the Church that it may be jointly gone on in and not by Separation from the Person Accuesed Secondly Ye instance Mr. Rutherford who speaks of them who have the pure word of God Preached and the Sacraments duly Administred what if many of them led a Life contrair to what they profess and yet the Governours use not the Rod of Discipline to censure them Then whether should the Members separat from that Church yea or no Answer A contrair practise can never be said to subsist in Exercise if strickly taken without a contrair Profession when Tryed and Examined For the will must be active either in choising or refusing or approving or defending or else dissapproving Now when Sin is defended then a Man doth join his Profession to it by the defence of his Practise declaring that his Sin and he is Friends So that his former Profession is nothing else but a shadow because iâ— wants the practise from which the Man is to be defined For Man is no more than he practises neither will get any other Testimony aâ— the last Day as in Matth. 25 21. But however it is acknowledged here â—hat it is a duty to Censure such and the omission is a Sin The Question then is What shall the dissatisfied do whether separat or no Answer When duty is neglected in such a case they are to use all Christian means and prudence in the first place to awaken them out of that neglect and deadness And that by admonition again and again by holding out the Burden that is on their Conscience by reason of that neglect All this must be done before they separat For Seperation can not be but where Sin is obstinatly defended nourished and maintained and that not only by a part but by the whole For certainly the Governours must either approve or disapprove this neglect if they approve the neglect and abuse of Discipline received and owned of them formerly Then they fall in defection from their first Love which is a sin that the Lord hath threatned to punish with no less than his leaving and departing as in Rev. 2. 5. And when the Lord leaves the house why should Man abide in it Furder it is urged That the incestuous Mans Sin not Censured infected the Church the infected Church infecteth the Worship Ans This Objection is most subtile being hung up in the Abstract a part from Exercise but hower let us first consider the â—ncestuous Person by describing and desining him as he is in his Sin I say the incestuous Person obstinatly defending and impenitently Persevering in his sin belongs materially though not formally cast out to that Body and Corporation of which Satan is the head the Church not consenting nor approving but hating and abhoring the sin belongs to that Body of which Christ Jesus is the head Now let them be cast into a Categorical Mould What form shall come forth Only two pure Negatives or two Particulars between which there is no Connexion that 's to say The incestuous Person is not of the Church and again the Church hath no affinity with the incestuous Person and if no connexion Then consequently no conclusion can be drawen the sin being Personal and therefore no just cause of Separation from the whole Now we are confident That what is said anent these premisses drawn from these two Learned Pious Men viz. Mr. Rutherford and Mr. Durham concerning the practise of riged Separatists it may appear to any that are not byassed and prejudged that we do not come within the compass of Riged Separatists seing we do acknowledge That Separation is not to be stated but where sin is obstinatly maintained nourished and defended and that not only by a part but by the whole and that in opposition to all warning as yours is So that from this you shall never defend your selves by the Example of the Churches of Corinth Galatia Philadephia Ephesus Thytira Sardis and Laodecia unless ye can prove that they did resist all warning by defending their fin and so were still to be the Spouse of Christ Oh! doth not the Lord threaten to remove his Candlestick from among them except they repent as in Rev. 2 5. Think â—e that the Lord will dwell where sin is obstinatly defended Is he not of purer Eyes than to behold Iniquity as in Hab. 1. 13. 2 Cor. 6. 15 16. What concord hath Christ with Belial or what part hath he that Believeth with an Infidel or what Agreement hath the Temple of GOD with Idols Now I shall in the next place proceed to the complaints and sins led against you Where first it is said we complain of Ministers Conversations that some are light and frothy Answer This complaint is unpertinent to the present contraversie our contraversie not being about Personal sins but about your foundation and being I say personal Accusation belongs to a Church right in its constitution and pertaineth to the well being of it So that we are not to think that any Church ever was or ever will be though never so pure without Personal guilt so long as the Church Millitant is upon Earth Therefore I do reject this complaint as being unfit for the present contraversie Secondly Ye say there is many complaints of the Exercise of Discipline and Government such as it is much neglected or but partially Exercised Insufficient Ministers admitted and Scandalous Elders Ansâ— This complaint is rash and evil concocted being a Remonstrance belonging to a true Church right in its Foundation and