptia foolish rovings The truth is their Arguments conclude with as great force against all power of government in the Church under persecuting Magistrats as Christian for is there not in this case the erecting of an Empire in an Empire which our enemies accoundt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anddo not Ministers and Christians owe as much subjection to the Magistrat in the one case as in the other Assertion 2. That the right and power of Election and calling of Ministers to particular congregations is in the congregations themselves to whom they are sent by divine right and not in the Magistrat and therefore should not have been assumed by the Magistrat and taken thus from them That this power of election of Ministers is not in the Magistrat either by divine humane or Ecclesiastical laws needs not to be much insisted on seing Scripture and antiquity for a thousand years after Christ gives not the least ground for it We desire to know from our Antagonists Prelats and Erastians from whence came this power or who were the givers of it to the Magistrat When they have condescended on the orginal derivation of this power and made it out to be just then we shall consider it which by none of these parties hath been yet done except by Vedelius but on such grounds as give every particular member of the Church as good clame thereto as he as will be evident to any that considers his Arguments for Scripture and antiquity they have none The first part of the proposition is that which is most stuck at The peoples right and power of election which is denyed by our adversaries but we thus make it out as our Divines have done
out of envy and malice for 1. the Church is the executer of her own acts and sentences and not the Magistrat who only puts to execution his owne lawes that he is pleased to enact on her behalf 2. It is known to all that we grant to the Magistrat and to all in the Church a discretive judgment to cognosce on the Churches acts and sentences and if he finde them not to be just he hath a definitive judgment anent the execution of his own Lawes made about them for the obligation that arises from Churches acts and sentences on all in the Church to the obeying and furthering of them is only conditional and not absolute that is none is bound to obey and advance the Churches sentences except their mater be just and righteous which must be first known before they finde themselves obliged to this But here the immediat object of the Magistrats power and its exercise about Church acts and sentences is properly civil and not Ecclesiastical to wit whether he will execute his owne law or not These things are easy and plaine and if ambition and worldly interests had not determined many to the contrare there would be little controversie about them Obj 8. The Magistrats power and its exercise about Church maters and meetings being independant on the Church what he does in relation to Church concerns determinations and sentences he may doe it antecedent to these without the Church Ans We deny the consequence to be universally true for some of the Magistrats sentences about Church maters and meetings doe necessarly suppone the Churches sentences and acts for their object as these of ordination excommunication acts of regulation c. must necessarly pass before the Magistrat can reach the persons and things to which they are applyed for instance before the Magistrat can doe justice to a Minister in his maintenance he must first be ordained by it have right thereto on the Churches act of ordination which must first be known to the Magistrat and by him given as the ground or reason of his sentence for the Ministers legal right to enjoy and use the provided and allowed maintenance and so of many others We grant in some cases and things a power to the Magistrat about Church maters and meetings which he may exercise antecedent to the exercise of Church power he may yea no doubt he ought to command Ministers when negligent to their work or duty without a Church sentence yea contrare to it but to say that the exercise of his power in many things and cases is not necessarly subsequent to the acts and exercise of Church power is most absurd abhorrent to all right reason seing there are many things that the Magistrat ought to doe to and for the Church that necessarly suppone not only the being but the exercise of Church power without which the Magistrat cannot doe how shall he punish contumacious heretical and excommunicat persones till they be first dealt with by the Church conforme to the rules of the word and declared to be such c. The reason of the consequence is weak for all created power suppones its object and in its exercise must be subsequent and posteriour to it which is not inconsistent with the independency of any power on another as is to be seen in the instance of the marital power and others the power of the Magistrat about it presupponeth the conjugal relation its acts before it can put the laws in execution anent it in application to the persones under that relation The designe of this objection is obvious which is to evert all Church Government the necessity and use of it but before it have its full intended force it must first be proven that Church power and its acts are competent to the Magistrat and may be done by him as that he may ordaine depose receive into and cast out of the Church preach the word dispense all ordinances c. which no Erastian hath yet done for if these be incompetent to the Magistrat and are to be done by others the former conclusion will hold Conclus Haveing thus with all Christian ingenuity and plainness in the words of truth sobernes discovered our hearts anent the foregoeing particulars we expect that much charity and justice from all even our Antagonists that before they give out their censors they will seriously consider what is said and in the ballances of Scripture and true reason impartially ponderat the reasons and grounds of our judgment and practice least in stead of fighting against us they happily be found to fight against God for seing the grounds on which we build are of common obligation on all Christians and on which our Christian profession leans none can refuse our conclusions but they must either contradict and shake the foundations of the said profession or els shew their inconsequence and inconsistancy with these we have not insisted on nor much made use of particular places of Scripture nor wrangled as many in their debaits doe about the sense and application of these nor laid the stress of our arguments from antiquity on citations from particular fathers and historians but on the series and threed of these ancient records to which we appeal anent the maters debated in the preceeding discourse as any that deals candidly and impartially will on trial find The issue of our adversaries arguments in the defence of the Antitheses resolving in these three the imperfection of the Scriptures the manifest and violent perverting and wresting of them the professed and open contradicting of their authority by Hobs Leviathan and others more gross if grosser can be do sufficiently declare what the tendency of the contrare opinion is and what we may expect will be the result of the same if things continue for sometime in their present channel All Protestants before these debats entered on the field esteemed the perfection of the Scriptures the chief and principal foundation of the reformed protestant Religion and builded thereon their doctrins in opposition to popery which the patrones of prelacy doe now strick at and labour to shake in denying their sufficiency or perfection in maters of obedience or practice whereby they break the force of all the arguments that the Protestants used against the Papists for the fulness and perfection of the holy Scriptures and the truth is prelacy cannot be maintained without this assertion as is to be seen in the most eminent assertors of it for if we hold the Scriptures to be a perfect and full rule of faith and manners and not to be receded from in maters of doctrine worship and Government the prelacy controverted having so little evidence from them it cannot stand and if this sufficient regulation of the Scripturs be refused what a wide door is opened to humane inventions and what may not men bring in at it to the corrupting and polluting of all the Churches concerns We grant the admitting of the
