now presbyterian government is quite overturned all presbyterian assemblies are discharged under the highest paine after prelats are advanced never till then there cometh forth a new order for new meetings upon new principles meetings otherwise constituted then formerly in a word such meetings as did but serve to approve of confirme prelats in their place power therefore all were commanded by the Estate to concur with the prelats in their meetings under a penalty So that it is but a meer falshood to say that the meetings then now are of the same constitution nothing altered for then they were hedges standing in the prelats way though much weakened by reason of the civill power opposeing but now they are props to support strengthen the hands of the prelats as being wholly ruled guided by them By what is said it is hoped that tender Christians will see that there was no small ground of scrupleing at these meeting that they will be loth rashly to condemne such as feared to transgresse in the least resolved rather to suffer then to sin seing it is now beyond controversie that their concurring in those meetings had been upon the matter a consenting unto an approving of prelaticall government upon which account alone the faithfull servants of Christ did refuise to concurre SECTION IX The reasons why Ministers refuised to seek presentations collations cleared defended THus the Lord was pleased to keep his servants out of this snare which the prelats had caused plet for their consciences but there are others stronger following The Parl. in their second session An. 1662 made an act ordaineing all Ministers who had entered to the cure of any parish within brugh or land in or since the year of God 1649. to have no right unto nor uplist the rents of their respective benefices modified stipends manse or gleib for this instant year 1662. nor for any year following unlesse they should obtaine a presentation from the lawful patroâ—… and have collation from the Bishop of the dioecy where he liveth before the 20 of Sepr next for understanding of this It would be considered That before the year 1649. the Church was groaning under that sore oppression of laick patrons having power to presente Ministers unto benefices and then the Parliament was pleased to discharge all presentations of Kirks patronages whether belonging to the King or to any laick patron upon good weighty grounds as the narrative of their 39 act March 9. 1649. sheweth in these words The Estates of parliament being sensible of the great obligation that lyeth upon them by the nationall Covenant by the solemne league covenant by many deliverances mercies from God by the late solemne engadgment unto ties To preserve the doctrine and maintaine and vindicate the liberties of the Kirk of Scotland and to advance the work of reformation therein to the utmost of their power considering that patronages and presentations of Kirks is an evill and bondage under which the Lords people and Ministers of this land have long groaned and that it hath no warrand in God's word but is founded only on the commonlaw and is a custome popish and brought into the Kirk in time of ignorance and superstition and that the same is contrary to the second book of discipline in which upon solide and good ground it is reckoned among abuses that are desired to be reformed and unto severall acts of the generall assembly and that it is prejudiciall to the liberty of the people and planting of Kirks and unto the free calling and entering of Ministers unto their charge And after this Ministers entered by the call of the people of whom they were to have charge Now this Parliament will have this piece of reformation undone the Church brought back unto her old state of bondage so will have Ministers to seek for these presentations thereafter to go to the Bishop for his license approbation to officiat exerce the Ministeriall function But the faithfull zealous servants of Christ had not freedome nor liberty to do either of these therefore resolved to suffer rather then to sin They had not freedome to go to seek a presentation for these reasons 1. Because they saw no warrand for such a way of entering into the Ministery allowed of Christ or his apostles nor practised many hundereds of years thereafter and therefore toapprove of such a way had been a sin 2. The Church had been long groaning under that oppression bondage was desireous to be rid thereof at the very beginning but could never obtaine it untill An 1649 Now if they had obeyed this act submitted unto this oppression they had consented unto the spoileing of the Church of her privileges and had condemned that worthy renowned Parliament who were graciously moved of God to take off this Yoke off her necke 3. They should in so far have consented unto the defection now carryed on for this was a piece thereof The restoreing of the Church unto her rights privileges was a part of the work of reformation yea no small part thereof when this privilege is taken away the work of reformation is in so far overturned therefore such as would have sought presentations should have made defection themselves have consented unto approved of the Parliament in carrying on the worke of defection in so far 4. By the 36 act of the first Session of this Parliament It is ordained that the person to be presented shall in presence of the patron or his atturney and of the sheriffe of the shire Stewart of the Stewartry or heretable baily or commissar of the bounds of it be in the countrey and of the Magistrats of the brughs within the brugh before the granting and their accepting of the presentation Take and subscribe the oath of alleagiance otherwise his presentation is null and void of it self Now as shall be showne hereafter no man could with a saife conscience take that oath as it was tendred by this Parliament 5. They should have thereby condemned the manner of Elections by the people consequently themselves as being hitherto intruders because entering into the Ministery without a lawfull call viz without the presentation of the patron But it will be objected That all the ministers of Scotland who entered before the year 1649. should by this meanes be condemned as intruders entering without a lawfull call Ans Though patronages cannot but be condemned as sinfull tending to ruine the Church to defraude her of much advantage beside the spoiling robeing her of her privileges liberties which are purchased to her by the blood of Christ because the patron who sometime may be a prophane person a persecuter either hath not understanding to discerne the spirits or will not make choise of the best most able minister Yet such as entered that way before the