Constitution and nowayes belonging to an Erastian Church As for the neglect and partiality of Discipline I shall speak to it when I come to illustrat the present state of this Erastian Church by shewing that neglect and partiality are the essential Pillars and Props on which this Church stands and that the Faithful Exercise of Discipline is inconsistent with the being thereof As to the admitting of insufficient Ministers and Scandalous Elders I Answer This is a Circulating in affirming that Scandal admitteth of Scandal Now yield that Ministers and Elders were sufficient and free of all Scandal dot not their joining with the present Church make them scandalous and doth not our practise in withdrawing from them declare it so to be by our not hearing nor owning them as lawful Ministers But I hope this rash confounding of Remonstration will be acknowledged to be wrong after consideration and so will be amended by my Brethren As for receiving of Currats and not Excommunicating the Prelats Answer This same Remonstrance is Genuine with the former for who can lawfully Excommunicat But the Faithful I mean these that has not changed their head Christ Jesus For iâ— this Church might Excommunicat the Prelats and the Excommunicating of them were a valid duty in the sight of God and counâ—inanced of him then should all of us be present at the hearing of this duty But take head Brethren what our Lord says Luke 6. 42. First cast the Beam out of thine
THE NONCONFORMISTS VINDICATION Or a Testimony given against the Indulged Assembly of SEPARATISTS WHEREIN The false Calumnies and Aspersions cast upon the Suffering PRESBYTERIANS are Answered and Confuted ALSO The Heads and Causes of Separation are Opened and Explained together with an illustration of the Erastian State of the present CHVRCH John 3. 21. But he that doth the Truth cometh to the Light that his Deeds may be made manifest that they are wrought in GOD. Ezek. 43. 10. Thou Son of Man shew the House to the House of Israel that they may be ashamed of their Iniquities and let them measure the Patern Truth and Reason Are no Treason Libera Gens Libera Mens Printed in the Year 1700. Mock Verses put forth in Room of Confutation against the Auâ—â— by Mr. Thomas Black Indulged Preacher at Perth TO die obscure most be a dismal Fate Since Mortals Purchase Fame at such a Rate As Burning Cities razing Regal Seats Destroying Temples overturning States But Meaner Spirits whom Destinie Contracts Not to aspire unto such Glorious Acts. Yet Phaetons in conceit will be content Ere Fame be Wanting to be Fools in Print The Authors Answer SIN to reprove does much some Men offend When Worldly Interest is their chiefest end The Bramble shade shall be one Day brought Low When your Erastian Church will get it 's fatal Blow Both Fools and Wise shall known be or long Tho now you say your Mountain standeth strong At your Poetrie I need not furder hint Who sit's above knows who are Fools in Print The NONCONFORMISTS VINDICATION Prov 18. 13. He that answereth a Matter before he heareth it is folly and shame unto him MAN is a sociable Creature by nature as said the Philosopher end therefore desires company which way so ever he tends be it to Heâ—ven or be it to Hell he is loath to go alone No wonder then to see Union and Love so common a Plant growing almost in every Garden amongst the Bad as well as among the Good True it is among the Godlie it is a dutie Commanded as in John 15 12 and also commended Psal 133. 1. Likewise it is the propertie of a Church well constitute also it is the dutie of all Believers to seek for unity and Love Yet this mark is not inseperable for it can be among Unbelievers as in Rev. 17 13 These shall have one mind and shall give their strength and power to the Beast And this also can be among Professors going on in a course of defection as we have the Example of Israel Exod 32. Who with one consent said These be thy Gods O Israel And no wonder it be so if we consider that Sin is a work of Darkness and therefore cannot abide the light as in John 3 21. For every one that doth evil hateth the light and so cannot endure that there should be any light or witness against themselves or Sins which witness makes them ready to cast foul aspersions and Accusations on the Faithful who will not go on with them in their sins Like to Josephs Mistris who did falslie accuse him of her sin by raising the hue and cry after him as in Gen. 38 14. even so is the case this day with the Faithful of the Land who will not neither dare go on in defection and separation from the princâ—pals and practises of the Church of Scotland with the Erastian indulged in their Backsliding courses of Perjurie by unity concord So that when they cannot obtain their desire they most bitterlie cast their Sins upon us accusing us of separation and division We acknowledge that Union and Love are to be sought with endeavouâ— by all that professeth Truth but it must be in the Lord and not in aniething sinful Otherways our Happiness should be of no better stamp than Israel's was Exod 32. when the People with one consent did say These be thy Gods O Israel Now we acknowledge Union to be good in it self when righdie exercised and cannot but praise you â—or these pertinent places and passages of Scripture you urge for