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
duty do not enjoyn a duty but a sin Obj. 2. If the Prelats their Curats be Ministers of the Gospel then they are to be heard ordinances should be received from them for the Ministerial power gives to the persons invested therewith not only a right to preach the word dispense ordinances maketh their acts valide but it bind them to the doing of these and all others to submit to them in the exercise of their power as is apparent in all relations the mutual duties that the persons under them owe to one another so that if Ministers be bound to preach the Gospel and dispense its ordinances the people must likewise be oblidged to hear and receive ordinances from them Ans Albeit we should yeeld the Prelats and Curats to be Ministers to the denying of which they have given and do give to many too much ground by their open avowed perjury enmity at and opposition to true godliness their renuncing of Jesus Christ for their immediat Supream head by subjecting themselves to another foraigne Supream in the Church and their wicked and flagitious lives yet the consequence will not hold for 1. The true state of the question is whether we should receive submit to them as the lawfully called appropriat Pastors of this Church which for the former and subsequent reasons we deny And we would gladly see how they will prove it for although intruders upon the Church be Ministers yet their intrusion puts a sufficient bar on peoples reception of and submission to them as we have made out both in thesi in hypothesi wherefore in so far as hearing receiving of ordinances from Prelatical Ministers in our case is an acknowledgment of this we refuse it 2 Peoples obligation to submâ—ssion to Ministers does not immediatly flow from the being of the Ministerial power and authority in those cloathed therewith there aâ—e besides this other things that must concur to the causing of this obligation which if they be wanting will make it void or at least suspend it as the rational evidence of its being in persons pretending to the Ministery the removal of just impediments the Churches call c. so that there are somethings either physical or moral that if they fall out will suspend this obligation in actu secundo while it remaines in actu primo as inability of body just suspension for a time fundamental heresies intrusion c. now many of these being existent on the part of the Prelats and their Curats in our present case we finde ourselves under no divine obligation to hear and receive ordinances from them We shall not here urge the judgment and practice of our worthy reformers anent the Romish Priests Jesuits and others in orders among them who sustained the validity of ordinances dispensed by such and yet held that they should not be heard nor ordinances received from them The instance of the pharisies and the scribes Matth. 23. will not be found to militat against this till it be made out that they were intruders which yet none hath done Arg. 8. It is of no little weight to us when added to the former that the generality of these violently thrust-in on congregations are either insufficient or scandalous creatures we confess fitted for carrying on of the Prelats designes against this Church and us by whom the poor people were and yet are in hazard throw Ignorance Piophannes Atheisme and a Spirit of delusion abounding in all corners of this Land who in stead of preventing and cureing of the same do rather further and advance these Church-destroying evils as we do not make personal scandal of it self a sufficient ground of withdrawing from ordinances dispensed by a Minister guilty thereof yet when these are found in the carriage of those whose entry is corrupt and such as cannot be justifyed we cannot but think ourselves under straiter tyes to be ware of and fly from such partly because of the little or no ground we have to expect any spiritual advantage from their administration of holy things and partly for the precepts we find in the word for avoiding and shuning of such Philip. 3. with many others Shall we give up ourselvs to the guidance and conduct of such in the wayes of life having nothing to engadge us thereto but the meer pleasure and will of men who we know are carrying on corrupt designes tending to the overthrow of Religion in its purity power What a folly and madness were this It is said that our charge in this is false and unjust But we appeal to the experience and observation of the generality of Professours in this Church good and bad who have been are witnesses to their deportments Arg. 9. Besides these there were several things in the stated case of the time and the circumstances of it that withheld and yet withhold us from subjecting to the prelates and their curates which we wish were laid to heart by all as they are concerned As 1. For making way to the introduction of prelacy the very foundations of civil government were shaken and unhinged by the disannullig and rescinding of such a series of Parliaments for many years in the most of which there were according to ancient customes and lawes all that amongst us is held and reputed essential to the Constitution of Parliaments By this deed not only the Constitution of former Parliaments are struck at but as is to be seen in the reasons given for it in the act rescissorie a preparative is made for the changing of the Government by any that in after ages have a minde for and power to effect it Although the Parliament of England at that time was as highly prelatical and as much made for the Kings designes as ours yet they forbore such a deed anent the Long-lived-Parliament albeit they had the same reasons and grounds for it that we pretended 2 This change made in the Church was accompanied and yet is with such a speat of enimity at and opposition to true godlines in its necessare exercises that the persons that savoured any thing of Religion sobriety and conscience came under a cloud and were discountenanced even from the highest to the lowest as persons not fit to be intrusted in any place of office or power while these that were known to be of dissolute lives and given to all sorts of wickednes were muâ—h made of countenanced and intrusted as the only confidents of the time from whence it came to pass that wickedness and prophanity finding it self encouraged and reyns loosed to it abounded in all parts of the land to the grief of the truely godly and the great scandal of the Protestant reformed religion at home and abroad If it were not for too much prolixity this might be made to appear from a multitude of undenyable but lamentable instances which for brevities sake we forbear not loveing to stir in this filthy puddle 3 As to the Government of
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
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