fit necessary it is for the honour service of almighty God the good quyet of the Church the better government thereof in unity order That there be a National Synod Assembly duely constitut within this kingdome Hath therefore appoynted declared by these presents appoynts declares That there shall be a National Synod of the Church of Scotland And that this Synod for the lawfull members thereof shall consist be constituted of the Archbishops of St Andrews Glasgow the remanent Bishops of these two Provinces of all Deanes of cathedrall Churches Archdeacons of all the moderators of meetings for exercise allowed by the Bishops of the respective dioeceses of one Presbyter or Minister of each meeting to be chosen elected by the moderator plurality of the Presbyters of the same And of one or two from the University of St Andrews one from Glasgow one from the King's colledge one from Marshells colledge of Aberdeen one from Edinburgh And this Synod thus constitut is to meet at such times in such places as his Maj. by his proclamation shall appoynt And is to debate treat consider consult conclude determine upon such pious matters causes things concerning the doctrine worship discipline governement of this Church as his Maj. under his Royal hand shall deliver or cause be delivered to the Archbishop of St Andrews president of the said Nationall Assembly to be by him offered to their consideration The Estates of Parliament do humbly recognosce acknowledge his Maj. Royall power prerogative afore said with the piety justice prudence of his Maj. resolution therein Like as his Maj. with their advice consent doth hereby establish ratify confirme this constitution of a Nationall Assembly as the lawfull constitution of the Nationall Synods Assemblies of this Church His Maj. or his Commissioner without whose presence no Nationall Synod can be keeped being alwayes present declareth that no Act canon order or ordinance shall be owned as an ordinance of the Nationall Synod of the Church of Scotland so as to be of any effect force or validitie in law to be observed keeped by the Archbishops Bishops the inferiour Clergy all other persons within the realme as far as lawfully being members of this Nationall Church it doth concerne them but that which shall be considered consulted agreed upon by the president major part of the members above specified It is alwayes hereby provided that nothing be enacted or put in execution by authority of a Nationall Synod within this Kingdome which shall be contrary to his Maj. Royall prerogative or to the lawes of the Kingdom that no act matter or cause be debated consulted concluded upon but what shall be allowed approved confirmed by his Maj. or his Commissioner present at the said Nationall Synod In which Act these things are remarkable 1. That Church Assemblies may not meet without his warrand 2. The King or his Commissioner are essentiall constituent members thereof 3. That the King hath power to appoynt the very constituent members of the Synod 4. Ruleing elders are excluded out of Church judicatories 5 That the constant moderator hath a more then ordinary voice in the exercise for the member to be chosen there must be elected by him the major part of the rest 6. Nothing can be agreed upon without the consent of the Archbishop of St Andrews thus he hath a negative voice 7. Nothing must be debated either concerning doctrine worshipe discipline or government but what his Maj. pleaseth 8. Nothing must be concluded but what his Maj. or his commissioner doth approve confirme 9 All this is founded on his supremacy 10. And his supreme authority over all persones in all causes his prerogative royall are declared to be all one 5. There is another commission granted for the heigh commission a part whereof followeth Our Soveraigne Lord ordaines a commission to be passed exped under his Maj. great seall of the Kingdome of Scotland making mention That in consideration of the multiplicity weight of Church affaires of the Estate incumbent upon the Lords of privy councell so as they cannot attaine the due execution of the lawes to the effect that the disorders contempt of authority may be timeously suppressed His Maj. by vertue of his prerogative in all causes over all persons as well ecclesiastike as civill has given granted like as his Maj. by the tenor hereof giveth granteth full power commission to the Archbishop of St Andrews The Lord chancellour L. treasurer archbishop of Glasgow Duk Hamilton Marques of Monâ—…se c. or any five of them an Archbishop or Bishop being one of the number To summon and call before them all contemners of the discipline of the Church for that cause suspend deprive and excommunicat all keepers of conventicles c. to appoynt ministers to be censured by suspension and deposition and punished by fineing confineing and incarcerating them and all other persons who shell be found transgressours as aforesaid c. Out of this Act these things are remarkable 1. Here is a mixed court made up of Church men civill men 2. A court medling both with civil ecclesiastick punishments for they have power of deposeing excommunicating fineing and imprisoneing 3. A court founded upon his Maj. prerogative in all causes over all persons as wel ecclesiasticke as civil 4. An Archbishop or Bishop is sâ—…e quo non one of those with four others may do all themselves By what is said something of the meaning of this oath according to their sense who tender it may be discovered the bussinesse being so clear much time needeth not be spent in handling that long tedious controversie concerning the Magistrats power in Church matters Onely a hint at some few things as reasons why this oath thus tendered explained could not be taken will be sufficient 1. By this meanes they should upon the matter have affirmed that the King was head of the Church for it is clear that he assumeth to himself power of appoynting new officers in Christ's house new courts judicatures which Christ did never appoynt of committing Church power to whom he will of appoynting what forme of Government in the Church he thinketh fit modelling the constitution of Church idicatories appoynting who shall be members who not who members siue quibus non of limiting the bounds of their procedour by appoynting what they shall treat of what not of puting life in their canons constitutions c. Thus all Church power shall flow from him he shall become the head of the Church under Christ the same way that he is head of the commonwealth under God And indeed the prelate their creatures are not ashamed in their publick prayers to stile the King head of the Church Now could any faithfull
the work of first preaching propagating the Gospell could be done by none after them when they had done it themselves but that was not their ordinary office if Mr Stillingfleet speak truth here If this office did cease by God's warrand then how can any raise it up againe without his expresse warrand for either it was the Lord's will when he caused it to cease that it should cease till he was pleased to make use of it againe or till men pleased to raise it up at their owne pleasure This last cannot be proved therefore seing God thought fit to lay is aside gave no signification of his minde when the Churâ—… should be at liberty to make use of it againe It must now be aâ—… new office unwarranted of God so unlawfull 4. That rule thâ—… to make a thing unlawfull which was before lawfull there must be some expresse prohibition for bidding any furder use of such power will not alwayes hold in this case because some othâ—… thing may be equivalent unto an exprese prohibition 〈◊〉 when God removeth the speciall propper work of such an office the speciall proper qualifications with which such officers were endued when those cease the office ceaseth God thereby declareth that the office work was extraordinary therefore should not continue As for Example in the primitive Church there were some Prophets these were distinct from Apostles Evangelists Pastors c. so were there workers of Miracles such as had the the gift of healing of speaking with tongues And when God withdrew those gifts fiting those offâ—…cers for the work unto which they were then called did he