was the elders of that Church unto which Paul Barnabas were sent Ver. 2. this was the Church of Ierusalem that they should goe up to Ierusalem to the Apostles and elders 2. When they came to Ierusalem they found the Apostles elders there present what could the Bishops of all Iudea be doing there at that time If it be said that they came together upon this solemne occasion How did they know of this occasion For the Apostles knew not of it themselves till the Commissioners from Antioch told them Ver. 5. That there were certane of the Sect of the Pharisees arisen which beleeved saying that it was needfull to be circumcised c. And then Ver. 6. The Apostles Elders came together for to consider of this matter He who can imagine that these Elders were the Bishops of the severall dioecies of Iudea may easily cast by the plainest fullest passages of Scripture that can be may imagine what he pleaseth But to put a close to this let that passage Act. 16 4. be considered where it is said They delivered them the decrees to be keeped which were ordained by the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in Ierusalem or who belonged to the Church of Ierusalem or stayed there The third passage is Act. 21 11. of which he giveth the same dubious sense upon as little ground as before his conjectures may receive the same answers Only where he sayes They might be the Elders of the severall Churches of Iudea he seemeth to prevaricat for the poynt of difference is not betwixt Elders Elders But betwixt Elders Bishops betwixt the Elders of that particular Church of Ierusalem the severall Bishops of the dioecies of Iudea But it seemeth he blushed to name this once therefore thought it best to put in Elders but this was not faire dealing Neither is his conclusion faire when he sayeth There is no certainty of the Church of Jerusalem how that was governed whether by Apostles themselves or other unfixed Elders or only by James who exerced his Apostleshipe most there and thence is afterward called Bishop of Jerusalem For the question is not whether the Church of Ierusalem was governed by all the Apostles or only by one But whether by Presbyters in common or by one Bishop above distinct from Presbyters And by this conclusion he would seem to say that there were no Elders in Ierusalem at all no Governours there but Apostles one or moe Moreover it is sufficiently proved by the Presbyterian divines that the Apostles when acting in governement together with other Elders or Officers did not act as Apostles but as ordinary Officers And also that Iames did not govern the Church of Ierus alone as a Bishop The fourth passage which he citeth is Act. 14 23. upon which he sayeth That no more is imported but that no Church wanted an Elder but not that every Church had moe Elders Ans. whether was this single Presbyter a Prelate or not If not what is this to the present question The governement may be Presbyteriall where one Minister is fixed to one particular flock If he was a Prelat where were his Presbyters under him 2. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signify no more but Ecclesiaâ—…m Church Church but will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie no more but one Presbyter Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might import but one Presbyter in one Church Or yet if it had been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs import more Theodoret knew the import force of that phrase when he rendereth the like passage in Tit. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbytery in each city The last passage which he citeth is Act. 20 17. There is no certainly sayeth he whether these elders came only from Ephesus or also from the severall Churches â—…f Asia about Ans. Upon what ground can he once think that the elders of Asia may be understood here He hath none other but this that it is said v. 18. that from the first day he came into Asia he had been with them at all seasons because he did not remaine all that time at Ephesus as appeareth Act. 19 20 22 26. But this cannot so much as ground a probability for it is certane the most part of his abode was at Ephesus for full two yeers three moneths are specified Act 19 8 10. the rest of the three yeers if there be not roâ—…ndatio numeri here he might now then have visited other parts have most of his residence at Ephesus heither reaching in the Synagogue nor in the School of Tyrannus where he had taught two yeers three moneths so granting that he might have made some visits unto the other parts of Asia durâ—…ing these Nine moneths yet he might well say to thâ—…se of Ephesus That from his first coming into Asia they had known after what manner he had been with them againe it will not hence follow that others then these of Ephesus were there more then from these words v. 25. Yâ—… all among whom I have gone preaching the Kingdome of God it will follow that all the people he had preached unto both in Ephesus in other places of Asia minor Asia propria were present But whom can we expect to have been there except such only who were sent for viz the Elders of the Church of Ephesus therefore they are called the Elders of the Church not the elders of the Churches as they would have been called if the Elders of the Churches had been there present as we hear of the Churches of Iudea Galilee Samaria Act. 9 31. of the Churches of Galatia Gal. 1 2. Churches of Asia 1. Cor. 16. 19. of Maâ—…edonia 2 Cor. 8 1. of Syria Cylicia Act. 15 41. so would we hear of the Elders of the Churches of Asia But there is no such thing only there is mention made of the Elders of that one Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To conclude this himself sayeth cap. 7. § 2. pag. 349. That this flocke Church were the Christians of Ephesus that all these spoken to were such as had a pastorall charge of this one flock Thus it hath been showne how weak the ground is upon which Mr Sâ—…illing fleet walketh how litle reason he hath to conclude his notion from these passages which he hath mentioned furder the groundlesnesse of his conceite will appear if some two or three passages of scripture be but viewed which he hath passed by without once noticeing unto which the answers which he was pleased to give to others will not quadrate as 1. That place 1 Cor. 5. If any look thorow that epistle they shall easilie see that there were many preaching Presbysers in that one Church here Cap. 5. they are about a work of excommunication so are endued with episcopall power
of one though their own father before their tyrannicall Court Now is there a black cloud over the Church for many years piety is dayly decaying formality profanity increasing the godly are mourning lamenting the wicked rejoyceing But the Prelats have not yet ended their purpose For Anno 1633. when King Charles was present at a Parliament there is an Act carried through but not without some opposition made thereunto by some of the Nobles granting power to his Maj. to command what habits he pleaseth for all men in office whether in Church or State that as a priviledge annexed to the Crowne by this means a door was opened to bring in the Surplice the Corner cap other trash These worthies being traduced by the Prelats as contemners of authority sowers of sedition in Church State procure the kings displeasure by their freedome For the king did not onely chide them openly but with his own hand he wrote down their names as disloyall subjects which made these Nobles thinke of drawing up a supplication which being drawn up by William Haig his Maj. solicitour was committed to the trust of the Earle of Rothes Lord Loudoun to present it as they found conveniency but they perceiving that it would not be well accepted resolved to keep it up But at length some way or other a copy thereof cometh to the Bishops hands they deliver it unto the king withall complaine of those Noble-men as standing in the way of his subjects yeelding chearfull obedience And upon their importunat requeests there is a Commission granted to certaine persons as a committee to proceed against the Authors abettors of that supplication as guilty of sedition treason Whereupon William Haig fleeth all his goods are confiscat Some Noblemen are questioned the Lord Balmerino who had the supplication in his custody is imprisoned at length condemned to die but obtaineth pardon Now the prelats do reigne there being none who durst peep or move a wing against them The Achprelate of Saint Andrews was Chancellour other eight of the prelats were in great places being either Lords of the privy Councell or Lords of the Exchequer being thus lifted up in power honour they are puffed up with pride what durst they not attempt now thinke they Therefore they proceed to do more wickedness draw up a book of Canons which was printed approven by the Kings Maj. all were commanded to obey the Bishops in all points By this book that which remained of presbyterian governement is taken away Parochiall Sessions Classicall Presbyteries are accounted Conventicles Ruleing Elders Deacons are cast out of the Church all Ecclesiasticall causes are brought only to the Pelats tribunall So were they about the drawing up of a Liturgy a Book of Ordination against which before ever they were printed or seen all were discharged to speak under the pain of Excommunication And at length the book of Common Prayer is published imposed on the Church by the kings command as the onely forme of publick divine worship Every Parish is commanded to have two at least of these books under the paine of horning being punished as rebells And a strict command cometh forth enjoyning the same to be used from Pasch forward Anno 1637. But some of the Prelats as of Rose Dumblaine did anticipate the day made use of it in their Cathedralls Others of the Prelats propone the matter to their Synods but the Ministers replyed that such a change should not be made without a Nationall Assembly but it was answered that they were the Representatives of the Church However some prelats gave Ministers liberty to advise untill Octob. but through the furious importunity of some a letter is procured from his Maj. commanding the useing of the Liturgy with all expedition in the Churches of Edinburgh The Ministers being called to see what they would do such as refused are presently suspended SECTION II. The way how the Lord brought down these Prelats the History continued IT was sad lamentable to see what a face the Church of Scotland had now No hedge of Discipline to keep the vineyaird from foxes wilde boars all the Discipline which was was tyrannie over consciences over mens persons estates profanitie was not curbed but encouraged Prelats themselves being chief in all those crying abhominations as will be cleared ere long yea that poor Church was now posteing fast to Rome The Prelats their underlings beside the points of Arminianisme which were accounted speciall pieces of their qualification did avow openly severall points of Popery so that it was taught publickly in the chief Citie That the Pope was not Antichrist And thus all things were growing worse the worship corrupted like to be corrupted more the mindes of people were filled with feares that God would depairt leave that Church altogether so thattheir case looked most deplorable desperat like But asoftentimes the Church people of God have found him who was the hope ofIsrael the Saviour thereof in times of trouble a ready help in time of need so did the poor Church of Scotland finde it now by experience that whē the storme was sorest it was neerest an end that this was as the darke houre before the dawning of the day for now the Lord awaketh as one after wine looketh through the cloud with Compassion on a long tossed sorely afflicted Church which had groaned under oppression of cruell task-masters till they could do no more sheweth that his hand was not shortened that it could not save but that he was the hearer of prayer that now his appointed time was come to take vengeance on his adversaries even the vengeance of his Temple And as ordinariely the Lords great works appear to carnall reason to be despicable at the beginning so the Lord began this great change alteration of affaires in that poor Church in a way that seemed not to promise much yet such a way it was as the hand of God was to be seen in it and seen carrying of it on wonderfully as shall appear In obedience to his Maj. last letter which commanded the reading of the liturgie in all haste the Bishop of Edenburgh the first sabbath day thereafter resolved to do it when he beginneth there ariseth a tumult among the people begun by some women which encreased so as that the prelate when he came out of the Church did hardly escape in the rest of the Churches of Edenburgh the reading was stopped Immediatly after dinner the Secret Counsell did meet resolve to search out the authors of this tumult commanded the use of the service book all to speake reverently of the Bishops but notwithstanding of this the people rage more then ever against the Prelats after the afternoons sermon they set upon the Prelate with stones forced him to
of any change in the Apostle Paul's time for the author mentioneth here his Epistle to Timothy which was writen near to the end of his dayes 3. Though there had been some change alteration even in the Apostles dayes as to the manner of going about the work of preaching and baptizing these are all the particulars which the author mentioneth some order setled thereanent which had not been setled before what will this speak to the matter of Government which is the only thing now under debate will it follow that because there was a setled order condescended on in preaching and baptizeing which at sirst was not followed therefore the Apostles in some Churches erected presbyterian Government and in others Episcopall By what Medium will this consequence be proved 4. But how how shall it beleeved that things were better setled afterward then they were in the Apostles dayes or that the practice of after ages is as obligatory as the practice of the Apostles It is but a dream then to think that the Apostles did not observe any setled forme in Governing Churches but only Acted according to the principles of humane prudence according to the necessities occasions of the severall Churches which they had planted for neither this author nor any other which he hath cited to this effect doth prove it And though they should all say it we were not bound to beleeve them seing the law the testimony showeth the contrary as may be seen in the writings of such as plead for Presbyterian Governement where they shew that the Church of Ierusalem Ephesus others were Governed by the common consent of Presbyters that the manner of the governement of all Gospell Churches mentioned in the new Testament was uniforme But he hath another thing to say against the practice of the Apostles viz. That we cannot have that certainety of Apostolicall practice which is necessary to constitute a divine right This notion he prosecuteth at great length Chap. 6. as a ground thereunto he Prefixeth § 4. That the Apostles in the forming of Churches did observe the customes of the jewish synagogue And thereupon proceedeth to cleare both what the Governement of the jewish synagogues was how the forme set up in the Christian Church did correspond thereunto all which concerneth the bussinesse in hand litle or nothing there fore may be passed seing it is not very materiall to consider whether or not jewish synagogues were so Governed whether or not the Apostles did follow that copy for that which is now sought for is such a Government as was practised by the Apostles instituted as the forme of Church Government which was to continue such a Governement as had the stamp of divine authority or of a divine institution But now no jewish Governement as such could have this but only such a Governement as these by their practice did institute who were thereunto appoynted of God extraordinarily called qualified And moreover if the jewish Synagogues were Governed uniformly if the Apostles did set up a Governement in the Gospell Churches in a way correspondent there unto It will inevitably follow that the Apostles did take an uniforme way in setling the Governement of all the Churches this crosseth what he said of late confirmeth what was Answered But leaving this The proposition now under consideration is a question of fact the certanety of which is doubted of as he allaidgeth viz what course the Apostles took in Governing Churches or after what manner did they setle a Governement among them The uncertanety of this matter of fact he thinketh to evince by three arguments The last of which viz the defectivenesse ambiguity partiality repugnancy of the records of the succeeding ages which should informâ—… 〈◊〉 what Apostolicall practice was which he prosecuteh largely satisfactorily From § 16. to § 19. may be passed as concerning the bussinesse in hand nothing as to Presbyteriaus for if they be not able to prove the practice of the Apostles out of the sacred write they dispaire as much as he can do of proving the same from humane records that for the same reasons which he there giveth But as for the other two reasons or grounds they must be examined The first then is this The equivalency of the names the doubtfulnesse of their signification by which this forme should be determined now there is a fourefold equivalency of names Bishop Presbyter 1. That both should signifie a Presbyter as Theodor in 1. Tim. 3. 1. 2. That both should signifie a Bishop 3. That both should signifie promiscuously some time a Bishop and sometime a Presbyter and. 4. That the name Bishop alwayes imports a singular Bishop but the name Presbyter doth promiscuously signifie both equivocall words can never of themselves determine what sensethey are to be taken in all that can be inferred from the promiscuous sense of the words is that they may be understood only in this sense but it must be proved that they can be understood in no other sense before any one particular forme of Governement as necessary can be inferred from the use of them Ans. 1. This is a ready way to cast all scripture as unable to determine any controversy for if adversaries may be beleeved all these passages which are made use of against them do carry another sense must be otherwise interpreted so all scripture must goe under the name of equivocall sentences must be laid aside 2. Presbyterians do not lay the stresse of their bussinesse upon the name They have other things whereby to prove their poynt then either the one name or the other And so this doth not concerne them much 3. The question betuixt Presbyterians their adversaries is this whether there be such an officer as a prelat having superiority of jurisdiction over Presbyters people sole power of ordination instituted by Christ or not not whether these two words signifie one thing or another for it is granted by all the Episcopall party except one who in his Annot on act 11. sayeth that there is no evidence whereby these inferiour presbyters may appear to have been brought in the Church so early That there were presbyters ordained in the Apostles dayes and all the question is concerning bishops as distinct from presbyters whether or not they were ordained Presbyterian divines do demonstrat that even in those places where the name Bishop is no such officer can be understood As to that which some fathers say who writting some centuries of yeers after the Apostles dayes speaking of the state of the Church in the Apostles dayes after the forme manner in their times concerning the promiscuous use of the two names it doth no way wrong the cause in hand untill it be proved that there was indeed such an officer in rerum natura this is not yet done 4. Whatever these names may signifie is not
very materiall but what indeed they do signifie in such such places And if there was not such an officer in the dayes of the Apostles as a Bishop distinct from a Presbyter as shall be supposed untill it be better proved then yet it is it will necessariely follow that both those names must signifie one the same thing one the same officer viz a Presbyter 5. To say that both these names are promiscuonsly used sometime for a Bishop some time for a Presbyter if these two be distinct officers is to lay a blot on the Spirit of God speaking in the scriptures for by what rule shall it be known when he is speaking of the one when he is speaking of the other in what a mist labyrinth must all be lest in this bussinesse especially when the maine difficulty touching the being of one of these officers is not removed 6. But to put an end to this let these few things be considered by Mr Stilling fleet 1. Is it probable that Christ or his Apostles would institute a new distinct officer an officer who was to continue unto the end of the world as an ordinary necessary officer yet give him no peculiar proper name by which he might be known every one might know when he were speaken of especially seing all the other officers in Christ's house both ordinary extraordinary have their own distinct names whereby they are known distinguished from others 2. Where will Mr Stilling fleet shew that an inferiour officer was stiled called by the name properly belonging unto a superiour officer where will he finde a Deacon stiled a Presbyter Apostle â—…phet or Evangelist Where will he finde a Presbyter stiled aâ—… Apostle or Evangelist taking these names as restricted to be peculiar names of two extraordinary officers not in their generall acceptation as 2 Cor. 8 23 Phil. 2 25. how can it be then that a Presbyter was called a Bishop if there was a superiour Church officer going under that name as proper peculiar to him 3. Is it not strange that in all the places of Scripture where there is mention made of this Bishop it cannot be clearly demonstrated that any other Church Officer is or can be understood then a Presbyter as to Phil. 1 v. 1. it is beyond all denyall as to Tit. 1 7. Act. 20 28. There the Bishops are expresly called Presbyters And 1 Tim. 3 1 2. Is the very parallel of Tit. 1. 7. In both which places the work mentioned qualifications are only the work qualifications of a Pesbyter 4. What mark will Mr Stilling fleet give to know when the spirit of God mentioning Bishops is to be understood of mere Pesbyters when he is to be understood as speaking of Bishops distinct from Presbyters for neither the name nor the work nor the qualifications will point out this distinction of Officers or direct us which of the two to understand 5. Let Mr Stilling fleet say whether it be not saifer to conclude an identity of offices from the identity of names qualifications work then to conclude a distinction where there is no ground for a distinction appearing in Apostolick times 6. Had Mr Stilling fleet once proved that there was such an officer as a Bishop distinct from superiour to preaching Presbyters instituted by the Apostles in any of the Gospell Churches then this notion touching the promiscuous use of the two names had said something But seing that is not done both these names must signify import one the same officer And so these two names shall be synonimous not equivocall The second thing which he allaidgeth is this The places most in controversy about the forme of governement may be understood without any apparent incongruity of either of the different formes Ans. It is certaine they cannot be understood of both onely the question is of which of the two they must be understood And all this which he sayeth will not much advantage his cause for hence he can onely conclude that there is a difficulty to finde out the species of Government which these places speak to but not that there is a liberty granted to owne either of the two because it is not well known which of the two the places cited do most favoure He is pleased to name some few passages these none of the clearest for the Presbyterian cause But to passe this piece of unfaire dealing the passages which he mentioneth shall be examined then some others shall be adduced to which his answers will not so well suite The first passage which he citeth is Act 11. 30. Which sayeth he may either be understood of the elders of the Church at Ierusalem or of the several Bishops of the Churches of â—…udea Ans. Is it credible that learned Mr Stilling fleet could satisfie himself with this answer Doth he verily think that these elders were or could be Bishops If so what were these Churches over which they were set Could Ierusalem want a Bishop when the other lesser Churches of Iudea had If Ierusalem had also a Bishop who was he He will not say that Iames was Bishop there for Iames was an Apostle so far above an ordinary Bishop where findeth he the name Presbyter in all the New Testament taken for a Bishop distinct from a Presbyter Or where findeth he a company of Presbyters taken for a company of Bishops Is it not also strange that where there were so many Bishops there should not one of them be designed by name 2. What though there should be nothing in the place what wonder when liberty is taken to put such glosses upon it as cannot be confirmed by any other like passage that expresly excludeth the one is not this enough that there is no thing in all the Scripture speaking for that one nor any thing in that passage expresly for it If there be no passage clearing that Bishops were instituted by Christ or his Apostles every passage which speaketh of the governement of the Church by Presbyters excludeth Bishops if it do not expresly directly include them as this passage doth not But 3. Look the context this will be cleared It was the Church of Ierusalem that sent Barâ—…bas thither to Antioch Ver. 22. And Agabus the Prophet who did foretell of the famine was come also from Ierusalem Ver. 27. And so it was to the Church of Ierusalem that Barnabas was sent back againe with this contribution Because this was the chief Church where were many Christians there are few plantations beside found as yet in Iudea that could make up Bishopricks The next passage he citeth is more considerable Act. 15 v. 6. Where he sayeth nothing is expressed to make us know whether these were the fixed elders of that Church or the Bishops of all the Churches of Iudea Ans. What was said to the last may be replyed to this also And further it
the times as to condemne their own former proceedings to intertaine strange unbeseeming thoughts of the wonderfull works of the righthand of the most High wrought among them so become ashamed of their cause durst not adventure to speake in their own justification Therefor being consident of the good acceptance which this undertaking shall meet with from compassionate Christianly affected churches people about persuaded that God whose interest Cause this is will in his own good time arise plead the same vindicate his work from all the aspersions calumnies of men by a reviving therof in the middest of the years a best irring of himself for the carying on of the same untill the copstone be put on therby give such ane unanswerable Apologie as shall be sufficient to stop the mouths of all adversaries to confirme his followers comfort the saddened hearts of his sufferers This present piece of worke was the more chearfully undertaken to the end beside what use the present suffering members of that church might make hereof for their own satisfaction incouragement strengthening in the Lord that such of the nighbour churches about whose ears have been filled with the slanderous reports to the vexing of their souls raised by the adversaries of that church caryed on by all the art of hell to the strengthening confirming of their ill cause may be undeceived rightly informed touching the truestate of affaires in that church And to this end it will be sufficient in the first place to give a short clear Historicall relation of the troubles which the former Prelats which were in that church did creat unto her both in their rising when they did come unto their hieght of the wonderfull maner of the Lords bringing them down casting them out of that land church with shame disgrace And then to give some vieu of the present state of that church by mentioning some particulars which are the grounds of the present sufferings of the people of God there clearing the equity justice of their cause who have choysed affliction rathen then sin when by this means it shall be seen from what an exellent desirable state that church is now fallen as in a moment into what a condition of wo lamentation she is now plunged all who are Christianly affected with the afflictions of Joseph may be moved to compassionat her case to sympathize with her if they can do no more be stirred up to minde that bleeding swooning almost expiring church of Scotland at the throne of grace SECTION I. Shewing how the church of Scotland was long governed without Prelats after what maner they did arise to their height there without the Churches consent IT is not unknown that according to the testimonie of Origen Tertullian the Scots did embrace the faith amongst the first probablie as Buchan sheweth they received it from some of Iohn's disciples who fled by reason of the persecution caused by that bloudy Domitian so that about the year 203. which was the 4 year of King Donald the first Christian Religion was publickly professed the King himself his Queen diverse of the Nobles being solemnely baptized after which he purposed to root out Heathenisme out of the Kingdome but was hindered by wars with the emperour Severus There after about the year 277 King Cratilinth intended a Reformation but was much hindered by the heathenish Priests called Druides from their sacrificing in groves under oaks as some suppose who by their subtyle insinuations power had much influence upon the people yet the Lord did seconde the intentions of this good King sent several worthy men both ministers privat Christians from the South parts of Britan where the Nynth Tenth Persecution under Aurelius Disclesian did rage these for their single retired life were called Culdees quasicultores Dei more probably then because of their living in Cels and this work continowed till about the year 360 then did meet with a great interruption by reason of civill wars wherby the land was wasted all thâ—… Scots banished untill about the year 420 when Fergus the second came into Scotland whose son Ewen sent for the exiled Culdees gave them great encouragement they did set themselves to their worke And this continowed untill about the year 452 when Palladius being sent into Britaine by Pope Celestin came into Scotland who by his subtile insinuationâ—… did gaine so much upon the simple people as that in a short time he moved them to consent unto a change of the governement of the church into Prelacy himself became the Arch prelate But befor this Palladius came Scotland never saw a Prelate if our ancient Historiographers be to be beleeved such as Balcus in his Historie of the Britons c. cent 14. cap 6. saying Ante palladium Scoti c. befor Palladius came the Scots had their Bishops ministers by the ministry of the word of God chosen by the suffrage of the people after the custome of those of Asia but those things did not please the Romanes Beda in his History of England Lib. 1. who sayeth Palladiuâ—… ad Scotos c. i. e. Palladius was sent unto the Scots who beleeved in Christ by Celestin the Pope of Rome as their first Bishop Prosper in his Chron ad An. 436 saying Ad Scotos c. i e. unto the Scots then beleeving in Christ Palladius is ordained by Pope Celestin sent thither the first Bishop Iohn Fordon in his Scottish Chronic. lib. 3. c. 8. saying Ante Palladis adventum c. i. e befor the coming of Palladius the Scots had for teachers of the faith ministers of the Sacraments presbiters onely or Monks following the customes of the primitive church Iohannes Major speaking of the same Palladius who sayeth per sacerdotes monaches c. i. e. the Scots were instructed in the Christian faith by Priests Monks without any Bishop and Buchanan who sayeth nam ad id usque tempus c. i. e. to that very time speaking of Palladius coming into Scotland changing the governement the churches were ruled by monks without Bishops It is true Spotiswood in his late History would make the world beleeve that in the dayes of the Culdees there was no governement in the Church of Scotland but Prelaticall because Boetius sayeth that those priests or Culdees were wont for their better governement to elect some out of their number by common suffrage to be chief principall among them without whose knowledge consent nothing was done in any mater of importance that the person so elected was called Scotorum Episcopus farther as if his bare dissenting from Buchan would be enongh to blast the reputation weaken the credite of that Renowned Historian he sayeth p. 7. of his History what warrant he i. e. Buchan
