and all wayes taken to crush us and our cause who owne no other principles but these that are either implicitly or explicitly asserted by all Protestants which are known to the world to be corroborative of government and such as make way for all just obedience from the Subject to the same To make way for the full and sure execution of this law there is another enacted Parl. Caroli 2. Session 2. Act. 2. Intituled an act against those who refuse to depone against delinquents which is particularly designed for comeing at full information against Conventicles and Conventicle keepers as is expressed in the body of that act but so conceived and framed as it answers to that oath de super inquirendis used by the Papists in their inquisition condemned by all Protestant Divines for its opposition to justice mercy and equity for first no sort of persons are exeemed the Father against the son the husband against the wise c. were the relations never so near no exception of them is made in this act which use to be admitted in all other crimes except that of treason Next by this act the deponent whoever he be is oblidged to answer all interrogations and questions proposed to him although he hath had no previous consideration of them which in all other crimes used formerly to be allowed that so the deponent might answer from mature and sure knowledge which here is not granted What aâ— foundation is hereby laid for the molestation of the subject Shall we be that unmerciful and unjust to all men yea to our nearest and dearest relations as to reveal that of them which if keept secret brings no prejudice to Church or State And if revealed will ruine them in this present world and that for a mater that antecedent to the law is no transgression before God but the doing of a necessare duty An invention we must say framed against the good and dousciencious who cannot escape by this law and for the encouraging of the bad to the persecuting of such who throw the power of their lusts are at liberty to say and do what they list Are these the fruits of Prelacy that most endeared it to us Whither are we gone Shall we thus fight against heaven to reach a poor handful of persons that are able to do nothing but to look up to God and sigh to him for these evils that no doubt are procureing and bringing dismal and sad dayes on this land We forebear to anatomiz these and other acts of the like nature and to give judgment to every clause and part of the same but leave them to the impartial consideration of all concerned to whom the effects thereof may afterwards speak more then we love to utter at this time Only in all humility we offer two things to be observed which are the observations of not a few that these and other acts do pave the way to all sort of cruel persecution if a furder declension in religion shall happen to follow which we beg the Lord in his rich mercy to this nation would prevent Rulers are subject to â—erre in the matters of God as well as others as the instances of all ages leave beyond debat and if others shall arise after us that incline to popery or any other false Religion are there not lawes made to their hands by us that will facilitat their work and make it most easy What have they more to do but to rescind some very few in regaird of these that once were and to execute those they finde in force and on record for the persecuting of all opponents to the height of crulty Next there needs no act of Parliament to this change and introduction of another Religion an act from the King recoâ—ded in the Councel bookes and sufficiently published which is declared to be of sufficient force and obligation about this mater is enabled by law to do all An act without a precedent in this nation when confidered in its full latitude and extent From what is said anent these acts any may gather the true reasons of our refuseing the Bond lately framed by the Councel that takes us engaged against Conventicles as they are called and was enforced by violence on us Not pretending to much knowledge in the lawes we have alwayes understood bonds to be voluntare and first to proceed from persons found guilty and sentenced by the judge conforme to the law which the clemency of the Magistrat doeth often suspend or remit upon the guiltys offered and voluntare engagment for better behaviour in times comeing and never required of nor imposed on persons not proven nor found guilty The truth is if this violenting imposition of bonds be thus allowed and practised what ground will there be thereby laid down for the trouble and molestation of the subjects And who can promise to himself security from the oppression of others that out of malice or covetous designes may on any pretence give information against others altho never so quiet and peaceable SECT III. The Ministers preaching and peoples hearing vindicated and foure Objections answered HAving thus far opened our hearts and touched at some things that are truly greivous to us not so much for what we have suffered as for the fear of what is like to be the consequences of the engines framed and set on foot for perpetuating ours and the Churches oppressions in this and the following generations we shall in the next place give an accompt of our practise in preaching and hearing of the Gospel dispensing and receiving of ordinances at and from the hands of the ejected Ministers the new cause of these heavy acts sentences and punishments inflicted on us for the same in doing of which we shall first in all singlness of heart bring forth the true grounds and reasons binding our consciences to these practises and then shall take off the exceptions that are most used against us Our practise in this mater we build on such foundations that all Christians especially Protestants by vertue of their professed subjection to Christ Jesus our only King and Law giver in the house of our God are bound to owne and adhere to and from which they cannot recede without contradicting of the said profession and doing manifest violence to the law and word of Christ the holy Scriptures our only statute and law book in all matters of doctrine worship and government If on bringing our case to them it shall be found that our condemned practice in these stands justified we hope with much assurance we shall be acquited in the sight of God and in the consciences of all that have any feeling and sense of true Religion the censures and talkings of others against us which do not a little afflict us for the sad consequences thereof to themselves shall not much move us Therefore first the Ministery of the Gospel being by positive institution and appointment from Christ Jesus as Head and King of his Church