necessare righteous from the Word of God before their obligation can be admitted received which we have laboured to doe in this following discourse And if from it our Covenants and Oaths doe appear to be just are we not assured that the corruptions and sins engaged against by such divine tyes and relapsed into contrare to these engadgments doe provoke our Holy and righteous God to the inflicting of all those plagues and judgments threatened in the word against the violators of such sacred bonds And if this be a truth as we hope none will deny what can we then expect to our selves posterity if reformation repentance doe not prevent but ruine and desolation according to every ones accession to these evils which no doubt are crying for vengeance on this declining Church Next We pray your Lo. to consider that we build our conclusions on no other foundation then our worthy reformers in this Church and others laid downe in their arguments and debates against popery which for its want of and opposition to the holy Scriptures they have condemned for an Antichristian defection from the doctrines of Christ We hold to the sufficiency and perfection of the holy Scriptures resolving thorow the Grace of God to admit of no other rule of faith and obedience in the maters of our God but these what they condemne we must renunce whatsoever doctrins or practises in the house of our God want their authority and approbation we cannot yea dar not admit The experience of the Church in preceding ages shews what mischeifs the opening of this door hath brought in upon her to the almost uter ruine of all her concerns The present grouth of popery and the quick advance it makes among all degrees of Professors in this and our nighbouring Churches sayes to all we suppose to your Lo. that the fasety preservation of the protestant reformed Religion does in all prudence require that its real and sincere friends should be encouraged and not thus persecuted with violence which no doubt tends so to the weakening of the Protestant interest cause that in one of Queen Elizabeths Parliaments it was judged a sufficient reason not only to restraine the rigide pressing of conformity but likewise to encourage all Non-conformists who in those times were looked upon as stout antagonists to popery and such as might be employed entrusted and made use of in opposition to it Is it not to be feared that the â—ope having his instruments and emissaries amongst us for working out of his designes on these Churches which all his former engines have not hitherto effected and finding through our confusions and distempers the occasion fitted for his purpose hath no question a secret active hand in influencing and increasing of this violence which if the Lord in his mercy to this many wayes afflicted and ruined Church doe not prevent will facilitat his longed for much endeavoured designes against the reformed Religion in these Ilands And however we are represented to your Lo. as unfriends to Religion and the interests of State as if they must ruine if we stand yet the experience of past and present times beside our publick confessions doth sufficiently witnesse how malitious our adversaries are in this unjust calumny We are no innovators nor pleaders for innovation in Church or State but do hold adhere to and resolve through the grace of God to maintaine the reformed Protestant Religion against all sorts of enemies as it is contained in the holy Scriptures summed up and breifly comprehended in the Confessions of faith of the reformed Churchs especially in the Confession of faith Larger shorter Catachismes of this Church in opposition to all Popish Arminian Socinian and Sectarian errors and innovations We hold for our maine rooted principle the holy Scriptures to be the Word of God the absolute perfect and only rule of faith and maners not needing any supplement of Ecclesiastical tradition yet we do not deny Antiquity its due respect use reverence and although we maintaine that every Christian of what rank degree soever ought to study be conversant in the Scriptures yet we acknowledge the necessity and great use of a Gospel standing Ministry and receive the directive authority of the Church not with an implicit faith but with the judgment of discretion We hold the teaching of the Spirit necessare to the saving knowledge of Christ but absolutly deny that the Spirit bringeth new revelations in maters of doctrines worship Government but only that he opens the eyes and enlightens the understanding that we may perceive and rightly take up what is of old revealed in the word by the same Spirit We rejoice in Christ Jesus having no confidence in the flesh or in a legal righteousnes desireing to be found in him who of God is made unto us wisdom righteousnes sanctification and redemption yet we constantly affirme good works of piety towards God of equity and charity towards men to be necessare both necessitate precepti medii our Ministers presse on themselves hearers the necessity of Regeneration as the solid fundation of good works the severe strict exercise not of a popish out side formal but of a spiritual real mortification and self denial We extol all ordinances of divine appointment but reject all humane inventions especially religious and significant not institute ceremonies in the worship of God It ought to have no little weight with your Lo. that by using of such violence the most sober judicious universally religious and industrious part of the subjects and consequently the most useful and stedfast to his Maj true interest and honour are exposed to dayly vexation and trouble to the great dammage and prejudice of this Nation and Kingdom We suppose that upon an impartial view it will be found that the choice and better part of the subjects is dissatisfied with the Government now introduced into this Church and consequently obnoxious to the severity of the lawes enacted against non-conformists and of what dangerous consequence this may prove to Church and State we leave to your Lo. most serious consideration We know the certaine issue of all maters is known to God only but if we shall take our measures in conjecturing at future events from the working of present causes there is all rational ground to fear that there are dismal and heavy times coming on this nation which by taking and fallowing of right wayes in the present juncture of affaires your Lo. may prevent and if not done will no doubt afford mater of bitter sorrow repentance to your Lo or children afterwards It is shall be our hearty prayer to God that your Lo. may have the Spirit of wisdome and of the fear of the Lord poured out upon you to foresee the evils that are hastening towards us and in time to hide yourselves this Church Kingdom from them Is it not apparent to all that conscience does not
act nor lead our antagonists Do not their opinions about Prelacy their Profession of all readiness to comply with the contrare if on foot their frequent changes into the interests and formes of all preceeding times how contrare soever to their once professed and sworn principles while true Presbyterians remained constant and immoveable thorow the times that went over their heads their covetous and licentious lives discover their want of conscience in the courses they now so furiously run Let not your Lo think that it is his Maj. interests as they pretend or any true consciencious regaird to these that moves them to such obseqiuous compliance with the present lawes Let the out ward interests of this world be separated from their way and it shall soon appear how void they are of true zeal for his Maj. and his lawes as is evident beyond all denial from their carriage behaviour in past present times As we have no external benefite to expect to engage us against conformity to the present lawes about Church Government so we are to look from our principles and practises conforme thereto no lesse then the ruine of our selves families in this world if conscience of duety towards God this Church according to the word did not determine and move us of all men we were the most foolish and miserable but seeing our hearts in the consideration of the justice of our cause of the sincerity of our intentions in acting conforme to it does not condemne us we have this confidence towards God that as we are acquit shall be justified before him so shall we be recompenced and rewarded to the aboundant compensation of all outward loses even for these things for which we are condemned of men so that that which is esteemed our folly sin and misery is and shall be reputed our righteousness wisdom and glory Albeit we have not the external advantages of power riches and wordly policy but the contrare to contend with and endure yet seing the Word of God in our hands doeth prosper and prevail to the gaining of immortal souls the restraining of