had to write so I know not except he did build upon that which Iohannes Major sayeth But from the instruction of the Scots in the faith to conclude that the Church after it was gathered had no other for me of governement will not stand with reason for be it as they speak that by the travelle of some pions monks the Scots were first converted unto Christ it cannot be said that the Church was ruled by monks seing long after those times it was not permitted to monks to medle with the maters of the Church nor were they reckoned among the Clergy thus he To which it is easily answered 1. That the sole word of a late Historian of an Excommunicated forsworne Prelate speaking in his own cause will have lesse weight with every rationall man then the Testimony of so many famous eminent Historyographers known through the world 2. All the Prelat's logick will not conclude from these words of Boetius that there was Episcopall governement among the Culdees if Boetius himself may be heard whom all are bound to beleeve better then this Prelate who reasoneth according to his skill for he lib. 7. c. 28. sayeth erat Palladius primus omnium c. i. e. Palladius was the first of all who did bear holy Magistracy among the Scots being made Bishop by the great Pope thus he affirmeth clearly that Palladius was the first who had Episcopall Power or exercised a Magistraticall domineering power in Church maters 3. Could Buchanan a man many stages beyond the Arch-prelate know no reason or ground for what he said but what this Archprelat could perceave who had no will to open his Eyes 4. As this Archprelat doeth wrong his own credite as an Historian when without warrant he contradicteth so many famous Historians so doeth he discover much weakness in reasoning for to say that the monks did not governe the Church befor Palladius landed in Scotland because after Palladius came they were putt out of all accompt got not liberty to do so is such a ridiculous consequence as can hardly be paralleled as if one should reason now say the Church of Scotland was not governed by Ministers befor the year 1661. becaus after Bishops got all the power into their hands the Ministers had no power of governement in the Church Much more might be said here against the reasoning of this late Historian were it sitt to insist upon every such frivolous argument of his So then from these forocited Historians from Baronius in his Annal it appeareth that the Church of Scotland was severall hundereths of years without a domineering Prelate after this time that this Palladius came she was still in a decaying condition through the increase of popery which at length did overspread the whole land in which Romish darkness she did ly untill about the year 1494. About which time the Lord began to visite that poor Church with his salvation to cause some light of the Gospel to break up in severall places of the land but no sooner did the light appear but as soon did those Antichristian Prelats vassals of the Pope begin to rage to raise persecution against the young professors of the truth followers of the lamb so with fire faggot they sought to destroy all who prosessed the true Religion untill about the year 1550. when notwithstanding of all this rage cruelty of the Beast his followers the knowledge of the trueth did spread through the land a farther worke of Reformation began to he caryed on by worthies whom the Lord raised up such as famous Mr Knox others who were singularly owned of God in that work Though Mr Spotiswood according to his usuall maner of mistaking the works of God of venting his enmity to piety purity is pleased in the 60. page of his history to say that this Reformation was violent disorderly And albert at that time the Queen was endevouring by all means possible to keep up the Idolatry of Rome to suppresse the Reformed Religion so powerfully did the Lord in his goodness assist these worthves that in the year 1560. there was a large Confession of Faith drawn up at the command of the Parlament which did conveen that year in which Confession all the Popish errours were renounced after it was exhibited to the Parliament there read when it was read the Prelats who were there present had not one word to speak against it which when the Earle of Marshall did perceave he said Seing the Bishops who by their learning can for the zeal they should have to the truth would gain say if they knew any things repugnant say nothing against the said Confession I cannot but thinke that it is the very truth of God Thus this Confession was openly avowed professed by this Parliament as is clear by the act 6. parl 1. King Ja. 6. Au. 1567. act 86. par 6. An. 1579. where these words are found in both acts and decerns declairs that all sundry who either gainesayeth the word of the Evangell receaved approved as the heads of the Confession of faith professed in parliament of befor in the year of God 1560. At this Parliament there are severall acts made against popery as against the Masse against the Popes authority jurisdiction for such as were for the Reformation or the Congregation as they were then called did supplicate that they would condemne the Antichristian doctrine would restore the Discipline of the ancient Church discharge the popes jurisdiction accordingly as was said there is an act made ordaining that the Bishop of Rome called the Pope have no jurisdiction nor authority within the Realme in any time coming and that no Bishop or other prelate of the Realme use any jurisdiction in time coming by the said Bishop of Romes authority under the pain c. which was afterwards ratified by severall acts in the dayes of King James And thus by act of Parliament the Reformed Religion is established the church governement by Prelats is virtually discharged because Prelats then had no power but what they had from Rome when the current is cut off at the head it must needs cease in the streams But this will be the more clear if we consider how the Reformers were dealing for the establishment of Discipline together with the Doctrine knowing that the doctrine would not be long keeped pure if the Popish discipline governement were still retained upon this the great council giveth a charge dated April 29 1560. requiring commanding them in the name of the Eternall God as they would answer in his presence to committ to writing in a book deliver their judgements touching the Reformation of Religion which heretofore in this Realme as in others hath been utterly corrupted According unto which charge the first Booke of Discipline as it was called in which book the governement
of the church by Prelats is overturned church Sessions are established the way of Election tryall of Ministers contrary to the Episcopall way is appoynted severall other things tending to the right governing of the church are determined is drawne up presented to the conncell May 20. 1560. Whereupon there is an act of councill to this effect We who have subscribed these presents having advised with the Articles therein specified as is above mentioned from the begining of this book thinke the same good conforme to Godâ—… word in all points conforme to the notes additions here to eeked promise to sett the samme forward to the uttermost of our Power providing that the Bishops Abbots Priors other Prelats Beneficed men who else have adjoyned them to us bruik the revenues of their benefices during their life times they sustaining upholding the Ministry and ministers as herein is specified for the preaching of the word and administrating of the Sacraments and this act is subscribed by twenty six Noblemen among the rest by Mr. Gordon who was Bishop of Galloway by the Dean of Murray Spottswood in his History is so convinced that this book was directly against the Prelats that he sayeth pag. 174. it was framed by Iohn Knox partly in imitation of the Reformed Churches of Germany partly of that which he had seen at Geneva nather of which Churches did favoure Prelats It is true the late Historian the Archprelate would make the world beleeve that the Superintendents which are spoken of in that Book of Discipline were nothing else but Bishops But his fondo mistake in this will appear to any who will but consider these particulars 1. What the thoughts were which this Archprelate had of this book which treateth of those Superintendents as 1. That it was framed by Iohn Knox famous Knox first nor last was never a friend to prelats or prelacy 2. he sayeth that it was done in imitation of reformed Churches such as Geneva and those of Germany these Churches knew no prelats 3. He sayeth it was no better nor a dreame so could never take effect but had it been an establishing of Prelacy it had been no dreame in his accompt and he would have said that it had taken effect 4. He willed wished that Iohn Knox had retained the old Policie so this book contained a policie distinct from the old policie a Policie which was not the same with Prelacy 2. What the thoughts were which such as were for the Reformed Religion had of it Now they looked on it as the Discipline of the ancient Church therefor after it was drawn up they did supplicate the Parliament for the restauration of the Discipline of the ancient Church for the discharging of the Popes usurpation of all that Discipline which did flow there from as being inconsistent with the Discipline of the ancient Church with the Discipline contained in that book But 3. It cannot enter into the heart of any rationall man to think that these Reformers were so inconsiderate asâ—… to sett up Prelats with the one hand when they were doing what lay in their power to pull them down with the other It was not popish Prelats alone which they were labouring to turn out of the Church of Christ for when some of those who had been popish Prelats before had relinquished Popery embraced the Reformed Religion and had subscribed unto the book of Discipline as Mr Gordoun in Galloway yet they would not suffer such to exerce the power of superintendents Mr Gordoun with all his moyen could not obtaine that power so that Spotiswood when he sayeth in his Latin Pamphlet called Refutatio libelli de Regimine Ecclesiae Scoticanae pag. 4. also in the Epistle Dedicatorie that the former Bishops who joyned with the Reformers keeped still their full power jurisdiction bewrayeth his impudence falshood His words in his Epistle are these Et prasulibus pristiâ—…s modo â—…idei orthodoxa non restitissent nec ademptâ—… dignitas nec imminuta fuisset jurisdictio quod ita liquet ut hoc vel inâ—…iciari sit nâ—…gare Solem in ipsa meridie lucere in the book he sayeth quotquot autem a puriore cultu non abâ—…orrebant â—…is jâ—… utendi fruendi Episcopatuum fructibus privilegiis omnibus jurisdictio etiam quam ante usurpabant quatâ—…nus Religionis incolumâ—…t as pateretur continuata This is the height of impudency thus to avow palpable untrueths that the faithfulness of this Historian may for ever after be suspected let it be observed that in his History which he wrote in English which every one might have more easily understood so discovered his falshood he durst say no more but that these Bishops enjoyed the rents of their benefices See pag. 175. Moreover 4. The book of Discipline it self giveth the clear ground of their appointing of these Superintendents in these words We consider that if the Ministers whom God hath â—…ndued with his singular graces among us should be appointed to severall places there to make their continuall residence that then the greatest part of the Realm should be destitute of all doctrine which should not onely be the occasion of great murmure but also be dangerous to the salvation of many and therefor we have thought it expedient at this time by this means the simple and ignorant who perchance have never heard of Iesus truelie preached shall com to some knowledge and many that are dead in superstition and ignorance shall attaine to some feeling of godliness by the which they shall be provoked to seek farther knowledge of God and his true Religion and worship and therefor we desire nothing more earnestly then that Christ Iesus be once universally preached throughout the Realm c. From whence it appeareth that these Superintendents were onely chosen for that present exigent when there were so few learned able Ministers so many places of the countrey destitute of Ministers so that the harvest was great the labourers very few Superstition popery was remaining in many places of the countrey people were in hazard to continow therin having either no Minister to clear the trueth to them or such onely who were ready to harden them in their superstitious courses therefor there was a necessity at that time while the Church was but in siâ—…ri that some of the most able of the Ministry should be appointed to travell through such such places of the countrey to preach the Gospel to see to the planting of faithfull able Ministers according to the rules sett down in the book of Discipline But 5. so cautious were the Reformers that they would not acknowledge those to be Bishops either in name or thing for as their worke was extraordinary so they gave them an extraordinary name They would not suffer any who had been Bishops before in time of popery to
enjoy the place power of a Superintendent least the power place might be abused at length degenerate unto the old power of Prelats but even in those bounds where such lived did appoint others to Superintend as Mr Pont in Galloway They would not divide the bounds of those Superintendents according to the Prelats Dioceses but after another manner They devided the land into ten parts having respect to the edification advantage of the poor people These Superintendents were chosen by the consent of the whole bounds which they were to visite They were not consecrated but onely sett apart to that worke by preaching prayer as is to be seen in the order prefixed to the old Psalme-books They were tryed examined by the Ministers of these bounds They had other Ministers conjunct with them when they ordained any Nather had they sole power of Excommunication for Reformed Churches had power by the Book of Discipline to excommunicate the contumacious the tractate of Excommunication prefixed to some old Psalme-books sheweth that they might do it without the advyce of the Superintendent They were subject to the censure of the Ministers Elders of the Province who might depose them in some cases Their maine worke was preaching for they were to preach at the least thrice every week They had their own particular flocks beside with which they stayed always save when they were visiting the bounds committed untâ—… them They might not try any Minister their alone but weâ—… commanded to have the neerest reformed Church othâ—… learned men conjunct by an act of the fourth Nationall Assembly An. 1562. They might not transport a Minister without the consent of the Synod as is elear by act fourth of the fâ—… Nationall Assemblie 1562. They might not discusse any important question their alone as is clear by act first of the ninth Nationall Synod An. 1564. All were at liberty to appeal from them to the Nationall Synod as is clear by act fifth Assembly sixth They were to be subject to the Assembly as is clear by thâ—… fourth Assembly an 1562. They never did Moderate in Generall Assemblies unlesse they had been chosen by votes Who can be so foolish then as to beleeve Mr. Spotiswood saying in his Hâ—…story pag. 258. that the power of Superintendents was Episcopall for they did elect ordaine Ministers they did praeside in Synodâ—… and direct all Church censures nather was any excommunication pronunced without their warrant seing the publick acts of the Nationall Assemblies are of more credite then this prelate who knew as litle what it was to be a faithfull Historian as he knew what it was to be an accurate Logician Beside that An. 1562 at the Nationall Assembly there were some Ministers chosen to assist the five Superintendents for no moe could be gotten setled for want of maintenance had equall power with them were commanded to give accompt of their diligence unto every Nationall Synod there to lay down their office And Mr. Spotiswood hath not the face to say that these Commissioners had Episcopall power yet their power was equall with the power of Superintendents When thus the Church had shaken off so far as lay in her power the yoke of Prelacy she beginneth to exerce that power which Christ had given to her that same year 1560. there is a Nationall Assemblie keeped which did make severall Canons concerning the ordering the affairs of the church and yearly there after once or oftener prore nata according to by vertue of her intrinsick power she did keep her Courts notwithstanding that in the meane time the Queen the court were but smal friends to the Protestant cause Anno 1564 the Nationall Assemblie did send some Commissioners to the Queen to desire among other things that â—…o Bishoprick c. having more Churches then one annexed there unto should be disponed in time coming to any one man but that the Churches thereof being dissolved should be provided to severall persons so as every man having charge may serve at his own Church according to his vocation Anno 1566 at the eleventh Nationall Assembly the second Helvetian Consession of Faith was presented approven in all points except in the particular concerning festivall dayes by which Confession prelacy is accompted ane humane devyce no ordinance of Christ. But Satan envying the faire beginnings of this Infant Church stirred up some of the Statesmen against her who having possession of Church rents Prelats Benefices fearing to lose the same did therefor devyse a way for establishing themselves in the possession of those Church rents by getting in some Tulchan Bishops as they were called who might have the name of the whole Benefice but rest contented with a small part to themselves leaving the rest in the hands of these Nobles and accordingly the Earle of Morton stirred up the Earle of Marr then Viceroy to convocate an Assembly at Leith by the means of the Superintendent of Angus who when they did meet Jan. 12. 1571 did nominate six of their number to meet with six appoynted by the councill these twelve did condiscend to severall things tending to the setting up of Prelats And according to these resolutions the Earle of Morton getteth one Mr. Douglas made Bishop of Saintandrews Mr. Boyd of Glasgow Mr. Paton of Dunkel Mr. Grahame of Dumblaine This was a very sad stroke but God did not leave that poor church in that case for within two moneths thereafter A national Assembly did meet who finding that these resolutions gave such offence did appoint some of their number to examine the same but the acts of this Assembly were there after taken out of the Registers And in August 1572. at the Nationall Assembly there was a Protestation made against these inuovations 〈◊〉 that whatever condescension should be yeelded unto should be onely for the Interim till a more perfect order might be obtained So at the Assembly in Aug. 1573. it was decreed that Bishops should have no more power then the superintendents had Mr Paton of Dunkell is accused for taking more Mr Gordon of Galloway is condemned And in the nixt Assembly it is concluded that every Bishop should be subject to the Assembly should conferr no Benefice without the advyce of three Ministers Spotiswood the false Historian thought that because of his silence the world should never have gotten notice of this which these Assemblies did of purpose to heme in the power of these prelats whom the Court was setting up with such violence at such a time when they could do no more At length the day breaketh up clearer about the year 1575. the Lord stirreth up his servants putteth spirit courage in them so that in the Assembly it was debated whether these new Bishops Superintendents Commissioners were a honour or a burden to the Church Mr Iohn Dury protested that they should do nothing in prejudice of
what he many other brethren had to object against their office Mr Iames Laâ—…son did seconde this moved the debate touching the lawfulness of the office it self Mr Andro Melvin affirmed that none ought to be officebearers in the Church whose titles were not found in the Book of God and for the title of Bishop albeit the same was found in scripture yet was it not to be taken in the sense that the common sort did conceive there being no superiority allowed by Christ amongst Ministers he being the onely Lord of his Church and all the same servants in the same degree having the like power These beginnings the Lord was pleased so to seconde with his blessing that when it was moved by the Regent whether they would Stand unto the Policie aggreed upon at Leith or setle some other forme of governement It was resolved that a constant forme of Church policy should be sett down for this â—…ffect they nominate twenty of their number to meet at severall times places for the drawing the Modell thereof And accordingly after some pains the second Book of Discipline is finished Anno 1577. at the Generall Assembly Sess. 13. approven in all points except that touching Deacons which was referred to farther debate but Anno 1578. that head with the rest was approven by the unanimous consent of all though Spotiswood will not let the world know so much When this Second Book of discipline is thus appoven by the Nationall Assembly after prayer fasting they appoint some of their number to exhibite it to his Maj. to the end he might add his approbation thereunto Unto whom the King being then about 13. years of age did promise that he would be a proctor unto the Church caused some of his Counsellours conferr with those Ministers upon that business the heads of which conference were once insert in the Registers of the Assembly but Anno 1584. when the Court had power of the Registers those leaves were taken a way seen no more as shall be cleared hereafter and again Anno 1579. the King wrote unto the Nationall Assembly desiring a farther consultation upon the heads on which his Commissioners and their delegats did not accord the last year to the end that when all the particulars are fully aggreed upon they might be approven in the ensueing Parliament in the mean time the Assemblies are going on prohibiting any moe bishops to be chosen ordaining such as were chosen to submit themselves to the determination of the Generall Assembly under the paine of Excommunication accordingly some then all of them afterward did submit So Anno 1580. they ordained that all who were called bishops should dimit simpliciter because that office had no warrand in the word they ordained Provinciall Synods to call before them such bishops as lived in their bounds ordaine them to give obedience to this act His Majesties Commissioners who were present at this Assembly of Dundy did concurr with this Assembly in appointing some of their number to consult about the Modell of the Presbiteries In this same yeer in the moneth of March for as yet the new year did not begin untill the 25. of march is the Nationall Covenant solemnely taken by the King his Councill Court afterwards by the inhabitants of the Kingdome in which covenant prelacy under the name of Romish Hierarchy was abjured as shall be cleared in due time the Doctrine Discipline of the Church was sworne to be defended Anno 1581. in Aprile at Glasgow the Generall Assembly did insert the book of Discipline in their Registers did show how the act touching Bishops made at Dundee Anno 1580. did condemne the estate of Bishops as they were then in Scotland Unto this Assembly his Maj Commissioner William 〈◊〉 of Caprintoun presented the Confession of faith subscribed by the King his houshold as also a plot of the presbiteries to be erected mentioning their meeting places appoynting the severall parishes which should belong to such such presbiteries with a letter to the Noblemen Gentlemen of the countrey for their concurrence for the erection of presbiteries dissolution of Prelacies in his Maj name he promised that his Maj would set forward the policy until it were established by Parliament thus presbyteries began to be erected throughout the Kingdom This was a sweet sun-shine but it was followed with a very sad showre for when Amate Stuart of Aubignee afterward Duke of Lennox obtaineth by the death of the Earle of Mortoun who was executed the banishment of the Earle of Angus the superiority of Glasgow other things to secure the same to him his posterity he aggreeth with Mr. Robert Montgomery Minister at Sterlin to accept of the bishoprick to dispone to him all which belonged to that bishoprick for the yearly payment of one thousand pound Scots some horse-corne poultry which when the Church heareth he is summoned before the Assembly at St. Andrews commanded to leave the bishoprick under the paine of Excommunication the Presbitery of Sterlin is appointed to take notice of his cariage in doctrine discipline for they had found him guilty in 14 or 15 points but he went on notwithstanding the presbitery had suspended him from the exercise of the Ministry he procured an order unto the presbytery of Glasgow to receive him as their Bishop under the paine of banishment with a company of armed souldiers entred the Church pulled Mr. David Weems out of the pulpit being summoned to compear befor the Synod of Lothian the King causeth summond all the Synod to compear before him at Sterlin the 12 of Aprile Mr. Pont some others compeared in name of the rest protested that albeit they had compeared to testify their obedience to his Mat. yet they did not acknowledge him or his council judges in that mater which was an Ecclesiastick cause that nothing done at that time should prejudge the liberties of the Church But the Council rejected the protestation discharged them to proceed any further And shortely thereafter when the Generall Assembly is examining his processe the King sendeth a letter to them discharging them to proceed any further when they went on notwithstanding they are charged by a Messenger of armes to desist under the paine of Rebellion but they thinking it better to obey God then man ordained Mr. Montgomerie to compeer befor them the next day who compeered not onely a Proctor in his name appealed unto the King The Assembly did reject the appellation proceed to examine the libell given in against him finding him guilty of many hainous crimes they ordaine him to be deposed excommunicated but ere the sentence be pronounced they appoint some of their number to aquaint his Maj. with their whole procedure And ere long Mr. Montgomery submitteth passeth from his appellation acknowledgeth his faults
professeth repentance with such solemne obtestations as affected the whole Assembly Upon this the sentence is delayed the presbitery of Glasgow is appointed to advertise the provinciall Synod of Lothian who were ordained to excommunicate him in case he relapsed And as they feared so he returned to his vomit with violence intended to enter the pulpit when the presbitery according to the appointment of the Generall Assembly were beginning a processe against him the Laird of Minto provost of the Town presented a warrant from his Maj. to stay the processe when they were going on he pulleth forth Mr. Iohn Howeson minister at Cambuslang Moderator imprisoned him in the Tolbooth But for all this Mr. Montgomery is excommunicated by Mr. Iohn Davidson the same was intimated in all the Churches The council declareth the sentence null against this the Ministers of Edenburgh give open testimonies in their preaching for this cause they are commanded to remove out of the Town within the space of twenty fowre houres At this time there was an Assembly sitting at Edenburgh who send some of their number with a supplication to his Majesty wherein they shew That indeed he was the Head of the Commonwealth but onely a member of the Church as a châ—…f member he should have the chief care thereof but now it was not so thâ—…r decrees are resâ—…inded they are forced by his servants Ministers are drawâ—…e out of pulpits that he was playing the pope usurping both the swords and when they come present it unto the Council the Earle of Arran cryeth out if there were any that durst subscribe the same where upon Mr. Andro Melvin answereth we dare taking a penne out of the clerks hand sayeth to his brethren who were commissionated with him comeforward so he they did subscribe the same This storme is not yet blowne over for the next year 1583. Mr. Andro Melvin is summoned before the Council for saying in his preaching That ministers should presente to princes the example of their predecessours as Daniel did the exemple of Nebuchadnâ—…zar to Belteshar But now if any should hold forth what evill King James the third got by a company of flatterers it would be presently said that he had gone from his text must be accused of treasone But when he compeareth he declineth their judgement affâ—…ming that what was spoken in pulpit ought first to be tried by the presbytery that they could not in primâ instantià medle therewith But they proceed though they could get nothing proven for his declining he is commanded to the Castle of Edenburgh then to Blackness but being advertised of his danger by his friends he retireth unto Berwick Annâ—… 1584. the storme groweth to a height for in May there is a parliament suddainly conveened which dischargeth all Church judicatories giveth the King power over all causes civil and ecclesiastick dischargeth all declining of the King his Council in any mater civil or ecclesiastick under the paine of treason also all Ministers to meddle in sermons with the affairs of his Highness his Estate see act 129 130 131 134. of the 8. parl of King James sixt when Mr David Lindsay Minister at Leith was sent by his brâ—…thren to intreatâ—…the King to paâ—…e no act in prejudice of the Church he is committed to Blackness there detained prisoner 47. weeks And Mrs Andro Polwart Patrick Galloway Iames Carmichel are denounced rebels are forced to flee into England So are the Ministers of Edinburgh forced to retire leaving an Apology behinde them But for all this when the acts of this Parliament were publishing Mr Robert Pont protested taking Instruments that the Church should not be obliged to yeeld obedience thereunto being denounced rebell he fleth into England Now is Mr Montgomery established Bishop of Glasgow one Mr Adamson as naughty vicious as any is setled in St Andrews no sooner get they up their head but as soon they execute their tyranny rage against the rest of the Ministry compelling them to promise obedience to them as their ordinaries under the paine of banishment confinement imprisonement deposition sequestration of their stipends Whereupon many in this day of trial did faint subscribe thinking it a sufficient salvo to adde according to the Word of God but afterward mourned for it Now none durst pray for the Ministers who had fled under the paine of treason so dark a day was this But neer the end of the next year there is a change as Court the Ministers returne a Parliament is called at Lithgow but nothing is done in favours oâ—… the Church At length 1586. the King was desirous to have some setling in the Church appointeth a Conference in February at Halyâ—…od house where some articles were drawne up referred to the General Assembly As 1. That the Bishop should have a care of one flock 2. That some Ministers should be added to him without whose counsell he should do nothing 3. His doctrine should be examined by the meeting 4. His power should be of Order not of Jurisdiction 5. Beside his own Church he might have the inspection of moe when the Assembly meeteth in May they could not assent to all these articles yet at length seeing they could not have all which they desired they accorde to this that both Bishops and Commissioners should be subject to the triall of the Generall Assembly that where they did reside they should moderate provinciall Synods Presbyteries in the meane time the order of the Presbyteries was sett down they proceed to examine the processe of Mr Adamson who had declined the provincial Synod of St Andrews he submitteth And the next year Anno 1587. Mr Montgomery resigned his place so was absolved from the sentence of Excommunication by the Assembly When the Parliament doth conveen this year Anno 1587. there are some Prelats who would sit there in name of the Church but when the Church perceived this Mrs David Lindsay Robert Pont were sent to desire that they might be removed as having no authority from the Church the most of them no function in it at all The prelats finding themselves now in a staggering condition thought it was their best to ingratiate themselves in his Majesties favour thereby secure themselves in their places therefore condiscended unto the Act of Annexation of all the Temporalites of benefices unto the Crown which was a dilapidating of the Church rents It is true Spotiswood putteth another face upon this busines in his History but the man could change with the times speake another thing in his English History then he durst speak in his Latine refutation for there he sayeth In summâ Ecclesiasticorum persidià proximis Comitâ—…is Anno 1587. transacta decreto ordinum actibus intervenientibus insinuata Nam Episcopi durissima quaeque à fratrâ—…bus