the obtaining of it Acknowledging your Doctrine to be sound in the abstract but indeed in the Application we disagree For there is no command in Scripture to unite our selves to Sin and obstinat defenders thereof I mean such as have made defection from the Principals and practises of the Church of Scotland by turning to Erastianism and that not onlie in one simple Act but persevering therein from one step to an other But I shall not insist on general assertions but shall procced to plain and particular Probation and in order thereto I shall confider the heads of the controversie contained in your seasonable admonition as you call it as they are set down in order 1 Where first we have the description given of the Church in her doctrine to which we well agree in the Theoâ—e and speculative part But differs in practise and application 1 Now first you say you own the Confession of Faith and Catechism so do we acknowledge the Confession of Faith in the whole Heads and Articles thereof But it objected by Malignants that the Confession of Faith is contradictory to the Covenants and Coronation Oath In that it is said in the 23 chap Infidelity and difference in Religion doth not make void the Magistrats just and legal authority And therefore by consequence Papists or Intidâ—ls may be our Lawful Rulers Answer on such consequence may be drawen from the word Infideliry this being the abstract name and an Infidel The concret So that the difference is great For Infidelitie pointeâ—h onlie at personal Faillings such as sins of deadness and infirmitie acting indifferendie from simplicitie but not obstinat to faithful warning from which faillings it is said in the following part Eccleâ—iasticall persons are not free as in Chap 25. Sect. 5 Rev. 2. 3. Chapters So that from this it is concluded that faults and faillings such as formerly mentioned doth not Non Magistrat a Ruler or depose a Minister from the exercise of his office so that this is the true and genuine meaning of this place 2do We do likewise believe and own that Jesus Christ is â—he only Head and King of his Church and that he hath instituted in his Church Officers and Oâ—dinances Oâ—der and Government and not left it to the will of man Magistrat or Church to alter it at their pleasure either by a sinful limited Indulgence or yet by a Bastard Toleration contrair to the sound Principals of Presbyterian Government and our Lands Engagments 3tio We own likewise order in Discipline conform to the word of God in admission of Persons to offices and priviledges in the Church We own no other Rules than the institutions of Jesus Christ and the example of the Prophets and Apostles for censure or reproof either in Doctrine or Discipline And we own that Persons of all Ranks are to be censured and reproved without partiality according to the degree of their ofâ—ence
ignorance has made Defection because he never knew no better nor yet was ever furder reformed and therefore no ground there is to withdraw from him nor yet from any Church that owns him as a Member so long as his ignorance is not obstinat and wilful and that in opposition to all warning But this doâ—h not touch our controversie it being about Truth Revealed and receaved by the Church of Scotland and therefore not sins of ignorance or simple infirmity 2. But Secondly You say though there be dissatisfaction with many Persons whether Officers or Members To which I Ans Personal sins can never make any separat from a true Church who doth not aid and assist them in their sin nor yet from the guilty Persons themselves unless they be obstinat Desenders thereof But indeed if they shall refuse â—o be reproved and warned of their sin and if the Church shall Benjamin-like Espouse their quarrel then may we withdraw from them But we acknowledge that a Church is not to be separat from so long as there are any Remonstrators in it yea if it were but one for so long â—â— there is one Remonstrator in it God and Christ hath not left that Church and therefore Man should not leave it 3. Thirdly he saith Union may be consistent with many particular failings and defects in the exercise of Govrnment as spareing some corrupt members and censuring others unjustly To which I Answer it would be interrogat if the Assembly understands these defects in sparing of some from the rod of discipline to be simple deference flowing from the sin of infirmity and deadness not obstinat but subject to faith full warning if this be then their ought not to be sepration But when the exercise of Discipline is not only defered and delayed out deneyed and the deney all thereof becometh an essential pillar of the building so that the free exercise of discipline is inconsistent with the being thereof which is the case of your Church this day and Therefore when this is then their is cause of separation so the contraversie is not about defering of discipline but the denaying and laying aside of it in its free exercise as to all Persons and Ranks without exception which is your case this day Moreover we acknowledge that no Church can be without failings and faults for no perfection is to obtained in the Church militant here on Earth But however the endeavour of dutie is not to be laid aside for we ought to seek perfection withall Christian sincerity and