not therby declare that it was his will that that office should cease was there a necessity for any other expresse probition And because of the want of this expresse prohibition will it be lawfull now for any to set up such officers offices in the house of God when God giveth not the qualifications so giveth not the call thereunto So is it in this case of the Apostles when their qualifications their speciall work ceased their office ceased there will be no call for such officers till there be fit work God give fit qualifications without a call warrand it must be unlawfull to set up such an office againe This will be clearer if it be considered what was the speciall work of an Apostle It was this A planting of Churches setling of the Gospell government in them by insâ—…nteing the standing officers thereof that by an eminent power immediatly granted by Christ to them solely This was their speciall work this ceased with them so did their office with it As also the qualifications And therefore it would be unlawfull now for a Church at here own hand to set up such an officer againe though there be no expresse probition By this it is clear 5. That the power office of Apostles laid no foundation for prelaticall power the work belonging to them as such being altogether extraordinare It is true their power did extend over many Churches pastours but yet 1. They were not fixed to such such particular dioecies as propper to themselves but sometimes moe of them were to gether in one place following their work Nor. 2. Did they account themselves the sole pastors of such or such a Church after other ministers had been ordained there 3. â—…or did they ordaine alone in Churches constituted nor 4 Did they exerce jurisdiction alone but alwayes they joyned others with them in Churches setled 5. They assumed to themselves no negative voice either in ordination or jurisdiction so in them there could be no foundation for prelacy laid even as to their common work or work of a lasting nature which did not properly peculiarly appertaine to them as Apostles 6. Neither finally were they consecrated ordained after the manner that prelats are now consecrated being first made Deacons next Presbyters then Bishops so that there is a vaste disparity But distrusting this answer he giveth a second § 12. to this purpose The extending of any Ministeriall power is not the appoynting of a new office because every Minister hath a relation Actu primo to the whole Church of God the resiraint enlargment of which power is subject to positive determinations of prudence conveniency in Actu secundo The exercise and execution of the power of order belongeth to every one in his personall capacity but as to the power of jurisdiction though it belong habitually and Actu primo to each presbyter yet being about matters of publicke and common concernment the limit ation and exercise of it belongeth to the Church in common such is the power of visiting Churches of ordination and censures and when this is devolved to some particular persons by the rest of the pastors or by the Magisrat quoad executionem it belongeth to them Ans. 1. This contradicteth the former answer for the former answer did suppone that these were distinct officers from presbyters because their office was such as the ordinary office of the Apostles and the Apostles were distinct from other Church officers even by their office not in respect only of their extraordinare mission or power of working miracles But this answer affirmeth them to be one the same with presbyters But. 2. By this answer he might plead for the Pope for every Minister in actis primo hath a relation to the whole Church so might be a Pope if the supreme Magistrat or the rest of the Ministers would devolve upon him the execution of the power of jurisdiction so the Pope is no new officer but a mere presbyter only his power of jurisdiction is enlairged So may he plead for Cardmals Patriarchs Primats Archbishops as well as for Bishops But it will be objected that the Pope pretendeth to some other thing as the warrand of his power even to a jus divinum Ans. so do prelats but with Mr Stillingfleet all is one whether that be pretended unto or not for it is no matter what they say of themselves but what any may feigne of them to the end they may both deceive others be deceived themselves This is as if one would defend a man who had taken upon himself to be a King of such or such a common wealth contrare to the fundamentall lawes of the land and would alledge that he were no distinct officer from any other member of Parliam because for sooth the power of Government as to its execution is subject to positive determinations Parliaments may do commissionat some of their number to some eminent piece of work as to be a Generall or the like he who calleth himself King is nothing else notwithstanding that he rule the commonw with as absolute power unlimited as ever King did Sure any man of understanding would smile at such a defence and just
very materiall but what indeed they do signifie in such such places And if there was not such an officer in the dayes of the Apostles as a Bishop distinct from a Presbyter as shall be supposed untill it be better proved then yet it is it will necessariely follow that both those names must signifie one the same thing one the same officer viz a Presbyter 5. To say that both these names are promiscuonsly used sometime for a Bishop some time for a Presbyter if these two be distinct officers is to lay a blot on the Spirit of God speaking in the scriptures for by what rule shall it be known when he is speaking of the one when he is speaking of the other in what a mist labyrinth must all be lest in this bussinesse especially when the maine difficulty touching the being of one of these officers is not removed 6. But to put an end to this let these few things be considered by Mr Stilling fleet 1. Is it probable that Christ or his Apostles would institute a new distinct officer an officer who was to continue unto the end of the world as an ordinary necessary officer yet give him no peculiar proper name by which he might be known every one might know when he were speaken of especially seing all the other officers in Christ's house both ordinary extraordinary have their own distinct names whereby they are known distinguished from others 2. Where will Mr Stilling fleet shew that an inferiour officer was stiled called by the name properly belonging unto a superiour officer where will he finde a Deacon stiled a Presbyter Apostle â—…phet or Evangelist Where will he finde a Presbyter stiled aâ—… Apostle or Evangelist taking these names as restricted to be peculiar names of two extraordinary officers not in their generall acceptation as 2 Cor. 8 23 Phil. 2 25. how can it be then that a Presbyter was called a Bishop if there was a superiour Church officer going under that name as proper peculiar to him 3. Is it not strange that in all the places of Scripture where there is mention made of this Bishop it cannot be clearly demonstrated that any other Church Officer is or can be understood then a Presbyter as to Phil. 1 v. 1. it is beyond all denyall as to Tit. 1 7. Act. 20 28. There the Bishops are expresly called Presbyters And 1 Tim. 3 1 2. Is the very parallel of Tit. 1. 