passi non aliud perfugium haâ—…bant quam ut Aâ—…licorum libidâ—…i se dederâ—…nt he sayeth The Bishops were so hard put to it that they had no other refuge but thus to satisfie the Court give away their revenues to their lusts Anno 1590. The Generall Assembly doeth abrogate the power of Commissioners devolveth the work on Presbytâ—…ries Anno 1591. The Recantation of Mr Patrick Adamson is presented unto the Assembly where among other things he confessed he had eâ—…red in thinking the governement of the Church was like other civil governements in labouring to have the Church in maters Ecclesiastick subject to the Kings lawes And with all he confesseth that the Earle of Arran had a minde to have burnt the Registers of the Assembly Anno 1584. that at Falkland before they were delivered to his Maj. a Bishop Mr Henry Hammilton took out some leaves which spoke against the Governement by Bishops that he had consented thereunto Anno 1592. in May the Generall Assembly doth meet resolveth on some propoâ—…itions to be presented to the ensuing Parliament As 1. That the Acts of Parliament made Anno 1584. against the discipline liberty authority of the Church be annulled 2. That the Discipline of the Church be raâ—…isied 3. That the Act of Annexation be repealed and 4. That the Abbots Pâ—…iors other Prelats bearing the titles of Church-men giving voice in Parl. in name of the Church without her consent be discharged to vote any more When the parliament conveeneth in June The liberties of the Church are ratified all her Courts Generall provinciall and presbiteriall Assemblies Church Sessionâ—… the Juâ—…sdiction Discipline thero â—…s declared to be just good godly in it self in all time coming not â—…anding of whatsoever sâ—…atutes acts canons â—…vilier municipâ—…ll lawes made in the contrare All acts fomerly made for establishing the Popes authority are abolished It is likeways declared that the 129. act Anno 1584. anent the Kings Supremacy against declining of the King his Councill in Church maters shall be no wayes prejudâ—…iall nor derâ—…gate any thing to the previledge that God hath given to the sâ—…rituall office-bearers in the kâ—…k concerning heads of Religion maters of heresy Excommunication collation or deprivation of Ministers or any such like 〈◊〉 â—…all censures specially grounded having warrant of the word of God Item they abrogate annull that act of parl 1584. which did grant Commission to Bishops other Iudges constitute iâ—… Ecclesiasticaell causes to receive his Highness presentations to benefices to give collation there upon to put order to all causes Ecclesiasticall And they ordaine that all presentations to Benefices be directed to the particular Presbiteries in all time coming with full power to give Collation thereupon to putt order to all maters causes Ecclesiasticall within their bounds according to the Discipline of the Kirk Thus did the Lord cary on his work unto this period notwithstanding of much opposition which was made thereunto by men of corrupt principles wicked lives who loved not to part with the Church rents the sweet morsell which they desired alwayes to enjoy now is the Churâ—…h there become a shineing Church being reformed both in Doctrine in Discipline now is she become a pleasant vineyaird well dressed hedged about defended from the wilde boars of the forrest King Iames himself was convinced of this when he gave this reason to an English divine why that Church was not troubled with heresie viz because if it spring up in a parish there is an Eldership there to take notice of it suppresse it if it be too strong for theÌ„ the psesbitery is ready to crush it if the presbitery cannot provide against the obstinate heshall finde moe witty he ads in the Synod if he be not convinced there the Generall Assembly will not spare him yea seldome or never did any errour trouble all those Courts for usually it was crushed by presbiteries except what some Bishops did maintaine And thus that Church was indeed as an army with banners terrible to the adversaries of the truth Then were there endevours to have a through worke of Reformation caried on the iniquities of the land were searched out corruptions in Ministers other ranks of people were taken notice of effectuall courses were laid down for preventing such abuses in time coming Publick Fasts were indicted keeped whole eight dayes together And thus the Lord created upon every dwelling place of Mount Zion upon her Assemblies a cloud smoak by day the shineing of a flaming fire by night for upon all the glory was a defence Isai. 4. 5. But this faire Summer Suneshine did not long last The infinitely wise God saw it sitt to bring that Church unto a wilderness againe to cause her meet with a dark dreadfull long lasting winter night Satan stirreth up Papists upon the one hand who saw that if this hedg of discipline were keeped up they could not enjoy the liberty peace they desired prophane politicians Courteours upon the other hand who saw that by this Discipline their licentiousnes would be curbed to bestirre themselves against this established discipline And accordingly they use their power with the King at length prevaile to get him to oppose the discipline to prosecute that designe piece piece till at length Prelats were established in all their power as the following discourse will clearly evince When Anno 1596. the Popish Lords who had conspired with Spaine against the countrey and had been upon that acount banished viz Huntly Arrol Angus were called home the Church saw Religion in danger ordained that particular flocks should be advertised hereof indicted a Fast appointed that some out of each Presbitery should concurre with the Presbitery of Edenburgh in considering of the most expedient way for securing of Religion and now because the Church would not consent unto the Kings calling home those popish Lords he is stirred up by his popish Courteours against the Church incroacheth dayly more more upon her liberties For Mr D. Black minister at St Andr. is cited before the Councill for some alledged expressions in his sermon The ministry seeing that the spirituall Governement of the house of God was intended to be quite subverted thought it best that he give in a Declinatour there in shew that though he was able to defend all that he spoke yet seing his answering to that accusation before them might import a prejudice to the liberties of the Church be taken for an acknowledgement of his Maj jurisdiction in maters meerly spirituall he was constrained to decline that Judicatorie 1. because the Lord Jesus had given to him his word for a Rule so he could not fall under any civill law but in so farr as he should be found after triall to have passed from his Instructions which triall belongeth
admonition and none should be vively described except by publick vices alwayes damnable 3. That there should be no summary Excommunication untill the next Generall assembly 4. That there should be no meetings among ministers except in Church judicatories and afterward they appoint fourteen of their number to reason upon the rest of the questions The next year Anno 1597. there is another Assembly at Dundee which being corrupted doth grant 1. That Ministers in their exercises at Presbyteries should make no application of doctrine 2. That Presbyteries should meddle with nothing but what without all question is Ecclesiasticall 3. That summare Excommunication be suspended 4. That Presbyteries should desist upon his Majesties desire Also at the kings desire they choose fourteen of their number giving power to them or any seven of them to advise with his Maj. about a way of setling stipends unto ministers to provide ministers to eminent places of the Countrey to present petitions grievances of the Church to his Maj. to give his Maj. advice in maters serving for the good of the Church These pretexts seemed plausible to many but the event will shew what was really intended For ere long these Commissioners as they were called incroach upon the power of Presbyteries Synods whether the Presbytery of Saint Andrews would or not did put both Mr Wallace Mr Black from the Church of Saint Andrews put in one Mr George Gladstons then at their own hand they did supplicat the Parliament which conveened in December That ministers as representing the Church the third Estate of the Kingdome might have liberty to vote in Parliament an evill under which the Church had been groaning before of a long time The parllament thinking but without ground that the ministers would never take upon them the titles of the former Prelats passed this Act. That such ministers as his Maj should be pleased to provide to the place title and dignity of a Bishop Abbot or other prelate should have that liberty and as concerning their office in the spirituall policy of the Church it was remitted to be advised by his Maj aggreed upon with the Generall Assembly that without prejudice of the spirituall Jurisdiction Discipline of the Church permitted to Generall Assemblies Synods Presbiteries Sessions established by Law Then they move the King to call an Assembly at Dundee before the time appoynted to the end they might get their own deed approven where after much worke after many threatenings to some promises to others made by the King himself who was there present had commanded Mr Melvin Mr Iohnston Professours of Theology in St. Andrewes forth of the town under the paine of banishment their deed is approven But zealous faithfull Mr Davidson arose protested in his own name in name of all the ministers of Scotland who would adhere to his protestation against that Assembly the two last preceeding Assemblies as null not lawfull when he removed severall of the ministers followed him subscribed the same The meeting went on renewed the former Commission unto twenty Commissioners whereof nine should be a quorum among whom was Mrs Iames Nicolson George Gladstones David Lindsay Alexander Lindsay Andro Knox Gavin Hamilton Alexander Douglas whom the king by any means would have named who were all bishops afterward Thereafter there were severall meetings as one at Falkland Iuly 29. 1598. where were some debates about this mater some cautions condiscended on limiting these Parliamentary Ministers To propone nothing without expresse warrant from the Church To be accomptable to the Generall Assembly subject to their Presbitery Synod To usurp no power of Jurisdiction or Ordination but every way else to cary themselves as other ministers the like to all these other points necessary they were bound to swear subscribe But how litle regard was had to these Cautions sworne subscribed may be seen by what Spotiswood sayeth in his History pag. 453. viz That it was neither the Kings intention nor the mindes of the wiser sort to have these Cautions stand in force but to have matters peaceably ended the Reformation of the policy made without any noise they gave way to these conceits So was there another Meeting at Halyrood house in November 1599. but in all these meetings the honest party could prevail nothing the king did so violently cary on his purpose Anno 1600. There is a Generall Assembly at Montrose where the matter is againe debated but no answer made to the arguments of the honest party onely the Kings authority is made use of as an answer to all And so at length what by menaces what by flatterings made by the king himself who was there present the former resolutions are concluded onely they allow of the Cautions condiscended on at Falckland will have these Parliamentary Ministers to give an accompt yearly unto the Generall Assembly lay down their Commission But these Commissioners or Parliamentary ministers being mounted up so high thought it below them to stand to any promise or condition having never resolved so to do as we have heard out of Spotiswood who in his latine pamphlet called Refutatio libelli c. sayeth also the same Conditiones quod attinet quas foede violatas clamitat in nonnullas utpote aequas jujlas facile assensum aliae pro tempore magis quo contentiosis omnis rixands ansa praeriperetur quam animo in perpetuum observandi acceptae that there were some of these Cautions which they never intended to keep onely they did accept of them that more peaceably they might be put in possâ—…ssion of that which they were gapeing for Thus it is undenyable that these men arose to Prelacy by open and avowed perjury as their successours of late have done Anno 1601 1602. The Assemblies follow forth his Maj. designe for there was a complaint given in by the Synod of â—…ife against these Parliamentary ministers as breaking all bounds cautions but they are not heard That assembly 1602. do indict their next meeting at Aberdeen in July 1604. but the Parliamentary ministers fearing that they should be called to an account move the king to prorogue the same unto July 2 An. 1605. yet the Commissioners from St Andrews presbitery viz Mrs Iames Melvin William Erskin William Murray went to Aberdeen the day appoynted presented their Commissions taking Instruments in the hands of two publick Notars before some ministers of the towne others When the next dyet Anno 1605. was approaching they move the King to prorogue againe the Assembly unto an indefinit time therefore from London he sendeth to the Commissioners to stay the meeting of the Assembly untill he gave advertisement wherupon they write to severall Presbiteries in the South pairts adviseing them not to choose Commissioners to meet at Aberdeen the fifth day of July of purpose to deceive
them concerning the day which was the second not the fifth that so such as would meet the second day being so few might easily be moved to dissolve before the rest came who would intend onely to keep the fifth day But the honest party perceiving how their liberties were now in danger did resolve to meet at Aberdeen accordingly there cometh from parts neerby some against the second of July unto whom Lawreston his Maj. Commissioner presented a letter from the Councell desired an answer They replyed that they behooved first to constitute themselves after he had withdrawn they choosed a moderator Clerk then read the letter wherein there were two things desired first that they would dissolve the meeting next that they would appoint no other day untill his Maj. were advertised As to the first they answered that they were ready to dissolve the meeting there being so few present To the next they answered that if Lawreston as his Maj. Commissioner would name a day they would aggree thereto if not they behooved to preserve their liberty so seeing Lawreston refused they appointed the next Assembly to be at Aberdeen the last Tuysday of Sept. advertised Presbiteries therof When Lawreston seeth this he protesteth against them as no lawfull Generall Assembly giveth his reasons which were answered they protest to the contrary thereupon by a messenger of armes he chargeth them to depairt under the paine of treason because as he alledged he had discharged them the night before by open proclamation at the mercat Crosse to conveen under the paine of treason he causeth denounce them rebells Whereupon in Septr Mr Welsh Mr Forbes were imprisoned by the Councill in Blackenesse in Octr. others were incarcerat In the mean time there is a Declaration dated at Hampton Court Septr 26. indicting an Assembly at Dundy the last Tuysday of July next Now the imprisoned ministers petitioned that the triall of that Generall Assembly might be referred to the indicted assembly at Dundee but are not heard And therefore when they are sisted before the Councill Octr 24. seeing that certainly the Assembly would be condemned they give in this Declinature following please your Lo The approbation or disallowance of a Generall assembly hath been should be a matter spirituall alwayes cognosced judged by the Church as Judges Competent within this Realme seing we are called before your Lo to hear see it found declared that we have contemptuously seditiously conveened assembled our selves in a Generall assembly at Aberdeen the first Tuysday of July last the said assembly to be declared unlawfull as an more length is contained in the summonds executed against us We in consideration of the premisses other reasons to be given in by us have just cause to decline your Lo. judgement as no wayes competent in the Cause above specified by these presents we simpliciter decline the same seing we are most willing to submit our selves unto the triall of a Ge nerall Assembly which is onely the Judge competent When the King heareth of this Declinature he lent down directions to the Councell to proceed against them according to the lawes sent down the Earle of Dumbar for that effect Whereupon six of them viz Mrs Iohn Forbes Iohn Welch Andrew Duncan Iohn Sharp Robert Dury Alexander Strachan are endited of high treason upon the act of Parliament 1584. sisted before an Assise at Lithgow and what by illegall procedures threatenings with fair promises used by the Earle of Dumber unto the Assisers some of whom were his own near kinssolk particularly by assurances that the king would not take their life they are declared guiltie of treason by nine of the fifteen Assisers so sent back to their prisons Then doth the king send for Mrs Andro Melvin Iames Melvin Iames Balfour William Watson William Scot Iohn Carmichel Adam Colt detaineth them long at London seeking to intangle them with questions at length Mr Andro Melvin is imprisoned in the Tower till the Duke of Bulloigne three years thereafter procureth liberty to him to go with him Mr Iames Melvin dieth at Berwick the rest are confined to severall places of the countrey While these ministers are at London the king signifieth his minde that the six condemned ministers should be banished out of his Dominions the other eight should be consined as followeth Viz Mr Farme in Bute Mr Monro in Kâ—…ntire Mr Youngson in Arran Mr Irvine in Orkney Mr VVilliam Forbes in Yetland Mr Gray in Caitnesse Mr English in Southerland Mr Rosse in Lewes In this same year Anno 1606. there is a parliament conveened in July which acknowledgeth his Maj. soveraigne authority princely power royall prerogative priviledge of the Crowne over all Estates persons causes promiseth to maintaine the same with their lives lands goods restoreth the bishops to their ancient accustomed honour dignities Prerogatives Previleges livings lands teinds rents thirds estates rescindeth the act of annexation Unto this Parliament the Commissioners from Synods presbiteries gave in a protestation desiring them to keep within their due bounds reserve unto the Lord that glory which he will communicate neither to man nor angel viz to prescribe from his holy mountaine a lively patterne according to which his own tabernacle should be framed that they would not bring into the kirke of God the Ordinance of man which hath been found the ground of much evill of that Antichristian Hierarchie That they would not build Iericho againe contrare to their oath subscription nor suffer that Estate of Bishops to arise which they offered to prove to be against the word of God the ancient Fathers Canons of the Church the moderne most learned godly Divines the Doctrine Constitution of the Church of Scotland the lawes of the Realme the well honour of the kings Maj. the peace quyetness of the realme the well of all every one of the subjects and then In the name of the Church in generall of their presbyteries in their own name of all other pastors for discharging of their duety consciences they did protest against bishopry bishops against the Erection Confirmation or Ratification thereof requireing the famine to be Registrated This protestation was subscribed by many ministers among others by Mr Adam Banatine Mr Iohn Abernethy Mr VVilliam Couper who afterward became bishops themselves When prelats are thus advanced to their civill dignities there are wayes essayed for advancing them in their spirituall power and this same year there is an assembly indicted at Lithgow the 10 of December but onely some presbyteries in whom the king confided most were advertised hereof the businesse was carried so closely that the moderator of the last assembly knew nothing of it Here after some debate the overture propounded by his
nor dissolved formerly without their own consent lest this might be a preparative for times to come they resolved to emitt a Declaration for their exoneration caused insert it in the Registers ad futuram rei memoriam And withall they send some of their number unto his Maj. with grievances appoint others to attend his Maj. answer at Edenburgh then they dissolve having first published an Infirmation to the Estates of England concerning the present state of affairs But these Commissioners after they had endevoured to give his Maj. satisfaction in all points according to their Instructions at severall times from the 20 of Febr. unto the 23 of March 1640. were detained afterward the Lord Loudoun is put into the Toure of London other three are put under a restrant contrary to the Law of Nations A new warr is intended The Castle of Edenburgh is fortified with a hundreth strangers moe much Ammunition The Commissioners of the Parliament seeing this hearing of an army leavyed in England under the conduct of the Earle of Northumberland how the Deputy of Irland with the Nobles there in Parliament had offered a great summe of money what stir the prelats of England were making at Court what offers they were making to carry on this new warr which they so far owned as to call it Ballum Episcopale they resolve to put the land into a new posture of defence and emit a Declaration for satisfaction of their friends in England which was so satisfactory as that many of the lower House of Parliament then sitting declared that they saw no cause of a warr against Scotland therefore would grant no subsidy But this parliament is dissolved Scottish ships are intercepted their goods taken away the Seamen imprisoned miserably handled all Sea-ports closed up with Frigots the Kings army advanceth both by sea land the Castle of Edenburgh oppresseth the town killeth many with shote Now at the time appointed Jun. 11. the parliament conveeneth leavieth an army for a new Expedition in defence of the land cleareth the equity of the same in a Declaration shewing 1 how they were necessitated thereunto being not able to live without traffique justice to mantaine an army on the borders 2. That the warr was onely Defensive the King being stirred up by their adversaries to breake the Articles of Pacification to imprison their Commissioners to call Parliaments in England Irland for subsidies for the warr to take their ships imprison their sea-men to give Commission to the Governour of the Castle of Edenburgh to kill all he could when they resolved onely to defend themselves to seek a firme sure peace then to lay down armes after security had for their Religion liberties 3. That they were called by the same divine Providence by which they had been directed hitherto 4. That they looked upon none as their enemies but a Canterburian Faction made up of Atheists Papists Arminians Prelats the seducers of the King 5. That their end was not to wrong his Maj. nor to enrich themselves but Gods glory the firm peace of both nations the true honour of the King that the enemies of both Kingdomes might be punished So do they emit another paper for the satisfaction of the good people of England clearing their true Intentions And so do advance with their Army in to England take New Castle before they would advance toward York where the maine body of the Kings Army did lye they supplicat his maj at length to consider their greevances particularly to ratifie the last Parliament that the Scott in England and Irland might be set at liberty and not forced to take unlawfull oaths that the Incendiaries might be punished according to justice the Scottish ships restored and every thing removed which hindereth free commerce and tradeing between the two Nations Many of the English Nobility the City of London petition for a Parliament they and others advise his Maj. to desist from the warr At length the King is moved to thoughts of peace chooseth eight English Earles eight Lords to meet with such as Scotland should make choise of to conclude all matters of difference This Conference did begin at Rippon was concluded at Westminster the substance of which shall be mentioned presently when it shall be shown how these Acts were all ratified approved by the King himself his Parliament of Scotland Anno 1641. When the Parliament in Jun. Anno 1640 had conveened at the time appointed at the last Session all the Acts of the former Assembly 1639. are ratifyed by their 4. Act. They also ratify the Covenant the Act of Councell beformentioned thereanent do insert the said Covenant with the assemblies explication in their Registers And rescinde all Acts Statutes made in favours of the prelats as Act. 23. Anno 1597. anent their voice in Parliament Act 2. Anno 1606. anent their restitution the act 8. Anno 1607. anent the Chapter of St Andrews act 6. 1609. anent their Commissariates the 1 Act 1612. ratifying the acts of the pretended assembly at Glasgow 1610. the 1. 2. Acts Anno 1617. anent the Election of Bishops restitution of Chapters the 1. act 1621. ratifying the Articles of the pretended assembly at Perth 1618. all others whatsoever made in their favours prejudiciall to the spirituall nature jurisdiction Discipline privileges of the Kirk or of the Generall provinciall presbyteriall assemblies or kirk Sessions after the enacting of many other profitable lawes they adjourne the Parliament unto the 19. of Novemb. next then unto the 14. of January 1641. then unto the 13. of April following then unto the 25. of May then unto the 15. of July at which time the King himself was present And in this Session of Parliament the Articles of the Treaty are ratifyed enacted ordained to have in all time comeing the fullforce strength of a true persect security Act of Parliament the King for himself his successours promised in verbo principis never to come in the contrary of that Statute Sanction or any thing there in contained By this Treaty these Articles were concluded 1. That for as much as the Kings Maj. did call conveen a Parliament to beholden at Edenburgh the 2. of Inn. 1640. wherin certaine acts were made aggreed upon which acts hiâ—… Maj. for the peace good of his kingdome is pleased to publish in his own name with consent of the Estates therefore commands that the said acts bearing date the 11. of Iuny 1640 be published with the acts to be made in the next Session of the same Parliament that all the said acts have in all time coming the strength of lawes 2. That the Castle of Edenburgh other strengths of the kingdome should according to their first foundation with