impiety and the propagating of the savour of the true knowledge of Christ Jesus in all places where it comes notwithstanding of the opposition made unto us in this work it will on many accounts be your Lo. wisdome not to stand in contradictory tearmes thereto least your Lo. be found to fight against God in the persons of his servants and people for we are assured that this work and cause is of God partly for its conformity to his holy word partly for its undeniable fruit and successe in converting saving of souls from sin preserving and maintaining of its self against the opposition it meets with on all hands which we take for a signe of its being of God as the Christians did of old in their debates for the Christian Religion against its adversaries which under great opposition grew and prevailed exceedingly although stript of all the outward advantages of worldly power and policy If this cause be of God and approven by him as we nothing doubt it will not be in the power of the mightest to crush it Men may afflict and put us to great sufferings which to them will be a signe of perdition but to us of salvation but while this Church continues Protestant and hath God abiding in her their contradiction will be in vaine as is hitherto manifest And a thowsand to one but it resolve in their own ruine here here after The mater of difference betwixt us and our adversaries being in their owne confession a popular argument they much use with the people not foundamental but indifferent we humbly beg of your Lo that for preventing of further confusions in this Church attaining of the true peace of the same you will be pleased to consider whether it be better and safer for this Church that the Chistian Reformed Religion be totally ruined among us for satisfying of a few or a thing indifferent far removed from the vitals of Religion be taken away and not thus enforced by violence on so considerable a part of the subjects who for conscience sake cannot receive nor subject thereto And knowing that a serious and impartial examination of this one question if diligently pursued would quickly determine your Lo to courses quite opposite to these now prosecuted with so much heat against us we intreat your Lo not to give eare to these calumnies and undue representations of the present case of affaires in this Church made by our enemies the Prelates by which they labour to instigat to all this unjust and unseasonable violence that will Produce bitter and lamentable effects to this the succeeding generation if not prevented in time Most noble honourable Lords we cannot but take notice of that too common prejudice entertained against Presbyterian Government instilled with so much artifice by our opposits in the mind of many on which they have alas too much advantag through the love of sin natural enmity at the wholsome severity and power of the Christian Religion that is predominant in all unregenerat persons to wit the strictnes impartiality of Presbyterian Government in its exercise against all sorts of scandals in all degrees of Professours the great as well as the meane for we know that while Presbytery was up and in vigour amongst us the zeal and faithfulness of Ministers in reprehending all sorts of sins and exercising of discipline impartially conforme to the commands and ruls of the word without exception of persons is that which hath caused all this dislike of and rigour against Presbytery and conciliat that much respect to and love for Prelacy as to eject the one bring in the other We will not now enter on the debait whether this strictnes against sin be the native product of Presbyterian Government when exercised conforme to its principles or the contrare the genuine consequence of Prelacy that necessarly results from its constituent preserving causes Which were no great labour to make out But leaving this we humblie entreat your Lo. to have that patience towards us as to suffer us to say 1. In conformity to the principle of the Christian profession it must be in the confession of all Christians mater of sad regrait lamentation that in places where the Christian Religion is owned zealous faithfulness against soul destroying sins should be admited received as a prejudice against Ministers their Government which should commend cry it up yea that does endear it to all conscientious Christians that rightly understand their owne Profession Must it not be a terrible length this generation is gone in declineing from the power of Religion when that which is its excellency glory in the sight of God good men is become the occasion mater of its dislike reproach Can there be a fuller evidence and discovery of the predomining prevailing
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
the Romane Church of Idolatry and superstition their asserting the difference betwixt Papists and us in doctrine worship and government not to be fundamental nor on their part damnable c. All which discover to the world the native tendency of prelacy and what it will if 〈◊〉 â—â—nue ultimatly resolve into 11. Do not the opinions of prelatists their practises the ways taken for bringing in and establishing of Prelacy among us reflect upon and condemne all the reformed Churches and their divines except Scultetus who in their confessions treatises reformations conforme thereto disclame prelacy as no office of divine appointment As will be evident to any that peruse them We know there was a Pamphlet emitted in the beginning of prelacyes last introduction that undertakes to prove the contrare but it is so destitute of all evidence of truth that we wonder exceedingly at the impudence affrontedness of the author in alleadging of Calvine Beza Bucer c. for prelacy who in their practise and writings have argued and debated against it Did not this Author know that their writings are extant and others as much versed therein as himself But the unjust know no shame 12. As prelacy or prelatical government in its constitution and exercise is a compound of additions to the Word of God which for want of its authority we reject so presbytery or presbyterian government in the confession of our Opposites is in all its parts of divine institution or right which we offer to make out from scripture and the concessions of our Antagonists who first yeeld all our Church Officâ—rs except Ruling elders to be of divine appointment Doctor Hammond only excepted granting that presbyters or ordinare Pastores and Deacons to be institute by the Apostles and alwayes used in the Church to this day they likewise grant the power of ordination and jurisdiction in Presbyters till of laâ—â— As also the meetings of Pastores lesser and greater for government and discipline and all the particularities of power anent these asserted by and formerly exerâ—â—â—â—â— among us We think strange of Stillingfleet in denying of Presbytery to be of Divine institution who yeelds all we seek for if all the former be of Scriptural institution and practise must it not be of divine right even as to its forme We cannot for bear to declare our resentments to the world of the high indignities done to our Royal and great Master Christ Jesus and his blessed word the holy Scripture in that 1. The forme of the government of his house is asserted to be mutable at the pleasure of men and made capable of any forme they please to assigne to the same Was it ever heard in the world that the forme of any government was taken from the Officers thereof and not from the Supream head in whom the Legislative power is lodged All that ever treated of governments and spoke to their different forms did always found their forms on the head and not on the Officers of it Is not Christ Jesus the Supream and only Head of the Church by divine appointment Are not ordinare Pastores or Presbyters found institute in the word with all the parts of their power that we afterwards grant to them c Will it not then necessarily follow that the forme is of divine right both in the head and officers which is truely Monarchicall and not alterable at the will of any 2. For making way to this the sufficiency and perfection of the holy Scripturs as to matters of obedience and practice in the Church is denied and thereby the fundation of the Protestant Religion is shaken How inconsistent is this with their granting the perfection of the Scripturs in maters of faith For if all maters of obeâ—â—â—â—â—â— be first and primarily Maters of faith must 〈◊〉 they be perfect in these also How our Oppoâ—its will defend our arguments for the perfection of the Scripturs in matters of faith and manners against the Papists who in this speak more consequentially