suffer no small prejudice through our silence we have 〈◊〉 on a resolution to give to the Christian world an account of 〈◊〉 grounds of our practises for which we are this day 〈◊〉 â—uch reproached and persecuted And seing there is no 〈◊〉 in the ordinarie road to give a due and just information 〈…〉 â—ase to our Superioures by supplications petitions 〈…〉 â—â—â—onstrances allowed by scripture and natures 〈…〉 â—eason of the influence power of our adversaries 〈…〉 but expect that much justice from all as to excuse 〈…〉 doing of this in this way which the vindication 〈…〉 ourselvs for its sake in the present juncture 〈…〉 â—ecessary for finding in the present 〈…〉 that we cannot without betraying of the Gospel and of our immortal souls for which as Ministers and Christians we are called to contend on all highâ—â—â— paines keep any longer silence but that we 〈◊〉 give warning to all of the imminent dangers that threaten Religion in its purity and power we look upon it as our indispensible duty by clearing truths and practises 〈◊〉 much now condemned to endeavour the prevention and recovery of all from the snares they are in danger of and engaged into wherefore in all Christian sobriety and humility we crave leave to open our hearts and mindes to all as they are concerned in our case 1. Anent the cruel and iniquous procedour used against us 2 Our practise of preaching and hearing of the Gospel of Christ by Ministers and people yet adhering to the covenanted work of Reformation in opposition to Prelacy and Erastianisme 3 Our not approving nor allowing of the late indulgence although as to the preaching part of it it hath been by some of us in so far practised 4 and lastly anent the Supremacy Ecclesiastical as it is now established in his Majesties peâ—son and sensed by law SECT I. Of the act of Glasgow with raisons why submission could not be given to Prelacy WE love not to insist on the first and if it were 〈◊〉 connected with some other things that moâ—â—â— concearne the cause and touch upon it then any ouâ—ward interest of ours we would incline rather 〈…〉 it in perpetual oblivion then thus to talke the 〈…〉 of past and present actions the mentioning of 〈…〉 cannot but reflect on some whose 〈…〉 to us then they will readily admit themselves to beleeve But we must not decline what in the present case is necessarie for vindicating of our righteous cause struck at and wounded through our sides We shall only touch a few instances of many that might be produced and are yet fresh in the memories of this generation and we fear if Historians prove impartial will speak to the disgrace of these times in the succeeding ages As first That almost unparalleled Act of the Councel at Glasgow Octob. 1662. whereby at one stroke a number of Ministers above 300 without all legal precedour were violently cast out of their lively hoods and inhibited the exercise of their Ministery and thereby a great number of Congregations laid desolate And for any thing known to the Councel at their making and publishing of this Act all the Ministers of the Church of Scotland a very few excepted might have been throst out and ejected thereby and so the whole Church laid waste and dispossessed of the Gospel and it's ordinances in which condition shee might have continued long enough to such a hight of prejudice and loss which the moâ—â—â—-cryed-up good of Prelacy could never have 〈◊〉 â—â—â—ed sit in this or the following age Was it not eâ—â—â—ent from the astonishment that the disappointâ—ent of the designe of this Act had on our Rulers in 〈…〉 did not obey the law in subjecting to Prelacy 〈◊〉 â—â—â—mission that it was passed without mature deâ—â—◠〈…〉 ouâ— and was influenced by the impatient Zeal 〈…〉 instigation of the Prelats to the precipitation 〈…〉 which since hath been lamented not 〈…〉 by many of that party who have never 〈…〉 on â—ight methods wayes of cureing the distempers confusions caused by this act to the Church of God amongst 〈◊〉 We remember of none like to this but that of the Interim of Germany in the time oe Charl. the V. A precedent we think that should not have been imitated by any Christian protestant State considering it's wicked designe bad success to it's contrivers At the passing of this Act of Councel it was not unknown to all that the Ministers ejected by it were for the generality of them young men educated and indoctrinat in the Presbyterian principles neither could it in rational judgment be supposed that in such a sudden and unexpected revolution of affairs in Church and state persons of any conscience could so suddenly be moved to change the Principles they had received and so long been in the practice of without the least offer of any convincing reason to the contrary In this case to inflict so heavy a punishment on Ministers and Congregations without any endeavours previously used for their information looks to be a streach beyond the bounds of charity and justice which according to all laws Divine ecclesiastick and civil allows time and patience in dealing with persons erring in the matters of God for bringing them to the conviction of their errours before the passing inflicting of a sentence a piece of justice observed in the-darkest times of Popery and hottest persecutions on the Church of God as is evident from the records of these times 2. Besides in all executions of laws on persons found transgressing the same there useth to preceed the sentence and infliction of the penalty 〈◊〉 judicial trial and conviction of the transgression thâ— natural right and priviledge of all subjects observâ—â—â— all well governed States in the World whethâ—◠〈…〉 or heathenish For in the administration of justice to the subjects there ought to be an application of the law to persons supposed guilty of it's violation by a judicial sentence not only adjudging them to the penalty but declareing the guilt as the meritorious cause of such punishments which cannot be done without a judicial trial and conviction by confession or witnesses But in our case no such thing was observed no not so much as an hearing allowed us Moreover in this act the Ministers of the Gospel were under highest paines discharged and forbidden the exercise of their Ministery which they had received from the Lord and not from the State and this antecedent to any Church sentence or ecclesiastical conviction of guilt deserving so heavy a punishment an encroachment on Church power without a precedent in this Church and in all others â—â—cept that of the Interim of Germany condemned on â—hat very head both by Popish and Protestant writters 〈◊〉 a reatch beyond the Limits set to the Magistrats poâ—â—â—◠〈◊〉 the word of God Is there not here a Punishâ—â—â—â— formâ—â—ly ecclesiastick inflicted by the Magiâ—â—â—â—â— without owning of the Church to whom the 〈◊〉 of such punishments does properly belong 〈◊〉 by whom
But this is not the worst for in this act not only preaâ—hing and expounding of scripture by Ministers of Christ Iesus although in a family beside their own is judged to make a conventicle and an unlawful meeting but prayer also a common duty of Christianity is declared to be of the fame force so that no nonconforming Minister or any other may pray together on any occasion or for any cause what so ever but they shall be reputed keepers of conventicles and hable to the penalties adjudged by this law to such Is prelacy come to this height of opposition to godliness that it cannot stand and be secured except the worship of God in Christian societies be laide aside and its exercise discouraged to which there needs no such incitments in these times the generality of professors being prone enough of themselvs to prove negligent and stack in this matter under the odious names of Conventicles and by such penalties against them Are we such odious abominable creatures that none must joyne in Christian communion with us in these means and duties of worship that are of common obligation on all Christians but it must be forborne and laid aside or if we once open a mouth to and for God in any society we shall bring ourselves and others under the hazard of so severe penalties which in the pursuance of this law have been inflicted on some to the astonishment of its hearers But moreover all such meetings beside the imputation of sedition and other â—orrid evils with which they are