Edinburgh who were to communicat it unto the rest of Presbyteries of the Kingdom a gracious letter as it was called wherin he promised to owne to countenance the government of the Church as it was established by law wherby many took him to meane Presbyterian government But others feared a designe to overturne Presbyterian government to introduce Prelacy as afterward it came to passe when the Parliament did rescinde all acts statutes made in favours of Presbyterian government did devolve the power of setling the government of the Church upon his Maj. they did by their Act. 16. allow the present administration by Sessions Presbyteries Synods for a time But at length Mr IamesSharpe a man who had formerly been intrusted by severall of the Ministry confided in as one who would prove most faithfull unto the Presbyterian interest but now had betrayed his most intimat brethren laid down a course for overturning his mother Church therby declared that he was a most unnaturall childe of that Church other three Ministers with him went up to London wâ—… first being made ordained Deacons after that Presbyters they are consecrated Bishops upon the day of 1661. with all there is a proclamation from his Maj. of the date at Whitehall the 6 of September Anno 1661. declareing His Royall pleasure to be for restoreing of the government the Church by Archbishops Bishops as it was exercised in the year 1637. that he had nominated presented persones to the severall Bishopricks of the Kingdome of Scotland of whom some have been lately consecrated invested with the same dignities Church power authority which was formely competent to the Archbishops and Bishops in the Reignes of his Royall grand Father and Father of blessed memory and that the allowance of Presbyteriall government is now of itself void and expired as being only for a time c. And so the jurisdiction and exercise of Church government should be ordered in there spective Synods Presbyteries and Sessions by the appointment authority of the Archbishops and Bishops according to their privilege practice In obedience to which proclamation The Privy Councell Ian. 9. 1662. did make publick intimation thereof discharge all ecclesiasticall meetings in Synods presbyteries sessions untill they be authorized ordered by the Archbishops Bishops upon their entry unto the government of their respective seas which is to be done speedily Wherupon at the time of the meeting of the provinciall Synods noblemen others were sent to raise them by force But therafter when these foure returne from London consecrat the rest there were acts made in the second session of Parliament viz. Anno 1662. redintegrating them to the exercise of their episcopall function to all their privileges dignities jurisdictions possessions due formerly belonging thereunto as also there is an act ordaincing all ministers to repaire unto the diocesian assembly concur in all the acts of Church discipline as they should be therunto required by the Archbishops or Bishop of the diocese under the paine of being suspended from their office benifice till the next diocesian meeting for the first fault if they amended not to be deprived the Church to be declared vacand But notwithstanding of this act all such ministers as resolved to keep a good conscience did forbear to goe unto these meetings or unto the other meetings which they call exercises in which meetings the prelate such as he named did not only preside but ruled as they pleased Not only because the privileges of the judicatories were encroached upon wronged by the Prelate presideing at his own hand without the consent of the rest contrary to the constant practice of that Church because a constituent member of these judicatures viz the ruleing elder was excluded contrare to the principles of presbyterian government the practice of that Church from the begining the practice of all other reformed churches of the primitive Church contrary to the judgment of many eminent divines both there and abroad who have clearly made it to appear out of the scriptures that Christ hath instituted such officers and these should have more weight then those three mentioned by the author of the Seasonable case pag. 11. as of another judgment But also because these meetings now differ from the meetings judicatories which the Church had before not only in name they being now called doâ—…sian meetings not Synods Presbiteries but also in thing The former judicatories are razed overturned these new meetings are erected upon a new Basis the Kings power perogative to setle what forme of Church government he thinketh best they are now authorized ordered by the prelates so they are pieces partes of the prelaticall government therefore they are distinct from what they were before So that no minister that made conscience of his covenant vow for presbyterian goverment against prelaticall could with peace freedome keep or countenance these meetings It is replyed by the prelates procurator the new casuist in his pamphlet called the seasonable case etc. pag. 12. That the meetings now before are of the same constitution nothing altered nor any more holding of Bishops now when the Kings Maj. hath taken off the restraint which for a time he putt on then if he had not at all restrained them But this is no satisfactory answere his meet deny all will not availe much with indifferent men of understanding for the difference is clear because 1. formerly Church judicatories had power within themselves to nominat appoynt their own moderator now it is not so 2. Formerly Church judicatories Church power did flow from the Lord Iesus Christ immediatly as being the only head of his Church now they flow from another fountaine viz the King as the fountaine of all Church power therefore is the goverment called his majesties governement ecclesiasticall in the Act of councell Iuly 10. 1663. the prelats in the discharge of their office are said to do service to his Maj. in the Church in the act of councell Ian. 9. 1662. 3. Formerly Church judicatories did meddle with every scandal now they must meddle with no more then the prelat pleaseth 4. Formerly presbyters had power to voyce to determine by their decisive suffrage now they are but the prelates counsellours of whose counsell advice he maketh what use he thinketh fitt 5. Formerly there was none in those judicatories who had a negative voyce now the Bishop hath it the rest are but cyphres 6. Formerly in these judicatories ther were ruleing elders but now that constituent member is not admitted which particular alone will sufficiently evidence that the face frame of the judicature is altered And since it is so any man of understanding may easily perceive such a difference as maketh those meetings now to depend upon
now presbyterian government is quite overturned all presbyterian assemblies are discharged under the highest paine after prelats are advanced never till then there cometh forth a new order for new meetings upon new principles meetings otherwise constituted then formerly in a word such meetings as did but serve to approve of confirme prelats in their place power therefore all were commanded by the Estate to concur with the prelats in their meetings under a penalty So that it is but a meer falshood to say that the meetings then now are of the same constitution nothing altered for then they were hedges standing in the prelats way though much weakened by reason of the civill power opposeing but now they are props to support strengthen the hands of the prelats as being wholly ruled guided by them By what is said it is hoped that tender Christians will see that there was no small ground of scrupleing at these meeting that they will be loth rashly to condemne such as feared to transgresse in the least resolved rather to suffer then to sin seing it is now beyond controversie that their concurring in those meetings had been upon the matter a consenting unto an approving of prelaticall government upon which account alone the faithfull servants of Christ did refuise to concurre SECTION IX The reasons why Ministers refuised to seek presentations collations cleared defended THus the Lord was pleased to keep his servants out of this snare which the prelats had caused plet for their consciences but there are others stronger following The Parl. in their second session An. 1662 made an act ordaineing all Ministers who had entered to the cure of any parish within brugh or land in or since the year of God 1649. to have no right unto nor uplist the rents of their respective benefices modified stipends manse or gleib for this instant year 1662. nor for any year following unlesse they should obtaine a presentation from the lawful patroâ—… and have collation from the Bishop of the dioecy where he liveth before the 20 of Sepr next for understanding of this It would be considered That before the year 1649. the Church was groaning under that sore oppression of laick patrons having power to presente Ministers unto benefices and then the Parliament was pleased to discharge all presentations of Kirks patronages whether belonging to the King or to any laick patron upon good weighty grounds as the narrative of their 39 act March 9. 1649. sheweth in these words The Estates of parliament being sensible of the great obligation that lyeth upon them by the nationall Covenant by the solemne league covenant by many deliverances mercies from God by the late solemne engadgment unto ties To preserve the doctrine and maintaine and vindicate the liberties of the Kirk of Scotland and to advance the work of reformation therein to the utmost of their power considering that patronages and presentations of Kirks is an evill and bondage under which the Lords people and Ministers of this land have long groaned and that it hath no warrand in God's word but is founded only on the commonlaw and is a custome popish and brought into the Kirk in time of ignorance and superstition and that the same is contrary to the second book of discipline in which upon solide and good ground it is reckoned among abuses that are desired to be reformed and unto severall acts of the generall assembly and that it is prejudiciall to the liberty of the people and planting of Kirks and unto the free calling and entering of Ministers unto their charge And after this Ministers entered by the call of the people of whom they were to have charge Now this Parliament will have this piece of reformation undone the Church brought back unto her old state of bondage so will have Ministers to seek for these presentations thereafter to go to the Bishop for his license approbation to officiat exerce the Ministeriall function But the faithfull zealous servants of Christ had not freedome nor liberty to do either of these therefore resolved to suffer rather then to sin They had not freedome to go to seek a presentation for these reasons 1. Because they saw no warrand for such a way of entering into the Ministery allowed of Christ or his apostles nor practised many hundereds of years thereafter and therefore toapprove of such a way had been a sin 2. The Church had been long groaning under that oppression bondage was desireous to be rid thereof at the very beginning but could never obtaine it untill An 1649 Now if they had obeyed this act submitted unto this oppression they had consented unto the spoileing of the Church of her privileges and had condemned that worthy renowned Parliament who were graciously moved of God to take off this Yoke off her necke 3. They should in so far have consented unto the defection now carryed on for this was a piece thereof The restoreing of the Church unto her rights privileges was a part of the work of reformation yea no small part thereof when this privilege is taken away the work of reformation is in so far overturned therefore such as would have sought presentations should have made defection themselves have consented unto approved of the Parliament in carrying on the worke of defection in so far 4. By the 36 act of the first Session of this Parliament It is ordained that the person to be presented shall in presence of the patron or his atturney and of the sheriffe of the shire Stewart of the Stewartry or heretable baily or commissar of the bounds of it be in the countrey and of the Magistrats of the brughs within the brugh before the granting and their accepting of the presentation Take and subscribe the oath of alleagiance otherwise his presentation is null and void of it self Now as shall be showne hereafter no man could with a saife conscience take that oath as it was tendred by this Parliament 5. They should have thereby condemned the manner of Elections by the people consequently themselves as being hitherto intruders because entering into the Ministery without a lawfull call viz without the presentation of the patron But it will be objected That all the ministers of Scotland who entered before the year 1649. should by this meanes be condemned as intruders entering without a lawfull call Ans Though patronages cannot but be condemned as sinfull tending to ruine the Church to defraude her of much advantage beside the spoiling robeing her of her privileges liberties which are purchased to her by the blood of Christ because the patron who sometime may be a prophane person a persecuter either hath not understanding to discerne the spirits or will not make choise of the best most able minister Yet such as entered that way before the
is one that are so intrusted by law to call for such promises engadgments do search into mens apprehensions concerning the grounds of their power or not yet the very promiseing of obedience in things lawfull for in things unlawfull obedience must not be promised to any lawfull power under heaven is an acknowledgment of the lawfulnesse of their power of subjection as due unto them an owneing of them as lawfull officers lawfully installed authorized because this could not be done therefore neither could the other be done He replyeth 1. It is not obedience under a reduplication and as formally obedience they call for If it be obedience materiall they are satisfied Ans. And what more doth the most lawfull power under heaven ask do they search into the principles of mens doing such such acts do they examine the reduplications under which they act But. 2. Whether they call for it under that reduplication or not It is reall obedience they call for and. 3. The promiseing of obedience under whatsoever reduplication hath in its bosome an acknowledging of the lawfulnesse of the authority calling for such obedience He replyeth 2. Suppose it were so that obedience as formally obedience were required yet it were hard to say it could not be promised or that it could not be acknowledged that they have any laâ—…full authority for looking upon them as the Kings Maj. commissioners in causes ecclesiasticke for regulating the externall order of the Church in their severall bounds and impowered by the law of the land so to do the strickest presbyterians will not finde ground to disowne their office in that consideration Ans. Then 1. Prelats are nothing else but the Magistrats commissioners have no power or authority jure divino by any warrant of Gods law more then any other of the Magistrat's commissioners 2. whence had the prelats in the first three hundered yeers if so be there was any such as this author is bold enough to affirme but faileth in his undertaking to prove it their commission had they it from Nero the rest of the persecuting heathenish Emperours and if they had no commission from them whence had they their power or by what commission did they act or how could they be Bishops without such a commission How will this advocat extricate himself out of these difficulties evite a contradiction But. 3. If they be the Magistrat's commissioners in causes ecclesiasticke their power must reach no further then the Magistrats power doth in Church causes viz the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his externall order If he streach it no surder How then cometh it to passe that they meddle with more then what concerneth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or will hâ—… say that all the causes which prelats as prelats meddle with are but such ecclesiasticke causes As are for the regulating the externall order of the Church Then he must say that their chief power in ordination their chief if not only power in jurisdiction floweth from the Magistrat by vertue of his commission they act in that sphaere capacity and if he say so he speaketh plainely but without any ground in the word for then Magistrats might ordaine alone at least have a chief hand in ordaineing with others for what they may commissionate others to do in their name they may do themselves But how or what way shall we see this proved Where will he shew any example of any Magistrat as such ordaineing or deposeing Ministers censureing or excommunicating Offenders since the World began What a wilde notion must this be then And if this be the Basis which is so rotten let any judge what the superstructure must be It were tedious here to lanch forth into this debate concerning the Magistrats power in Church matters But sure it was never the doctrine of the Church of Scotland noâ—… of any reformed Church that what power the Prelats challenge to themselves as such did primarily belong unto reside in the hand of the civill Magistrat might be derived by commission from him unto them And this must be granted as a truth if it be once said that prelats Act in Church matters by vertue of a commission from the supreme Magistrat for a commission is distinct from a command the supreme Magistrat may command ministers to preach baptize do what himself cannot do for the doing whereof ministers borrow no power from him but he cannot propperly give them any commission for that effect The giving of a commission importeth the conveyance of a power for effectuating that which is to be done by the commissioner and that the person granting the commission might himself do that which he commissionateth others to do See this consequence fully cleared by famous Voctius Polit Eccles. pag. 146. arg 12. But now if there were no more to hinder any from acknowledging such a power in the prelats this is sufficient that it is granted they have all that power over presbyters by being his Maj. commissioners that they have all that power derived from him consequently that they have no such power at all because he from whom they derive that power by a commission hath no such power himself The confession of faith of the Church of Scotland acknowledgeth no such power in the civill Magistrat The scriptureâ—… by which all are to regulat their actions in the Church of God giveth warrand for no such power No reformed divine except Arminians Erastians doth acknowledge any such power nor any confession of faith of any of the reformed Churches Behold then Reader see what monsters the Prelats are swollen up to that bignesse with mere winde phancies observe by what art they ascend They make the supreme Magistrat beleeve that all the power belongeth unto him to the end he may devolve it back againe over on them by a commission so authorize them according to that Tu facis hunc dominum te facit ille deum Thus you see they derive their power a non-habente potestatem from such as have it not to give therefore their commission is simpliciter null cannot be acknowledged by any faithfull minister or Christian Nor can their power be submitted unto And hence also it is clear what reason these honest Ministers had to refuise this acknowlegment not to take the canonicall oath which was so contradictory unto the oath of the Covenant But he replyeth That there is no contradiction betwixt the covenant and that canonicall oath or promise of obedience to the prelate because Timorcus who is tender in the matter of oaths maintaineth that the ministers who of old took the canonical oath did not swear the contradictory there to when they took the covenant whâ—…nce it will follow necessaryly that they who have taken the Covenant do not contradict that oath if they should take the oath of canonical obedience Ans. Though this canonicall oath should not contradict the second
which the tenderers thereof do put upon it must be searched sought for out of their acts for though it could have been wished both reason religion would have required it that after the example of Abraham they had made the oath as plaine easie as might be so that the sense meaning of it had been obvious to all or had annexed such a glosse meaneing as the words in ordinary construction would bear tender Christians might saifly assent unto yet there was no such thing done yea not being desired to do it would they do it yea nor would they suffer any to enquire at them in what sense they would have the oath taken yea which is more they made an act dischargeing all to offer any sense of the oath under the paine of treason So that there is no way now left to finde out the meaning of the oath as to this part but by their acts actings which when considered together with some other things usefull in this bussinesse will help to cleare the true sense thereof Three things then must be spoken to 1. The rise progresse of this bussinesse which is imported by this part of the oath viz the Kings supremacy over persons ecclesiastick in ecclesiastick causes in England 2. The rise progresse of it in Scotland 3. Some acts deeds of the King Parliament who now tender it As to the first of these It is notour enough what King Henry the Eight did when upon some privat discontents he shook off the Pop's supremacy Anno 1530. for having caught the Clergy in a Premunire for countenanceing some way or other the Pop's legat he would not be satisfied with their payment of 100000. lib unlesse also they would acknowledge him for the supreme head of the Church on earth which after some debate in their Synod both in the upper lower house of convocation was condescended to in forme as followeth cujus c. of which Church viz the Church of England we recognosce his Maj. to be the singular protectour the only supreme Lord so far as Christ's lawes will permitt the supreme head This was subscribed unto by all put into their publicke acts or instruments presented to the King afterward Parl. 24. c. 12. upon this ground it was statuted ordained that all ecclesiasticall suites controversies should be determined within the Kingdom all appeals to Rome were prohibited and Parl. 25. c. 20. The manner of electing of Archbishops Bishops was altered that power given granted to the King and upon this same foundation Parl. 26. c. 1. it was declared that the King is supreme head of the Church of England that he should have all honours preheminences which were annexed unto that title after this there followed another act c. 3. for Tenths first fruits as appertaineing to that head-shipe supreme authority Hence also Anno 1532. The convocation submitting unto the King's Maj. promiseth in verbo sacerdotis That they would never from thence forth presume to attempt allaidge clame or put in ure enact promulge or execute any new canons constitutions ordinances provinciall or others or by whatsoever name they shall be called in the convocation unlesse the Kings most royall assent may to them be had to make promulge execute the same that his Maj. do give his most royall assent authority in that behalfe Which deed of theirs the Parliament did shortly thereafter ratifie in these termes That none of the said clergy from thence forth should presume to allaidge clame or put in ure any constitutions or ordinances provinciall or synodall or any other canons nor should enact promulge or execute any such canons constitutions or ordinances by whatsoever name or names they may be called in their convocations in time coming which alwayes shall be assembled by the Kings write unlesse the same clergy may have the kings most royall assent license to make promulge execute such canons constitutions ordinances provinicall synodall upon paine of evry one of the said clergy doing the contrary to this act thereof convicted to suffer imprisonment and make fine at the king's will 25. Parl. c. 19. So Parl. 35. c. 1. There was another oath devised ratified which was to be imposed upon the subject for the more clear asserting of the King's supremacy By these Particulars any may see that Peter Martyr had good ground to say as he doth on 1. Sam. 8. That King Henry took all that power to himself which the Pope challenged atque hoâ—… fortasse est quod Rex Angliae voluit se secundum Christum appellari caput ecclesiae putavit enim campâ—…testatem quam sibi Papa usur paverat suamesse in reguo suo ad se pertinere i. e he would there fore be called head of the Church next under Christ because he thought that all that power which the Pope did usurpe did belong to him within his own dominions and he had good ground to say that it was a proud title which gave much offence unto the godly Nor was it without reason that judicious Calvin did inveigh so much against that title in his commentary on Amos 7. saying qui juitio tantopere etc. i e. They who at the first did so much extoll Henry king of England were no doubt inconsider as men they gave unto him the supreme power over all and this did alwayes wound me They were blasphemous when they called him supreme head of the Church under Christ. So that Peter Heylyn must not be beleeved when he telleth the world in his discourse of the reformation of the Church of England pag. 13. That thâ—…se statuts which concerne the kings supremacy are not introductory of any new right that was not in the crown before but only declaratory of an old againe pag. 48. 49. That when the supremacy was recognized by the Clergy in their convocation to king Henry 8. It was only the restoreing of him to his propper and originall power invaded by the popes of these later ages for that title of supreme head not only seemed to have some what in it of an innovation as himself is forced to acknowledge in the following words but really had an innovation in it of no small consequence as shall appeare But this title of supreme head gave offence both at home abroad therefore Queen Elizabeth did change it into this of supreme governour over all persons as well in all causes ecclesiastick as civill in these tearms it was keeped is to this day But all this change did not much help the matter for many were offended even there at and what wonder seing it seemed to attribute to her Maj. no lesse spirituall jurisdiction power then what the former oath did importe Whereupon the Queen in the first year of her reigne after the Parliament had condescended on the forementioned oath published an
scruple now at the taking of that oath let wise men judge Next as to the rise of this power over the Church the occasion of this oath in Scotland seing it may sufficiently be gathered from the short historical narration of the government of the Church set down Sect. 1. a short recapitulation will be sufficient here In the confession of faith which was ratified approved by the Parliament Anno 1560. againe ratified insert in the records Anno 1567 cap. 25. the power in Church matters which is there given unto the civil Magistrat is in these words That to them chiefly and most principally appertaineth the conservation purgation of religion and they are appoynted for the maintenance of the true religion and for suppressing of idolaâ—…ry and superstition in that same Parl. An. 1567 Act 2. there is an act which was made Anno 1560. ratified ordaineing that the â—…ishop of Rome called the Pope have no jurisdiction or authority within this realme and that none of his Maj. subjects suite or desire title or right of the said Bishop of Rome or his sect to any thing within his realme under the paine of banishment c. and that no Bishop use any jurisdiction in time coming by the said Bishop of Romes authority under the paine forsaid whereby the Popes authority was quite rejected not only in civil matters but in Church matters yet there is no expresse word of the Kings being invested with any such power Anno 1568. There was one Thomas Bassenden Printer in Edinburgh who did printe a book intituled the fall of the Roman Church and in that book the King was called the supreme head of the Church This gave great offence moved the generall assembly to cause call in these books to delete that title of the Kings But all this did not preserve the Church from incroachments for when Montgom pretended Archb. of Glasgow was proceeded against the king summoned the whole synod of Lothian before him afterward when this same Mr Montgomery was summoned before the Nationall Assembly there came a Messinger of armes from his Maj. to discharge the Assembly under the paine of rebellion of puting of them to the horne to proceed any furder whereupon the assembly did complaine of this incroachment April 27 Anno 1580. as such the like whereof had never been made before But this availed not for Mr Balcanquell Mr Dury were summoned before the Councell for some freedome which they had used in preaching Of this the Assembly did complaine againe which occasioned a conference betwixt the King some Ministers the result whereof was That in all time coming the tryal of Ministers doctrine should be referred to Church Iudicatories as the only competent Iudge But this was soon forgotten for Anno 1581. Mr Balcanquell was againe accused the privileges of the Church were incroached upon which did put the Church to supplicat Anno 1582. complaine that His Maj. by advice of some consellours was about to take the spirituall Power authority upon himself propperly belonging unto Christ as the King head of his church of the ministery the execution thereof unto such as bear office in ecclesiasticall government so that in his person some men presse to erect a new Popedome as if his Maj. could not be full King head of the commonwealth unlesse the spirituall as well as the temporall power should be put into his hand unlesse Christ be bereft of his authority the two jurisdictions confounded which God hath divided which tendeth directly to the wrecke of all true relig it their next assembly there was an article drawn up to be presented unto his Maj. to this affect That seing the jurisdiction of the Church was granted by God the Father through our Mediator JESUS CHRIST given to those only who by preaching overseeing bear office within the same to be exercised not by the injunctions of men but by the only rule of God's Word That an Act of Parliament concerning the liberty jurisdiction of the Church be so plainely declared that hereafter none other under whatsoever pretence have any colour to ascribe or take upon them any part thereof in placeing or displaceing of Ministers of God's Word in spirituall livings or offices without the Churches admission or in stopping the mouthes of preachers or taking upon them the judgment or tryall of doctrine or of hindering or disannulling the censures of the Church or exeeming any offendour there from By the endeavours of these faithfull worthies any may see what a Spirit was stirring then when the King would assume to himself spirituall power authority so rob Christ of that which belongeth to him as King head of the Church make himself a Pope the fountaine of all power jurisdiction both civill ecclesiastick challenge power to give commission for deposeing ordaineing of Ministers hinder free preaching to try censure doctrine to anull all Church censures as he pleased This was the Spirit that was then stirring at court this is the supremacy to the life this was it which court parasites said did belong unto the crown let the Church say do to the contrary what she could Hence a little after this Mr Melvin was accused for his sermon after he had declined the King his Councell as incompetent judges in that cause was forced to withdraw to Berwick for fear of his life Anno 1584. The Parliament which was suddainely convocated did put the copestone upon this bussinesse gave the King in forme what he had assumed to himself formerly upon the matter in their very first Act give him Royal power and authority over all Estates as well spiritual as temporal within the realme And Statute and ordaine that he and his heires or successours be themselves and their Councels in all time coming judges competent to all persones of whatsoever Estate degree function 〈◊〉 condition they be of spiritual or temporal in all matters that none decline their judgement in the premisses under the paine of treason From this supremacy flowed the impowering of Bishops with Church jurisdiction as commissioners from the King so that when the King wrote unto a Prelat he stilled him Our beloved Clerck Commissioner in Ecclesiastical causes So that by this supremacy the power of Church jurisdiction was made propper to the King the exercise thereof was committed by him to whom he would After this blast was something blown over Anno 1592. Papists others at court stirr up his Maj. against the government of the Church so that when the commissioners of the Generall Assembly had met had sent some of their number to shew the King what offence was taken at his calling home the Popish Lords he was offended asked how they durst meet without his warrâ—…nd But Mr Andrew Melvin answered That there were two Kings two
