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
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
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
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
Scriptures for a pairt of the Churches Canon and rule seems to draw a barr on much of the Romish trash which is condemned thereby but does not the prelates boldness in violenting and forceing of them in answering of our arguments and maintaining of their concepts remove this barr and lay the door open for what they will for howbeit the Scripture speaks against the worshiping of Creatures Images Angels and Men and chargeth these practises with idolatry yet Thorndike and most of the now prelatical gang purge the popish masse the worshiping of the host of the virgine Mary Images Saints from idolatry and superstition How impudently bold are the Erastians in wresting the Scriptures used by their antagonists in which they are not inferior to the Socinians and the most noted hereticks of the Church but we must say with lesse shew of reason as will be evident to any that will compare them together in their comments What security can the Church promise her self from these mens principles and wayes who build their conclusions on such foundations which if once admitted overturns all But alas when to enlarge the Magistrats power and to give support to their wild assertions about it the divine authority and doctrins of the Holy Scriptures are boldly contradicted and all Religion ultimatly resolved into the Magistrats Conscience and Lawes as Hobs Leviathan Parker others undertake to make out against the foundations superstructuâ—s of our Religion are they not thus pulled done to uphold the Magistrat to extend an immense power in him but we hope to the external shame confusion and ruine of the cause for which they contend How much doe we finde that saying of Pauls 2. Timoth 3.13 verified in these men evil men and seducers shall wax worse and worse deceiving and being deceived but our confidence is that their folly being made manefest to all men they shall proceed no further for the cause which they oppose is Gods and that which he must owne and plead seing the Royal prerogative of his absolute Soveraignity and Supremacy are intrinched upon and struck at â—â—y his Creatures the wormes of the earth who contrare to their indebted and professed subjection to him assault his throan and invade the regalities of his high and glorious Crowne which he will uphold OH that all ingadged in this warr against the Lord and his anointed would read and consider the Second Psalme and yet hearken to what is there foretold anent the issue of it which will be sad and heavy to them that obstinatly set themselves in opposition to Christ and his Kingdome Let none that side with Christ in this quarrel be affrayed or ashamed to appear in its defence against all sorts of opponents for as we have the full light and evidence of the Word of God to justify its righteousness from the reproaches of men So we have the righteous and Almighty God to take our part who on the account of his justice and Supream dominion is ingadged to owne them that owne him in this cause In contending for these we contend not for honours dignities and the riches of this world but only for the Lawes Ordinances and Servants of Christ Jesus and that obedience and subjection to him in them that he requires of all in his word yea for the Royal dignities supereminent prerogatives of his righteous and glorious Crowne which the Father hath placed on his head giving him a name above all names that in the name of this JESUS all knees should bow yea shall bow Who needs to be affrayed who owne such a King and have him on their side who in his own persone overcame Triumphed over all his enemies yet againe will doe so in the persones of his weak contemned and persecuted servants people The Lord build up the walls of Jerusalem make her a peacable habitation Amen
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