branded are represented as the seminaries of separation and rebellion a charge if true that maketh them meritoâ—us of far heavier punishments then some of these decreed against them but from whence can this come Not from the nature of these exercises confidered in themselves which are nothing but the performance of some necessary commanded duties of Religion which all know to be the greatest means to and cements of union and obedience in Church and State not from the mater that is preached and prayed our principles for worship doctrine government are known being extant in our publict confessions which are of a contrare tendency If any say we preach principles of separation and rebellion They who assert this are bound to make it out of which we have heard nothing as yet and should have been condescended on and given for the ground of this act and not the performance of these truly religious exercises done by persones authorized and enabled thereto by the commands of God We require of all engadged against us to do us that piece of common justice they owe to all men in the like case that they will instance in the doctrines we preach and in the mater we pray wherein our meetings are become the seminaries of separation and rebellion if they can when this is done we shall either give a satisfying answer to the charge or els succumb to this act It is like some place this charge in our disobedience to the law Then it comes from the law and the Law makers and not from these meetings and the persons that keep them for antecedent to this law they were not in themselves seminaries of separation and rebellion according to this objection and if this be the effect of the law it had been more safe to have forborne it Whose work should be rather to prevent and remove the seeds of rebellion then thus to sowe them But this law in its narrative suppons these meetings to be such antecedent to its enacting but gives no hint at any reason for this heavy charge Others again fix the truth of this charge on our meetings for our withdrawing of the people from the allowed publict worship and the persons authorized by law to dispense the same If the act had only circumstantiated and described such meetings as had this effect and not taken in all religious Christian fellowship in the duties of worship something might have been said for justifying of this act in a conformity to the principle of Church government now setled by law without a wound to true piety but to make all meetings of Christians wherein any part of worship is exercised without an expresse licence from the prelat seminaries of separation and rebellion is in effect to condemne Christ his Apostles Ministers and Christians who in opposition to Heathenisme Heresy Profainness and shisme have under severe laws made against them assembled and met together for communion in the worship of God whose assemblies have been accounted unlawful Conventicles and loaded with many of these evils that are now charged on ours Dar any professing himself a Christian say that the meetings of Christ his Apostles and Ministers in houses and feilds who had the occasion of the Synagogues the ordinare allowed places for meeting in worship were guilty of separation and rebellion although charged with these or did sow the seeds of these evils Although none will affirme this yet we undertake to make it out from the frame of this act as it now stands Oh that such a law should be found in the records of this Nation which will speak if ever we returne to ourselves to the shame and disgrace of these times But as to our separation from the authorized publict worship with which some with great confidence brand us we shall consider it afterwards and see whether they or we be the separatists We forbear to speak to the penalties statute in this act against the contraveeners of it which on many accounts might be made to appear to be far beyond the demerite of the crime and an imitation of the popish cruelty who punished the Professors of the truth with punishments equal to those inflicted for treason in which this act is not short that adjudge the keepers of field Conventicles to death and confiscation of goods In the next place it adds not alittle to our grief under our present sufferings that although there be penal lawes against Papists and other heterodox persons yet no notice is taken of them nor any execution of the law upon them yea in one act of Parl. Caroli 2. Session 2. Act. 7. they are exeemed from the guilt and severity decreed against us which seems strange to us when theirs and our principles even in matters of civil government are compared theirs in the confessions of all Protestants are found to be incompatible with and subversive of that obedience and allegeance that is due from subjects to magistrats supposed by them heretical which was the true cause of the severe laws made against them that for some time from the beginning of the reformation were put to some execution but as to any execution now slackened and and laid by as an almanack out of date Are their principles and designs changed or their number any fewer yea is it not encreased beyond what they have been since the reformation But poor we are laid open to the lash of the severe laws enacted against us
and the persons qualified for and called thereto in his own way without dependance on the Powers of the earth being thereby constitute his Ambassadors and messengers and in special delegation sent from him as such to preach the Gospel to treat with sinners for reconciliation and obedience they by vertue of this institution and their special delegation or mission from him are bound to exercise the Ministery c office they are invested with till it be taken from them in the way by which he coveyed and conferred the same upon them If this be a truth as no Christian that doth acknowledge the divine authority of the holy Scriptures and subjecte themselves to its light and direction will get refused will it not follow that Ministers in their ministerial capacity are first and immediatly subject to Christ and not to men in their ministrations of the Gospel for they as his Ambassadours having and deriveing all their power from him are oblidged on highest paines be reason of their special relation to him and their comission from him which containes all their instructions to do the work of the Ministery cannot be superseded therein by any far less by them that acknowledge Christs authority in and over the Church to be superior to and above all other authorities whatsoever If they had their power and mission from men well might they submit to these in taking it from them but it not being so they cannot think themselves discharged of their office but in the way by which He conferred the same upon them Beleeve us in this lyeth a great part of our difficulty we are sure Ministers are Christs messengers sent by him whom they are bound to serve in preaching of the Gospel and dispensing of ordinances for the salvation of sinners from which obligation none can loose them but Christ Jesus their only master and head in this work 2. It does also natively flow from the former truth that all especially those in and of the Church are by vertue of Christs supereminent supream and absolute authority and their professed subjection to him indispensibly bound to subject to the ministerial authority and its exercise in the persons of those whom he sends and that on the account of their ministerial power office which is truely Christs and not theirs they acting according to the instructions contained iâ— their