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 Church in particular the case was wholly altered from that of our worthie Predecessors in the former Prelats time foâ— as prelacy was then subtilly brought in upon them by degrees and not all at once so they continued in the possession of the Government of the Church that had been seâ—led by law and never legally or actually disinabled to meet and exercise the same in their fixed and ordinare judicatories but continuing as formerly in Presbyterated meetings had the Prelats thrust in upon them as is evident from history even of Spotiswood But in our case Prelacy is at the first raised by law to its greatest height Presbytery discharged cashiered and ejected out of this Church all lawes for it either in late or former times being disanuled and abrogated the meetings of Ministers in their fixed Presbyterial and Synodical assemblies inhibited under severe penalties by acts of Councel which became so universally obeyed that Presbytery had neither a legal nor actual being in the time that Prelacy was erected brought in upon this Church So that at its actual introduction we were conforme to Lawes required to come in submit to and concur with the government setled by them which was purely Prelatical and Erdstiuml an They that deny this must contradict the law and make the law makers liars if the laws and actings conforme thereto have any sense that may be rationallie deduced therefrom Hence what was required was directly contrare to our principles known judgment which to this day we never saw any convincing reasons to make us relinquish Here we cannot but complean of the palpable injustice done us by the Author of the seasonable case falsly so called who contrare to all evidence makes the case now and then alike But notorious lies and untruths must be made use of to fill up the roome of truth so shamefully deserted by that party 4 The government of the Church that then was was by law totally subverted and Prelacy brought in its place at and by the meer authority of the King the government thereof by a preceeding law or act being wholly put into his hands the authority of Parliament interposed afterwards for the establishing of prelacy being by this only corrobovative and precarious as if it were only of his frameing and making and had no higher derivation but that of humane authority which we look upon as an high derogation of the Regal and Supream authority of Christ Jesus the alone Head and King of his Church and a dreadfull presumption in changing the laws and ordinances enacted and instituted by Him in his house which all Christians especially Protestants esteem sacred and inviolable Can we according to the principles we have received and drunk in from the word of the liveing God allow of this forme of Government this way introduced into the Church Those that love ease and things of this world may think light of all but it is not so to us who are through grace resolved to owne no other Head of that body then Christ Jesus of whom we professe ourselves members The recent and fresh memory of the National and Solemne League and Covenants under the tye of which this Nation and Church came oftener then once all rankes and degrees of persons Noble and Ignoble from the Kings Majesty to the lowest Subject being solemnly engadged thereby against the evils and corruptions ejected by them The obligation of which had been enforced and legally secured by a continued series of lawes and practises for a long time that seemed to promise all imaginable securitie to the work of Reformation against the out most assaults of its adversaries nothing was left undone that could be attempted by rational men in this case While all these things were in being and recent in the memory of all at home and abroad at one dash in so little a time to raze to the foundations all the former superstructure and build up the contrare and that by persons who for their generality had been so active for and so deeply engadged in former proceedings is strange to think on especially considering the verbal securities and engagments made unto us immediatly before this change We say in this case to give the concurrence and complyance required in joyning with and receiving the Prelats and their Creatâ—rs is beyond all question an approving of all that was done contrare to our fixed judgments these obligations we with thâ—â—est of this Church came under Let any man of conscience put himself in our case suppone our judgment principles to be his owne and then 〈◊〉 him judge if he would not finde himself necessitated to carry in this matter as we have done Obj. Some assert that they never having taken on the personal obligation of the Covenants are not bound by them for which they offer irrefragable arguments but yet see it fit to hold them in Ans However there are two things we are sure of First All Ministers that entered into the Church in the time of Presbytery were taken engadged for the government of the Church that then was in opposition to Prelacy and in or near the time that Prelacy was a bringing in into this Church Ministers in many Presbyteries Synods declared their resolutions for adhereing to Presbytery that then was in being had been exercised in this Church for many years preceeding that time but it is like as their after carriage did make out that these are knots they can easily loose seing they are able to master overcome far greater Next That Church Goyenants in the maters of God which by vertue of divine commands institutions do antecedently bind do obleige all in the Church both in the time or afterwards and that with this adventitious and supervenient obligation of a Covenant beside the former He hath a stout conscience that will get this denyed it is so evidently manifest from Deut. 29 10. c. they must be arguments of iron steell that will break this Scripture in pieces These who assert the contrary shall do well to try their strength on what the answerer of Mr. Gilbert Burnets first dialogues hath on this Subject that have not yet received a reply But it seems it is a piece of new policy to make up the weakness of arguments with big swelling words We might here consider a little if our purposed brevity could permit it what one in a certaine manuscript hath undertaken to prove in several propositions but his mistaking of the question in the second propositâ—on makes us easy work it being a truth we do not deny and in which we close with our predecessours so that all his citations of ours are to no effect for we grant that the sin of fellow worshipers is no just ground for withdrawing from publict ordinances where there is no just exceptions beside will it from thence follow that we should submit to and hear the Curates in our present case we must havâ— other arguments