fit necessary it is for the honour service of almighty God the good quyet of the Church the better government thereof in unity order That there be a National Synod Assembly duely constitut within this kingdome Hath therefore appoynted declared by these presents appoynts declares That there shall be a National Synod of the Church of Scotland And that this Synod for the lawfull members thereof shall consist be constituted of the Archbishops of St Andrews Glasgow the remanent Bishops of these two Provinces of all Deanes of cathedrall Churches Archdeacons of all the moderators of meetings for exercise allowed by the Bishops of the respective dioeceses of one Presbyter or Minister of each meeting to be chosen elected by the moderator plurality of the Presbyters of the same And of one or two from the University of St Andrews one from Glasgow one from the King's colledge one from Marshells colledge of Aberdeen one from Edinburgh And this Synod thus constitut is to meet at such times in such places as his Maj. by his proclamation shall appoynt And is to debate treat consider consult conclude determine upon such pious matters causes things concerning the doctrine worship discipline governement of this Church as his Maj. under his Royal hand shall deliver or cause be delivered to the Archbishop of St Andrews president of the said Nationall Assembly to be by him offered to their consideration The Estates of Parliament do humbly recognosce acknowledge his Maj. Royall power prerogative afore said with the piety justice prudence of his Maj. resolution therein Like as his Maj. with their advice consent doth hereby establish ratify confirme this constitution of a Nationall Assembly as the lawfull constitution of the Nationall Synods Assemblies of this Church His Maj. or his Commissioner without whose presence no Nationall Synod can be keeped being alwayes present declareth that no Act canon order or ordinance shall be owned as an ordinance of the Nationall Synod of the Church of Scotland so as to be of any effect force or validitie in law to be observed keeped by the Archbishops Bishops the inferiour Clergy all other persons within the realme as far as lawfully being members of this Nationall Church it doth concerne them but that which shall be considered consulted agreed upon by the president major part of the members above specified It is alwayes hereby provided that nothing be enacted or put in execution by authority of a Nationall Synod within this Kingdome which shall be contrary to his Maj. Royall prerogative or to the lawes of the Kingdom that no act matter or cause be debated consulted concluded upon but what shall be allowed approved confirmed by his Maj. or his Commissioner present at the said Nationall Synod In which Act these things are remarkable 1. That Church Assemblies may not meet without his warrand 2. The King or his Commissioner are essentiall constituent members thereof 3. That the King hath power to appoynt the very constituent members of the Synod 4. Ruleing elders are excluded out of Church judicatories 5 That the constant moderator hath a more then ordinary voice in the exercise for the member to be chosen there must be elected by him the major part of the rest 6. Nothing can be agreed upon without the consent of the Archbishop of St Andrews thus he hath a negative voice 7. Nothing must be debated either concerning doctrine worshipe discipline or government but what his Maj. pleaseth 8. Nothing must be concluded but what his Maj. or his commissioner doth approve confirme 9 All this is founded on his supremacy 10. And his supreme authority over all persones in all causes his prerogative royall are declared to be all one 5. There is another commission granted for the heigh commission a part whereof followeth Our Soveraigne Lord ordaines a commission to be passed exped under his Maj. great seall of the Kingdome of Scotland making mention That in consideration of the multiplicity weight of Church affaires of the Estate incumbent upon the Lords of privy councell so as they cannot attaine the due execution of the lawes to the effect that the disorders contempt of authority may be timeously suppressed His Maj. by vertue of his prerogative in all causes over all persons as well ecclesiastike as civill has given granted like as his Maj. by the tenor hereof giveth granteth full power commission to the Archbishop of St Andrews The Lord chancellour L. treasurer archbishop of Glasgow Duk Hamilton Marques of Monâ—…se c. or any five of them an Archbishop or Bishop being one of the number To summon and call before them all contemners of the discipline of the Church for that cause suspend deprive and excommunicat all keepers of conventicles c. to appoynt ministers to be censured by suspension and deposition and punished by fineing confineing and incarcerating them and all other persons who shell be found transgressours as aforesaid c. Out of this Act these things are remarkable 1. Here is a mixed court made up of Church men civill men 2. A court medling both with civil ecclesiastick punishments for they have power of deposeing excommunicating fineing and imprisoneing 3. A court founded upon his Maj. prerogative in all causes over all persons as wel ecclesiasticke as civil 4. An Archbishop or Bishop is sâ—…e quo non one of those with four others may do all themselves By what is said something of the meaning of this oath according to their sense who tender it may be discovered the bussinesse being so clear much time needeth not be spent in handling that long tedious controversie concerning the Magistrats power in Church matters Onely a hint at some few things as reasons why this oath thus tendered explained could not be taken will be sufficient 1. By this meanes they should upon the matter have affirmed that the King was head of the Church for it is clear that he assumeth to himself power of appoynting new officers in Christ's house new courts judicatures which Christ did never appoynt of committing Church power to whom he will of appoynting what forme of Government in the Church he thinketh fit modelling the constitution of Church idicatories appoynting who shall be members who not who members siue quibus non of limiting the bounds of their procedour by appoynting what they shall treat of what not of puting life in their canons constitutions c. Thus all Church power shall flow from him he shall become the head of the Church under Christ the same way that he is head of the commonwealth under God And indeed the prelate their creatures are not ashamed in their publick prayers to stile the King head of the Church Now could any faithfull
congregations But where shall a Magistrat be found for establishing this one forme of Government Is it not then saifest to say That Christ hath set down such a forme which all Churches all the world over are obliged to follow imitat for he is only head of the Church Obs. 3. When he stateth the question Part. 2 c. 3 § 1. He limiteth the disput unto two sorts or species of Government thus Whether the Church should be Governed by a colledge of presbyters or by a superiour order above the standing ministery having the power of jurisdiction ordination belonging to it But under favour this is not faire dealing in stateing of a controversy for his bussinesse is to shew that there is no forme at all setled by a Ius divinum That there is no warrand in the word for any one forme more then for all the rest that there is no one forme so determined by a positive law of God that all the Churches of Christ are bound to observe it but that it is left to the prudence of every particular Church to agree upon its own forme which it judgeth most fit for the ends of Governement in it self if this be his drift scope may not every one see how he prevaricateth here in limiting the disput to these two formes seing there are moe formes pretended unto The independents will grant that there is no warrand in the word for either of those two formes mentioned yet will allaidge that there is another forme allowed of God determined The Papists have a forme of Government it may be the prelats think that their forme differeth from that The Morellians have another forme distinct from all these the Erastians have a sixt it is possible that Mr Baxter shall give him a seventh made out of presbyterian episcopall independent Erastian now if his principles exclude all these why was the disput limited to two or doth he think that these other formes are expresly excluded by the word that Churches are not left at liberty to make choise of any of them but only of either of the two which he mentioned Then the scripture is expresly determinatly against severall formes of Governement if this be true his principles are overturned for if the law of God be expresly against some formes it must be more for other formes then for these all formes are not indifferent nor are men left at liberty to pitch upon what forme they please Obs. 4. He granteth Part. 2. c. 2. § 1. That the Government of the Church ought to be administred by officers of divine appoyntment And now what shall become of that Government by a superiour order above the standing ministery for a prelat as a superiour order is a distinct officer from presbyters so must have a divine appoyntment if he hath a divine appoyntment he must be a standing officer as well as presbyters if so men must not as they please lay him by but the Government by prelats must be juris divini if upon the other hand he be really a distinct officer hath no divine warrant or appoyntment the Government of the Church by prelats must be utterly unlawfull But what sayeth he to this objection Part. 2. c. 4. § 11. These officers are only said to be new that were never appoynted by Christ the Church may appoynt none such but if such be meaned as have a Charge of more then one particular congregation by the consent of pastours themselves such an officer is not neâ—… for beside the generall practice of the Church from the first primitive times which have all consented in the use of such officers we finde the foundation of this power laid by Christ himself in the power which the Apostles were invested in which was extended over many both pastours Churches this power must be proved extraordinary before it can be said to cease that must be done by some arguments proper to their persones for if they be of a morall nature they will prove the office to be so too I say not but that the necessity of the office as in their persons for the first preaching propagating the Gospell did cease with them but that after their death it became unlawfull to take Charge of diâ—…ecesian Churches I deny for to make a thing unlawfull which was before lawfull there must be some expresse prohibition thus he To which it is answered 1. It appeareth then that a Bishop is a distinct officer from a Presbyter for the Apostles were distinct from Presbyters their office by Mr Stilling fleet is the same upon the matter with that of the Apostles viz a power over both Churches pastours for he will not grant that that power in the Apostles was extraordinar for he sayes that the foundation of this power was laid by Christ himself in that power which the Apostles were invested in therefore that power of the Apostles the power of Prelats must be one upon the matter and so Prelats must be distinct from Presbyters as the Apostles were 2. It is strange how he can so confidently say That it was the practice of the Church of God from the first primitive times to consent to the use of such officers sâ—…ing himself is at so much paines to prove that antiquity is most defective in the times immediatly after the Apostles that none dar with confidence beleeve the conjectures of Eusebius at 300 yeers distance from the Apostolicall times when he hath no other testimony to avouch but the hypotyposes of an uncertaine Clement the commentaries of Hegesippus c. Pag. 296. 297. 3. To let this passe Mr Stilling sleet would do well to shew whether the office of Apostles which is a distinct thing from their extraordinary immediat mission which he is pleased to make the maine distinguishing note of an Apostle also from the power of working miracles to confirme the truth of what they preached did cease by God's warrand and approbation or not if not how could any be so bold as to lay this office aside by which persons should be invested with power over many both Churches and pastours how can any say that it is not still necessary Mr Stillingfleet seemeth here to plead for the divine right of prelacy And indeed if the office power of Apostles be the same with prelacie if that power or office be not laid a side with God's warrand approbation it must still be an office allowed of God if so Mr Stillingfleet's notion will fall to the ground His saying that the necessitie of the office as in their persons for the first preaching propagating the Gospell is ceased is nothing to the purpose for he must speak of the office as it is the same with the office of Prelats It is certaine the necessity of the office as in their persons must cease because they are gone
the work of first preaching propagating the Gospell could be done by none after them when they had done it themselves but that was not their ordinary office if Mr Stillingfleet speak truth here If this office did cease by God's warrand then how can any raise it up againe without his expresse warrand for either it was the Lord's will when he caused it to cease that it should cease till he was pleased to make use of it againe or till men pleased to raise it up at their owne pleasure This last cannot be proved therefore seing God thought fit to lay is aside gave no signification of his minde when the Churâ—… should be at liberty to make use of it againe It must now be aâ—… new office unwarranted of God so unlawfull 4. That rule thâ—… to make a thing unlawfull which was before lawfull there must be some expresse prohibition for bidding any furder use of such power will not alwayes hold in this case because some othâ—… thing may be equivalent unto an exprese prohibition 〈◊〉 when God removeth the speciall propper work of such an office the speciall proper qualifications with which such officers were endued when those cease the office ceaseth God thereby declareth that the office work was extraordinary therefore should not continue As for Example in the primitive Church there were some Prophets these were distinct from Apostles Evangelists Pastors c. so were there workers of Miracles such as had the the gift of healing of speaking with tongues And when God withdrew those gifts fiting those offâ—…cers for the work unto which they were then called did he not therby declare that it was his will that that office should cease was there a necessity for any other expresse probition And because of the want of this expresse prohibition will it be lawfull now for any to set up such officers offices in the house of God when God giveth not the qualifications so giveth not the call thereunto So is it in this case of the Apostles when their qualifications their speciall work ceased their office ceased there will be no call for such officers till there be fit work God give fit qualifications without a call warrand it must be unlawfull to set up such an office againe This will be clearer if it be considered what was the speciall work of an Apostle It was this A planting of Churches setling of the Gospell government in them by insâ—…nteing the standing officers thereof that by an eminent power immediatly granted by Christ to them solely This was their speciall work this ceased with them so did their office with it As also the qualifications And therefore it would be unlawfull now for a Church at here own hand to set up such an officer againe though there be no expresse probition By this it is clear 5. That the power office of Apostles laid no foundation for prelaticall power the work belonging to them as such being altogether extraordinare It is true their power did extend over many Churches pastours but yet 1. They were not fixed to such such particular dioecies as propper to themselves but sometimes moe of them were to gether in one place following their work Nor. 2. Did they account themselves the sole pastors of such or such a Church after other ministers had been ordained there 3. â—…or did they ordaine alone in Churches constituted nor 4 Did they exerce jurisdiction alone but alwayes they joyned others with them in Churches setled 5. They assumed to themselves no negative voice either in ordination or jurisdiction so in them there could be no foundation for prelacy laid even as to their common work or work of a lasting nature which did not properly peculiarly appertaine to them as Apostles 6. Neither finally were they consecrated ordained after the manner that prelats are now consecrated being first made Deacons next Presbyters then Bishops so that there is a vaste disparity But distrusting this answer he giveth a second § 12. to this purpose The extending of any Ministeriall power is not the appoynting of a new office because every Minister hath a relation Actu primo to the whole Church of God the resiraint enlargment of which power is subject to positive determinations of prudence conveniency in Actu secundo The exercise and execution of the power of order belongeth to every one in his personall capacity but as to the power of jurisdiction though it belong habitually and Actu primo to each presbyter yet being about matters of publicke and common concernment the limit ation and exercise of it belongeth to the Church in common such is the power of visiting Churches of ordination and censures and when this is devolved to some particular persons by the rest of the pastors or by the Magisrat quoad executionem it belongeth to them Ans. 1. This contradicteth the former answer for the former answer did suppone that these were distinct officers from presbyters because their office was such as the ordinary office of the Apostles and the Apostles were distinct from other Church officers even by their office not in respect only of their extraordinare mission or power of working miracles But this answer affirmeth them to be one the same with presbyters But. 2. By this answer he might plead for the Pope for every Minister in actis primo hath a relation to the whole Church so might be a Pope if the supreme Magistrat or the rest of the Ministers would devolve upon him the execution of the power of jurisdiction so the Pope is no new officer but a mere presbyter only his power of jurisdiction is enlairged So may he plead for Cardmals Patriarchs Primats Archbishops as well as for Bishops But it will be objected that the Pope pretendeth to some other thing as the warrand of his power even to a jus divinum Ans. so do prelats but with Mr Stillingfleet all is one whether that be pretended unto or not for it is no matter what they say of themselves but what any may feigne of them to the end they may both deceive others be deceived themselves This is as if one would defend a man who had taken upon himself to be a King of such or such a common wealth contrare to the fundamentall lawes of the land and would alledge that he were no distinct officer from any other member of Parliam because for sooth the power of Government as to its execution is subject to positive determinations Parliaments may do commissionat some of their number to some eminent piece of work as to be a Generall or the like he who calleth himself King is nothing else notwithstanding that he rule the commonw with as absolute power unlimited as ever King did Sure any man of understanding would smile at such a defence and just
Kisse It was only a civil custome used then in saluteing one another was not of any Apostolicall institution famous Voetius Polit. Eccles. Pag. 466. sayeth that this Kisse was a common rite in its Kinde forme used according to the received custome in toaken of love friendshipe familiarity as also of subjection and againe Pag. 467. of what soever kinde forme it was it was nothing but a common signe of love good will acquaintance friendshipe familiarity courtesie reverence honour in thwir meetings conferences salutations especially in the Eastern conntreyes see Gen 29 11. 31. 28. 45 15. 1. Sam. 10. 1 2. Sam. 20 〈◊〉 Mat. 26 48. Luk â—…7 45. It is true Paul bids them salute one another with a Holy Kisse but when he doth so he doth not institute the Kisse but only ordereth the manner of their useing of that salutation exhorteh that it be not done wantonly or dissemblingly but Christianly Holily Voetius ubi supra sayeth By thiâ—… Epithet Holy it is distinguished from a lust full Kisse as that Prov. 7. 13. Hypocriticall like that Mat. 26 48 49. And it is called holy because the Kisse of Holy true charity as 1 Pet. 5. 4. And againe he sayeth It is propounded beâ—…y of a command not generall but speciall according to the particular present circumstances of time place and persons Thus it is apparent that for all these foure reasons of his the practice of the Apostles in the matter of Governement â—…being a bussinesse unto which they were called for which they were endued specially assisted by the Holy ghost is obligeing of binding force But there are some other things which he allâ—…igeth against this Part. 2. cap. 6. § 19. Which must be examined He layeth down as probable That the Apostles in probability did not observe any one fixed course in setling the Government of Churches but setled it according to the severall circumstances of places and persons which they had to deal with Though he lay not this down as a foundation of his thesis but only as a Doctrines of probability yet if he be able to make it out that the Apostles in some places did setle Presbyterian Governement in other places Episcopall Governement he shall gaine his poynt And therefore his strength in this particular must be tryed To this end he layeth down three grounds 1. The different State condition quantity of the Churches planted by the Apostles 2. The multitude of unfixed officers which Acted then with authority over the Church where they were resident 3. The different customes observed in severall Churches as tâ—… their Governement after the death of the Apostles As to the last of these grounds it cannot appear to be any at all For the pracctice of the Churches after the dayes of the Apostles will not prove what the practice of the Churches was dureing the dayes of the Apostles nor what the practice of the Apostles was unlesse it could certanely be manifested that these Churches did punctually follow the practice of the Apostles which he will neither affirme nor undertake to prove unlesse he would flatly contradict himself As to the second ground it cometh not up to be a sufficient ground for this position unlesse he will prove that these unfixed officers or Evangelists such as Timothy Titus were as himself acknowledgeth were proper Bishops that is to say were not Evangelists but fixed officers 2 Though the Apostle made use of them in some Churches not in others it will not follow that therefore the Apostles did set up distinct formes or models for the way of setting up a model is adistinct thing from the modell itself the modell or species of Government might be the same whether erected in a place immediately by the Apostles themselves or mediatly by the Evangelists at their direction And 3. Neither the Apostles themselves nor the Evangelists for any thing which can be seen in Scripture did act in matters of governement after an Episcopall manner but conjunctly with other Presbyters in Churches constituted what extraordinary course they tooke in Churches not yet constituted is not much to the purpose in hand for their way of erecting a modell thus being extraordinary is not necessarily imitable And thus one species viz. Presbyterian is directly pointed forth But most of the stresse lyeth on the first ground for proving of which he layeth down two particulars 1. That in Churches consisting of a small number of beleevers where there was no great probability of a great increase afterwards one single Pastor with Deacons under him were only constituted by the Apostles for the ruleing of these Churches 2. In Churches consisting of a multitude of beleevers or where there was a probability of a great increase by preaching the Gospell The Apostles did setle a colledge of Presbyters whose office was partly to governe the Church already formed and partly in labouring in the converting of more As to this last particular it may be passed because it speaketh nothing against the Presbyterians they fully accord with him therein save where he sayeth That these two sores of elders mentioned 1 Tim. 5 17. were both preaching Presbyters the one imployed most in preaching and converting moe and therefore deserved both more respect and maintenance because of their greater burden more abundant labours and greater sufferings and others most in ruling the flock already converted And so rejecteth ruleing elders as not being of divine appoyntment But that a word only may be spoken to it here his glosse agreeth not to the place for 1. This glosse maketh the ministery of the Word common to both or else sayeth that such as ruled at home did not preach at all such the Apostle would not account worthy of double honourâ—… but the Apostle maketh ruling common to both 2. Then the maine difference betwixt these two should lye in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as the Apostle maketh the difference to lye in the whole sentence lalabouring in word and doctrine For he sayeth not these that rule well and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in word and doctrine are worthy of double honour but especially such who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. We finde this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to others even to such as were fixed to some certaine place as 1. Thes. 5 v. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. These unfixed preachers behoved to be either Evangelists such like extraordinary Officers or â—…reaching Presbyters Not Euangelists for there was no doubt about these for all would grant that they were worthy of double honour And it is like the Apostle would not have spoken so to Timothy who was an Evangelist Not preaching Presbyters for there was none of those set apart for that end The Scripture mentioneth no such thing but alwayes teacheth that Presbyters were fixed to certaine places what Presbyters might do did when scattered abroad by reason of
persecution is another question Elders are ordained appoynted to Churches Act. 14 23. Tit. 1 5. But enough of this in this place The first particular then must be a little more narrowly examined he sayeth That in some places at first there were noneplaced but only a Bishop Deacons for this he citeth Clement's Epistle saying The Apostles preaching through countreyes and cities ordained the first fruits of such as beleeved to be Bishops and Deacons But by Bishops here he cannot understand such Bishops as are now spoken of that is such as had power over Presbyters and Churches for himself doth abundantly cleare the contrary And what can be allaidged to prove that he meaneth only one Bishop in one place is not yet apparent only he referreth his reader to other testimonies which must also be looked upon examined But it is certaine the place it self speaketh as much for one Deacon in a place as for one Presbyter or Bishop for both are one as himself will acknowledge as clearly for moe Bishops as for moe Deacons in villages or cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are as well Bishops in cities villages as Deacons But then he citeth Epiphanius contra Aeâ—…m Haeres 75. saying That at the first there were no Bishops appoynted then the Apostle writteth to Bishops Deacons for the Apostles could not setle all things at first for there was a necessity of Presbyters Deacons for by these two Officers all Ecclesiastick offices might be performed for where there was none found worthy to be a Bishop the place remained without one but where necessity required one there were some found fit some were ordained Bishops but for want of convenient number there could be no Presbyters found out in such places they were contented with the Bishop Deacons But what can Epiphanius or any other writter in his time do as to the clearing of what was the practice of the Apostles concerning which is the present discourse must their testimony be beleeved without a word of Scripture to warrand the same Yea must they be beleeved when they speak contrary to the word Be it so that there was a time in which there were Presbyters Deacons againe a time in which there were Bishops deacons what will this say so long as nothing is said to prove that these Bishops Presbyters were distinct officers not one the same as is supposed of the Bishops presbyters now under debate all this will never prove a distinct species of Government but alwayes one the same whether the presbyters be called presbyters or Bishops 3. Be it so that in some places there were only one Bishop or Presbyter deacons appoynted of which there can no warrand be seen in scripture for scripture sayeth that there were presbyters ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1 5. for it was to cities whither the Apostles did most resort to plante Churches not to countrey villages where gentilisme did long thereafter continue whence these of that religion were called Pagani what will this speak for Episcopall Government so long as this one Bishop could not be a Bishop properly so called not having presbyters under him Or doth he think that it is inconsistent with presbyterian Government that one preaching presbyter be set over a parish or a village that he others joyn with the presbyters one or moe of a Neighbour city in things of common concernment or must he rule in that village independently Mr Stillingfleet will not acknowledge this Nor can he say that he can exerce Episcopall power Therefore though this were granted to him the Government may still be presbyteriall 4 How can Epiphanius say that the Apostles could not setle all things at the first if they could not do it who could do it else had they not the Spirit in great measure to prompt them to do what was fit expedient either they could not get men fit to be Bishops or a sufficient number to be presbyters But this will suppone that at that time presbyters Bishops were destinct which Stilling fleet will not acknowledge Epiphanius cannot give one instance of a Bishop distinct from superiour unto preaching Presbyters setled in a Church alone with some few deacons The reader may see this passage more fully examined by Wallo Messalinus pag. 102. pag. 277. c. The next author which he citeth is Clemens Alexandrinus out of Eusebius saying That Iohn after his retâ—…n from Paâ—…mos went abroad into severall places in some constituting Bishops in some setting in order whole Churches in other choosing â—…ur one among the rest whom he set over the Church But of this the 〈◊〉 is utterly silent therefore it cannot be received as an undoâ—… ed thing what would Mr Stillingfleet gather from 〈◊〉 He seteth it down in the words of Walo Messalinus Pag. â—…25 In majoribus urbibus plures i. e. it is probable that there were moâ—… presbyters ordained in greater townes and fewer in lesser towâ—… bâ—… villages or litle parishes one only especially when there was no 〈◊〉 number of beleevers And now let any â—…dge it there câ—… 〈◊〉 〈◊〉 thing gathered thence for Episcopall Government 〈◊〉 thing for this end he must prove out of this passage 〈◊〉 doth nothing He must prove out of it that the 〈◊〉 some places did setle presbyterian Government 〈◊〉 places Episcopall otherwise he is but beating the winde for no asserters of Presbyterian Government did ever yet finde them selves necessitated to maintaine that the Apostles did set up an equall number of Presbyters in every Church or yet a plurality of preaching presbyters in each village or countrey place or such as the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that though all this were granted his poynt would not yet be proved At leâ—… he citeth Ambrose or rather â—…ilarius in Eph. 4. saying primum enim c. i. e. at first all did teach all did baptize at any time or on any day but when the Church took in all places about there were conventicles instituted there were Governours other offices appoynted that so none might assume to himself that office which did not appertaine to him not being as yet ordained therefore the writtings of the Apostles do not in every poynt agree with the ordination which now is in use in the Church c. But how this can speak home to the poynt iâ—… not discernable For the author is to give the ground why the writings of the Apostles were not suiteable to the times in which he lived viz because matters were other wayes setled in his time then in the dayes of the Apostles and will any hence inferre that the Apostles setled Churches with distinct formes oâ—… models because after ages did so who will beleeve this consequence 2. There is no mention made