then the Prelatists and maintaine the former affertion is unintelligible to us For our arguments plead as much and as strongly for their perfection in the one as in the other But must it not be a desperat cause that needs such a prop to support it 13. In the last place We humbly offer the following particulars to be considered by all nothing doubting that when they are duely and seriously weighted it will soone appear that our exceptions against Prelacy are not light and groundless As 1. There is no good to the Church and immortal souls attainable by Prelacy that may not be win at without it It is a sure truth that every ordinance of Divine institution hath it's proper good to the Church in order to which as it's end it was appointed by Christ which is not easily reachable by other ordinances As will appear to any on a particular condescension for as there is nothing defective in divine institutions so there is nothing redundant and superfluous Now we desire to know what is that good to the Church and immortal souls that cannot be obtained without Prelacy let our Antagonists give instances If they think that ordination and jurisdiction is the good that the Church hath by prelacy we offer to prove from Scripture and antiquity as hath been done before us without a reply yea and granted by many of them that Presbyters have the power of ordination and jurisdiction and the truth is it was never questioned by any but yeelded by all till of late for we have not only instances in Scripture and antiquity for Presbyters exercising ordination and jurisdiction but the reason that all gave for it was that the ministery conferred by ordination consisting of the power of order and jurisdiction as it 's integral constituent parts persons ordained receive the power of both If this be a truth why may not the Church have these by Presbyters as much to her advantage and benefite as by Prelats But son e say there can be no unity or peace in the Church without Prelacy The contrare is evident from the Churches experience in former later times for as the Church was never more rent and filled with contentions and schisms then under by Prelates of which there are innumerable instances in history so there hath been much flourishing unity and peace under Presbyters in Churches that wanted Prelats as is to be seen in the present case of the reformed Churches and will be evident to any that is acquainted with and seen in the records of the Church what unity peace hath the Churches of Britan and Ireland beyond other reformed Churches Yea is there not more of these among them then is with us at this day But what sayes unity and peace in the Church if they have not truth and righteousness for their cement and foundation which are seldome the attendents of Prelacy But some place the good of Prelacy in the oversight and inspection it takes of Ministers
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
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
and not to be the head of that Society to which any is such Now to the Minor that the Prelats and their Curats have their power from and in its exercise are subjected to a supream Architectonick power is beyond disput clear from the act of restitution formerly mentioned and other acts to be mentioned afterwards and will be so to any that consideratly peruse the same of which we are to speak at more large under the last head but for the time we propose these three from these acts for making out of this argument 1. They are expresly made to have a dependance upon and subordination to the King as supream to them in their Church judicatories and administrations 2 The government of the Church in its ordering and disposeing is annexed to the crowne as one royal prerogative thereof which not only suppons the government to be in him as the fountaine thereof but to be exercised with that dominion that is suteable to his regality 3 The giving of Church power to Church officers is supponed to be the effect and deed of his lawes and acts without which all power in the Church is declared to be null and void Objec Although the Kings Majesty be supream governour in all causes and over all persons Ecclesiastical yet he is not head to and of the Church Ans If he be supream governour in such causes and over such persons in Linea directa no question he is the head political to the Church for GOVERNOUR HEAD are equipollent terms whosoever is supream Governour to any society in this sense is a proper political head to it it is needless to quarrel about words if the thing be granted And that this subordination or supremacy is direct or in Linea directa is we judge clear from the fore mentioned acts seing they not only make the King the fountaine of Church power but moreover in the act anent the the National Synod he is made the All of the same and without him it is nothing The like of these the sun never shined on except these made by King Henry the 8. of England which being scrupuled at by all sorts of persons at home abroad they were in Queen Elizabeths time forced to alleviat the mater by removeing the title head and some mitigating explications allowed and ordered to be given to the subjects at the taking of the oath of supremacy but no such explications allowed here Arg. 3. If the Ministers and Churches required by law to receive and submit to the Prelats and their Curats thus thrust in upon them were constitut and setled in Christs way as Pastors and flocks in the just possession and actual use of all ordinances conforme to the rules of the word then it is no sinful separation for Churches in adhering to their Ministers not to receive nor submit to the Prelates and their Curats But so it is that the Ministers and Churches required by law to receive and submit to the Prelats and their Curats thus thrust in upon them were constitut and setled in Christs way as Pastors and flocks in the just possession and actual exercise of all ordinâ—â—ces conforme to the rules of the word Therefore it is â—â—â—o sinful separation on their part not to receive and submit to the Prelats and their Curats in hearing and receiving of ordinances from them We suppose the consequence of the major proposition is evident and will not readily be denyed by any and if it shall happen to be we prove it thus If there be divine obligations on Ministers and their Churches to the performance of the mutual duties of Pastors and flocks then it can be no sinful separation for Churches in adhering to their Ministers not to receive nor submit to the Prelats and their Curats But so it is that the Ministers and Churches required by law to receive and submit to the Prelats and their Curats were under divine obligations to the performance of the mutual duties of Pastors and flocks Therefore it is no sinful separation for Churches not to receive nor submit to the Prelats and their Curats The consequence of the major proposition leaneth upon these two and is infallibly made out by them first that thâ—â—e is a divine relation of Pastor and flock betwixt Ministers and the Churches over whom they are set and secondly that they are bound by divine commands to do the mutual duties of such contained and prescribed in the word of God none that acknowledge the Ministery to be an ordinance of divine instution and the Scriptures to be the rule of religion and righteousness will be able to refuse these We conceive none even of our Antagonists will deny the Minor if they do will it not follow that the Church of Scotland before and at the Prelats introduction was no Ministerial political Church which is false as we undertake to prove when ever our opposites give their reasons to the contrare But we know the greatest debate will be about the Minor proposition of the first argument to wit that Ministers and Churches required by law to receive and submit to the. Prelats and their Curates were setled in Christs 〈◊〉 as Pastors and flocks in the just possession actual exercise of all ordinances of divine appointment This for mater of fact is beyond all denial for the Churches of Christ in Scotland before and at the Prelates late entry among us in the Year 1662. were for the generality of the furnished with Pastors and in the possession of all ordinances The debate then will run upon the jus of that constitution that was existent and in being at the Prelats introduction against which there is nothing that can with any colour of reason be objected but one of these three Obj. 1. Prelacy was wanting in that constitution which it should have had Ans 1. To the validity of this objection it must first be made out that Prelacy as it is established by law and in use and exercise among us at this day is of divine right or an office institute in the word of God which is not yet done and for any thing we have yet seen never will Let our adversaries in this great debait consider the reasons and exceptions we have given in against iâ— and answer them yea we undertake to prove that it is not only without but against the word of God 2 We ask at the Patrons of Prelacy whether they judge it essential to the constitution of the Ministerial political Church If they judge it essential doth it not necessarily follow that all the Reformed Churches of France Holland c. are no ministerial Political Churches and that all ordinances dispensed in them are Nullities yea that the Churches of the vallyes of Piemont called the Albigenses which by all historians have their original deduced from the Apostles were not such seing 〈◊〉 the confession of all they never had Prelacy from their begining of Christianity to this day which is contrare to