none wonder we take this ticklish subject into consideration and dar adventure to give an accompt of our thoughts of the same to the world for we solemnly professe that on the exactest enquiry and search that we have been able to make about this mater we finde it as diametrically opposite to our true Covenanted principles as Prelacy and in its effects we fear shall prove as destructive to the Church and work of Reformation as any thing that appeared on the field against it Times past and present speak much to this but the future will say more the storme that this Supremacy threatens to this Church and nation is such that it is the part of all that wish well to Zion to pray inflantly day and night that it may be graciously averted The truth is as we look upon it as an high corruption in it self tending to the subversion of the Churches concerns in doctrine worship and Government so it lies at the bottome of our non-conformity to the law in Church maters and is not only one but a maine reason why we cannot joyne in Church assemblies especially for Government which thereby in our apprehensions are made nullities That our procedour in speaking to this may be distinct and clear to all we shall observe this method 1. We shall consider speak to the Government of the Church and shew what it truly is 2 We shall prove its distinction from independency on the civil Government And3 Shew how far this Government of the Church is by law lodged in and exercised by our Rulers contrare to Scripture and the practice of the Church till these hundered years past For more light to the whole we shall premise these preliminary considerations or propositions which we think will not readily be denied by any 1. Propos it is out of our rode and inconsistent with our intended brevity to insist on the tearms GOVERNMENT CHURCH what is usually signified by them these we leave to the Criticks and all that write on this subject but all are agreed in this that GOVERNMENT is a tearme importing power and authority which is nothing els but a right to rule others and an obligation on these invested therewith to use the same for attaining the ends of Government So that Government makes its acts due bindes them to all these acts means wayes by which Government is enabled to reach its ends 2. Propos All created power authority is originall in God as the first cheif cause thereof derived from him as the universal Supreme Monarch and Governour of all in heaven or earth hence it necessarly followes that as the power that cannot prove its descent from God is not to be admited so all just powers are directly subordinat to him as the universal head of all 3. Propos that the Church of Christ not being founded in nature but on supernatural revelations her Government must wholly depend upon flow from it in these things where it differs from other Governments so that the All of this Government is by positive institution and warrant from God supernaturally revealed 4. Propos That Christ Jesus as Mediator being made the head of the Church under God and thereby her Government fountained in him all powers in the Church must be derived from and subordinat to him as the Supream 5. Propos Beside the invisible and internal Government that Christ Jesus exerciseth by his Spirit on the souls and consciences of his people that consists in the inward light and power of his Spirit guiding and enabling them to that obedience he requires of them in his word there is likwise a true visible Government of the Church institute by him and visibly exercised in her in his name as her Supream 6. Propos The Government of the Church as shall be proved afterwards is not properly and in linea directa subordinat to the Magistrat for 1. It hath its derivation from another fountaine Christ Jesus who being the Churches Supream head and governour all power in her must come from and depend on him 2 The Magistrat cannot take away nor change the Government of the Church which he may do in Governments and powers subordinat to him yea he cannot impede its exercise in these intrusted with it seing they are under obligations for it antecedent superiour to these of the Magistrat 7. Propos That the holy Scriptures being the word and law of Christ as King of his Church must be the instrument and rule of the Churches Government according to which she ought to be ruled not only in these acts of faith and obedience in the inner man but also in the outward 8. Propos Although powers specifically distinct be not subordinat to one another yet there may be and is a mutual subordination of persons invested with these powers so as the persons are in different respects superiour and inferiour to one another as Jesse was to David supposing him to live in his son Davids reigne which subordination of persons does not take away the destinction of these powers nor the mutual subjection the persons owe to one another hence we assert that as Magistracy does not destroy the Ministry nor loose the persons cloathed therewith from the subjection they owe as Christians to Ministers in the right exercise of their Ministery so neither does the Ministery destroy Magistracy nor untye Ministers as subjects from that subjection and obedience due to Magistrats from their subjects Ministers are bound to this as much as any 9. Propos As in all Governments there are somethings that is intrinsick although visible wherein its nature and specifick essence does consist and somethings accidental and separable from it that belongs not to its esse but BENE ESSE so there are in the visible Government of the Church somethings essential intrinsick of which afterward and somethings accidental and extrinsick without which it can subsist even in its exercise 10. Propos These things in and about which the Government of the Church is conversant are of diverse sorts some are purely spiritual as the Word Ministery Sacraments and all Ordinances of divine appointment Others are of a mixt nature partly spiritual partly civil as the necessary circumstances and mods of worship and Government which although civil in their own nature and common to other actions yet partly by reason of the general divine appointments impowering the Church to dispose and order these partly by reason of their necessary connection with things purely spiritual are truely Ecclesiastick and become a part of the object of the proper power of Church Government called by all Divines DIATACTICK Some are properly purely civil in their owne nature and immediat ends as Churches Stipends Manses Glybs c. which although they be by general precepts secured to the Church and belonging to her yet they are formally civil and come directly under the Magistrates power as other civil rights and proprieties do about which