7. In both which places the work mentioned qualifications are only the work qualifications of a Pesbyter 4. What mark will Mr Stilling fleet give to know when the spirit of God mentioning Bishops is to be understood of mere Pesbyters when he is to be understood as speaking of Bishops distinct from Presbyters for neither the name nor the work nor the qualifications will point out this distinction of Officers or direct us which of the two to understand 5. Let Mr Stilling fleet say whether it be not saifer to conclude an identity of offices from the identity of names qualifications work then to conclude a distinction where there is no ground for a distinction appearing in Apostolick times 6. Had Mr Stilling fleet once proved that there was such an officer as a Bishop distinct from superiour to preaching Presbyters instituted by the Apostles in any of the Gospell Churches then this notion touching the promiscuous use of the two names had said something But seing that is not done both these names must signify import one the same officer And so these two names shall be synonimous not equivocall The second thing which he allaidgeth is this The places most in controversy about the forme of governement may be understood without any apparent incongruity of either of the different formes Ans. It is certaine they cannot be understood of both onely the question is of which of the two they must be understood And all this which he sayeth will not much advantage his cause for hence he can onely conclude that there is a difficulty to finde out the species of Government which these places speak to but not that there is a liberty granted to owne either of the two because it is not well known which of the two the places cited do most favoure He is pleased to name some few passages these none of the clearest for the Presbyterian cause But to passe this piece of unfaire dealing the passages which he mentioneth shall be examined then some others shall be adduced to which his answers will not so well suite The first passage which he citeth is Act 11. 30. Which sayeth he may either be understood of the elders of the Church at Ierusalem or of the several Bishops of the Churches of â—…udea Ans. Is it credible that learned Mr Stilling fleet could satisfie himself with this answer Doth he verily think that these elders were or could be Bishops If so what were these Churches over which they were set Could Ierusalem want a Bishop when the other lesser Churches of Iudea had If Ierusalem had also a Bishop who was he He will not say that Iames was Bishop there for Iames was an Apostle so far above an ordinary Bishop where findeth he the name Presbyter in all the New Testament taken for a Bishop distinct from a Presbyter Or where findeth he a company of Presbyters taken for a company of Bishops Is it not also strange that where there were so many Bishops there should not one of them be designed by name 2. What though there should be nothing in the place what wonder when liberty is taken to put such glosses upon it as cannot be confirmed by any other like passage that expresly excludeth the one is not this enough that there is no thing in all the Scripture speaking for that one nor any thing in that passage expresly for it If there be no passage clearing that Bishops were instituted by Christ or his Apostles every passage which speaketh of the governement of the Church by Presbyters excludeth Bishops if it do not expresly directly include them as this passage doth not But 3. Look the context this will be cleared It was the Church of Ierusalem that sent Barâ—…bas thither to Antioch Ver. 22. And Agabus the Prophet who did foretell of the famine was come also from Ierusalem Ver. 27. And so it was to the Church of Ierusalem that Barnabas was sent back againe with this contribution Because this was the chief Church where were many Christians there are few plantations beside found as yet in Iudea that could make up Bishopricks The next passage he citeth is more considerable Act. 15 v. 6. Where he sayeth nothing is expressed to make us know whether these were the fixed elders of that Church or the Bishops of all the Churches of Iudea Ans. What was said to the last may be replyed to this also And further it
that both they the Minister whom they heare may be apprehended punished according to the pleasure of these persecuters And thus the honest Zealous servants of Christ are either put from making mention of the name of the Lord at all whether in publick or in private Or brought into great trouble hazard thereby Is it not a very sad astonishing thing that when whole countrey sides are almost laid waste people wandering from place to place seeking the word of the Lord Thousands are perishing for want of knowledge multitudes deluded with false teachers such Ministers as were driven from their own flockes might not lay out themselves for the good of perishing souls do what they could for instructing strengthening comforting of the poor afflicted persecuted people of God May not this be matter of admiration that any upon this account should be put to suffer And certanely none with any shew of reason will condemne those Ministers if they take notice of these few particulars following 1. Though they were banished by the sentence of a civill judge Yet they remained still Ministers no such sentence of a civil Magistrat can depose a Minister from his office The spirit of the prophets as to this is subject to the Prophets only It is true it followed upon their banishment as a necessary consequence that they could not exerce the Ministeriall function in that place out of which they were banished But notwithstanding of any Act of banishment they remained Ministers for there is no such connexion betuixt their being Ministers their being in such a place And all the sentence of the Magistrat reached only to their being or not being in such a place All this will be beyond disput with such as are not grosse Erastians for no reformed divine will acknowledge that the civill Magistrat can immediatly depose a Minister far lesse can he do it by the sole Act of banishment So then this is clear that those Ministers who were banished from their owne parishes remained still Ministers of the gospell yea as hath been said in the fore-going section Ministers of the Church of Scotland 2. It is no lesse clear unto all such as have not drunken in independent principles That all such as are Ministers have a relation unto the Church universall and unto the nationall Church wherein they are and so may wherever they are discharge the duty of Ministers in preaching administrating the Sacraments 3. Not only may they do so but there is a necessity laid upon them to preach the gospel woe is due unto them if they do it not 1 Cor. 9 16. If once they have given up themselves unto Christ as servaâ—…ts to him they must resolve to be imployed for him to the out most of their power must not think of laying up their talent in a napkin lest they get the wicked slothfull servant's reward They have a divine command to preach in season and out of season to lay out themselves to the yondmost for Christ and his interest This will also be undenyable especially considering in the next place 4. That there was never greater necessity for their bestirring of themselves as faithfull Ministers of the gospel then now when there are so many thousands left destitute so many led away with false guides who make it their work to deceive people to pervert the right wayes of the Lord so many ready to faint under persecution sore affliction Is not the harvest now great are not the labourers few when