commission for they are Christs servants serving him by special delegation in the Gospel to which they are impowered commissionated and instructed by him they bear his name stand in his stead and represent him to his people as his Ambassâ—douâ—s being sent by him to all finners for attaining and carrying on the great ends of the Gospel thâ—â—r conversion edification and eternal salvation And seing it is so we must first renunce Christs authority and dominon over his Church before we can refuse and reject that power and authority of the Ministers of the Gospel who are thus sent by him to us the tâ—uth is thâ— not receiving of them is a rejecting of him a matter that should be tenderly seriously laid to heart by all for it draws exceeding deep upon all sorts of sinners high and low so that they not depending on any other infeâ—â—our authority and power except that by which they were sent their obligation to the work of the Gospel cannot be annulled by men Let us say it in this we contend not meerly for the ministerial authority that for the fountaine and ends thereof should be dear to us but for the prerogative of Jesus Christ whose right it is as King of his Church to constitute send Ambassadours in his own name if there be any thing that is the proper right of Soveraignity this is one which is the native consequent of it without which it cannot be shall we allow this in point of right to earthly Soveraigns and deny it to Christ the only Head and High priest of our holy profession Secondly Moreover Ministers in this relation they stand under to Christ Jesus have the Gospel its ordinances committed intrusted to them to be dispensed in his name for the conversion and edification of sinners for which they are called the stewards of the mysteries of God 1 Cor. 4 1. this is a talent they have received from their great Lord and master of which they must shortly give an account and which while they have it they are commanded in all highest paines to use for the gaining of sinners to him in the ways he directs them to in his word Now let all judge what a strait Ministers are cast into in these times If they forbear on the inhibitions of men to dispense the Gospel and its ordinances to sinners thus committed to them they prove unfaithful to their master betray their trust and incurre his heavy displeasure and wrath If they answer their trust and aime at faithfulness therein in preaching of the Gospel and labouring in the work thereof to gaine sinners they provock men and expose themselves to all sorts of suffering But they knowing the love and terror of the Lord have on mature consideration of this mater chosen and purposed in their master's strength to venture on the wrath of men seing they cannot in this juncture both please their Master them resolveing to prefer the necessity of suffering to that of sinne the much commended and cryed-up choise of Moses in the like â—ase proposed to all in the word for their imitation Thirdly Besides this trust of the Gospel there is likewise the heavy trust of immortal souls to whom they are sent committed to them of whom they are to give an account and for whose blood they must answer when they resigne and give up their stewardship and lay down their office and trust aâ— his feet from whom they received it Do any think the threats and inhibitions of men will discharge them of this trust at their master's hand If they think so they shall do well to produce something from him that will signify so much to them without which they cannot judge themselves exeemed from the care and oversight of souls whose blood will cry aloud in the ears of their master if they do not their part in what he hath commanded them for saveing of such We have heard of nothing yet from our Rulers to satisfy our consciences in this mater but peremptory lawes and acts commanding them to obey the same under great penalties If we were assured upon clear rational grounds that their voice and commands were the voice and commands of Christ Jesus releeving us of this pressing burden of immortal souls once laid on us how quickly and cheerfully should we obey their present laws but nothing can we learne from them or any other to ascertane us of this Let any that hath any true feeling of the natural state of souls judge what a cruelty it must be in us to behold souls perishing throw ignorance wickednesse hypocrisy a Spirit of delusion
it be one with the same why may not Presbyters consecrat and if they may ordaine as we undertake to make out from Scripture and Antiquitie what necessitie was there for going to England for it seing it might have been done by the Presbyters of this Church If consecration differ from ordination sure it is a humane custome and invention for which we have nothing in the Scriptures and pure Antiquity that only speaks of ordination the only way in which all Pastors entered into the pastoral office 3. The truth is as a Church Ministerial and politick constitute according to the Word of God with all officers of divine appointment hath the full power of the keys of the kingdome of God so there is no sort of officer necessare by divine institution to her edification but she is enabled to furnish her self with such without a necessitie of seeking to other Churches for them and if it be so the Presbyters of this Chruch being her representatives their consent should have been had Although we had no just exception against the office of the Prolates as it is constitute and declared by law as we have but their violent intrusion in this Church it puts a sufficient bar on our subjection to them so that we may not yea cannot owne them as the lawful pastors of this Church Obj. 3. The Magistrat consented to and procured their consecration Ans If any will make it appear that the Magistrat is the Church as Erastus does insolently assert without all probation yea a member of it as such or hath the power of mission we shall yeeld the cause and quietly submit but when we search into the Scripture we find the Magistrat as a Professor of Christianity a member of the Church without all Church power â—et be to be the fountaine of it and subjected as such to the care and oversight of Church Officers in the exercise of their ministerial authority and power We grant it is his part to put the Ministers of the Church when negligent in furnishing of her with officers to their duty anent it but not to thrust in officers upon her of himself without her consent Obj. 4. But the Curats have entered by the Church Ans 1. This we deny the contrare is clear from constant practice for the Curats come in upon congregations only by the Bishop and Patron who are not the Church nor have any power from her for what they do in this all their right and power is founded upon and derived from the supremacy and acts of Parliament and not from the Church in which the Bishop acts as the Kings delegat and substitute only impowered thereto by his law so that the Curats having and deriving all their power from the Prelates cannot have the same from the Church none gives what he hath not But. 2. The prelates not being the lawful governing Church any that enter congregations by them cannot be said to enter by the Church no more then if a Minister should enter into a congregation of this Church by a Minister or Ministers of the Church of France or Holland without the Ministers of this Church can be said to enter by the Church here for the Ministers of other Churches are not the governing Church of this Church The antecedent is to us clear for as the Prelates have entered without the Church so the lawful