but also to all that ever it was even in the times of popery which when considered in the constitution and priviledges it then had was an humane Office founded on the Supremacy of the Pope but now by this law on the Magistrat which sayes that although the persons be changed yet the Supremacy is the same 6. In the act anent the National Synod the nomination and election of persons by whoâ—n the government of the Church is to be exercised under the King is asserted to be the Kings by vertue of his royal prerogative and supremacy in causes Ecclesiastical so that the constitution of Church judicatories is made dependant upon him a thing never heard of nor practised in this or any other Church till of late 7. The right being and constitution of the National Synod of this Church is wholly dependant upon and derived from this law So as it is no Synod of this Church that is not gathered and constitute conforme to it although a Synod in this Church should have all that made Synods lawful and their acts obligatory in former times 8. The particular constitution of this National Synod as to its members which in this act are nominated and regulated thereby for all future times is determined for its ' times and places of meeting and put wholly in the Kings hand and asserted to be his right by vertue of his Supremacy over this Church It is no Synod that is not thus convocated 9. The maters to be handled debated and concluded in this Synod a thing alwayes judged intrinsick to the Church comes only from the King are to be proposed from him by the Arch-prelat of Saint Andrews and no other a fearful restraining of the divine liberty of the Ministers of the Gospel who may not speak of maters of doctrine manners although necessary for the times contrare to the freedome that is commanded them by their master anent these 10. The King 's or his Commissioners presence is made essential to the constitution and of binding force to this nationall Synod It is no Synod although constitute after the paterne of Church Synods in the primitive times if it want this 11. No mater debated and concluded by the Majority of this Synod is obligatory on this Church and its members if not approven and allowed by the King or his Commissioner This suspends the intrinsick obligation of Synods on the King so that no canon act or constitution do binde the members of the Church if he assent not As this secures the Couâ—t in their carnal liberties and sinful wayes so it shuts the door on all endeavours of reformation by the Church when Princes are vicious 12. In the act asserting the Kings Supremacy Ecclesiastick the King his successors are enabled and impowered to medle with all maters and meetings Ecclesiastick which brings the doctrine and worship within his verge and subjects the same to him as much as the government 13. They are impowered to enact and emit constitutions acts and orders anent maters and meetings Ecclesiastick as they please and think fit and are not in the making of these astricted to any rule but their pleasure O HORRENDUM 14. All these acts and orders they may statute independant on the Church Parliament or any other by their sole authority never granted to any of his predecessours before 15. These acts and constitutions insert in the book of Councel and duely published are declared and made to be of full force and obligation to this Church and her members No need of Synodâ— here which by this are wholly subverted 16. All former lawes acts and clauses of them contrare to and inconsistent with this are made void cassed annulled which takes away the Protestant Religion thâ— Word of God as the rule the concurrence of the Church in the assistance of the constitutions Ecclesiastical that was provided and secured by former acts of Parliament a wide door for Popery 17. In the act against unlawful Ordinations as they call them the Ordination of persons to the Ministry by Ministers of Christ Jesus that have not conformed to Prelacy which was held unquestionable valid for its substance by all till this late gang of Prelats arose in which they are degenerat from their predecessours is by the sole authority of the Magistrat made void and all Ministerial acts and Church benefites depending thereon declared to be nul An act that unchristians and condemns all the reformed Churches making their Churches no Ministerial political Churches and all Ordinances dispensed in them nullities which their practice at this time in England does confirme while Romish Priests turning Protestants are without ordination made capable and advanced to Church places and preferments of which the Protestant Ministers of other Churches conforming to Prelacy are dented till they be reordained Other mediums contained in other acts of Parliaments for fixing of the preceeding conclusions we passe having hinted at some of them above judging these sufficient for the conviction of the uninteressed unprejudged who through the power of lust and earthly interest have not cast off the light of the word but keeps in subjection to it We shall in the last place answer some objections in which we have to do with two sortes of persons first the high flowne Erastians of our times who will admit of no government in the Church but that which is in and from the Magistrat whose designe as is evident from the act asserting the Kings Supremacy is to take all Government out of the Churches hands and to put it on the King his Councel to be only exercised by them which throw the dislike of Prelacy is not sufficiently lamented laid to heart nor resisted by many as its dangerous consequences to all the concerns of the Church do require Besides these there are who upon what principle is not yet known think that the Supremacy as it is now asserted by law is not formally Ecclesiastical but only objectively so which is strange some of the objections of the first sort we have met with as we went along the former heads we know of no other besides these of any considerable strength but one Obj. That the Magistrat being the keeper of both tables of the law of the table of Religion as well as of the table of Righteousness ought to have a care of Religion and hath power given him to exercise it about the same Anâ—wer This being the Achilles of the Erastians and semi Erastians of VIDELIUS in particular We shall returne these answers to it and shew it cannot bear their conclusion 1. Whatever power the Christian Magistrat can clame by this the heathenish Magistrat hath the same he is by his Magistratical office constitute in actu primo a Keeper of both tables as is evident from Rom. 13 1 2. If he do not exercise it it comes not from any defect of power in his office or the institution of it but from his blindness and unbeleef