a man shall goe many miles before he shall heare any honest Minister And should such on whom God is calling aloud to teach exhort comfort be silent now Is not Saâ—… bussy leading some away to Atheisme others to Prophanity some to popery others to Quakerâ—…sme And doth not this call aloud on all who would be faithfull to their master to be actively bestirring themselves now for the good of sâ—…uls for the glory of God Are there not many honest followers of Christ lying under sore oppression bondage their spirits being grieved their souls wasted with hearing seeing what they do hear see And have not these need to be comforted cheered up under the crosse Doth not God allow consolation to such is he not calling on his servants to speak comfortably to such Are there not many almost fainting by reason of their weaknesse the continuance of the tryall should not Ministers minde that command 1 Thes. 5 14. Comfort 〈◊〉 feeble minded supporte the weak Are there not many in hazard to be led away with the temptations of the time hath not Satan many instruments wearying themselves in this service of seduceing poor people drawing them into their nets snares should not Ministers be doing what in them lyeth to keep out of the snare such as are in hazard to recover such as are already insnared out of the hand of the devil Great then is the necessity that poor people are into double must the woe be that abideth such Ministers as are silent at such a time when all things call upon them to lift up their voice like a trumpet to shew people their transgressions their hazard to be burning shineing lights that such as walke in darknesse may see their way be comforted 5. Such a practice is aboundantly warranted by the Apostles other Church officers in the primitive times For they went to severall places preached the Gospell When they were persecuted in one city they went unto another still preached the gospell where ever they came The history of the acts of the Apostles aboundeth with instances of this kinde so that it is needlesse to cite any If it be said that these were extraordinary officers Apostles propâ—…ets 〈◊〉 who were not fixed to any one place as the ordinary officers were It is answered That preaching of the Gospell was not the Charactersticke of unfixed officers but common to them with fixed pastors doctors preaching unfixedly was not alwayes their note essentiall mark because in times of persecution pastors doctors might have preached wherever they came as the officers of the Church of Ierusalem did who being scattered abroad upon the persecution of Stephen act 8. 1. Did goe every where preaching the word v. 4. Those who were scattered behoved to be the fixed officers of the Church of Ierusalem for it is not probable that the Apostles would have left that Church of Ierusalem so long without preaching officers fixed for preaching administrating the sacraments seing they had instituted Deacons who were lesse necessarie Act 6 1 2 3 4. seing themselves were not fixed there but were to goe thorow the world according to Christ's appoyntment the direction guideing of the Spirit 6. So is it warranted by the practice of the faithfull honest servants of Christ
governement was which by this covenant they were bound to owne to continue in consequently what governement was abjured thereby Therefore all the difficulty is to know what that government was which the Church did owne yet there is no difficulty here for it is as clear as the sun at noonday that it was Church governement by presbyteries Synods assemblies which they both before at after that time did owne defend till it was violently taken away And if the citations of the assembly 1638 will amount to this they will sufficiently declare that Episcopacy was abjured at that time And whether their citations shall do so or not the indifferent reader may judge when he hath considered laid together these two twenty particulars into which the citations shall be branched forth 1. When the Church had been wreâ—…ing could not prevaile against Bishops from the yeer 1571 unto the yeer 1575 being continually wearied with complaints given in against them they entered at last into a search of the office it self did agree in this that the name Bishop was common to every one who had a particular flock to which he preached administrated the sacraments so it could not designe a distinct officer 2. Anno 1576. the assembly did censure such prelats as had not betaken themselves to some particular flocks 3. In the assembly 1578 the second book of discipline was unanimously agreed upon 4 At another assembly that same yeer the moderator told Montrose Chanceler Seaton Lindsay That they had drawn up out of the pure fountaine of God's word such a discipline as was meet to remaine in this kirk 5. At that same assembly it was ordained that such as were called Bishops should be content to be pastours of one flock should usurp no criminall jurisdiction should not vote in Parliament without a commission from the kirk should not Empire over their particular elderships should not usurpe the power of presbyteries 6. An. 1579 The assembly judgeth that every meeting for exercise might be accounted a presbytery 7. An. 1580. after deliberation it was found that the office of prelats was pretended had no warrand in the word And they ordained that such should dimit Leave the samine as an office unto which they were not called of God this was before as was said above the subscription of the Covenant 8. The same assembly sendeth some commissioners to his Maj. desireing that the book of policy might be established by an Act of Councell untill the meeting of a Parliament 9. In the assembly 1581. At Glasgow the Act of the former assembly at Dundee was explained iâ—… was showne that thereby the Church did condemne the whole state of Bishops as they were then in Scotland 10. At this assembly the confession of faith was presented the plot of presbyteries with the King's letter to the noblemen gentlemen of the countrey for furthering the erection of presbyteries thus at the very presenting of the confession to the assembly to be subscribed the King the assembly agree in one judgement as to the governement of the Church viz. That it should be presbyteriall according to this harmonious desire presbyteries were erected in severall places 11. In that same assembly The second book of discipline was insert in the registres of the Church immediatly after the Covenant was insert That all posterity might see that the governement which they swore to maintaine owne in the confession or Covenant was the same which was contained in the book of discipline thus that book of discipline the confession or Covenant did harmoniously accord 12. Anno 1581. The assembly would not suffer Mr Montgomery Minister at Sterlin to become bishop of Glasgow but commanded him to waire on his Ministery at Sterlin under the paine of excommunication 13. In the same assembly it was acknowledged that the Estate of Bishops was condemned by the kirk a commission for erecting of moe presbyteries was granted and a new ordinance made for subscribeing the Covenant can any man now doubt what that government was which the Church in those dayes owned by that Covenant 14. Anno 1582. a new commission was granted for erecting of moe presbyteries Mr Montgomery for usurping the place of a bishop was ordained to be excommunicated for presbytery prelacy are incompatible 15 In another assembly