Ministerial ruling Church although scattered and persecuted is yet existent and in being who by the unjust and violent intrusion of others have not lost their right of ruleing this Church but in point of right and obligation do continue to be her lawful pastours for violence persecution and intrusion do not dissolve the relation betwixt the Church and her Pastours either general or particular there being nothing in our case that can justly do it other wayes it should be in the power of the Magistrat to undo and destroy the political Ministerial Church both formally and effectively which is abâ—ord We ask at any who think persecution and intrusion do in our case annul the pastoral relation betwixt Ministers and Churches whether the Magistrats violent ejecting of Ministers and puting of Mahumâ—tan or Popish Priests in their roomes will discharge Ministers and Congregations of their obligations to one another if they think not then how can these untye their obligations in our case We ask a reason If they judge persecution and intrusion by the Magistrat in â—his case to have this effect then it will inevitably follow that the Magistrat can destroy divine commands flowing there from contrare to the practice of divine relations obligations to the obedience of the Church in the primitive times who notwithstanding of the Magistrats Edicts threatnings much actual violence performed the mutual duties of pastours and flocks Arg. 2. All power of the Prelates and their creaturs in the Church is by law fountained in and derived from the Magistrat and in its exercise subordinated to him as is evident from the act of restitution Parl. Carol. 2. 1. Ses 2. Act. 1. which derivation and subordination they owne and homologat by their compliance with what the law does require in order to it therefore such we cannot we may noâ— owne receive and subject to as our ministers under seing they acknowledge subject themselves in their ministery to another head then Christ Jesus which by law is set in and over this Church That the force of this Argument may be more perspicuous and clear we shall put it into forme thus Those that receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus should not be received and subjected to as the ministers of Christ in his Church But the Prelats and their Curats do receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus therefore they ought not to be received and subjected to as the ministers of Christ in his Church We suppose the first proposition will not be denyed all the debate will be in the Second Which we prove thus These officers in the Church professing themselves such that derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ doe derive their power from and are subornat in its exercise to another head then Christ Jesus But so it is that the Prelates and their creaturs do derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ therefore the Prelates and their Curates do derive their power from and are subordinat in its exercise to another head then Christ The major proposition is evident for whoever hath a supream Architectonick power in and over the Church must be an head to the same and the fountaine of all Church power it is a repugnancy to be supream have an Architectonick power
civil sentences and the Church may not want Pastours Ans Although we yeeld the Antecedent yet we deny the consequent for 1. because the parallel betwixt Abiathers case and ours runeth wyde because 1. Abiathers sentence was just his crime deserved it and much more but ours is not so as the preceeding and subsequent reasons make out 2. Abiathers sentence was personal and terminated on himself only and did not reach the rest of the preists ours is against all that do not conforme 3. His was founded on a civil crime against the State and person of the King to wit treason Our alledged crime is Ecclesiastick for not complying with a course of defection from the truth and wayes of Christ to which we and all stand engaged by solemne Covenants and oaths which tye us in our several capacities and stations to withstand the contrare corruptions now brought in upon us 4. Abiathers punishment to which he was formally sentenced was purely civil confinement to such a place Ours altho it be partly civil yet is mostly Ecclesiastick which is not within the power of the Magistrat we are not only robed of our lively-hoods and contined but inhibited the exercise of our Ministrie and stated by sentence in a habitual cessation from the exercise of it which is truely depâ—â—vation 5. Abiathers sentence and punishment was not â—â—o sâ—cred in a time of defection and for withstanding of it outs is passed in such a time and for resisting of the same and out of designe on our Rulers part to carry on their intended defection 2. The iniquous commands sentences and punishments of men where invincible force is not does not untye our obligations to God and men that we by the authority of God are under for serving of him and others in our day Arg. 6. If congregations have a just right and power of electing and calling of their Ministers then those that come in upon them without this are not to be esteemed their Pastours nor to be subjected to as such by congregations but to be withdrawn from But here it is so the Curates have entered on congregations without this election and call of the people their just right and priviledge All the debat will be about the Antecedent of the first proposition which to us is clear from Scripture and purest Antiquity as our orthodox Divines prove against the Papists All that Bellarmin hath to say to this is the power of the Church to alter and change these and other things of the like nature the very answer of our adversaries but how or from what this is made good is not yet showne us Antiquity is so clear and full in this that it is a wonder that they who plead so much for prelacy from it can be able to cast it here it the Prelacy controverted among us had but half of the evidence from Antiquitie that the peoples right and power of election hath it had gon far to have determined the question in its behalf with some that yet stand aloofe from it this shews it is not the evidence or inevidence of arguments that resolves many anent the debats of those times but interest and lust that sweys them more then the love of truth But more of this afterwards Arg. 7. Hearing of submiting to receiving of ordinances from the Curates alone and not from others is enjoyned by law and required as the signe of our compliance with and subjecting to the present lawes bringing in and establishing of Prelacy with other corruptions which we dare not owne Hearing and receiving ordinances from such hath a twofold bar put upon it to us an unqualified instrument or object and the respect that by the law it is made to have to the corruptions obtruded upon this Church as the signe of our compliance with and subjection to these The command of God about hearing does constitut the object and instrument what and whom we should hear As we are not to hear all doctrines but these that are sound so we are not to hear and receive all that pretend to come in Christs name but these of whose mission we have some rational evidence at least against which we have no just exceptions This as to the Curats is made out by the former arguments But besides this the signe appointed and determined by the law and required of all in this Church is that they not only withdraw from and do not hear the ejected and non-conforme Ministers but that they hear and submit to Ministers that comply with and enter into