and their respective flockes of which they use to boast much But reason and experience do fully convince and leave us beyond all Doubt that this good is as easily and better wine at by Presbyters in their associated and presbyterated meetings lesser and greater then by prelats what can prelats do in this that may not and hath not been done by Presbyters to the great benefite of the Church as is manifest from the experience of this Church in preceeding times and now not alittle confirmed by the contrare Mworeover in the act of restitution Parl. 1. S. 2. Act 1. it is given for one Reason induceing to the bringing in and establishing of prelacy among us that it is most suitable to Monarchy What good this does or can bring to the Church we cannot divine we wish it had been instanced in the foresaid act we know the government of the Church considered in its due latitude and extent according to the presbyterian principles is truely and properly Monarchical for is not Christ Jesus the Supream and immediat head of the Church and do not her officers act in her government in an immediat dependance upon and subordination to Him as her King So that if the Churches government being Monarchical be the good intended and meant in this expression it is as much attainable without prelacy as by it but we suppose that this is not the good understood Next if by suteablenesse to Monarchy be meant that kinde of Authority and Dominion in Church officers in and over the Church that is exercised by kings and Monarchs and hath been assumed by prelats fince ever they appeared in the Church this is expressy discharged and forbidden to Church officers in her government Matth. 20 25. Luk. 22 25. How much Emperours Princes Kings and States have smarted by this dominion is known in history Some say it is the superiority and subordination of Church officers and judicatories that is understood in this act This may be had and hath been attained in the Church under presbyterian government both as to officers and judicatories the Pastour is superior both to Elders and Deacons c. the classicall presbytery 〈◊〉 above the congregational eldership the provincial synod above the presbytery c. Obj. there is not the superiority of one above the rest Ans but what good doth this either to Church or State we know it hath brought much evil to both but never any good that might not have been wine at yea and was not actually attained without it they that judge otherwise are bound to give instances which we earnestly beg they will doe we know this brought forth the Pope and did mid wife Antichrist into the Christian world But the thing we suppose that is truly intended is the bringing of the Church into a slavish dependence upon and subjection to the Magistrat for which we confesse prelacy is every way fitted how excellently did it serve the Pope in establishing of his Dominion and in bringing and keeping of all in subjection to him and albeit since the reformation the prelats changed their head in taking on the Magistrat in the roome of the Pope yet they retaine their use which exceedingly endears them to worldly Princes that affect domination in the house of God but is shall be proven afterwards this is contrare to the fredome of Christs kingdome his absolute supremacy and dominion over the same and is inconsistent with Christain princes their professed subjection thereto so that this is no good but and evill destructive of the true concerns of the Church 2. It is no small discovery to us of the evil and corruption of prelacy that it is much approven allowed and cryed up by all persones of profane dissolute and debauched lives except where it crosses their wordly interests and the reason of this is obvious to all for as corrupt and wicked nature does dislike all that is from God as opposite to its wicked inclinations and wayes so it loves and is in much liking with all that is friendly to and does encourage it in these Is it not visible that the encouragement which flagitious and wicked persones find for their impieties under the wings of prelacy is the true reason and cause for which it is so liked and cryed up by such In this it is contrare to Presbytery in its due and faithfull exercise which hath been and yet to this day is hated for its impartialitie strickness and severitie against all sorts of scandal in all ranks of persons high and low for this we appeal to the general sense and observation of all in these landes can we think that course to be of God which for this reason is approven by the generality of the wicked 3. Besides this does not the prelates opposition to the godly whom in rationall charity all are bound to judge such in reproaching oppressing persecuting of them to a strange hight of severity who in profession differ only from them in a point that depends on the meer will and pleasure of the Magistrat we say does not this declare godlines to be their quarrel and it to be inconsistent with and contrare to their interests which we are sure cannot be th◠effect of these means and wayes institute by God in his word whose end and tendency is to promove godlines and not to persecute and destroy it as is now done And whoever consider the constitution of prelacy the rules for its exercise to wit the doctrines and opinions of prelats about Church-power and government and the hight of Dominion they lay clame to over the Church will see that of its self it must be an enemy to true god-lines while it crys up its forme and layes it self out for advanceing of it in opposition to its power 4. It is received for a sure truth among all protestants that as the renewed nature of the Godly does hate and is an enemy to all that is contrare to and destructive of true godliness so it is the evidence and signe of the evil and sinfulness of a cause when it is disliked opposed by the generality of the truly sober judicious and humble Godly If we shall apply this to prelacy as it is established and exercised amongst us at this day have we not cause to suspect its corruption and to judge its descent not to be of God seing it is universally disliked and hated by the truely Godly which eminently appears in persons converted from wickedness and sin in which they lived before conversion what ever likeing they had to prelacy or hatred to presbytery immediatly upon their conversion they drink in an aversation from and hatred of prelacy and love to the contrare We know this was objected by Independents against presbyterians when the controversy about Church government was hot betwixt them But. 1. This objection was without any true cause as Independents were forced afterwards and at this day to confesse they finding upon trial that