that same yeer commission was given to some presbyteries to try censure such as were called bishops and some were sent unto the Councill to desire their approbation of an Act for establishing of presbyteries Synods assemblies did the Church incline any thing to prelacy then 16. Anno 1586. It was determined at an assembly that there are no other Church officers set down in the scripture beside Pastors Doctors Elders Deacons that should be in the Church now 17. Anno 1587. It was ordained at an Assembly that the admission of Mr Montgomery suppose but to the temporality of the bishoprick of Glasgow should be annulled with all possible diligence that slander might be removed from the Church 18. In the same Assembly there was a letter drawn up unto his Maj. shewing that they found the office of bishops not agreable to the word of God but damned in diverse assemblies 19. Anno 1590. when the confession or Covenant was subscribed universally of new the assembly desired a ratification of the liberties of the Kirk in her jurisdiction discipline in presbyteries Synods and generall assemblies 20. It was ordained also that all intrants should subscribe the book of discipline especially the heads controverted also all who were presently in office under the paine of excommunication 21. In the assembly 1591. the forementioned Act was renewed 22. Anno 1592. commissioners were sent to attend the Parliament to desire a rescindeing of the Acts of Parliament Anno 1584. made in prejudice of of the Church a ratifying of the discipline of the Church both which were granted now the reader may judge from these particulars what was the sense of the Church of Scotland at that time of the confession or Covenant whether these citations amount to any thing or not And whether or not this author had any reason to slight undervalue so far as he doth the paines taken by that reverend Assembly to cleare the oath according to the sense of those who first took it But he addeth That Episcopacy was not accounted unlawfull even in the judgment of the assembly of the Church within Six yeers after where it was declared That the name bishop hath a speciall charge function thereto annexed by the word of God and that such may be admitted to a benefiâ—…e Ans. It is true Anno 1586. there was a conference drawn on at Haly rude house by the King betwixt some Ministers some whom he did commissionat which did conclude that the Bishop should have a care of one flock That he
upon morall lasting grounds 3. If even those actions binde upon the ground of a parity of reason much more will these binde upon the same account for whatever ground or reason be given why the Apostles followed such a modell of Government in their dayes will stand good now evince that the same modell ought to be followed 4. And where as he sayeth before an acknowledged Apostolicall practice be looked on as obligatory it must be made appear that what they did was not according as they saw reason cause for the doing of it depending upon the severall circumstances of time place and persones but that they did it from some unalterable law of Christ or from indispensable reasons as will equally hold in all times places persons he confirmeth what is now answered for the reasons of their erecting such a species of Government do equally hold in all times places nothing can be said for the dependence of such a forme upon the severall circumstances of time place persons As for the particulars mentioned by him It is answered 1. For Celebat Christ himself Mat. 1 9 v. 12. restricteth it to such as have the gift of continency it bindeth none else 2. The Community of goods was for that time only for the contrary is practised in after times by all other Churches Christians for when Paul is pressing the Corinthians unto a contribution he never mentioneth this as an argument moving thereunto 3. Their preaching from house to house was for want of conveniency of more publicke places yet when they had liberty they went to the temple to Solomons porâ—…h to Synagogues 4. As for that Act 15 concerning the abstaineing from blood things strangled things offered to idols it was only for that time of the scandall not alwayes for Paul taketh off this 1. Cor 10 25 when he sayeth whatsoever is sold in the shambles that eat asking no question for conscience sake againe when he sayes 1. Tim 4 3 4 5. Every creature of God is good nothing to be refused if it be received with thanks giving But there is nothing of this kinde that can be showne in the matter of the species of Government as shall further appear when his alledgances are answered afterward 3. He sayes officers that were of Apostolick appoyntment are growne out of use in the Church as widowes 1 Tim. 4 9. or diaconisses Rom 16 1. Ans. These Diaconisses were not Church-officers having any Ministeriall charge or office in the Church for there is nothing spoken of their ordination But they were poor eleemosynaries indigent women taken in for some service unto sick strangers or propter horam balnei aut visitationis quando nudatum fuiâ—… corpus mulieris as sayeth Epipâ—… rius lib. 3. Tom. 2. haeres 79. And so their work was for those â—…ote countreyes because now there is no such necessitie for their work themselves are laid aside But 2. are there not severall other officers laid aside as Apostles Prophets Evangelists will he hence conclude that therefore nothing of their practice obligeth 3. If this ground be followed forth that Apostolick practice even in the matter of officers instituted by them is not of an obligatory nature then may all Church officers be laid aside so his formerly mentioned position concession touching the government of the Church by officers only of divine appoyntment will fall to the ground If he say that divine institution is one thing bare examples are another thing Ans. Then his reason here is impertinent for all Church officers are of divine institution these Diaconisses among the rest must be of divine appoyntment then what hath this to do here where the examplary practices of the Apostles are only spoken of which yet to presbyterians in the case of Government will speak faire for a divine institution finally if it could be cleared what was ought to be the proper work of these Widowes that it were of a lasting necessity unto the Church in all places at all times of which the scripture is altogether silent as may be seen concerning other standing officers of the Church respect should be had to that ordinance of God as well as to others 4. He sayeth Rites customes apostolicall are altered 〈◊〉 dipping in baptisme love feasts holy kisse therefore men do not think that apostolical practice doth binde Ans. 1. He still argueth à particularâ—… which is very unsure fallacious because in some things men look not upon the practice of the Apostles as bindeing therefore in nothing This argument will not hold 2. There is a great difference betwixt rites customes which are alterable such such formes of Government which be of a more lasting nature As for dipping in baptisme It is no where commanded nor was it constantly practised by the Apostles nor other Church officers It is true they were commanded to Baptize but this will not necessarily import baptizing by dipping for baptizing any thing may be otherwise then by dipping as these places do cleare Mark. 7 4. Heb. 9 v. 10. with Numb 8 7â—… 1. Cor. 10 v. 1. Rev. 19 13â—… compared with Isa. 63 3. Mat. 3 11. compared with Act. 2 17. And next it is severall times found that they baptized when where they could not get Dipping used as Act 2 41. 