this Church by the Prelates which to us makes hearing and receiving of ordinances from them a practical approbation of and compliance with Prelacy and other corruptions contained in the law for such is the connection between the signe and the thing signified that he that yeelds to give the signe doth in all rational construction approve the thing signified Obj. But hearing and receiving is a duty commanded by God which being so cannot cease to be such by the Magistrats command enjoyning it Ans In this answer our Opponents do ordinarly triumph but to unfold its vanity and insufficiency in this mater let it be considered 1. That Gods law in constituting of duty does not only determine the act but the objects and instruments about and by which they are to be exercised without which they are not duty nor acts of obedience to God so that is not the act simply that is made a duty but in its respect to such and such objects and instruments as for instance praying is a duty not simply in it self considered but in its respect to God in his son Christ Jesus for such and such things he commands and allows in his word so it is in hearing whose object and instrument must be such as is appointed in the word other ways it is not duty but in many cases a pofitive sin for the commands of God about hearing do restrict it in its objects and instruments without which it is not duty so that we must carefully see what it is we hear and whom Let our adversaries first answer our former arguments and prove that they are those whom by the commands of God we are appointed to hear and we shall yeeld 2 The thing commanded by the Magistrat in this case and mater is not a duty let them prove it that assert this We grant hearing of the Gospel and receiving of the ordinances is dury but only as it suppons and takes in lawfully called and sent Ministery known to be such to whom the dispensation of the word is commited none will say it is a duty to hear the word and receive ordinances from those that are not sent or have no just authority to dispense the same the Magistrats commands in his present laws restricts hearing of the word receiving of ordinances to such such inhibiting these as to others which commands not having the due instruments appointed by God in the performance of this
the Church in particular the case was wholly altered from that of our worthie Predecessors in the former Prelats time foâ— as prelacy was then subtilly brought in upon them by degrees and not all at once so they continued in the possession of the Government of the Church that had been seâ—led by law and never legally or actually disinabled to meet and exercise the same in their fixed and ordinare judicatories but continuing as formerly in Presbyterated meetings had the Prelats thrust in upon them as is evident from history even of Spotiswood But in our case Prelacy is at the first raised by law to its greatest height Presbytery discharged cashiered and ejected out of this Church all lawes for it either in late or former times being disanuled and abrogated the meetings of Ministers in their fixed Presbyterial and Synodical assemblies inhibited under severe penalties by acts of Councel which became so universally obeyed that Presbytery had neither a legal nor actual being in the time that Prelacy was erected brought in upon this Church So that at its actual introduction we were conforme to Lawes required to come in submit to and concur with the government setled by them which was purely Prelatical and Erdstiuml an They that deny this must contradict the law and make the law makers liars if the laws and actings conforme thereto have any sense that may be rationallie deduced therefrom Hence what was required was directly contrare to our principles known judgment which to this day we never saw any convincing reasons to make us relinquish Here we cannot but complean of the palpable injustice done us by the Author of the seasonable case falsly so called who contrare to all evidence makes the case now and then alike But notorious lies and untruths must be made use of to fill up the roome of truth so shamefully deserted by that party 4 The government of the Church that then was was by law totally subverted and Prelacy brought in its place at and by the meer authority of the King the government thereof by a preceeding law or act being wholly put into his hands the authority of Parliament interposed afterwards for the establishing of prelacy being by this only corrobovative and precarious as if it were only of his frameing and making and had no higher derivation but that of humane authority which we look upon as an high derogation of the Regal and Supream authority of Christ Jesus the alone Head and King of his Church and a dreadfull presumption in changing the laws and ordinances enacted and instituted by Him in his house which all Christians especially Protestants esteem sacred and inviolable Can we according to the principles we have received and drunk in from the word of the liveing God allow of this forme of Government this way introduced into the Church Those that love ease and things of this world may think light of all but it is not so to us who are through grace resolved to owne no other Head of that body then Christ Jesus of whom we professe ourselves members The recent and fresh memory of the National and Solemne League and Covenants under the tye of which this Nation and Church came oftener then once all rankes and degrees of persons Noble and Ignoble from the Kings Majesty to the lowest Subject being solemnly engadged thereby against the evils and corruptions ejected by them The obligation of which had been enforced and legally secured by a continued series of lawes and practises for a long time that seemed to promise all imaginable securitie to the work of Reformation against the out most assaults of its adversaries nothing was left undone that could be attempted by rational men in this case While all these things were in being and recent in the memory of all at home and abroad at one dash in so little a time to raze to the foundations all the former superstructure and build up the contrare and that by persons who for their generality had been so active for and so deeply engadged in former proceedings is strange to think on especially considering the verbal securities and engagments made unto us immediatly before this change We say in this case to give the concurrence and complyance required in joyning with and receiving the Prelats and their Creatâ—rs is beyond all question an approving of all that was done contrare to our fixed judgments these obligations we with thâ—â—est of this Church came under Let any man of conscience put himself in our case suppone our judgment principles to be his owne and then 〈◊〉 him judge if he would not finde himself necessitated to carry in this matter as we have done Obj. Some assert that they never having taken on the personal obligation of the Covenants are not bound by them for which they offer irrefragable arguments but yet see it fit to hold them in Ans However there are two things we are sure of First All Ministers that entered into the Church in the time of Presbytery were taken engadged for the government of the Church that then was in opposition to Prelacy and in or near the time that Prelacy was a bringing in into this Church Ministers in many Presbyteries Synods declared their resolutions for adhereing to Presbytery that then was in being had been exercised in this Church for many years preceeding that time but it is like as their after carriage did make out that