the sense and judgment of our Worthy Reformers who alwayes esteemed them pure Churches The truth is the consequence is so necessare that the most of the Prelatical party of the Church of England admit no Minister of the reformed Churches to officiat among them without reordination by which they fix a desperat Schisme between them and these Churches while they desire and endeavour reconciliation with Rome which speaks out the tendency of their principles If they think Prelacy not essential to the Political Ministerial Church as some of them do grant then our Church constitution as to all essentials was right our Pastores bound to feed and people to submit hear and receive ordinances from them Obj. Although Prelacy be not essential to the esse yet it is usful and necessare to the well being of the Ministerial Church Ans 1. As hath been said above we know of no good to which Prelacy is said to be necessate that is not easily attainable without it yea and is not win at in the reformed Churches 2 Then the former obligation on our Pastores and this Church must continue for if Prelacy be not essential nor necessare to the being of the Ministerial Churches the obligation which flowes from and is dependant on it cannot be discontinued by the introduction of Prelacy upon us it should rather confirme and strengthen this obligation in the opinion of such then dissolve it It is no question the foresight of this and other consequences of the like nature that forces the most of the now Prelats to maintaine the absolute and essential necessity of Prelacy in the Church against the evidence of Scriptâ—â—â— and Antiquity Obj 2. But what was done in the Year 1662. for the introduction of Prelacy in this Church was but a repossessing her of it that had been ejected An. 1638 Ans 1. The ejection of Prelacy Anno 16â—8 was but the puâ—geing of Presbytery from Prelacy that had been brought in upon it after Prelacy had been cast off by this Church in her first Reformation of Religion from Popâ—ry It is evident from Histories the books of discipline first and second acts of Parlt Particularly that of the Year 1592. the National Covenant and the records of the general Assemblies that with the Reformation of Religion in doctrine and worship Prelacy was also removed and cast out of this Church as an high corruption in her government So that from the Reformation of Religion from Popery Presbytery had the first possession It is true the Bâ—shops that then were did continue in their bishopricks and keeped their places in Parlt but without all Church power or jurisdiction that they had formerly exercised in the times of Popery predomming in this Church And when their Bishopricks came to vaâ—k â—horow death their places were not filled wâ—â—h others as formerly had been done till Morions Regency who for the legal right of their revenues which he laboured to enhance for his owne use and could not legalâ—y come at without some shadow of them endeavoured to bring them in of which he repented at his death as is to be seen in the history of the Duglasses which occasioned a hot contest betwixt him the Church at that time in her assemblies who stootly opposed prelacie and never gave it over till by law and praâ—â—ice it was wholly cast out of this Church Anno 1592. But King James afterwards falling too much in love with wordly designs and interests for facilitating the much courted and desired succession to the crowne of England to which Prelacy was then judged necessare laboured by sinister and subtile wayes the introduction of Prelacy upon the Church which then was most averse therefrom that he gave not over his designe in this till he had setled it by law Anno 1612. and brought it in upon Presbytery but Prelacy not being content with this establishment and exaltation it attained to in the foresaid Year never ceased working by its impositions till it came to that hight of usurpation on Church State that procured its ruine Anno 1638. All this is so clear from the preceeding records particularly Spotswoods history that he must be either an utter stranger to these or els impudently malicious that denyeth it Do men think we are such ignorants of and strangers to these things that we are not able to discover the vanities and lies of some of that party who have put pen to paper and contradicted all this as the Author of the seasonable case and others who contrare to all evidence will maintaine the possession of Prelacy in this Church since the reformation 2. Supponeing Prelacies possession in this Church since the reformation which is notourly sals till its last ejection Anno 1638. as it was in England yet till its divine right be proven it can claime no jus or right in the Church of God whose concerns cannot be antiquated and proscribed by length of time Otherwise most of the popish heresies idolatries and superstitions should have night as good clame for their being in this Church as Prelacy and it is liâ—◠〈◊〉 if ever Popery aime at its restauration and come any length towards it in this Church it will build it self on this foundation among others as Prelacy does this day in the laws establishing it Obj. But the Magistrat bringing in Prelacy and commanding all to receive and submit to it Prelacy being as some say a thing indifferent all should obey Ans leaving the debat about the Magistrats power to the last head of our discourse where it shall be considered alittle we say 1. Whatever power the Magistrat hath about the Church and her concerns as such it is astricted and subordinated to the Word of God which the greatest Patrons of Erastianisme do yeeld as Vedelius yea Erastus himself and all of that Sect hence the Magistrat may not command any thing in the Church that is contrare to or without it and if he do none are bound to obey such commands as all Protestants grant therefore till it be made to appear that Prelacy is allowed and appointed in the word our non-obedience or non submission to it altho commanded by the Magistrat cannot be justly condemned It is true Stillingfleet is at much paines to prove it to be indifferent but on such grounds as shake the foundation of our faith the perfection of the holy Scriptures and with so little successe as we remaine the more confirmed in the contrare wo were to us if we had no better grounds for Presbytery then the strongest pleaders for Prelacy have yet shewed for it 2 The Magistrat with the subject being under the divine obligations of Covenants and oaths against Prelacy have no power to command its reception neither â—â—n the subject give the obedience required without horrid sin against God If in such a case a power in the Magistrat to do and command contrare to such divine obligations and engagements and an obligation on the subject