4 4. Where such multitudes could not be gotten dipt especially in the streets so Act 9 18 19. This was in a lodging when Paul was sick weak so unfit for Dipping So Act 16 33. This was in the night in a privat lodging when Paul Silas by reason of their sores were unable for dipping And therefore all that can be said in this is that sometimes they used Dipping sometimes sprinkling as occasion offered this will speak nothing for the Apostles continuall practiseing of dipping so it will not speak home to the case in hand 4. As for love feasts if they were ordinary seasts amongst private Christians it was but an Act of civility to use these they needed no institution from the Apostles practice a custome it is that continueth yet But if it be meaned of the feasts which they keeped at the Lord's suppâ—… when rich persons brought some meat with them to make a feast of at that time This was not constantly practised by the apostles of whose practices we are now speaking not yet was it warranted by them yea Paul writting to the Corinthians Epist. 1. c. 11. v. 22. sayeth have yee therefore no houses to eat drink in And so would have them forbearing that custome which they had so much abused Their custome was to keep those feasts in the place of the assembly he would have them if so they would feast keeping those feasts at home in their own houses therefore this is nothing to the purpose in hand 5. As for the Holy
Kisse It was only a civil custome used then in saluteing one another was not of any Apostolicall institution famous Voetius Polit. Eccles. Pag. 466. sayeth that this Kisse was a common rite in its Kinde forme used according to the received custome in toaken of love friendshipe familiarity as also of subjection and againe Pag. 467. of what soever kinde forme it was it was nothing but a common signe of love good will acquaintance friendshipe familiarity courtesie reverence honour in thwir meetings conferences salutations especially in the Eastern conntreyes see Gen 29 11. 31. 28. 45 15. 1. Sam. 10. 1 2. Sam. 20 〈◊〉 Mat. 26 48. Luk â—…7 45. It is true Paul bids them salute one another with a Holy Kisse but when he doth so he doth not institute the Kisse but only ordereth the manner of their useing of that salutation exhorteh that it be not done wantonly or dissemblingly but Christianly Holily Voetius ubi supra sayeth By thiâ—… Epithet Holy it is distinguished from a lust full Kisse as that Prov. 7. 13. Hypocriticall like that Mat. 26 48 49. And it is called holy because the Kisse of Holy true charity as 1 Pet. 5. 4. And againe he sayeth It is propounded beâ—…y of a command not generall but speciall according to the particular present circumstances of time place and persons Thus it is apparent that for all these foure reasons of his the practice of the Apostles in the matter of Governement â—…being a bussinesse unto which they were called for which they were endued specially assisted by the Holy ghost is obligeing of binding force But there are some other things which he allâ—…igeth against this Part. 2. cap. 6. § 19. Which must be examined He layeth down as probable That the Apostles in probability did not observe any one fixed course in setling the Government of Churches but setled it according to the severall circumstances of places and persons which they had to deal with Though he lay not this down as a foundation of his thesis but only as a Doctrines of probability yet if he be able to make it out that the Apostles in some places did setle Presbyterian Governement in other places Episcopall Governement he shall gaine his poynt And therefore his strength in this particular must be tryed To this end he layeth down three grounds 1. The different State condition quantity of the Churches planted by the Apostles 2. The multitude of unfixed officers which Acted then with authority over the Church where they were resident 3. The different customes observed in severall Churches as tâ—… their Governement after the death of the Apostles As to the last of these grounds it cannot appear to be any at all For the pracctice of the Churches after the dayes of the Apostles will not prove what the practice of the Churches was dureing the dayes of the Apostles nor what the practice of the Apostles was unlesse it could certanely be manifested that these Churches did punctually follow the practice of the Apostles which he will neither affirme nor undertake to prove unlesse he would flatly contradict himself As to the second ground it cometh not up to be a sufficient ground for this position unlesse he will prove that these unfixed officers or Evangelists such as Timothy Titus were as himself acknowledgeth were proper Bishops that is to say were not Evangelists but fixed officers 2 Though the Apostle made use of them in some Churches not in others it will not follow that therefore the Apostles did set up distinct formes or models for the way of setting up a model is adistinct thing from the modell itself the modell or species of Government might be the same whether erected in a place immediately by the Apostles themselves or mediatly by the Evangelists at their direction And 3. Neither the Apostles themselves nor the Evangelists for any thing which can be seen in Scripture did act in matters of governement after an Episcopall manner but conjunctly with other Presbyters in Churches constituted what extraordinary course they tooke in Churches not yet constituted is not much to the purpose in hand for their way of erecting a modell thus being extraordinary is not necessarily imitable And thus one species viz. Presbyterian is directly pointed forth But most of the stresse lyeth on the first ground for proving of which he layeth down two particulars 1. That in Churches consisting of a small number of beleevers where there was no great probability of a great increase afterwards one single Pastor with Deacons under him were only constituted by the Apostles for the ruleing of these Churches 2. In Churches consisting of a multitude of beleevers or where there was a probability of a great increase by preaching the Gospell The Apostles did setle a colledge of Presbyters whose office was partly to governe the Church already formed and partly in labouring in the converting of more As to this last particular it may be passed because it speaketh nothing against the Presbyterians they fully accord with him therein save where he sayeth That these two sores of elders mentioned 1 Tim. 5 17. were both preaching Presbyters the one imployed most in preaching and converting moe and therefore deserved both more respect and maintenance because of their greater burden more abundant labours and greater sufferings and others most in ruling the flock already converted And so rejecteth ruleing elders as not being of divine appoyntment But that a word only may be spoken to it here his glosse agreeth not to the place for 1. This glosse maketh the ministery of the Word common to both or else sayeth that such as ruled at home did not preach at all such the Apostle would not account worthy of double honourâ—… but the Apostle maketh ruling common to both 2. Then the maine difference betwixt these two should lye in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as the Apostle maketh the difference to lye in the whole sentence lalabouring in word and doctrine For he sayeth not these that rule well and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word and doctrine are worthy of double honour but especially such who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. We finde this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to others even to such as were fixed to some certaine place as 1. Thes. 5 v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. These unfixed preachers behoved to be either Evangelists such like extraordinary Officers or â—…reaching Presbyters Not Euangelists for there was no doubt about these for all would grant that they were worthy of double honour And it is like the Apostle would not have spoken so to Timothy who was an Evangelist Not preaching Presbyters for there was none of those set apart for that end The Scripture mentioneth no such thing but alwayes teacheth that Presbyters were fixed to certaine places what Presbyters might do did when scattered abroad by reason of