these are knots they can easily loose seing they are able to master overcome far greater Next That Church Goyenants in the maters of God which by vertue of divine commands institutions do antecedently bind do obleige all in the Church both in the time or afterwards and that with this adventitious and supervenient obligation of a Covenant beside the former He hath a stout conscience that will get this denyed it is so evidently manifest from Deut. 29 10. c. they must be arguments of iron steell that will break this Scripture in pieces These who assert the contrary shall do well to try their strength on what the answerer of Mr. Gilbert Burnets first dialogues hath on this Subject that have not yet received a reply But it seems it is a piece of new policy to make up the weakness of arguments with big swelling words We might here consider a little if our purposed brevity could permit it what one in a certaine manuscript hath undertaken to prove in several propositions but his mistaking of the question in the second propositâ—on makes us easy work it being a truth we do not deny and in which we close with our predecessours so that all his citations of ours are to no effect for we grant that the sin of fellow worshipers is no just ground for withdrawing from publict ordinances where there is no just exceptions beside will it from thence follow that we should submit to and hear the Curates in our present case we must havâ— other arguments
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
he does execute the judgment of truth peace 11. Propos It is to be adverted that there is a twofold subordination of powers in Government one in LINE A DIRECT A and another in LINE A OBLIQU A in the first subordination the power subordinated is derived from and comprehended in the Supream and may be impeded suspended or reguated in its exercise yea totally dissolved by it and when exercised it is in the name and authority of the Supream and wholly dependant in its regulation on it so that both the power as such the person intrusted therewith and its exercise is subjected to the Supream In the second kind of subordination the subordinated power or rather the person in its exercise is only the object of some acts of another power but the power is not derived from it nor JURE impedible or regulable by it It is in this last sort of subordination that Magistrats and Ministers are subordinated to one another without all subordination of the powers in their exercise for as Magistrats may yea should command Ministers when negligent to the duties of their function so Ministers ought in Christs name to command Christian Magistrats to do the duties belonging to their office and to rebuke them authoritatively when found acting contrare thereto 12. Propos These subjected to created powers whether Magistratical or Ministerial being under the supream absolure and universal Soveraignity of God have a power of judgment and discretion granted to them for cognoscing on the commands of their superiours as to their justice or injustice or their consistency with or repugnancy to the commands of God by which they are to walk in giving or not giving obedience to their superiours The way being thus paved our next work is to shew what we judge to be the Government of the visible Church which we shall do in these Conclusions Conclus 1. The Government of the visible Church largely considered is either Supream or Subordinat to the Supream belongs the legistative power as the making and enacting of lawes instituting of ordinances appointing and impowering of officers and to be the fountaine of all power in the Church This we assert to be only in Christ Jesus and visible in his word ordinances officers and the conveyance of all Church power in this none share with him either Magistrats oâ— Ministers Conclus 2 The subordinat power of Government in the Church is in her officers that Christ hath appointed and called thereto which power is only and immediatly from Christ and exercised in his name over all in the Church which distinction of Church Government makes not different Governments in the head and members it being one and the same Government truly Monarchical not Aristocratical nor Democratical Concl. 3 This derived and subordinat power in Church officers when considered with respect to its mater in and about which it is exerced is diverse Schoolmen and Divines distinguish it into the power of Order Jurisdiction but for explications sake and avoiding of all ambiguity we shall consider it in the variety of its objects or mater and its divers acts about the same As 1. To it belongs the dispensing of the ordinances of worship in the publict assemblies of the Church in preaching of the word praying to as the mouth of the assembly and praising of God in these they act as the Authorized servants of Christ in performing and directing of the worship of God in the Church 2. The convocating of the Assemblies of the Church for these divine and holy exercises on which all in the Church are bound by divine precepts to attend as the institute means of worship conversion and edification 3. The receiving ordering and distributing of the Charitable contributions of the Church for maintaining of the poor and doing of other pious works 4. Trying receiving and admiting of members into the Church confirming and sealing of the same by Baptisme 5. Administring the great ordinance of the Lords supper to the worthy and obedient conforme to the institution of it in the word 6. Ejecting and excluding the impenitent and obstinatly scandalous after due trial and conviction whether in doctrine or manners from the Sacraments and Comunion with the Church in these 7. Trying calling and ordaning of persons fitted for and willing to engadge in the Ministery according to the rules of the word 8. Deposing and exauâ—orating of Ministers from the Ministery who by heresy or scandals declare themselves unworthy of and unfit for the same 9. Trying and censuring of scandals in persons found guilty of them after due conviction for their recovery and keeping of the Church pure 10. Associating into stated fixed meetings for carrying on and doing of the former and subsequent work whether more general or particular in their due and allowed subordination 11. Trying and judging of doctrines whether sound or heretical according to the rule of the word of Christ and censuring of persons found unsound in the faith 12. Disposing ordering the necessary circumstances of worship and Government for decency and order and the avoiding of confusion 13. Resolving of doubts and cases of conscience incident to the Church on any occasion or emergent 14. Indicting of dayes of publict solemne fasts and humiliation or of thanksgiving as the dispensations of judgment and mercy call to the same c. Conclus 4. This Government of the Church as it is in the hands of Church officers and exercised by them is purely Ministerial without all dominion in them and only executive in applying the will of Christ to the members of the Church as they are found conform or disconform to the same Concl. 5. This subordinat power in Church officers is only declarative and nuncupative and not properly decisive they have not power to determine what shall be true or false doctrine sin or duty and what censure shall be inflicted on persons heretical or scandalous but only to declare and apply the will of Christ and what he hath determined anent these in his word This power suppons its object and does not make it Conel 6. It is wholly limited regulated by and restricted to the word and law of Christ as its basis and rule beyond which it cannot go and if it do its acts are nullities and not obligatory on any Concl. 7. It is purely spiritual in its mater manner and ends and not at all civil it essentially respects the inner man and wholly labours in the wayes appointed the saving edifying and perfecting of it Concl. 8. This power is not properly coercive coactive and compulsive but only exclusive that is if it be not obeyed by them about whom it is exerced it does debarre them from and deny them the benefits that are offered to all and promised to the obedient Concl. 9. This power in the hands of the Church officers is truly Christs and when acted in his name conforme to his lawes is the exercise of his Supream dominion in and over the Church By which