duty do not enjoyn a duty but a sin Obj. 2. If the Prelats their Curats be Ministers of the Gospel then they are to be heard ordinances should be received from them for the Ministerial power gives to the persons invested therewith not only a right to preach the word dispense ordinances maketh their acts valide but it bind them to the doing of these and all others to submit to them in the exercise of their power as is apparent in all relations the mutual duties that the persons under them owe to one another so that if Ministers be bound to preach the Gospel and dispense its ordinances the people must likewise be oblidged to hear and receive ordinances from them Ans Albeit we should yeeld the Prelats and Curats to be Ministers to the denying of which they have given and do give to many too much ground by their open avowed perjury enmity at and opposition to true godliness their renuncing of Jesus Christ for their immediat Supream head by subjecting themselves to another foraigne Supream in the Church and their wicked and flagitious lives yet the consequence will not hold for 1. The true state of the question is whether we should receive submit to them as the lawfully called appropriat Pastors of this Church which for the former and subsequent reasons we deny And we would gladly see how they will prove it for although intruders upon the Church be Ministers yet their intrusion puts a sufficient bar on peoples reception of and submission to them as we have made out both in thesi in hypothesi wherefore in so far as hearing receiving of ordinances from Prelatical Ministers in our case is an acknowledgment of this we refuse it 2 Peoples obligation to submâ—ssion to Ministers does not immediatly flow from the being of the Ministerial power and authority in those cloathed therewith there aâ—e besides this other things that must concur to the causing of this obligation which if they be wanting will make it void or at least suspend it as the rational evidence of its being in persons pretending to the Ministery the removal of just impediments the Churches call c. so that there are somethings either physical or moral that if they fall out will suspend this obligation in actu secundo while it remaines in actu primo as inability of body just suspension for a time fundamental heresies intrusion c. now many of these being existent on the part of the Prelats and their Curats in our present case we finde ourselves under no divine obligation to hear and receive ordinances from them We shall not here urge the judgment and practice of our worthy reformers anent the Romish Priests Jesuits and others in orders among them who sustained the validity of ordinances dispensed by such and yet held that they should not be heard nor ordinances received from them The instance of the pharisies and the scribes Matth. 23. will not be found to militat against this till it be made out that they were intruders which yet none hath done Arg. 8. It is of no little weight to us when added to the former that the generality of these violently thrust-in on congregations are either insufficient or scandalous creatures we confess fitted for carrying on of the Prelats designes against this Church and us by whom the poor people were and yet are in hazard throw Ignorance Piophannes Atheisme and a Spirit of delusion abounding in all corners of this Land who in stead of preventing and cureing of the same do rather further and advance these Church-destroying evils as we do not make personal scandal of it self a sufficient ground of withdrawing from ordinances dispensed by a Minister guilty thereof yet when these are found in the carriage of those whose entry is corrupt and such as cannot be justifyed we cannot but think ourselves under straiter tyes to be ware of and fly from such partly because of the little or no ground we have to expect any spiritual advantage from their administration of holy things and partly for the precepts we find in the word for avoiding and shuning of such Philip. 3. with many others Shall we give up ourselvs to the guidance and conduct of such in the wayes of life having nothing to engadge us thereto but the meer pleasure and will of men who we know are carrying on corrupt designes tending to the overthrow of Religion in its purity power What a folly and madness were this It is said that our charge in this is false and unjust But we appeal to the experience and observation of the generality of Professours in this Church good and bad who have been are witnesses to their deportments Arg. 9. Besides these there were several things in the stated case of the time and the circumstances of it that withheld and yet withhold us from subjecting to the prelates and their curates which we wish were laid to heart by all as they are concerned As 1. For making way to the introduction of prelacy the very foundations of civil government were shaken and unhinged by the disannullig and rescinding of such a series of Parliaments for many years in the most of which there were according to ancient customes and lawes all that amongst us is held and reputed essential to the Constitution of Parliaments By this deed not only the Constitution of former Parliaments are struck at but as is to be seen in the reasons given for it in the act rescissorie a preparative is made for the changing of the Government by any that in after ages have a minde for and power to effect it Although the Parliament of England at that time was as highly prelatical and as much made for the Kings designes as ours yet they forbore such a deed anent the Long-lived-Parliament albeit they had the same reasons and grounds for it that we pretended 2 This change made in the Church was accompanied and yet is with such a speat of enimity at and opposition to true godlines in its necessare exercises that the persons that savoured any thing of Religion sobriety and conscience came under a cloud and were discountenanced even from the highest to the lowest as persons not fit to be intrusted in any place of office or power while these that were known to be of dissolute lives and given to all sorts of wickednes were muâ—h made of countenanced and intrusted as the only confidents of the time from whence it came to pass that wickedness and prophanity finding it self encouraged and reyns loosed to it abounded in all parts of the land to the grief of the truely godly and the great scandal of the Protestant reformed religion at home and abroad If it were not for too much prolixity this might be made to appear from a multitude of undenyable but lamentable instances which for brevities sake we forbear not loveing to stir in this filthy puddle 3 As to the Government of
Church but as a Professor of Christianity which intitles others to this priviledge as much as him Therefore he cannot be the fountaine of Church power as such for whoever is the fountaine of power to any society is a member yea the noblest member of it Obj. But as a christian Magistrat he is a member of the Church Ans 1. What then will this prove him to be the fountaine of Church power so might Christian Husbands Parents c. argue as justly for this clame the truth is he being only a member of the Church as a Christian and not as a Magistrat Magistracy gives him no more priviledge then any other power civil or natural when the person tuines Christian for the benefite of membership goes on grounds and reasons common to all Christians and containes no speciality to one more then to another If any think Magistracy does they shall do well to prove it which none hath yet offered to do 2. If men understood well what it is to be a Christian a disciple and member of Christ's Church they would quickly see its inconsistency with the said profession does not persons turning Christians profese subjection to Christ his Lawes Ordinances and Servants which is repugnant to the fountaine of the Church power 2. He may not exercise Church power Therefore is not the fountaine of it all yeeld that these who are the fountaine of power to others may exercise it themselves it being in them and others acting as their delegates in its exercise that the Magistrat may not exercise Church power is clear for Church power being by positive institution from Christ they that exercise it must have a commission from him which none hath prodduced for the Magistrat Erastus asserteth it but without all proofe of which it is so destitute that the most of his followers have left him in this assertion Arg. 2. All Church power is lodged in and immediatly descended from Christ Jesus as the Supream Head and Ruler of the Church and Superiour to the Magistrat Therefore it is not subordinat to the Magistrat The reason of the consequence is clear for it is a repugnancy in a power to be immediatly subordinat to two Supream powers in one and the same respects especially where the one is superiour to the other The antecedent is manifest for Christ is only head of the Church all power in her is institute by him exerced in his name astricted to and regulated by his word and accomptable to him All notes of power immediatly descended from him Obj. But the Christian Magistrat as Christs substitute and vicegerent is under him the nearest and immediat fountaine of Church power for subordinata non pugnant Ans Long hath the Pope of Rome conrended for this and on grounds more plausible then these on which the Magistrat goes But Protestant Divines answer to the Papists on this head furnish us with irrefragable answers to the Magistrats clame which we desire our adversaries would