their own belly not the glory of Christ. And how well this agreeth unto those men now spoken of any who know them may judge And therefore seing it is their designe intended work to deceive the hearts of the simple by their bold consident assertions to cause them beleeve things contrary to the Doctrine which they have already learned received it must be a necessary duty for poor simple people to avoid such So the Apostle writting to Titus cap. 1 14. forbiddeth to give head to jewish fables commandements of men that turne from the truth who are these who teach such things See v. 10 11. unruly vaine talkers deceivers teaching things which they ought not for filthy lucres sake It cannot then be lawfull to obey this act So writing to the Philippians cha 3 2. He sayeth beware of dogs beware of evil workers beware of the concision by whom the false teachers of these times are to be understood Now he commandeth to beware of those that is shun them forbear to hear them follow them not And againe v. 17 18 19. he sayeth Brethren be followers together of me Marke them which walk so as ye have us for ensample for many walk of whom I have told you oftin now tell you even weeping that they are enemies to the crosse of Christ whose end is destruction whose God is their belly who minde earthly things So he would have them following such as taught as he did walked as he walked not such as were enemies to the crosse of Christ And certanely when Paul would have the Ephesians cap. 4 14. No more carryed about with every winde of Doctrine by slight of men cunning craftinesse whereby they lie in waite to deceive he would not have them following or attending the Ministerie of such concerning whom the question is So when he willeth the collossians cap. 2 v. 8. to beware least any man spoile them through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ he would not have people give obedience unto this Act to attend the Ministery of such who teach false Doctrine By slight cunning craftinese whereby they lie in waite to deceive seek to spoile people of the truth by their Philosophie such as it is vaine deceit after the traditions of men not after Christ seek to beguile with enticeing words So in his first Epistle to Timothie cap. 4. v. 1 2. He sayeth that in the later times some shall depaire from the faith giving head to seduceing spirits speaking lies in Hypocrisie having their consciences feared with a hote yron It must then be hazardous most dangerous to give head to such seduceing spirits as speak lies have their consciences seared with an hote yron as being the cause of departing stom the faith so that such as will guaird against departing from the faith would take heed whom they heare So in his second Epistle to Timothie cap. 3 v. 5. he speaketh of some whom he would have all honest people turne away from these he describeth first from their corrupt conversation v. 2 3 4 5. thus men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without naturall affection false accusers incontinent fierce despisers of these that are good treatours heigh minded heady lovers of pleasures more then lovers of God much time needs not be spent in shewing how fitly all these agree unto the persons now spoken of such as know them can best judge But then secondly he describeth them from their Doctrine v 6 8 13. They creep into houses and lead captive silly women us Iaâ—…es and Iâ—…mbres withstood Moses so do these also resist the truth men of corrupt mindes reprobat concerning the faith evil men and seducers all which particulars without contradiction agree to these now spoken of And therefore the Apostle's command standeth in force from such turne away By all these passages It is clear that the Ministerie of false corrupt teachers should not be attended 7. If it were lawfull to hear these in obedience to this Act it would be also lawfull upon an Act to attend the Ministerie of Anabaptists Antinomians Socinians Arminians or Iesuits And if it would not be lawfull to do this no more can it be lawfull to attend the Ministerie of these in question who seek to pervert the right wayes of the Lord labour to subvert the simple people to turne them away from the truth 8. Such as their Doctrine is such are the prayers not only stuffed with errour but larded with blasphemy as might easilie be shown were it fit here to mention what their expressions are As their Doctrine tendeth to reproach the work of reformation the power of godlinesse so do their publick prayers as such as hear them can showe They pray for a blessing on the prelats under the name of Reverend right Reverend fathers on their wayes courses which God will curse blaste not to mention their unsound parasitick expressions concerning the King's supremacy calling him head of the Church c. Now seing tender consciences can not joyn with them in those prayers how can they attend their Ministerie Are not all present bound to joyn in prayer with them who should be the mouth of all the congregation unto God pray with them when out of the corruption of their heart they ordinarily utter expressions savouring of blasphemy errour can godly tender consciences goe alongs with them And seing they cannot how can they be bound to attend their Ministerie There are snares in Prayer no lesse then in preaching Yea particular persons concurre more with the minister in prayer then in preaching there fore they may more saiflie hear errour preached then joyne in an erroneous prayer for in the one they are purely passive But in the other they are some way active therefore unquestionably there is sin in constant attending the Ministerie of such with whom if they concurre in prayer they must sinne 9. Yeelding obedience unto this Act were upon the matter a consenting unto the great incroachment made upon the privileges of the Church The Church hath this power privilege from the Lord to make choise of her own officers as the frequent examples thereof in the dayes of the Apostles do cleare this would be the greater sin now after the Lord hath graciously delivered that Church from that yoke put her in possession of her power privileges after that the power of patrons which was a piece of cruell bondage oppression unto the Church is removed to consent againe unto wreething of that yoke about her neck were no small transgression And it is clear that the attending of the Ministerie of such must be an accepting of them as Ministers lawfully called notwithstanding that they want the election of