who give it out to the world that we contemne a Ministery ordinances and are against hearing while our practice declares the contrare to all and for which we are dayly suffering We hold that as it is our duty to withdraw from and not to subject to the Prelaâ—â—â—s and their Creaturs so it is likwise our duty to cleave to our former Ministers in hearing of the Gospel and receiveing of ordinances from them as we can have access we have given reasons for the affirmative shall the Lord willing do the like for the negative 6 It would also be adverted that there is a great difference betwixt a Churches bringing in and carrying on of a defection willingly in a Church way and the Magistrats doing this of himself without the Church yea forcibly Ecclesia renitente ac reclamante although there should be no difference as to the mater yet there is much as to the maner and way to influence regular and diversifie ministers and Christians carriage under them all in the Church are to subject to the power proper and peculiar to her which they ought not to do to others usurping this power and taking it out of her hands 7 In this mater a difference or distinction is to be made betwixt the personal scandals and corruptions in ministers walk and administration of holy things and these that may be or are found in the way of their entry which may be such that although they do not invalidate their ministerie in their dispensing of the word and its ordinances to the rendering of these nullities yet may give sufficient ground to peoples withdrawing from and not subjecting to them as their lawful and sent pastours 8 There is a great difference betwixt a Church regularly constitute according to the Word of God in her ministerial political being enjoying the exercise of all ordinances in purity that comes afterwards while under that constitution to be intruded upon by the sole power of the Magistrat and persecuted in officers and members for adhereing to her constitution in opposition to the intruders and the corruptions brought in upon her by them against her consent and a Church declining from her former purity in doctrine worship and government abuseing her power to the bringing in and furthering of the said defection and universally concurred with and submited to in the same The first is our casâ— concerns the state of the question betwixt us and our opposites in the charge of separation thâ—y lay on us The question then betwixt us and our adversaries is not whether we may lawfully separat from publict ordinances for the corruptions and personal miscarriages of fellow-worshipers whether ministers or others as one in a little manuscript doeth maliciously or ignorantly state it we are still of the same minde with our worthy predecessours in their debats against the Brownists and Separatists as our practice this day doeth confirme in our assemblies and meetings for worship differing in nothing as to this from what it was before Neither is it whether it be simply or in it self sinful to hear receive ordinances from these who have entered by submitted to the prelates abstract from our present case for we grant the case may be in which it is lawful yea duty to hear and receive ordinances from such yea and hath been But the true state of the question is whether a Church or Churches constitute according to the rules of the word provided and settled with ministers regularly called and submited to should yeeld to the Magistrats and Prelates violently ejecting their ministers and thrusting in other ministers upon her not only without but against her consent in subjecting to such hearing and receiving of ordinances from them while the Magistrat does all this for furthering and perfecting a course of dâ—fection contrare to solemne Covenants and oaths by which they were oftener then once ejected and cast out of this Church To this we answer negatively that the Church should not subject to such in hearing and receiving of ordinances from them but ought to disowne and withdraw from these thus entered into the Church and complying with the introduced corruptions This conclusion we prove thus First They who have no just authority nor right to officiat fixedly in this Church as the proper pastores of it ought not to be received but withdrawne from But the Prelates and their adherents the Curates have no just authority nor right to officiat in this Church as her proper pastours Therefore they ought not to be received but withdrawne from It is expected they will not deny the first proposition all the debate will be about the second which we make out thus They who have entered into and do officiat fixedly in this Church without her authority and consent have no just authority and right so to do but the Prelates and their Curats have entered into this Church and do officiat therein without her authority and consent therefore they have not just authority c. The first proposition is clear and we suppose will not be gainsaid by our Antagonists seing the power of mission of calling and sending of ordinare fixed pastours is only in the Church and not in any other as all Divines do assert The Second is evident from maters of fact for there was no Church judicatory called or convocated for bringing of the Prelats into this Church all was done immediatly by the King acts of Parliament without the Church she being by violence disenabled to meet in her officers for fear of opposition from them a practice wanting a precedent in this and for any thing we know in all other Churches Object 1. But our Prelats were consecrat by the Prelats of the Church of England Ans What signifies that to the Church of Scotland and their just right to officiat in her suppone the office of prelacie were right and institute Does any think the Church of England would acknowledge the authority of Prelats consecrat here and subject to the same if all were done not only without but against her consent we suppose not Either the Church of Scotland at that time had no power of mission or els she had if she had none wanting prelacy then our Ministers were no Ministers of Christ Jesus and all ordinances dispensed in her for many years were nullities which some of our adversaties we hope will not say if she had the power of mission how came she to be neglected and usurped upon by another Church to whom she was not subordinat Object 2. But Presbyters cannot consecrat Bishops they being an inferior order Ans if it could be shown from Scripture that Bishops are not only an Order and office different from Presbyters but that they have a different ordination to their office from that of Presbyters it would say much but nothing of this can be made to appear from the Word of God But. 2. We ask whether consecration be different from ordination If