consider answer at their own leasure we finde not the Magistrat inrolled among the officers of the Church far lesse substitute for Christs vicegerent if there be any Scripture for this bring it forth We know of none as yet alledged by our adversaries but what will plead as strongly for the heathenish Magistrat as for the Christian And if they do what traitours were the Apostles Ministers and Christians of the primitive times that did not acknowledge the heathenish Magistrates for their head in the Church but resisted and disobeyed their lawes and edicts against them for crying up of another Kâ—ng in the maters of their Christian Profession Arg. 3. All Church power was institute by Christ in an immediat subordination to himself without any acknowledgment of or dependance on the Magistrat Therefore it is not dependant upon nor subordinat to him The antecedent is clear from the History of the New Testament where we find that Christ moulded and constituted the Church by his Apostles and furnished her with a Government and officers to be exercised in his name and all this he did without consulring or advising with the Magistrat or suspending of her upon him the Magistrat all this time resisting letting himself for crushing of this Church Kingdome of Christ which he erected in the midst of their Kingdomes making use of their rage and violence to establish and propagat it for some Hundreds of years All this is so evident that our adversaries are not able to refuse it what is there then to hinder the consequence that we draw from this deed of Christ If our opposites in this mater could shew us that the Church had no government institute by Christ nor exercised any all the time that the Magistrat thus opposed himself to her or that Christ had declared his will that she should be subjected to the Magistrat in her Government when he should become Christian they would soon end this strife but nothing can we learne from them to this purpose Arg. 4. As this Government was institute by Christ and his Apostles so it was exerced in his name in the Church without dependance on the Magistrat till Constantine the great 's time and from thence downe ward till the Reformation of Religion brack up in Germanie till which time it was never questioned by any until Erastus the Physician arose who laboured not only to subject the Church to the Magistrat in all her concearnes as such but denied all Government to her by divine institution that is distinct from the Government of the Magistrat contrare to full and clear Scripture which he most insolently and wickedly endeavours to wrest pervert So then if the Government of the Church was in Scripture times and downwards till within these hundered years exercised without dependance on the Magistrat both heathenish and Christian then it must yet be independant on and not directly subordinat to him Here our Antagonists are put to strange shifts The first three hundred years they must grant and may we not take this for a yeelding of the cause Scripture and antiquity hath been held for a sufficient plea for maters of doctrine and practise debates in Polemical divinity hath run on these two heads and whoever made out their assertions from these have been esteemed to carry the cause all that our adversaries have to say to this are these two 1. That the Government exercised in the Church was not by divine institution and precepts but by confederation of Churches and officers To this we reply 1. If the Epistles to Timothy to the seven Churches in Asia Revel 2 and 3. Chapters with other places of Scripture used by our Divines in this mater prove not the contrary they have no sense We beg of our adversaries they will for saving us a labour answer Mr. Gillespies Arguments from Scripture in the second part of his Aarons Rod blossoming 2 Besids they are not able to make out what they assert to wit that the Church did
exercise her Government in these times by confederation and mutual consent and not by institution and command for as there is nothing in Scripture and pure antiquity for this So the Churches being gathered and constitute by the Apostles we presume they continued in the constitutions which the Apostles left according to the precepts and rules they gave them to which we find in the word and Church History their practice conforme When the persecutions of the Church ceased upon the Magistrats turning Christian we find her continuing in the exercise of the former Government but with the addition of some corruptions which grew to a sad hight afterwards throw the excessive munificence bounty of Constantine the great the first Christian Emperour and exercising the sameâ— as formerly as is clear from History that speaks of these times Here our adversaries speak of some instances of the power the Magistrat did exerce in the Church as convocating of Synods labouring in the peace of the Church lorely rent at sometimes through lad heresies and schisms And that saying of Constantines repeated by them ad nauseam vos estis Episcopi ad intra Ego ad extra But how is our Antagonists conclusion made out by all these will it follow that becaus the Magistrat did convocat Synods its Government is derived from subordinat to him No wayes for 1. Albeit the Magistrat have a power to convocat the officers of the Church anent maters relating to his owne conscience and duty whether about Church or State yet this is not privative of the Churches power to convocat her owne assemblies either for worship or government as we find she did in the primitive times not only without but against his consent yea when the Magistrat became Christian she retained and exercised this power in assembling into several Synods without the Magistrat It is true we do not read of general Synods assembled after this but by the Magistrat till the Pope of Rome claimed this power and usurped therein on the Church and Magistrat as he did in all other things but the vastness of the Empire and large extent of the Church which exceeded its bounds made this in point of prudence necessare for without the Magistrat it could not easily be done But 2. Convocating of others is not alwayes in its self and infallible signe of a superiour power and dominion over judicatories convocated as in limited Monarchies and not absolute where the Supream power is lodged in the King and States of the Kingdom although the King have the power of conveâ—ning the States yet they share wiâ—h him in the leg stative and executive power while in being therefore the illation is bad and not concludent 4 What imaginable advantage-can accrew to our adversaries assertion by that saying of Constantines formerly cited We grantâ— the Magistrat is the overseer of things without the Church but this will not prove that thâ— government of the Church is in and from his hands and subordinat to him they must first make it appear by good reason that ner Government is ad extra which they have not yet done nor never will for although it be visible in its institution and exercise yet it is as intrinsinck to and within her as her doctrine and worship which by this sence will be as much derived from and subjected to the Magistrat as her Government seing the one is as visible in its dispensation as the other Arg. 5. The Magistrat may not yea cannot jure impede and hinder the exercise of the Churches government therefore it is not derived from nor subjected to him the reason of this consequence is what ever power is derived from the Magistrat and subordinated directly to him he may suspend hinder its exercise yea he may totally remove and annihilat it this is yeelded by all and taken for a sure Maxime in Politicks but the Magistrat may not do this in the Government of the Church and that becaus it is of divine institution and the persons intrusted with and called to its â—xercise are under the obligations of divine precepts and commands for it which the Magistrat cannot hinder nor by any deed or command of his make void These that deny this divine institution of Church Government we refer to the forecited book where it is strongly pleaded made out from clear and express Scriptures in the New Testament Likwise as he cannot impede its exercise so he may not nullify its sentences by himself which he may do in the sentences passed by all powers derived from and subordinat to himself Arg. 6. The Christian Magistrat is by vertue of his Christian Profession bound to subject himself to the acts exercise of Church Government in the hand of Church Officers and is as much obleidged to yeeld thereto as any other Therefore Church power is not directly subordinat to him The antecedent is clear for all are commanded submission and obedience to Church Officers in the exercise of their power in watching overseeing and ruleing of the Church Heb. 13.7 17. to which exercise of their power we finde Magistrats in the word submitting as UZZIA who was by the priests confor me to the law separated and secluded from the holy things of God and communion with the Church in these yea it is given for the maine cause of all that heavy wrath and judgment that came on Zedekiah 2. Chron. 