In this Chap. the Apostle speaketh to them all alongs in the plurall number Mr Stillingfleet who is no friend to the independent way will easily acknowledge that what is there said was spoken to the Church Governours So then Mr Stillingfleet must say that these Governours were Presbyters of that one Church ruleing it together communi corsilio And that they can not so well be understood of Bish. for one Church should have but one Bishop So then here is a place which cannot be understood alike of both but must of necessity be understood of a Presbytery of a Presbytery having full Episcopall power in the matter of jurisdiction what Mr Stilling fleet will reply to this can hardly be conjectured A second passage is Phil. 1 v. 1. where mention is made of Bishops Deacons now these Bishops could not be Bishops properly so called in opposition to as distinct from preaching Presbyters Because of such Bishops there can be but one in one Church at once therefore they behoved to be Presbyters endued with Episcopall power having the thing as well as the name Presbyters of that one Church So that this passage cannot be equally understood of both with any shew of reason A third passage is 1. Thes. 5 12 13 14. Where there are some mentioned who were labouring among the people were over them in the Lord these were to warne the unruly c. So that in this one Church there were severall Presbyters Presbyters endued with power of warning the unruly Mr Stillingfleet cannot imagine any colurable pretence whereby without much apparent incongruity this passage may be understood of either of the different formes And seing this ground faileth here we may for all which he hath said to the contrary arrive to such an absolute certainty of that course which the Apostles took in setling Churches So much for this observation 6. It may be observed That Presbyterians have more then the practice of the Apostles even their positive institutions in these few particulars 1. In ordaining instituting such such Officers as Pastours Doctors Elders Deacons as may be seen Rom. 12 v. 6 7 8 1 Cor. 12 28. Ephes. 4 v. 11 12. In all which places there is no mention made of a Bishop distinct from a preaching Presbyter If Mr Stillingfleet say according to his principles that there was no necessity of making mention of him particularly because he is no distinct officer from a Presbyter but only impowered by the rest as their Commissioner Beside what hath been replyd to this formerly this may be added here That if this be truth which Mr Stillingfleet affirmeth he hath wasted much paper and paines in vaine when he went about to prove that no certanety of the practice of the Apostles could be come at whether they did set up episcopall or Presbyterian Governement for these should not be two distinct Governments And he had a shorter cut for Answering all the places of scripture then the way was which he took Yea he might have spared his whole book given out this one Thesis for all viz Though Presbyterian Governement be Iuris Divini yet the Presbyters may lawfully intruste one of their number with some speciall piece of the exercise of jurisdiction ordination And then he might have had more to say upon the ground of prudence or the like for himself then now he hath But it is not good to be wise above what is written it is best wisdome prudence to follow the rule of the word But more over 2. They have the Apostles institutions concerning the qualifications of these officers as is to be seen in Paul's epistles to Timothy Titus 3. These officers are commanded to such such pieces of work Some to rule some to teach also some to take care of the poor 4. These officers are commanded to attend that work of theirs with all diligence in their own proper persons without rolling it over on others Rom. 12 6 7 8. The Minister is to waite on his Ministery he that teacheth on teaching he that giveth is to do it with simplicity he that ruleth is to rule with diligence 5. In matters of discipline juridiction they are commanded to Act joyntly for the officers of the Church of Corinth were appoynted to conveen together that they might deliver the incestuous person unto Satan 1 Cor. 5 4 5. So the brethen the officers of the Church of Thessalonica were exhorted to warne the unruly Now lay all these together Such such officers set to such such work appoynted to attend the same ordained to Act joyntly in matters of government there is a species of Government a species warranted by Divine institution viz by Apostolick commands for these positive commands are of a lasting nature till God repeale them againe Himself giveth some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marks whereby to know when positive lawes binde immutably the first whereof mentioned Part. 1. c 1. § 6. Part. 2. c. 2. § 2. Is usefull here viz. when the same reason of the command continueth still Now let Mr Stilling fleet show if he can what reason could plead for Ministers acting collegiatly in matters of discipline then which will not be of force now was there lesse of the spirit then nor is now Or was there fewer able fit men for to be Bishops then nor is now Or was there lesse care to have things done orderly exactly or shall we say that all these commands were for that age of the Church only If so there is an easie way found to cast all the commands injunctions of the Apostles though they were induced with the spirit Shall it be thought that the command given to the Church officers of Corinth to conveen to excommunicat did binde them only at that time if so there should be a wide door opened to much evil a way prepared for laying aside all the injunctions instructions of the Apostles as now uselesse as an almanack out of date Enough of this consideration Obs. 7. It would seem to be a great reflexion upon Iesus Christ who was faithfull to him that appoynted him that as a sonne so beyond Moses who was faithfull as a servant Heb. 3. 2 5 6. To say that he hath not appoynted a standing forme of Governement in his house Mr Stilling fleet replyeth Part 2. c. 4. § 1. 1. That then it must be made appear that the setling of this forme was a part of his mediatory work Ans. This may easily be made to appear for it did belong to his Kingly office so was a part of his mediatory work as well as his instituting of officers in his house as Mediator the Government is laid on his shoulders Isa. 9. 6. And all power in heaven earth was given to him Mat. 28 18. He addeth I grant he is King of the Church doth
Govern it outwardly by his lawes inwardly by his spirit but shall we say that therefore any one forme of Governement is necessarie which is neither contained in his lawes nor dictated by his spirit Ans. No not at all for the Government which Presbyterians do account necessary is both contained in his lawes dictated by his spirit as is showne they reject all other formes only because they are not contained in his lawes nor dictated by his spirit He replyeth 2. That if this correspondency hold the Church of Christ must be equally bound to all circumstances of worship Ans. The Christian liberty wherewith Christ hath made us free should not be abridged in the least nor should this correspondency be pressed so exactly straitly as to make it bleed and yet there is no necessity to grant that in nothing the correspondency will hold It is true as to the circumstances of actions much is left to Christian liberty now so under the law in severall things much was left to the liberty of the jews But to say that the modell of Governement should come in among circumstances is to speak without any proof or sure ground especially when the Change of the modell will be the bringing in of a new officer which himself will not grant to be a thing left to Christian liberty He replyeth 3. That there is such a disparity betuixt the Gospell jewish state as will weaken the argument Ans. Of these disparities he nameth foure The first whereof is the same with that which went before viz. our Christian freedome from ceremonies the like But will it hence follow that Christians now must be at liberty to choose what forme of Governement they will popish prelaticall Erastian independent morellian or Presbyterian Must they be at liberty to choise what officers they will Or must they be left at liberty to cut out their work to them It is good to stand fast in the liberty where with Christ hath made us free but it is not good to turn that liberty unto licentiousnesse to extend it beyond the due bounds Mr Silling fleet would do well to have a care of the first day sabbath â—…st he let the morality of that passe with the morality of Church governement in specie for his grounds will lead him sorth equally against both The second difference is this That the Government of the tribe of Levi was agreeable to the rest of the tribes therefore of the argument hold Christ must prescribe a civil Government Ans. whether the Goverâ—…ent of the tribe of 〈◊〉 was 〈◊〉 or not is not very materiall for this is certaine Moses was faithfull in the house of God ordering all things according to the will of God So must Christ be in his own house Church ordering all things there according to God's minde It is not the Government of the state but the Government of Christ's house which is looked after But. 2. Had the Church under the law no Government Where was their priests their Levites then where was their Sanhedrin lesser greater Sure this was distinct from the Government of other tribes Yea even from the Government of the tribe of Levi as it was a part of the state And as a Church they had other officers then the state had His third difference is That the jewes were a whole intire people when one set forme of Government was prescribed them but the Church of Christ was but in forming in the dayes of Christ the Apostles therefore one could not serve it then now when whole nations are converted A pastor deacons might serve a a city when converts are few but cannot when increased to many congregations Ans. This will plead for a necessity of multiplying officers of the same kinde conforme to the multitude of beleevers but will not evince a necessity of having new officers It will plead for the enlargeing of the same Species of Government but not for the bringing in of a new Species though the garment cut out for one in his infancy will not serve him when growne in years yet a garment of the same kinde of cloath will serve 2. It is strange that when the Church was small she behoved to be ruled by a company of presbyters but now when she is grown large one Bishop will suffice One would think that if the Government had been episcopall then it should be presbyterian now for the larger the Church is she requireth the moe Governours 3. There is mention made of the Churches of Iudea Galatia Asia Syria Cylicia so of many large countreyes territories converted unto the faith and why might there not such a modell of Government be fallen upon in those large countreyes as would suite whole Kingdomes 4. It is sufficiently known that Presbyterian Governement will suite all Churches be they lesser be they larger were there but one congregation of beleevers in a countrey Presbyterian Governement will sit that litle Church againe were there great Kingdomes nations converted the same Government would suite them most certainly attaine the end for which it was appoynted 5. If the forme of Church Governm which Moses did appoynt did suite the jews both when they were in the wildernesse walkeing as an army when they were setled in the land of Canaan in a formall compleat Kingdome where their number was multiplied when they were under Various sorts of civil Government sometimes under Iudges sometimes under Kings shall Christ be lesse faithfull not appoynt such a Gospell Government as will suite a greater Church as well as a lesser suite the Church under whatsoever kinde of civil Government she may be His fourth difference is almost the same with the second for it is this The jewes lived under one civil Government but Christians under diverse formes then as Church Government at the first was formed according to the civil Government so should it be now Ans. That the jewish Church Government was of the same kinde with the civill Governement is not yet proved it cannot be yeeld ed without probation 2. The parallel betwixt Christ Moses lyeth not in this that both did follow one immediat copy but in this that both did institute a Government according to God's will such a government as he would have set up in the Church to continue in the Church so long as that polity should stand that is to say as Moses did appoynt a government which should unalterably endure so long as the temple the typicall dark dispensation should stand so Christ should appoynt a forme which should unalterably endure so long as the new dispensation should last that is untill the end of the world for Christians look for no other change 3 One the same forme of Church Government will suite all Churches now in all time coming under what soever kinde of civil Government they be as hath
practice of the Apostles primitive Church is but an application of that generall to a particular species of Governement His second arg is this All the standing lawes respecting Church Governement are equally applyable to severall formes Ans. Are they applyable to the hierarchie to Erastianisme to independency to Morellianisme Or only to Presbytery Prelacy If only to these two then all other formes but one of these two are utterly excluded there is no more liberty left save to make choise of one of these But what if this ground of his shall not hold He referreth all the lawes to these three heads The 1. Head is the qualifications of the persons for the office of Governement so citeth 1 Tim. 3 1 to 8. Tit. 1 5 to 10. Ans. And may it not be said useing his own words muâ—…atis mutandis that all these the rest are equally required as necessary in a Pope in a Patriarch c. As well as in a Bishop or Presbyter Yea every one may invent a number of new officers defend them with this that all these qualifications agree to them The 2. Head is The precepts requireing a right management of the work citeth Act. 20 28. 2 Tim. 4 2. 2 2. 1 Tim. 5 19 21 22. Heb. 13 17. Tit. 1 5. And addeth there is no precept in all these Epistles to Timothy Titus prescribeing whether they should Act solely or only as Consul in Senatu Ans. But if the precepts be such require such a management such work as can not with any possibility in any tolerable manner be obeyed performed by officers under such a forme then it cannot be left to the will of men to set up such a forme so is the case here The precepts are not applyable unto prelats Is one man able to exhort reprove watch over a whole dioâ—…cy his alone seing he in all probability shall never see their faces And as for delegation of Church power Mr Stilling fleet himself sayeth Part. 2. c. ult § 8. Pag. 414. That there is not the least footstep of it either in scripture or antiquity Is it possible that one man can in any tolerable manner obey these commands watch over such a number over which Two or Three hundered ministers could not get well watched God layeth not utter impossibilities on his officers So then seing these precepts are not applyable unto any other forme then Presbyteriall his Argument falleth to the ground Seing it is not imaginable that one man can rule such a numerous people watch over them by discipline over whom fifteen or sixteen Presbyteries each of them consisting of fifteen or sixteen Ministers as many ruling elders beside the competent number of ruling elders which each particular congregation had were set had all work enough more then they could well overtake But. 2. What will he do with that command 1 Cor. 5. given to the elders of that Church to conveen together for an Act of discipline Doth not that command concerne Gospell Churches now as much as any of these precepts in the Epistles to Timothie or Titus And how is it imaginable that it can be applyable unto one man Sure then this command is not equally applyable to both formes For a precept given to a collegiat body to meet together is not applyable to one single person The 3. Head is generall rules such as these that none preach without a call Heb. 5 2. Rom. 10 14. That offenders be censured that complaints bâ—… made to the Church in case of scandall that all be done decently in order to edification Ans Well then if it be a standing rule that complaints be made to the Church it is a standing rule that there should be a fixed Church to receive these complaints all the question is whether this fixed Church which can take notice of complaints inflict Church censures excommunicate can as well be understood of a prelat as of a body of Church officers incorporated And if Mr Stilling fleet can be able to show that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is or may be taken for one single person then his notion will be more able to stand But if not of necessity it must fall to the ground Obs. 9. It is worth the considering how weighty a bussinesse the matter of the Governement of the Chuch is of what great consequence it is to have it modelled aright For experience hath made it appear how much more effectuall for keeping of the Church of Christ pure from errour heresy for beareing downe of Prophanity for promoving of the work of Godlinesse in power one species or forme is then another And this may speak very much for the Lord's keeping that in his own hand not leaving it unto any Prince or Pastor to determine what shall be the species of Governement Especially considering with what byasses by-respects the most of men are ready to be carryed how readyall are to modell Church Governement so as may most suite their own ends serve most to make them great in a world And hence it hath been seen that when men leave the simplicity of the Gospell the pâ—…terne there set down they run wilde never once consult the edification of the Church or the promoveing of the work of God in souls c. But their own base ends And when men will be wise above what is written follow their own notions devices God giveth them up to delusions to more strange phancies And sad experience hath proved how dangerous it is to depart from the rule of the word in matter of discipline for by this meanes it came to passe that the Church did not only get Bishops distinct from superiour unto Presbyters but also Metropolitans after these Primats at length Patriarchs finally the Pope They followed not the rule of the word but thought that they were lest at liberty as Mr Stilling fleet doth sadly make out Part. 2. c. 7. would have the Chuch as pompous as the state so made the state Governement their copie And therefore as there was one Emperour so there behoved to be one universall Bishop Pope whom the world had never seen had not this notion of Mr Stillingfleets been in their head viz. that they might order the matter of Church Governement as they pleased best though Mr Stillingfleet make use of this as a confirmation of his notion yet it is such a proof of it as may make all tender hearted protestants tremble at it reject it as being the very thing which raised up Antichrist Obs. 10. Mr Stillingfleet is pleased in the last Chapt of his book to gather together some expressions of Divines at home abroad in France Germanie the low countreyes as favouring his purpose which to examine a work of this nature will not suffer any who will may do it
Church is lawfull when the case so falleth out that union cannot be keeped up with her with out sin much more will a forbearing to hant the ordinances in such a particular parish to attend the Ministerie of such a particular person be iustified as no sinfull separation when the contrary cannot be done without siâ—… so it is in this case as hath been showne above Reverend Famous Doct. Voâ—…tius 〈◊〉 Eccles. Pag. 68. Quaest. 17. Granteth that upon some such occasion one may â—…bstean from explicite communion with a particular Church for these reasons 1. Such communion is not absolutly Necessary necessitaâ—… Mediâ—… nor yet necessitaâ—… praeceptâ—… when the Christian shall have more peace of conscience free exercise of Christian duâ—… else where 2. such persons may keep communion with other purer Churches in other places And Famous Mr Rutherford in his due right of presbyteries Pag. 253. Pag. 254. Where he is laying down some considerations about the degrees of separation sheweth us That there is a separation negative or a non union as That in Augustin's time when the faithfull did separate from the Donaâ—…sts which is lawfull landable now if there be a separation here it can only be a negative separation not a positive separation He sheweth us againe ibid. That there is a separation from the Church in the most worst part a separation from the least best part that these who separate from the worst greatest part do notwithstanding remaine a part of a part in the visible Church because they do not separate from the Church according to the least best part thereof as the godly in England who refused the popish ceremâ—…nies Aâ—…tichristian Bishops Hence it will follow that though now people should withdraw from communion with the greatest part of the Church which is now corrupted they cannot be accounted separatists because they hold still communion with the better though lesser part Moreover he sayeth Pag. 254 255. That there may be causes of non-union with a Church which are not sufficient causes of a separation as before the jewes came to blaspheme openly as they did Act 1â—… 44 45 46 18. 16. there was no just cause why any should have joyned to the Church of the jewes seing there was a cleaner Church to which converts might joyne themselves Act 2 40 41 42. And whether or not the reasons formerly laid down will be a just cause of non union which is all we plead for let the reader judge Lastly he tels us ibid Pag. 255. When the greatest part of a Church maketh defection from the truth the lesser part remaineing sound the greatest part is the Church of separatists though the manyest greatest part in the Actuall exercise of discipline be the Church yet in the case of right discipline the best though fewest 〈◊〉 the Church For truth 〈◊〉 like life that retireth from the manyesâ—… members unto the heart there remaineth in its fountaine in case of dangere So that it is the Major part which hath made defection that is to be accounted separatists not such as stand to their principles though they cannot complye of joyne with the corrupt majoriti Hence it is aboundantly clear that such as refused to obey this Act cannot be accused as guilty of sinfull separation It will be objected thirdly That by refuseing to obey that Act they declare they look not on these men as Ministers if they account them no Ministers they must say that their baptizeing is no baptizeing also that the Church of Scotland now is no organicall Church And that such do well who refuse to bring their Children unto them to be baptized Ans. 1. Though it were affirmed positively as it is not that all of these men were no Ministers Yet it would not follow that the Church of Scotland were no organicall Church because all these ministers who are now violently restrained from exerceing their Ministeriall function are Ministers officers of the Church of Scotland though bound up from exerceing their office for as no deed of a Magistrat can loose a Minister's relation so long as his life is in him unto the Church universall so no deed of the Magistrats can loose a Ministers relation to the nationall Church whereof he is a member so long as he remaineth â—…vis regnâ—… is not banished out of that Kingdome Yea reverend Apollâ—…nius in his jus Majestatis circa sacra Par. 1. Pag. 331. thinketh that when a Minister is wrongously put from his charge by a Magistrat he remaineth still a Minister of that Church from which he is banished jure divino Because of his call hath a right to exerce all his Church power there as a wife ravished from her husband remaineth still his wife because of the marriage covenant which is inviolable therefore all these Ministers who are yet within the Kingdom are reall officers of the Church of Scotland full compleat officers as to the power only they are violently restrained from the actuall exercise of that power And therefore the Church of Scotland is still an organicall Church as a man is an orgâ—…nicall body when bound hand foot so as he can neither work nor walk But 2. Whatever may be thought ofsome of these men whose being reall officers in the Church of God as was said may much be questioned what sad consequences may follow upon the nulling of their office let these see to it who either send such forth or imploy them Yet as to all of them this forbearing to yeeld obedience unto this Act will not ground the consequence alledged For there is a difference betuixtthe not owneing dis-countenanceing of a man as no Minister at all or no Minister of the Church universall And dis-owneing or dis-countenanceing him as not being their minister in particular or as pastor of such a particular flock It is certane a man may be a Minister of the Church universall yet not the Minister of such or such a particular place It is certane a man's relation unto such or such a particular flock may be Changed by transportation when his relation unto the Church universall abideth And so it is certane that a denying of one to be a Minister of such or such a particular flock will not by any good consequence be a denying of him to be a Minister at all Many things may loâ—…se a Minister's relation to such or such a particular congregation which will not a null his relation unto the Church universall And when his relation to such a particular flock is loosed that particular flock is loosed from being a flock owneing him as their Minister for relata se muâ—…uo ponunt et tollunt And when such or such particular persons refuse to owne such a man as their pastor in particular it cannot be inferred that therefore they deny him to be a Minister at all Unlesse this consequence
function any more within the Kingdome If the objection goe upon this supposition it is sufficiently answered above But next suppone there were such a command expresly prohibiting them they were not bound to give obedience Because to inhibite discharge the Actuall exercise of the function of the ministry is a spirituall censure it is reall suspension which is a sentence that can lawfully be passed only by a Church judicature the civill Magistrat can no more suspende from the exercise then he can depose from the office for the one is a degree unto the other See Apollde jure Maj. circa sacra pars 1 pag. 334 335 336. And Rutherfurd's due right of presbyteries pag. 430 431. And therefore though the civill Magistrat should passe such a sentence conscientious Ministers ought not to obey because the civill Magistrat in passing such a sentence is not keeping within his sphaere but transgressing the limites of his calling when the civill Magistrat is usurping the power that doth not belong unto him obedience is not to be yeelded neither is he to be countenanced or encouraged in that Therefore though there were no more this is sufficient to call all Ministers to give testimony against such an usurpation by refuseing to obey any such Act or by preaching when God giveth a call in his providence in any place they comeâ—… unto though there were never such an expresse Act to the contrary They mâ—…st not by their silence And obedience unto such commands gratify the civill Magistrat make him another pope See Apollon juâ—… Maj. circâ—… sacra par 1 pag. 338. SECTION XVII It is lawfull for Ministers to preach after the pretended prelate hath either suspended or deposed them BEing now speaking of the trouble that Ministers are put to for preaching of the Gospell it will not be amisse to speak hâ—…e of another case And it is concerning such as either are or shall be suspended or deposed by the prelats or their Synods And it may be some may think that though they be not bound to be silent upon the sentence of banishment passed against them by the civil Magistrat Yet being formally silenced or deposed by the Bishop or his Synod they cannot lawfully contraveen that Act sentence it being the act sentence of a Church judicature or of such as have formally Church power authority But the serious pondering of these six things will cleare that notwithstanding thereof they are bound to look upon themselves as Ministers so not only may but ought to exerce their Ministery as God shall put opportunity in their hands 1. Submission unto such a sentence would be an acknowledging of the prelate of his power this is contrary to their oath covenant Such officers as prelats were cast out of that Church abjured now submission unto their sentence would be an expresse owneing of them acknowledging them to be really cloathed with Church power particularly with power over preaching presbyters so they should acknowledge another officer in the Church then Christ hath instituted which no true Christian ought to do If the 〈◊〉 should take upon him to depose or suspend any Gospell Minister would not that Minister acknowledge the power of the Pope if upon the receiving of such a sentence he should leave off the exercise of his Ministery And when the civil Magistrat taketh upon him to depose a Minister immediatly if that Minister should upon such a sentence be silent submit would he not thereby acknowledge that the Magistrat had power to depose Ministers formally Sure none could doubt of this So then it is beyond all question that to submit unto such a sentence would be a clear acknowledging of their power this is diametrically opposite unto an endeavour to extirpat them 2. If it were lawfull to submit unto their sentence it were undoubtedly lawfull to compeer before their court 〈◊〉 before a lawfull court answere unto any accusation given in against them for if one may acknowledge the lawfulnesse of the sentence of such a court they may also acknowledge it lawfull to answere before them so lawfull to owne them as a lawfull court Now seing conscientious Ministers could not have clearnesse to compeer before the prelat or his Synod when summoned can it be expected that they should counter-act their own testimony condemne themselves by submitting unto their sentence 3. Such a submission would prove very stumbling unto the godly for 1. It would encourage them to owne the prelats as lawfull Church officers to compeer before them to obey their acts so to owne acknowledge them as lawfully impowered for if they be owned acknowledged in one particular why not in all 2. it would wronge the peace of the godly who have hitherâ—…ill keeped a distance give a check unto their conscientious walk ing when they should see ministers submitting to their sentence as to the sentence of any uncontroverted lawfull Church judicature 4. Who ever condemne this non-submission sure such as of late thought they could not in conscience submit also all such as did approve them in that particular unto the sentence of deposition or suspension passed against them by a controverted assembly because they looked upon it as no lawfull Generall assembly being not lawfully constituted cannot condemne this but according to their principles must preach for no doubt the power of prelats is much more to be questioned then the power of such assemblies even many who will stand to the justifying of that assembly will never justifie the power of prelats therefore it cannot but be expected that such as thoughte the sentence of that controverted assembly null should now look on the sentence of a prelat as null and of no effect and therefore as little if not lesse to be regairded submitted unto 5. Beyond all question it is a sentence proceeding from such as have no power therefore ought not in conscience to be submitted unto A minister who is called of God must not lay aside his office or the exercise of his office power upon every man's desire But if he be exauctorated at all it must be by such as have lawfull authoritie for that effect unto whom he is bound in conscience to subjecte himself And so he shall have peace though the sentence be passed clave errante unjustly There will no man quite any of his goods upon a sentence comeing from an incompetent judge And shall a Minister quite with his Ministerie which should be dearer unto him then any thing else upon a sentence proceeding from an incompetent judge ora privat person this in reason cannot be expected 6. If so be they should submit unto this sentence account themselves no Ministers It would follow that though the prelats were all away they might not preach nor exerce any ministeriall Act untill a Church judicature would take off the sentence againe then not only they