really exclude Magistrats from the Communion of the Church and the benefite of the ordinance of Church Government which in its designe and effects is for saving of the soul as well as all other ordinances Other Arguments might be adduced as the want of power in the Magistrat to alter and change the Government of the Church or to nullify its just sentences passed c. SECT VII The sinfulness of the Ecclesiastick Supreamacy manifested BUt judging these sufficient to the conviction oâ— the unprejudged we come to the other part of ouâ— task which is to shew that this visible intrinsick government of the Church is assumed by and given to our Rulers in the present standing laws of the Kingdom which we shall make out from the acts of Parliament particularly act of restitution Parl. 1. Sess 2. Act. 1. act anent the National Synod Parl. 1. Sess 3. Act. 4. act against Conventicles Parl. 2. Sess 5. act against Keepers of Conventicles and withdrawers c. Parl. 2. Sess 3. Act. 17. act against unlawful ordinations Parl. 2. Sess 3. with others of the like nature But before we enter on the probation of this it will be necessare for clearing our way to it to consider alittle two things in the beginning of the narrative of the act of restitution repeated in several acts where first the Government of the Church is called the external Government of the same the tearm EXTERNAL being Notourly ambiguous should have been explained all not left to guess at its meaning EXTERNAL is by some opposed to the internal invisible Government of Christ on the souls of his people and so by it they understand the visible intrinsick Government of the visible Church that this is meant by the tearm EXTERNAL GOVERNMENT in this and other acts the following Arguments undertake to make out but some others oppose the terme EXTERNAL GOVERNMENT to this intrinsick visible Government of the Church formerly described and asserted to be distinct from and independant on the Mastrat and by it they do understand these humane adjuncts and accidents that are civil in themselves and not made sacred by divine institution some plead this to be the sense of these terms in the acts of Parlt but how groundlesly let our subsequent reasons determine Secondly It is there said that the ordering and disposing of the external government of the Church belongs to the Crowne c. it is hard to sense this for ordering and disposing when done by persons in authority is a part of government in it self and if it be so the Phrase is equivalent to this the governing of the external government of the Church which is a strange sort of speach as if a government needed a government to governe it What if this were said of the government of the government of the State Would it not be reputed non sense But the truth is all governments do necessarily imply a power to dispose and order all things relating to it as a part of the same without which it were imperfect and it is without disput evident from the experience of the Church under heathenish Magistrats that the government of the Church had this which by this act is taken from her Next we ask whether this ordering and diposing be an act of the Ecclesiastick or civil government If it be of the Ecclesiastick it is againe non-sense at the best and is as much as if it had been said the Ecclesiastical governing of the Ecclesiastical government of the Church a perfect tautology But if it be an act of the civil government how comes it that in this and other acts of Parliament it is called the Kings Ecclesiastical Government in opposition to the civil Obj. It is only objectively so called Ans Then it is properly and formally civil the phrase objectively Ecclesiastical being CATACHRESTICAL and ABUSIVE a very improper speach yea as improper as if we should call Church power or Government in the hands of Church officers objectively civil or civil Thirdly In the last place we desire to know whether this ordering or disposing of the Government of the Church be necessary or not If it be not necessary why is the Church troubled with it If it be we ask againe when it was exercised by the Church whether it was an act of civil or Church Government It could not be of the civil for the Church had none under persecuting Magistrats if it was an act of the Ecclesiastical or Church Government then it was purely and formally such and not truely civil although exercised about things civil in their owne nature and seing it was so how comes it to be the Magistrats now To any considerat and unbyaffed reader it will be manifest that these words or expressions come from mindes designing the enhansing of the intrinsick visâ—â—le Government of the Church and withall labouring to cover it but all in vaine Now that the Ecclesiastical Government of the Church formally and intrinsically such is assumed by and given to the Magistrat in the present standing lawes will be apparent to any that consider these things in the forecited acts of Parliament 1. That Church officers in the exercise of Church government in their Church assemblies or judicatories are put in dependance upon and subordinated to the King as Supream to them therein this makes the King the fountaine of Church power the Church officers to derive and hold their power of him which makes our King the proper Head of the Church substituts him in Christs roome to her 2. The government of the Church thus subjected to dependant on the King as Supream is in the act of restitution extended to and made to take in ordination acts of discipline inflicting of Church censures yea to all causes and matters formally Ecclesiastical to all about which Church power is exerced he is made the supream 3. All Church power and jurisdiction as it was exercised in this Church before the late introduction of prelacy without this derivation from and subordination to the Magistrat is rescinded and annulled certainly in these times the Magistrat had and did exercise a power about Church matters as is to be seen in the laws then made in their behalf but this does not now content without this supremacy which imports another power acclamed by the Magistrat now that was not then 4. This supremacy and as it is called the Royal prerogative of the Crown is given for the maine reason of the change made in the Government of the Church in overturning and casting out of the true government that then was and bringing in another in its stead without the authority and concurrence of the Church a fair opened doore for bringing in the like alteration and change in doctrine and worship when there is access to it 5. Prelacy by this act is restored not only to the former height it was at and had attained by law and practice before its last ejection out of this Church