36.12 that he humbled not himself before Jeremiah the Prophet speaking the word of the Lord to him Obj. But this subjection in Magistrats to Church Officers is properly to Christ and not to them Ans we confess the subjection is primarily and cheifly to Christ Jesus whom such in the exercise of their Office doe represent yet the subjection is to them too whom all without exception of any in the Church are commanded to receive hear and obey so that in the dispensation of holy things they are superiour to all in the Church Magistrats and others as their constitut Rulers Overseers Governours and Watch men whom they ought to obey when acting in their Office agreable to the law of Christ which obedience is not CATACHRESTICAL or ABUSIVE as VIDELIUS speaks in the Magistrat but proper and really a debt they owe to the Ministers of the Gospel dispensing holy things as much as any other member of the Church their obligation to it being of the same kinde and nature with the obligation of others If any think other-wayes let them produce their reasons and Scriptures 2. If the fiery and zealous promotters of the Magistrats power in and over the Church of God did consider the true and real prejudice they do to Magistrats by exeeming them from that subjection that they with all others owe to Church Officers they would if there be any sense of Religion and its advantages remaining with men hold their hand and should have little thanks from Magistrats for their preposterous zeal who by their opinions in this mater do
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
which indisposes him to answer his trust and to do the work of his office to which upon the revelation of the Gospel he is bound and seing it is so either the Church in exercising of her Government independantly on heathenish Magistrats usurped on his office power which the adversary dare no say Or els the Christian Magistrat hath no more power in over rhe Church then the other had and therefore the Church in exercising her power under the Christian Magistrat does not usurp upon him more then on the other 2 The Ministers of the Gospel are by vertue of their office Keepers of both tables of the law of the table of Righteousness as well as of the table of Religion will it from thence follow that they may medle with the Magistrats office and assume its exercise or that the same does depend on them No wayes and yet the consequence is as good in the one as in the other by the same medium we shall prove Ministers have as good right and power to manage the affairs of the State as the Magistrat hath in our adversaries sense to manage the affairs of the Church We know they will reject the consequence with disdaine as to Ministers and ask for our proofe for which we grant they have just cause so we deny the consequence as to the Magistrat for which they have not given us yet any colourable proofe but dictator-like assert it The truth is every man in his capacity is a Keeper of both tables of the law but in doing of it is to hold within the compasse of his station the nature and limites of the power granted him and is not to invade the office and power of others nor the work proper thereto as is evident from multitude of precepts in the Word of God So if Ministers notwithstanding their being Keepers of the tables of the law may not invade the Magistrats office and power So neither may Magistrats invade the Ministerial office and power 3 The acts and wayes of the Magistrats keeping of the tables of the law should answer and be agreable to the nature extent and limits of his office power within the verge of which he is to walk as all others are to do in theirs As Ministers are to keep both the tables of the law by preaching the word dispensing of Ordinances and exercising of discipline according to the rules of the word to which they are impowered by the institutions and commands of Christ without dependance on the Magistrat so the Magistrat is to keep them likwise by commanding all to their several duties protecting them therein by the sword which is given him for that end executing of justice in punishing of evil doers and rewarding the good c. but is not to medle with the Government of the Church in whole or in part but to see that it be done by these whom Christ hath called to and intrusted with it It is objected by others that it is not the intrinsick visible and internal Government of the Church that the Magistrat assumes in the acts of Parliament it is only the external Government that is expressely so called in the act of restitution Ans This is materially Answered above but that we may be distinct there are two things belonging to the Church 1. The outward and external adjuncts or accidents As the Biotica or Mundana Stipends Manse Glybs outward liberty and peace c. 2. The proper and true objects of Church Government or power that are intrinsick to it although visible as the Word Ordinances Ministery and necessary circumstances c. It is not the first of these but the second that the act of restitution with other acts do truely mean as is undoubtedly made out by the former arguments as particularly the first three that it is the Church judicatories the maters handled in and by them proper thereto that constituts the King Supream these being essential and intrinsick to the Government of the Church in its several parts he that is made supream to these is made supream to the Church and all that appertaine to her Obj. 2. But it is only the ordering and disposeing of the Government that is declared to belong to the King Ans It is so said in that act but it is evident from the mater and frame of it that it is the Government in whole that is truely meant and intended as is formerly proven But 2. Ordering and disposing of things proper and specifick to any Government is a part of the Government it self and to whom the Government belongs the ordering of it belongs likwise by the same reasons that any shall undertake to prove that the ordering and disposeing of the civil Government belongs to the Magistrat we shall prove the ordering and disposing of the Churches Government does belong to Church Officers â—no Government can be perfect without it or able to attaine its ends and therefore must necessarily be implyed in and intrinsick to it Obj. 3. But there are some acts of Church power the Magistrat may do as convocating of Synods determining of circumstances indicting of publict fasts and thanksgivings Ans As we deny all formal Church power to the Magistrat and all acts formally proceding therefrom so we grant there are acts First some common as prayer rebuking instructing of others and others of the like nature which when they come from a Church Officer are authoritative and acts of Church power that are yet performable by others in their stations and so to speak are charitative 2. Some are proper and only belongs to Church Officers as preaching of the Gospel dispensing of the Sacraments exercise of Church discipline c. We doe not deny but chierfully grant wishing with all our hearts there were many such Magistrats in the Church that the Magistrat ought to rebuke to exhort admonish instruct pray c. As all others in their stations and offices should do but from thence it will not follow that he may exercise formal acts of Church power more then others or that the Church power is dependant on him the Consequence is wide But to the particular instances as that of convocating of Synods or any Church judicatory we say it is within the verge of his power as a Magistrat who may and ought to command all within his dominions to their several duties and Ministers among others as they ought to doe to him so the Magistrats convocating of Ministers is but a putting of them to their duty which in the Magistrat is no act of Church power but an act of his office he owes to all 2. This act or deed of the Magistrat is not privative of the same in the Officers of the Church who may ought come together of themselves as the necessities of the Church requires On the by it is an evil consequence the Magistrat may gather Synods therefore Ministers may not doe it It is like to this others may rebuke admonish