admonish one another Rom. 15 13. Presse or urge a thing upon the minde of another so instruct them aright as children are instructed this sayeth they must often be together for this end 9. They must teach and admonish one another in psalms and hymnes and spirituall songs Col 3 16. can this be done unlesse they assemble together 7. They must be kinde or profitable one to another Ephes. 4. last this sayeth they must not be strangers to other 8. They must serve one another in love Gal. 5. 13. that is they should spend themselves for one another for their spirituall advantage that in love should they not then assemble together 9. They must receive one another Rom. 15 7. that is receive with affection imbrace one another And must they then scarre at the company of one another And not rather receive other into their intimate fellowship 10. They must be subject one to another Ephes. 5 21. 1 Pet. 5 5. every one ready to give to take reproofs to from another to do service to other as called thereto this sayeth they must not live as strangers to other 11. They must confesse their sinnes to one another and pray for another Iam. 5 16. 12. They must ministere their gifts to one another 1 Pet. 4 v. 10. Obj. It will be objected that this is sedition opposeing of established lawes made for the good of the common wealth against such conventicles therefore such controvâ—…ers cannot be justified Ans. It is not for fear of any disturbance to the peace of the common wealth that such Acts are made for a few women who in all likelihood are able to do little that way may not meet together 2. The heathens did pretend this when they made lawes against the meetings of the primitive Christians And therefore their meetings were called Factions And conventicles And yet the primitive Christians did not forsake the assembling of themselves together notwithstanding of all these edicts albeit that severall times they were put to suffer upon that account seâ—… this fully made out by the learned Mr Stilling fleet in his Origines sacrâ—… Lib. 2 cap. 9. Pag. 316. c. And who then will condemne these Zealous Christians now for so doing SECTION XIX The unlawfulnesse of compeering before the high Commission Court demonstrated TO the end that the forementioned persecution of the saints servants of God might be the better carryed on There is a high commission court erected consisting of the two arch prelats some other prelats of some noble men some Magistrats of brughs some souldiers others And this number or any five of them a prelate being alwayes one of the five have power granted to them from the King who appoynteth them by vertue of his prerogative royall supremacy over all persons in all causes ecclesiastiek as was shown above Sect. 12. To suspend deprive excommunicate as also to punish by fineing consineing committing incarcerating all keepers of conventicles all Ministers who contrare to the lawes acts of Parliament councell remaine or introduce themselves upon the exercise of the function of the Ministery in those parishes bounds inhibited by those acts all preachers who come from England Irland without sufficient testimonialls or leave of the Bishops of their dioceses all such persons who keep meetings fasts at the administration of the sacrament of the Lord's supper which are not approven by authority All who speak preach write or printe to the scandall reproach detriment of the Estate or government of the Church Kingdom as it is now established All who contemne molest injure ministers who are orderly setled All who do not ordinarily attend divine worship administration of the word sacraments performed in their respective parishes by ministers legally authorized for taking the cure of these parishes All such who without any lawfull calling as bussy bodies goe about houses places for corrupting disaffecting people from their alleagiance respect obedience to the lawes And generally without any prejudice to the particulars specified all who expresse their dissaâ—…sfaction to his Maj. authority by contraveening the acts of Parliament Councell in relation to Church affaires etc. This court appeareth terrible unto the godly for the persecution of whom of none else no not the most flagitious prophane it is erected seemeth to be as a new court of inquisition But that which is more lamentable is this That there lyeth hid here a dreadfull snare for tender consciences For it is such a court as tender hearted Christians cannot but scruple to acknowledge or compeer before without a declinature the giving in of which would be accounted laese Majesty therefore in such a case such as resolved to keep a good conscience in this day of tryall defection saw a necessity of withdrawing of not compeering at their summonds even though they might have pleaded them selves innocent of any crime laid to their charge Now if any would desire to know the reasons why such a court cannot in conscience be owned acknowledged or submitted unto as a lawfull judicature let him consider these particulars lay them together he shall see clear reason for either declineing or withdrawing 1. This is a judicature meddling with censures purely ecclesiastick such as suspension deposition of Ministers excommunication both of Ministers people therefore must be acknowledged to be a Church judicature Now there is no warrand for any such Church judicature in all the new testament nor is there any precedent of the like to be found in the Gospell Christians must acknowledge no Church judicature but what hath a speciall warrand from Christ's law testament 2. This is a Church judicature having its rise power commission only from the King the King granteth this power to this Commission authorizeth this court by vertue of his royall prerogative over all persons and in all causes as well ecclesiasticke as civil So that none can acknowledge this court but withall they must acknowledge the Kings prerogative royall supremacy in all causes over all persons particularly they must acknowledge that pure proper church power doth properly reside in the person of the supreme Magistrat that he hath proper power to suspend depose ministers also to excommunicate so hath power to Commiâ—…sionat any of his subjects he thinketh good for that effect But what presbyterian yea what sound protestant who is not devoted to Erasius's Antichristian notions will or can acknowledge this 3. In this judicature civil persons as such viz. the Chancellour Thesaâ—…rer duk Hammilton Marquis of Montrose Earles Lords others who are no Church officers have power in Church matters viz to suspend depose excommunicate But this is against all the Discipline lawes of Christ's house for Christ will have the affaires of his house governed by
trust or commit their soulls unto a perjured man How can such an one who hath once so palpably perjured himself presume ever to set his feet within a pulpit againe And thus it is clear that this case maketh nothing against the Covenanters so the first assault which he hath made upon the Covenant is repulsed very easily The next ground which he layeth down is this That if the Covenant be not rigidly interpreted strained it will not hinder a complying with the present prelacy that upon these two grounds 1. At the time of the taking of the Covenant there was no such Church officers in Scotland as are mentioned in the 2. Article therefore Scotland did not need to swear to endeavour their extirpation And 2. The Parliament of England the giver of this oath intended nothing lesse then the extirpation of all kindes of prelacy Bishops in the Church for this he bringeth in the authors of the Covenanters plea Mr Baxter Mr Gataker Mr Vines as confirming this notion of his Unto all which a short answere may suffice for though it might be easily demonstrated that those men mentioned by him do not approve of that species of Episcopacy which is noâ—… set up in Scotland that they have said nothing whâ—…ch will speak out their judgment of the complyance of the. 2. Article of the league Covenant with the Scottish Episcopacy yet it doth not much concerne these in Scotland to search to try narrowly what is the judgment of any particular divine how eminent soever in England concerning prelacy Nor what sense or glosse they put upon the Covenant or upon any particular article thereof Though it is very probable that they will not put such a favourable interpretation upon that article as shall make it an interpretation not aequitate temperatam but Gratia corruptam Yea nor is it of much concernment to these of Scotland to search after the sense or glosse which the Parliament of England did put upon it though no difference can be apprehended betwixt their sense the sense of the Kingdom of Scotland seing they did not tender that oath unto Scotl. but they are to look rather unto the sense glosse which the Church state of Scotland in their publick meetings did put upon it it is clear that they intended no complyance betwixt the Covenant this prelacy Though it is true at the taking of the Covenant there was no such officers as are there named in Scotland Which is all the weak ground he goeth upon as to this particular yet albeit Scotland had gotten those unhallowed plants plucked up casâ—…en out they were not out of all fear of them The dangerous Estate of the Church Kingdom of Scotland at that time said they were not without feares that these plants might againe take rooting if the popish prelaticall malignant faction had prevailed in the Kingdomes And therefore they were called to fortifie themselves against those plagues evills by a solemne league Covenant But moreover doth not the very words of the second article expresly exclude the prelacy which is now in Scotland Is not the Church of Scotland at present governed by two Archbishops and by tuelue other bishops Have not those bishops their deanes their arch deacons c. And is not the 2d article expresly against such a government by such officers Who that hath eyes in their heads can doubt of these things Moreover will he suppose that the Church and state of the Kingdom of Scotland were such ignoramuses as to set down contradictories in the Covenant that when they had sworne to maintaine the discipline government of the Church of Scotland which himself will confesse was presbyterian in the first article in the second article had abjured a government in the Church inconsistent with presbyterian government should be thought with all to consent yeeld unto such an episcopacy as should be inconsistent with presbyterian government Which were in effect to say They swore to maintaine presbyterian government yet might receive another government distinct from inconsistent with presbyterian government And though they abjured prelacy yet not every prelacy for they might for all that accept of one sort of prelacy which yet should be inconsistent with presbyterian government But possibly this advocat saw he would be ashamed of such things therefore went to England to seek such help as he could finde but all the help he hath gotten there hath made little to his purpose Finally this author would do well to follow D. Sand. his advice ubi sup prael 2 § 9. where he discourseth thus when I say an oath is stricti juris that is to bâ—… understood thus that the meaning of the oath is to be keeped when the same is clear from the words And is not the sense of the 2d article of the Covenant as clear as can be But put the case it be dubious heare what he sayeth furder But when the meaning is doubtfull every one is carefully to take heed that they indulge not their own affections inclinations or give way unto toolax large a license of glosseing to the end they may with more ease loose themselves from the obligation of the oaths with which they are bound or give such a sense unto the oath or to any part thereof for their own profite advantage as no wise prudent man who is not concerned in the matter and so having no interest is at greater freedom to determine can be able to gather from the words themselves the reason is twofold one in respect of others and for fear of scandall lest any other who is weak bâ—… moved to think he may lawfully do what he seeth us do being ignorant of those subtilâ—…es with which alone we think to defend ourselvs from perjury The other in respect of our selves for fear of perjury which is a most grievous crime and which undoubtedly we bring upon ourselves if that more favourable interpretation deceive us This reason dependeth upon that generall most profitable rule in matters doubtfull follow that which is saifest thus he solidely judicously What he addeth here against the nationall Covenant shall be considered fully in the next Section When thus he hath spent his master pieces against this Covenant he cometh in end to try what his third last device will do that is to muster up some stragling faults which he espieth either as to matter or manner which though granted to him would not much advantage his cause or say much for looseing the obligation of the oath now after it is taken Yet because he vapoureth much in his expressions here would gladly deceive the simple who are not well acquanted with the nature of oaths but are ready to think that the least escape in the manner of entering into an oath is enough to dissolve its obligation after it is taken not knowing that
Scotland in this is consonant to the profession of the Parliament Anno 1648. which did Act most for the King his interest preferring it to the interest of Christ who in their declaration Aprile 29. insert in their Registres Act 17. say That they resolve not to put in his Maj. hands or any others whatsoever any such power whereby the forsaid ends of the Covenant or any of them may be obstructed or opposed Religion or Presbyterian government endangered But on the contrary before any agreement or condition be made with his Maj. having found his late concessions offers concerning religion not satisfactory that he give assurance by his solemne oath under his hand seal that he shall for himself his Successours give his Royall assent agree to such act or acts of Parliament or bills as shall be presented to him by his Parliaments of both or either Kingdoms respectivè for enjoyning the League Covenant fully establishing presbyteriall government directory of worship confession of faith in all his Maj. Dominions And that his Maj. shall never make any opposition to any of these nor endeavour any change thereof What this Author sayeth more in the three last Pages of his pamphlet is but partly a repetition of what he said before so is answered partly obviated by the preceeding discourse SECTION XXIII The nationall Covenant vindicated from the exceptions of the author of the seasonable case caet HIs plea against the Solemne league Covenant being thus examined In the next place his exceptions against the nationall Covenant pag. 30 31. c. must be considered This Covenant is not abjured in the declaration simply in it self but as it was sworne explained in the year 1638. thereafter And so the maine ground whereupon this Covenant is cast off is because of that explication which was then added in which therewas mention made of some things which were referred unto the Generall assembly in these words forbearing the practice of all novations already introduced in the matters of the worshipe of God or approbation of the corruptions of the publick governement of the kirk or civil places or power of kirkmen till they be tryed allowed in free generall assemblies in parliaments And then after the generall assembly had examined these particulars explained the true sense meaning of the Covenant this conclusion was added The article of this Covenant which was at the first subscription referred to the determination of the generall Assembly being determined And thereby the five Articles of Perth the government of the Kirk by Bishops the civill place power of Kirk-men upon the reasons grounds contained in the Acts of the generall Assembly declared to be unlawfull within this Kirk we subscribe according to the determination foresaid Theforesaid pleader for Eaal when he is produceing his grounds against the validity of this oath pitcheth only upon one of these three particulars mentioned viz. the government of the Church by Bishops in reference to this he attempteth two things in his confused discourse 1. He would if he could prove that by this oath as it was at first conceived Anno 1580. 1581 renewed Anno 1590. the governement of the Church by Bishops was not abjured And 2. That the Assembly Anno 1638. did wrong in giving such a glosse sense as they did But he must be followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any thing should escape first what he bringeth to prove that Prelacy was not abjured by this Covenant must be examined He sayeth That if the Ministers who reasoned with the Doctors of Abâ—…rdeen be to be beleeved they were the prime promotters of the Covenant carryed with them the sense of the body of the Covenanters they who subscribed that Covenant knight with great liberty voice in an Assembly concerning Episcopacy without prejudice notwithstanding their â—…ath upon this ground would perswade the Doctors to subscribe the Covenant because in so doing they should not be taken as abjureing Episcopacy as the Doctors thought And he referreth his reader unto their answer unto the 4. 10. demands Unto which it is Ans. 1. That this is but the old answere brought on the field againe for it was alledged by the Prelats in a pamphlet â—…n 1638. emitted under the name of his Maj. commissioner as most if not all which he here alledgeth is borrowed out of that pamphlet what answers were then given may now suffice Viz. That these Ministers who reasoned with the Doctors of Aberdeen denyed indeed that Episcopacy was expresly specifically abjured in the later part of the Covenant which was the addition containeing the application unto the present times But did never say that it was not abjured in the negative confession or nationall Covenant Now it was about that application addition that the debate arose betwixt these Ministers the Doctors The Doctors never refused to subscribe the negative confession as it was called or the Covenant drawne up Anno 1580 1581. for when the privy Councell did emit a declaration enjoyning all to take the Covenant as it was taken Anno 1580 1581 1590 1591. as others did not so neither would they have scrupled at the same But they alwayes refused to subscribe to that part which was added and one of the grounds why they did scruple at the subscribeing of that was this They thought that by that addition they should be bound expresly directly specifically to abjure Episcopacy the ceremonies of Perth which as they sayd they could not in conscience do Because then they should not have liberty to vote freely according to their judgments Concerning those things in the Generall Assembly And unto this the Ministers answered that the words of that addition were purposely so contrived as none might scruple upon that account And indeed as to Prelacy the words run thus that they should forbear the approbation of the corruptions of the publick Government of the Kirk And the reason was because there were severall honest well minded people in the land who could not distinctly clearly see that the ceremonies the Government of the Church by prelats were directly contrary to the confession of faith abjured therein But were waiting for light in those matters from the ensueing Generall assembly who they knew could give most clearnesse in the matter of fact And could best show what was the Government of the Church at that time when the nationall Covenant was first subscribed And also what was the meaning of the reformers as to severall particulars in that Covenant So then though it be true that by taking of the oath or swearing that additionall explication Anno 1638 No man was bound up from reasoning debateing nor from free voteing in the matter of prelacy in the nationall Assembly Yet it will not follow that prelacy was not abjured by the negative confession or nationall
Covenant for though the sense meaning of the oath Anno 1581 Was not alike clear unto all Anno 1638. Either as concerning prelacy or ceremonies Yet the Covenant did strick against those as was afterward cleared The Covenant hath still one sense meaning though such as did live fifty eight yeers after it was first drawn up could not alike see it discerne it It was but little wonder that at such a distance of time after so many revolutions the true sense meaning thereof could not be so obvious unto all As to overcome all doubts scruples And therefore it was prudently resolved to suspend their approbation of those particulars till they were tryed in free assemblies And indeed so soon as the Assembly 1638 Did search into the businesse cleare the true meaning of the Covenant according to the sense of the reformers all scruples were loosed the people did chearfully assent unto the Assemblies determination For then they saw that by that Covenant The Ceremonies of Perth Assembly the Government of the Church by prelats were abjured And it may be supposed that this author will not be so bold as to say that ever after that assembly wherein that businesse was cleared any said that such as took that Covenant were left at liberty to vote for prelacy or for the ceremonies So then this author bewrayeth much ignorance or maliciousnesse or both when he thus argueth as he doth Let him read the answers of those Ministers in these places cited by himself he shall be able if he will to see his mistakes One of the grounds whereupon the Assembly 1638. did determine that Episcopacy was abjured by the Covenant which was sworne Anno 1580. c. was taken from these words in the Covenant his wicked hierarchy as may be seen at the end of their act sess 16. And to this he answereth thus This imports not the abjuration of the office of a Bishop more then the office of a presbyter or deacon which are parts of the hierarchy as well as Bishops but only the abjuration of the hierarchy so far as it was the pop's as it abjureth the five bastard sacraments So far at he maketh them sacraments So then the dependence of these offices on him as the head of the Church under Christ is abjured also the corruption adhereing to these offices and as they flow from him and are his as is his blasphemous priesthood And not the offices themselves And therefore the office of a Bishop among protestants Bishops being now loosed from that dependence upon the sea of Rome is no part of the pope's hierarchy This is the summe of his long discourse and it may be shortly answered thus That if the abjureing the hierarchy import the abjureing of the offices which are parts of the hierarchy in so far as they depend on him are corrupted by him then it will fully import the abjureing of prelats Because prelats depend on him as well in esse as in operari therefore they must be abjured with this wicked hierarchy It is well known that at the Councell of Trent the Pope would not suffer it to be debated whether Bishops were juris divini or not the Historian Peter Suave addeth the reason viz. lest if it should be determined that they were juris Divini they should not so depend upon him as they did he would have them continueing to do So that hence it is clear that the Pope acknowledgeth that they depend upon himself alone even in their being have no other ground to stand upon therefore when his hierarchy is abjured they in their essence being are abjured It is true if he or any of his fraternity had ever demonstrated out of the word of God that Christ or his Apostles did ever institute such an officer distinct from a preaching presbyter as in the prelate as may be done concerning the Presbyter c the deacon as himself will readily grant Then indeed it would follow that the abjureing of the pope's hierarchy would import no more then the abjureing of those corruptions which Attend those officers as these which attend presbyters deacons as they depend on him as the abjureing of his five bastard sacraments importeth not the abjureing of marriage in it self being an ordinance of God but only as it was abused by him to be a 〈◊〉 But seing it is not yet proved nor undertaken by this author to be proved nor was ever asserted by the reformers oâ—… that Church no not by Mr Craig the penner of the Covenant That Prelats as superiour unto distinct from preaching presbyters are officers of God's appoyntment certanely when they are abjured they are simply abjured So that till he demonstratively cleare That Christ or his Apostles did institute Bishops distinct from preaching presbyters he must acknowledge a difference betwixt them presbyters deacons as to the matter of abjureing them And so when all those three are abjured they cannot be abjured after one the same manner But the office of presbyters deacons are abjured in respect of their abuse that is the abuse corruption which adhereth to these officers as they are made parts of the hierarchy is abjured But when prelats are abjured not only is their abuse or the corruption adhereing to them abjured but the very use is abjured for the use of an officer not appoynted of Christ is an abuse and Prelats as to their being depend only on the pope But sayes he Bishops now being loosed from that dependence from the sea of Rome the Pope who as head of the Church claimed a plenitude of power over the whole Church made all Christian Bishops and Ministers but as his slaves vassels portioning out to them such measure of jurisdiction as he thought sit as their stiles in this countrey imported of old Ego N. Dei Apostolicae sedis gratiâ Episcopus the office of a Bishop is no part of the wicked hierarchy Ans. This was sufficiently answered by the nationall assembly 1638. in the forecited Act where they said And howbeit this hierarchy be called the antichrists hierarchy yet it is not to distinguish betwixt the hierarchy in the popish kirk and any other as lawfull but the hierarchy wherever it is is called his as the rest of the popish corruptions are called his viz. Invocation of saints canonization of saints dedication of altars c. are called his not that there is another laâ—…full 〈◊〉 and canonization of saints or dedication of Altars So that the Bishops their casting off the Pope as the head of the Church will not bring them out from among the officers parts of that wicked hierarchy In so far as protestant Churches admit of prelats in so far they are unreformed from popery this being one 〈◊〉 betwixt papists protestants It was the prelates their depending on the Pope that made the scottish reformers condemne them as his
Hierarchy otherwise they should have condemned all the other articles of popery only in so far as they did depend on him no otherwise And so should have yeelded that if the King by vertue of his headshipe over the Church should command enjoyn the practice of any of those articles condemned in the Covenant they might be done in obedience unto him if they were abjured only as they had dependence on the Pope came from him But this is false for they are condemned as being a part of a contrary religion and doctrine damned and confuted by the word of God and Kirk of Scotland so upon the same account are the Prelats abjured whether they depend upon an ecclesiastick Pope or upon a civill Pope whether they be Apostolicae sedis gratiâ Episcopi or Iacobi or Car ligratiâ Episcopi they are damned confuted by the word of God are not Christigratiâ Episcopi And so are abjured as unwarranted officers in the house of God even as ordination marriage are degraded from being sacraments so are they from being Church officers But to put a close to this second particular it would be considered that in the Covenant the office of prelats is abjured when the hierarchy is abjured the same way that confirmation extreme unction are abjured when the five bastard sacraments are abjured that is to say both the use the abuse is abjured for they both want warrand in the word therefore ought not to be to maintaine either is to maintaine false Doctrine poynts of Popery condemned in the word Might not a Papist pleading for extreme unction for orders includeing their septem sacramentula or inferiour orders as their â—…stiarii Leâ—…ores 〈◊〉 Acâ—… 〈◊〉 Diaconi Sacerdotes which they meane by their sacrament of order not mere ordination as this author seemeth to take for their meaning if judicious Calvin hit right in his institutions say that when the Pope's five bastard Sacraments were abjured the use being of all these officers there is no disput about two of them upon the matter was not abjured But only in so far as they were Sacraments And extrem unction only in so far as it was a Sacrament And what this author would reply in this case for defence of the protestant reformers though it may be this author would swallow downe all those poynts of Popery many more Yet he will not have the boldnesse to say that such officers as to their esse being were not abjured by the reformers the same may now be answered in the case under consideration But he goeth on pag. 32. would make his reader beleeve That King Iames the enjoyner of that Covenant did never intend the abjuration of the office of Episcopacy that for these reasons 1. Mr John Craig who penned the same did but nine yeers before viz. Jan. 12. 1571. consent at Leth that commissioners might be appoynted to joyne with these whom the Councell should appoynt for setling of the policy of the Church whereof he was one The resolution of which meeting was that some of the most eminent Ministers should be chosen by the chapters of the cathedrall Churches to whom vacand Archbishopricks may be disponed and they to have power of ordination and to exerce spirituall jurisdiction in their severall dioecies and at the ordination of ministers to exact an oath of them for acknowledging his Maj. authority and for obedience to their ordinary in all things lawfull and accordingly it was done Against which the next assembly at St Andrews March 1571. take no exceptions and at the next Assembly 1572. These articles are received with a protestation that it was only for the Interim So then the learned penner allowed of Bishops a few yeers before and we see no evidence of the change of â—…is minde How could he theâ—… mean protestant Bishops in that draught Ans. These are pretty demonstrations to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a thing to say first Mr Iohn Craig was for Bishops Anno 1571. Ergo he was for Bishops Anno 1580. as if a man's minde could not change in Nine or Ten Yeers time specially it being a time of reformation when light was breaking up more clear dayly But next this is a more pregnant demonstration to say King Iames intended no such thing Anno 1580. because Mr Iohn Craig had no such intention Nine Yeers before Is not this well argued But to the matter It is true there were such things concluded at that meeting but whether with the unanimous consent of all or not who can tell But be it so that this honest man was oversweyed with the rest by the violence of the court some nobles who designed the Tulchan Bishope aâ—… they were called yet it is very improbable that he did persist in that judgment full Nine Yeers thereafter considering how much all that time the honest Ministers were setting themselves to oppose that act For the Assembly which did meet at S. Andrews two moneths thereafter took notice of these articles did appoynt some of their number to examine them so great was the exception which they took at them And Anno 1572. there was a protestation against these innovations 1573. the Assembly determined that whatever Bishops there were they should have no more power then the former superintendents had censured some as the Bishops of Dunkell Galloway And to this same purpose were there acts made Anno 1574. And Anno 1575 the office both of Bishops of superintendents came to be questioned debated a little thereafter they signified to the Regent that they would not agree unto that polity condescended on at Leth but some of their number were appoynted to draw up the second book of discipline which book Anno 1577. 1578. Was fully approved having proceeded thus far they caused severall of the Bishops subscribe severall articles denudeing themselves of their episcopall power Now when the Church is at all this work shall it be thought that this honest man even supposeing he had been of that judgement which cannot be proved was still of a judgement contrary to the judgement of the Church And did not all this time alter his minde especially seing the Church did look upon him as a faithfull friend for presbyterian government therefore did appoynt him with other five to consult with Mr Alexander Hay about the modell or plot of presbyteries But it is not much matter to debate what was the penman's judgment at the time the Covenant it self the words thereof are to be considered the meaning of the land in taking that oath is much to be regairded what that was shall be showne by by But. 2. He sayes pag. 33. as to King Iames. It could not be his intention to put away Bishops Because at that time Anno 1580. there was no other Government known 〈◊〉 the Church all ordination and