which indisposes him to answer his trust and to do the work of his office to which upon the revelation of the Gospel he is bound and seing it is so either the Church in exercising of her Government independantly on heathenish Magistrats usurped on his office power which the adversary dare no say Or els the Christian Magistrat hath no more power in over rhe Church then the other had and therefore the Church in exercising her power under the Christian Magistrat does not usurp upon him more then on the other 2 The Ministers of the Gospel are by vertue of their office Keepers of both tables of the law of the table of Righteousness as well as of the table of Religion will it from thence follow that they may medle with the Magistrats office and assume its exercise or that the same does depend on them No wayes and yet the consequence is as good in the one as in the other by the same medium we shall prove Ministers have as good right and power to manage the affairs of the State as the Magistrat hath in our adversaries sense to manage the affairs of the Church We know they will reject the consequence with disdaine as to Ministers and ask for our proofe for which we grant they have just cause so we deny the consequence as to the Magistrat for which they have not given us yet any colourable proofe but dictator-like assert it The truth is every man in his capacity is a Keeper of both tables of the law but in doing of it is to hold within the compasse of his station the nature and limites of the power granted him and is not to invade the office and power of others nor the work proper thereto as is evident from multitude of precepts in the Word of God So if Ministers notwithstanding their being Keepers of the tables of the law may not invade the Magistrats office and power So neither may Magistrats invade the Ministerial office and power 3 The acts and wayes of the Magistrats keeping of the tables of the law should answer and be agreable to the nature extent and limits of his office power within the verge of which he is to walk as all others are to do in theirs As Ministers are to keep both the tables of the law by preaching the word dispensing of Ordinances and exercising of discipline according to the rules of the word to which they are impowered by the institutions and commands of Christ without dependance on the Magistrat so the Magistrat is to keep them likwise by commanding all to their several duties protecting them therein by the sword which is given him for that end executing of justice in punishing of evil doers and rewarding the good c. but is not to medle with the Government of the Church in whole or in part but to see that it be done by these whom Christ hath called to and intrusted with it It is objected by others that it is not the intrinsick visible and internal Government of the Church that the Magistrat assumes in the acts of Parliament it is only the external Government that is expressely so called in the act of restitution Ans This is materially Answered above but that we may be distinct there are two things belonging to the Church 1. The outward and external adjuncts or accidents As the Biotica or Mundana Stipends Manse Glybs outward liberty and peace c. 2. The proper and true objects of Church Government or power that are intrinsick to it although visible as the Word Ordinances Ministery and necessary circumstances c. It is not the first of these but the second that the act of restitution with other acts do truely mean as is undoubtedly made out by the former arguments as particularly the first three that it is the Church judicatories the maters handled in and by them proper thereto that constituts the King Supream these being essential and intrinsick to the Government of the Church in its several parts he that is made supream to these is made supream to the Church and all that appertaine to her Obj. 2. But it is only the ordering and disposeing of the Government that is declared to belong to the King Ans It is so said in that act but it is evident from the mater and frame of it that it is the Government in whole that is truely meant and intended as is formerly proven But 2. Ordering and disposing of things proper and specifick to any Government is a part of the Government it self and to whom the Government belongs the ordering of it belongs likwise by the same reasons that any shall undertake to prove that the ordering and disposeing of the civil Government belongs to the Magistrat we shall prove the ordering and disposing of the Churches Government does belong to Church Officers â—no Government can be perfect without it or able to attaine its ends and therefore must necessarily be implyed in and intrinsick to it Obj. 3. But there are some acts of Church power the Magistrat may do as convocating of Synods determining of circumstances indicting of publict fasts and thanksgivings Ans As we deny all formal Church power to the Magistrat and all acts formally proceding therefrom so we grant there are acts First some common as prayer rebuking instructing of others and others of the like nature which when they come from a Church Officer are authoritative and acts of Church power that are yet performable by others in their stations and so to speak are charitative 2. Some are proper and only belongs to Church Officers as preaching of the Gospel dispensing of the Sacraments exercise of Church discipline c. We doe not deny but chierfully grant wishing with all our hearts there were many such Magistrats in the Church that the Magistrat ought to rebuke to exhort admonish instruct pray c. As all others in their stations and offices should do but from thence it will not follow that he may exercise formal acts of Church power more then others or that the Church power is dependant on him the Consequence is wide But to the particular instances as that of convocating of Synods or any Church judicatory we say it is within the verge of his power as a Magistrat who may and ought to command all within his dominions to their several duties and Ministers among others as they ought to doe to him so the Magistrats convocating of Ministers is but a putting of them to their duty which in the Magistrat is no act of Church power but an act of his office he owes to all 2. This act or deed of the Magistrat is not privative of the same in the Officers of the Church who may ought come together of themselves as the necessities of the Church requires On the by it is an evil consequence the Magistrat may gather Synods therefore Ministers may not doe it It is like to this others may rebuke admonish