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
out of envy and malice for 1. the Church is the executer of her own acts and sentences and not the Magistrat who only puts to execution his owne lawes that he is pleased to enact on her behalf 2. It is known to all that we grant to the Magistrat and to all in the Church a discretive judgment to cognosce on the Churches acts and sentences and if he finde them not to be just he hath a definitive judgment anent the execution of his own Lawes made about them for the obligation that arises from Churches acts and sentences on all in the Church to the obeying and furthering of them is only conditional and not absolute that is none is bound to obey and advance the Churches sentences except their mater be just and righteous which must be first known before they finde themselves obliged to this But here the immediat object of the Magistrats power and its exercise about Church acts and sentences is properly civil and not Ecclesiastical to wit whether he will execute his owne law or not These things are easy and plaine and if ambition and worldly interests had not determined many to the contrare there would be little controversie about them Obj 8. The Magistrats power and its exercise about Church maters and meetings being independant on the Church what he does in relation to Church concerns determinations and sentences he may doe it antecedent to these without the Church Ans We deny the consequence to be universally true for some of the Magistrats sentences about Church maters and meetings doe necessarly suppone the Churches sentences and acts for their object as these of ordination excommunication acts of regulation c. must necessarly pass before the Magistrat can reach the persons and things to which they are applyed for instance before the Magistrat can doe justice to a Minister in his maintenance he must first be ordained by it have right thereto on the Churches act of ordination which must first be known to the Magistrat and by him given as the ground or reason of his sentence for the Ministers legal right to enjoy and use the provided and allowed maintenance and so of many others We grant in some cases and things a power to the Magistrat about Church maters and meetings which he may exercise antecedent to the exercise of Church power he may yea no doubt he ought to command Ministers when negligent to their work or duty without a Church sentence yea contrare to it but to say that the exercise of his power in many things and cases is not necessarly subsequent to the acts and exercise of Church power is most absurd abhorrent to all right reason seing there are many things that the Magistrat ought to doe to and for the Church that necessarly suppone not only the being but the exercise of Church power without which the Magistrat cannot doe how shall he punish contumacious heretical and excommunicat persones till they be first dealt with by the Church conforme to the rules of the word and declared to be such c. The reason of the consequence is weak for all created power suppones its object and in its exercise must be subsequent and posteriour to it which is not inconsistent with the independency of any power on another as is to be seen in the instance of the marital power and others the power of the Magistrat about it presupponeth the conjugal relation its acts before it can put the laws in execution anent it in application to the persones under that relation The designe of this objection is obvious which is to evert all Church Government the necessity and use of it but before it have its full intended force it must first be proven that Church power and its acts are competent to the Magistrat and may be done by him as that he may ordaine depose receive into and cast out of the Church preach the word dispense all ordinances c. which no Erastian hath yet done for if these be incompetent to the Magistrat and are to be done by others the former conclusion will hold Conclus Haveing thus with all Christian ingenuity and plainness in the words of truth sobernes discovered our hearts anent the foregoeing particulars we expect that much charity and justice from all even our Antagonists that before they give out their censors they will seriously consider what is said and in the ballances of Scripture and true reason impartially ponderat the reasons and grounds of our judgment and practice least in stead of fighting against us they happily be found to fight against God for seing the grounds on which we build are of common obligation on all Christians and on which our Christian profession leans none can refuse our conclusions but they must either contradict and shake the foundations of the said profession or els shew their inconsequence and inconsistancy with these we have not insisted on nor much made use of particular places of Scripture nor wrangled as many in their debaits doe about the sense and application of these nor laid the stress of our arguments from antiquity on citations from particular fathers and historians but on the series and threed of these ancient records to which we appeal anent the maters debated in the preceeding discourse as any that deals candidly and impartially will on trial find The issue of our adversaries arguments in the defence of the Antitheses resolving in these three the imperfection of the Scriptures the manifest and violent perverting and wresting of them the professed and open contradicting of their authority by Hobs Leviathan and others more gross if grosser can be do sufficiently declare what the tendency of the contrare opinion is and what we may expect will be the result of the same if things continue for sometime in their present channel All Protestants before these debats entered on the field esteemed the perfection of the Scriptures the chief and principal foundation of the reformed protestant Religion and builded thereon their doctrins in opposition to popery which the patrones of prelacy doe now strick at and labour to shake in denying their sufficiency or perfection in maters of obedience or practice whereby they break the force of all the arguments that the Protestants used against the Papists for the fulness and perfection of the holy Scriptures and the truth is prelacy cannot be maintained without this assertion as is to be seen in the most eminent assertors of it for if we hold the Scriptures to be a perfect and full rule of faith and manners and not to be receded from in maters of doctrine worship and Government the prelacy controverted having so little evidence from them it cannot stand and if this sufficient regulation of the Scripturs be refused what a wide door is opened to humane inventions and what may not men bring in at it to the corrupting and polluting of all the Churches concerns We grant the admitting of the