jurisdiction being exercised by Bishops or superintendenss or commissioners And these Though the assembly quarrelled them were reall Bishops And would the King by his oath abjure that Church Government which was not rejected by the Church till Iuly 12. 1580. And in the yeer 1581. Though the King Councell had presented the confession to the Assembly to be subscribed by them by the people in their parisâ—…es yet that very same yeer within six moneths thereafter there is an act of councell confirming expressly the agreement at Leth 1571. And this act of Councell the King did openly avow in the businesse of Montgomery Now it is not probable that the King Councell if they intended to abjure episcopacy by the confession would within six moneshs confirme that agreement at Leth. Ans. 1. It hath been shown but just now that severall yeers before the yeer 1580 The Generall assemblies of that Church were declareing themselves against prelats their power were acting so far as lay in their power and that was much considering what opposition they did meet with for presbyterian government 2. It is certaine that Church Government by prelats was never approved by any of the generall assemblies in those dayes 3. Though before the yeer 1580. The Assembly did not formally passe an act against Episcopacy Yet was it not equivalent when Anno 1577. 1578. The second book of discipline which overturneth the Government of the Church by Bishops was approved 4. This same act of the Generall Assembly at Dundee was before the subscribeing of the Covenant For it was in Iuly the Command for subscribeing of the Covenant came not forth till the 2 March thereafter that 2d of march was said to be Anno 1580. as well as Iuly before because at that time the denomination of the new yeer did not begin in Scotland untill the 25 of March so it is his mistake to think that the Covenant was enjoyned to be subscribed six moneths before the Act at Dundee 5. Whereas he sayes that An. 1580. there was no such thing in Scotland as government by presbyteries if he meane that that government was not setled thorow the whole Kingdom he speaks truth but nothing to the purpose but if he meane that in no part of the countrey there was any such government he is mistaken for at the assembly Anno 1578. there was mention made of presbyteries for amongst the articles which this assembly drew up to be subscribed by those prelats whom they had caused cite before them this was one viz the 6. that they should not Empire over elderships but be subject to them the 7. was that they should not usurpe the power of presbyteries So that there were presbyteries in the land at that time Yea the narrative of the 131. Act parl 8. King Jam. 6. Anno 1584. maketh mention of sindry formes of judgments jurisdictions as well in spirituall aâ—… temporall causes entered in practice and custome and that dureing 24. yeers by past those formes of judgments jurisdictions in spirituall causes were assemblies Synodall presbyteriall parochiall all which were discharged by that Act And hence it is clear that there were such judicatories in the land before the yeer 1580. Moreover at the Assembly 1579. there was a motion made about a generall order to be taken for erecting of presbyteries in places where publick exercise was used untill the policy of the Church were established by law it was answered that the exercise may be judged to be a presbytery So that the Kingdom at that time was not without presbyteries Yea their frequent nationall assemblies shew that the Church was governed presbyterially 6. This is certane That there was some government of the Church sworne to in that Covenant for there are these word in it That we joyne ourselves to this reformed kirk in doctrine faith religion and discipline promiseing and swearing by the great name of God that we shall continue in the doctrine and discipline of thiâ—… Kirk and defend the same according to our vocation and power all the dayes of ourlife Now all the difficulty is to know what this government was And it is certane That either it was the government by presbyteries or the government by prelats It could not be the government by prelats 1. because that was not the government discipline of the Kirk but the government discipline against which the Church had been striveing with all heâ—… might 2. It is not imaginable that the Ministery of the land would swear to defend the government of the Church by prelats all the dayes of their lives when they were usâ—…ing all meanes to have the Church free of that yoke 3. When the confession of faith was presented unto the gen assembly to be subscribed by them An. 1581. would they have assâ—…nted unto the same if thereby they had been bound to maintaine prelacy seing at their very last meeting they had made such an expresse Act against prelats 4. When the Laird of Caprinton his Maj. commissioner did presente unto the generall Assembly the confession of faith or nationall Covenant he presented withall from his Maj. a plot of the severall presbyteries to be erected in the Kingdome mentioning the presbyteriall meeting places designeing the severall parishes which should belong to such such presbyteries As also a letter from his Maj. to the noblemen gentlemen of the countrey for the erection of presbyteries consisting of Ministers elders for dissolution of prelacies may not any hence argue after the author's manner say is it any way probable that the King Councell if they intended to establish prelacy by the confession of faith would in that self same day which is a shorter timâ—… then halfe a yeer wherein â—…he confâ—…ssion was presented as subscribed by the King his houshold to be subscribed by the assemby presente such a plot for presbyteries thorow the whole Kingdom c Let this advocat answere this if he can It must then be an undoubted truth That the government sworne to in that nationall Covâ—…nant was presbyterian government 7. And whereas he sayeth the King within Six moneths thereafter did stand to the agreement at Leth avowed it in the businesse concerning Montgomery it will not say much if it be considered how at that time Aubignee grew great at couâ—…t as was shown above Sect 1. Obtained the superiority of Glasgow made a paction with Montgomery And when the Church judicatures were examineing the carriage of this Montgomery first last he stirred up the King against them what will all this say But that Kings had need of faithfull constant counsellours about them lest they be made to undoe their owne works in a short time There was many a change at court as contrary parties gote up so was the King sweyed He addeth That neither did tâ—…e assembly or any Minister speak of that deed of the
governement was which by this covenant they were bound to owne to continue in consequently what governement was abjured thereby Therefore all the difficulty is to know what that government was which the Church did owne yet there is no difficulty here for it is as clear as the sun at noonday that it was Church governement by presbyteries Synods assemblies which they both before at after that time did owne defend till it was violently taken away And if the citations of the assembly 1638 will amount to this they will sufficiently declare that Episcopacy was abjured at that time And whether their citations shall do so or not the indifferent reader may judge when he hath considered laid together these two twenty particulars into which the citations shall be branched forth 1. When the Church had been wreâ—…ing could not prevaile against Bishops from the yeer 1571 unto the yeer 1575 being continually wearied with complaints given in against them they entered at last into a search of the office it self did agree in this that the name Bishop was common to every one who had a particular flock to which he preached administrated the sacraments so it could not designe a distinct officer 2. Anno 1576. the assembly did censure such prelats as had not betaken themselves to some particular flocks 3. In the assembly 1578 the second book of discipline was unanimously agreed upon 4 At another assembly that same yeer the moderator told Montrose Chanceler Seaton Lindsay That they had drawn up out of the pure fountaine of God's word such a discipline as was meet to remaine in this kirk 5. At that same assembly it was ordained that such as were called Bishops should be content to be pastours of one flock should usurp no criminall jurisdiction should not vote in Parliament without a commission from the kirk should not Empire over their particular elderships should not usurpe the power of presbyteries 6. An. 1579 The assembly judgeth that every meeting for exercise might be accounted a presbytery 7. An. 1580. after deliberation it was found that the office of prelats was pretended had no warrand in the word And they ordained that such should dimit Leave the samine as an office unto which they were not called of God this was before as was said above the subscription of the Covenant 8. The same assembly sendeth some commissioners to his Maj. desireing that the book of policy might be established by an Act of Councell untill the meeting of a Parliament 9. In the assembly 1581. At Glasgow the Act of the former assembly at Dundee was explained iâ—… was showne that thereby the Church did condemne the whole state of Bishops as they were then in Scotland 10. At this assembly the confession of faith was presented the plot of presbyteries with the King's letter to the noblemen gentlemen of the countrey for furthering the erection of presbyteries thus at the very presenting of the confession to the assembly to be subscribed the King the assembly agree in one judgement as to the governement of the Church viz. That it should be presbyteriall according to this harmonious desire presbyteries were erected in severall places 11. In that same assembly The second book of discipline was insert in the registres of the Church immediatly after the Covenant was insert That all posterity might see that the governement which they swore to maintaine owne in the confession or Covenant was the same which was contained in the book of discipline thus that book of discipline the confession or Covenant did harmoniously accord 12. Anno 1581. The assembly would not suffer Mr Montgomery Minister at Sterlin to become bishop of Glasgow but commanded him to waire on his Ministery at Sterlin under the paine of excommunication 13. In the same assembly it was acknowledged that the Estate of Bishops was condemned by the kirk a commission for erecting of moe presbyteries was granted and a new ordinance made for subscribeing the Covenant can any man now doubt what that government was which the Church in those dayes owned by that Covenant 14. Anno 1582. a new commission was granted for erecting of moe presbyteries Mr Montgomery for usurping the place of a bishop was ordained to be excommunicated for presbytery prelacy are incompatible 15 In another assembly that same yeer commission was given to some presbyteries to try censure such as were called bishops and some were sent unto the Councill to desire their approbation of an Act for establishing of presbyteries Synods assemblies did the Church incline any thing to prelacy then 16. Anno 1586. It was determined at an assembly that there are no other Church officers set down in the scripture beside Pastors Doctors Elders Deacons that should be in the Church now 17. Anno 1587. It was ordained at an Assembly that the admission of Mr Montgomery suppose but to the temporality of the bishoprick of Glasgow should be annulled with all possible diligence that slander might be removed from the Church 18. In the same Assembly there was a letter drawn up unto his Maj. shewing that they found the office of bishops not agreable to the word of God but damned in diverse assemblies 19. Anno 1590. when the confession or Covenant was subscribed universally of new the assembly desired a ratification of the liberties of the Kirk in her jurisdiction discipline in presbyteries Synods and generall assemblies 20. It was ordained also that all intrants should subscribe the book of discipline especially the heads controverted also all who were presently in office under the paine of excommunication 21. In the assembly 1591. the forementioned Act was renewed 22. Anno 1592. commissioners were sent to attend the Parliament to desire a rescindeing of the Acts of Parliament Anno 1584. made in prejudice of of the Church a ratifying of the discipline of the Church both which were granted now the reader may judge from these particulars what was the sense of the Church of Scotland at that time of the confession or Covenant whether these citations amount to any thing or not And whether or not this author had any reason to slight undervalue so far as he doth the paines taken by that reverend Assembly to cleare the oath according to the sense of those who first took it But he addeth That Episcopacy was not accounted unlawfull even in the judgment of the assembly of the Church within Six yeers after where it was declared That the name bishop hath a speciall charge function thereto annexed by the word of God and that such may be admitted to a benefiâ—…e Ans. It is true Anno 1586. there was a conference drawn on at Haly rude house by the King betwixt some Ministers some whom he did commissionat which did conclude that the Bishop should have a care of one flock That he
The grounds ends of this undertaking SECTION 1. Pag. 5. Sheweth When the Christian religion began first in Scotland That Palladius was the first prelate in Scotland No prelats among the Culdees How when reformation from popery began Superintendents no prelats Nationall Assemblies from the beginning of the reformation How the Tulchan Bishops came in over the Church her belly The Church wrestleth till these be put away presbyterian Government be setled in all her judicatories Anno 1592. The King thereafter incroacheth upon the privileges of the Church Prevaileth with some of the Ministers who betray the Church yeeld to parliament-Parliament-Bishops hinder the Church from enjoying her privileges liberties in her free Assemblies The faithfull Zealous are persecuted Parliaments carry on the King's designe with violence Corrupt Assemblies are convocated to further his Maj. designe to give Church power unto these Parliamentary Prelats Parliaments ratifie all The Church protesteth striveth against all this what she can The prelats being now inthroned tyrannize over oppresse the faithfull laboure to have ceremonies imposed upon the Church with force acts made in Parliament for bringing in the surplice Corner cap unto which some worthy nobles could not assent Anno 1633. Who are therefore accounted rebels traitours And Balmerino is condemned The prelats rage without all law draw up a service book book of canans c. SECT 2. Pag. 44. Sheweth How the use of the service book was hindered in Edenburgh Ministers people from all parts of the Kingdome petitioned against it The King favoureth not the petitioners They not withstanding continue in petitioning against the service book high Commission prelats c. Renew the nationall Covenant thorow the whole land The King intendeth a war An Assembly is indicted at Glasgow Nov. 21. And opened up This Assembly condemneth anulleth severall pretended Assemblies the book of common prayer the book of canons the book of consecration ordination the high commission court the ceremonies excommunicateth some deposeth all the prelats War is prepared against them They defend themselves A pacification is concluded another Assembly promised a Parliament thereafter The Assembly is opened up The Parliament is convocated but quickly adjourned Commissioners are sent to London imprisoned A new war is raised by the King Scotland prepareth for defence A new pacification The Parliament meeteth ratifieth all which the Covenanters had done Those acts are againe ratified The Parl. of Engl. beginneth a work of reformation entereth into a Covenant with Scotland the two nations joyntly proceed in the begun work of reformation A party in England strengthen themselves alter the judicatures take away the King's life Scotland bringeth home the prince who sweareth the Covenants is overcome by the Englishes in battell keeped in bondage ten yeers till the exiled King returned Anno 1660. SECT 3. Pag. 69. Sheweth Why these Ministers others who met Agust 23. 1660 were incarcerated what their supplication was And how unjustly they suffered upon that account SECT 4. Pag. 77. Sheweth What were the grounds upon which the Marquise of Argilâ—… suffered how insufficient in poynt of law from severall considerations SECT 5. Pag. 83. Sheweth What were the grounds upon which the life of precious Mr Guthry was taken how insufficient Either in law or conscience SECT 6. Pag. 86. Sheweth Upon what account other Ministers were persecuted And how unjustly Some banished for righteousnesse sake some indictâ causâ An extract of the sentence was refused to thosâ—… to all others SECT 7. Pag. 88. Sheweth The grounds why conscientious Ministers could not observe the anniversary day SECT 8. Pag. 91. Sheweth The reasons why Ministers could not observe the prelatâ—… meetings The author of the seasonable case c. Answered SECT 9. Pag. 101. Sheweth The reasons why ministers could not seek presentations from patrons nor collations from prelats The author of the seasonable case answered SECT 10. Pag. 114. Sheweth The true sense of the oath of alleagiance which was tendered Anno 1661. c. Compared with the former how it holdeth forth a great civil supremacie in the King cleared by the act 11 parl 1661. Which at least is much to be questioned from nine severall grounds And cannot lawfully be acknowledged because of ten dreadfull consequences which shall necessarily follow thereupon The former proceedings of the Church state of Scotland vindicated cleared SECT 11. Pag. 140. Sheweth The lawfulnesse of Scotlands defensive war first from the former practices of Scotland other Kingdomes King Iames King Charles confessions of adversaries next from a true clearing of the state of that war in Six Particulars which obviat all the objections of adversaries And lastly from lawyers adversaries the law of nature the law of nations the law of God sound reason SECT 12. Pag. 169. Sheweth What is the meaning of the oath of alleagiance as to its Ecclesiasticall part What way the King's supremacy over Church persons in Church causes began was carryed on in England How the same was advanced to a great height in Scotland What sense this King the late Parliament did put upon the oath of alleagianee by their Acts Actings How it were sinfull to acknowledge by taking the oath That so much Church power belongeth unto the civil Magistrate cleared by Nineteen particulars SECT 13. Pag. 200. Sheweth The groundlesnesse of Mr Stilling fleet 's notion concerning the divine right of formes of Church governement by making it appear how he overturneth his owne grounds how he misstateth the question the practice of the Apostles ground a jus divinum here Christ's institution the institution of the Apostles is for a particular species Christ's faithfulnesse in his office speaketh much for this The hazard is great in leaving the species undetermined The confession of the faith of severall Churches for a Species How he misseth his pretended end arme And how unseasonable his book is at this time uselesse so long as the league Covenant standeth in force though his notion were true in thesi SECT 14. Pag. 254. Sheweth How weak the Reasons are which plead for the taking of the oath of alleagiance by answereing Sixteen of them SECT 15. Pag. 270 Sheweth How unlawfull it is to owne acknowledge the curats foâ—… lawfull Ministers by fourteen reasons Foure objections answered SECT 16. Pag. 298. Sheweth That it is lawfull for Ministers banished from their owne flocks by a sentence of the civil Magistrate to preach in publick or private as God calleth by Eight reasons Thrâ—… objections are answered SECT 17. Pag 305. Sheweth That it is lawfull for Ministers though censured by the pretended prelate to preach as God giveth a call whether in publick or in private by Six reasons Foure objections are answered SECT 18. Pag. 310. Sheweth That it is lawfull for people to meet together for hearing honest Ministers preach publickly or privately And for other Christian duties notwithstanding of Acts made against it by severall reasons One objection answered SECT 19. Pag. 316. Sheweth How unlawfull it is to acknowledge the high commission court by compeering before it by Eleven reasons Foure or five objections are answered SECT 20. Pag. 327. Sheweth How dreadfull a sin it is to abjure the Covenant a sin aggravated by twelue particulars SECT 21. Pag. 347. Sheweth What judgements perjury hath brought on in all ages out of history sacred prophane SECT 22. Pag. 359. Sheweth The lawfulnesse binding force of the solemne league Covenant notwithstanding of all which the author of the seasonable case c. hath said against it SECT 23. Pag. 391. Sheweth The lawfulnesse of the nationall Covenant as it was sworne subscribed Anno 1638 1639 c. Notwithstanding of all which the author of the seasonable case c. Hath said to the contrary The CONCLUSION Pag. 416. Sheweth What the now afflicted Church of Scotland expecteth from strangers what use they should make of this sad dispensation c. FINIS Whence may not men destruction feare Who with deceitfull hearts do sweare This age wherein we live is void of faith For writes are signed twelue witnesses before The notar writt'th both time place what more Yet come'th a man of words who all deny'th King's words have weight great respect More then all oaths which men exact
Andrews Nov. 25. 1617. At this assembly no more could be gotten yeelded to but private Communion that ministers should give the Elements in the Lords supper out of their own hands to each Communicant But all this did not satisfy his Maj. therefore he wrote sharpe letters to the Archbishops commanded them to preach on Christ-masse day to celebrat the Lord's supper with all the solemnities Anno 1618 there is another meeting called at Perth August 25 unto which the king sent seven Noblemen fifteen Barons Gentlemen Spotiswood took upon him to moderate read the kings minacing letter named a Committee for the articls nothing regarding the liberty of the assembly to gratify the king The honest party offered reasons both for a delay against the Ceremonies but all in vaine Spotiswood told them that he would send all the names of such as refused unto the King asked the votes of many who had no Commission so obtained what the desired for all accorded unto the five articles viz kneeling at the Communion private Communion private Baptisme observation of Holy dayes Confirmation of children except one Nobleman one Doctor 45. ministers But when the honest party looked back to the many informalities at this meeting 1. No lawfull premunition but onely 20 dayes by which meanes many were absent 2. No liberty to choose a moderator 3. No free disputing or voteing but members overawed 4. The assembly prelimited by the votes of the articles 5. Such as wanted Commissions did vote others who had Commissions were not suffered to vote c. they looked upon it as no lawfull Generall assembly published their reasons in print After the dissolving of this meeting Spotiswood to make all sure ratifieth all these things in the High Commission though he others had said that if they would give way to the passing of the act to humore his Maj. no man should be compelled to obey yet now by the power of their High Commission they force many to obey under the paine of deposition imprisonement confinement so they rage without all law But at length Anno 1621. there is a parliament conveened unto which the Honest ministers give in a supplication for safe liberty to enjoy the true Religion as Reformed in Doctrine Saoraments discipline openly professed sworn practised by Prince Pastor people of all ranks without Innovations and that they would not suffer the faithfull honest ministers to be smitten the stocks to be committed to wolves blinde guides But Iuly 24. they were all discharged forth of the towne by open proclamation The presenter of the petition Mr Andrew Duncane minister ar Crail was incarcerated When the ministers remove conforme to the proclamation they leave in write behinde them strong reasons why the Parliament should not ratify the acts of the pretented assembly at Perth shew both the nullity of the assembly in point of formality the illegality of any such Ratification as being against severall acts of Parliament his Maj. proclamation published printed the Nationall Covenant upon severall other grounds As also they leave a most Christian faithfull admonition to the well affected Nobility Barons burgeses members of Parliament unto constancy faithfulnesse Yea moreover in case all this should not prevaile they leave a Protestation in write but the minister who had it to present gote not accesse so was forced to affix Copies thereof upon publick places of the towne But notwithstanding of all this there is a fixed resolution to have these articles ratified which made some honest members with draw severall informalities are used contrary to the usuall freedome of Parliament much pains taken to gaine some after the report was made to go that the Parliament would not rise for severall dayes to come which made severall members the more secure Saterday the 4 of August was pitched upon as the fittest time for closeing of the business all the articles are put together the question stated Aggree or Disaggree what by one way another the acts are ratified But observable it was how the Lord did give his Protestation against this ratification from heaven though Spotiswood blasphemously paralleleth it unto the Lords shewing of himself at the giving of the Law for at the very instant when the kings Commissioner arose to touch this act with the Scepter there came in at the windowes a great lightening after that another greater then a third most terrible Immediatly there followed an extraordinary darknesse astonishing all The lightenings were seconded with three terrible claps of thunder then their came an extradinary great showre of haile after all this such a terrible showre of raine that made the streets to run like rivers by which meanes the parliament was constrained to stay within doores an howr an half went home thereafter without their robes Upon the 20 of August when these acts were published at the Crosse the minister who was intrusted with the Protestation affixed a copy thereof upon the Church door another upon the Crosse a third upon the Palace gate of Haliroodhouse took Instruments in these words Here in the name of the brethren of the ministry professing the Religion as it hath been practised in our Church since the Reformation of the same I protest against all these things that have been concluded in prejudice of our privileges since the first Reformation thereof adhere to my former Protestation made fixed on the Tolbooth door other places to all the Protestations made in favours of the Church in the time of the preceeding Parliaments And God from heaven did declare his dissent for dureing the time of the reading of these acts there was nothing but thunder fire lightenings raine And thereafter the Lord made the whole countrey feel the weight of his anger for the cornes did rott through excessive raines waters became so great that they sweeped away in severall places cornes cattell houses plenishing people all The great bridge of Perth where these acts were first concluded was taken away never repaired to this day yea the whole towne almost drowned many of the Sea-townes which favoured the Articles received great dammage by Sea And there followed three years dearth famine Epidemick diseases wherof many died Thus did the Lord plead from heaven his controversy testify his displeasure against those courses But notwithstanding of all this the Prelats having now all power in their hands prosecute their worke tyrannize over all ranks so as the inhabitants were more affrayed of crossing their commands then the commands of the king himself for they banished out of their bounds such gentlemen as they pleased imprisoned what magistrates they thought fit upon any light occasion were it but the hearing of their own old minister after he had been silenced by the bishop or the not sisting