prudence Altho' we may faill and come short therein Furder you say there was in the primitive Churches a tollerating Iezabel and the Nicolaitans to which I answer it cannot be denayed but it was so however was it not in them a defect and sin and was it not displeasing in the sight of GOD as in Revelation 2 Chap 15 16 and doth not the Lord highly praise and commend the faithfull exercise of discipline in the primitive Church as in Rev. 2 2 I know thy works and thy Labour and thy patience and how thou canst not bear them which are evill and thou hast tryed them which say they are Apostles and are not and hast found them liars what shal I say then in this doth the great Assembly Glory in the defects and sins of the primitive Churches endeavouring to like them in evill or say you that your case and theirs is one if this ye say then I do deny 1 Their sin was not obstinat and maliciouâ—ly desperat in opposition to all warrning and Admonition as yours was and is have not you Sitten twentie years warning some of you of the faithfull whose sufferings and blood with heads and hands are crying to you to deliver up that Bloody Church renting Land Destroying Soul Murdering Sin of Indulgency and Errastianism unto the Sword of Ecclesiastical Discipline and yet ye will not do it but renders us evil for good in crying out against us charging us with Separation because we will not consent to your Sin and can we exercise any greater Act of Love towards you Than to testifie against your Sin by our withdrawing from your destroying courses Oh! how miserable would this â—â—nd be If we were all jointly going on in Sin and resting satisfied with our Deadness and Toleration Can ye say then that the sins of the Primitive Churches were in opposition to all warning I mean after that the holy Apostles did Write unto them and if this you cannot do then ye ought not to defend the state of your Church from their Example But 2. Can it be said that the exercise of Discipline in the Primitive Churches was inconsistent with their being and Foundation certainly it was not for they could extend the Exercise of Discipline towards all that were Baptized and receaved into the Church without respect of Persons as all Faithful Churches may and ought to do But the Exercise of Discipline is inconsistent with your being and Foundation by reason that you dare not Censure and reprove the Sins of all Ranks of such as are Baptized which Sins and Persons I shali have occasion afterwards to speak more particularly when I come to the Sins and Accusations led against you 4. Fourthly Ye insist furder and says That such Defects as do not make Communion in a Church and in its ordinances sinful will not warrand a Separation Ans These defâ—â—â—s that doth not warrand a Separation are Personal Defects Or the defects formerly mentioned But the Defects we charge you with are Totall and Universal we charge you whollie as one Man to be Guiltie And that both as to your Foundation and Application and also with obstinate Perseverance therein Now this 6 Rule ye speak of in pag. 323 viz. When Men may unitâ— without Personal Guillt or accession to the guilt of others there may and ought to be Union This I say doth coincidat with the following Objection annent the incestous Person Therefore I shall leave it while afterward Moreover in Pag. 324. Ye say if a Man be put to condemne anything he thinks Laufwll in his own practise or the practise of others or 2. if he be put to approve the deed or parctise of others which he counted sinfull or affirme that to be truth which he counteth error these ye say may hinder union this is likeways personal sins Now consider the nature of the sin whaâ— the man is to condemn ye say that which he thinks lawfull in himself or others or to approve that which he thinks unlawful in others I say no privat man can Separat from any particular Person upon alleadged offence without revaling the case to the Representatives of the Church and if the offence be clearly decided already to be sin by the Church Then the Church is to Act Faithfully in it and the Accuser haâ—h exonered himself But if it be some particular light in the Accuser or Speculation of New Reformation then he is to Communicat it to
and downward For your Kings Commissioner hath so far the ascendant power that nothing shall pass in Act in your Assemblies but what he pleaseth And no otherwayes can you enjoy them So that from this it doth appear That neglect and partiality of Discipline is not a sin of deadness and infirmity but a deliberat contented Omission and neglect And therefore partialitie and infidelity are made the Pillar of prudence and essential Prop on which your Erastian Church stands Now when all this is considered may it not be said upon grounds that your Church is Erastian and not Presbyterian Obj. But it may be Objected by some That the present Ministers doth Preach sound Doctrine and that both Learnedly and Elaâ—oâ—aily and doth noways Teach Erastian Principles Answer The difference is as great betwixt Preaching and Practise as betwixt true Piety and painted Hypocrisie For a Man may Preach and profess sound Doctrine and yet be a stated enemy to the practise thereof Like to the Foolish Builder spoken of by our Saviour Matth. 7. 26. And every one that heareth these sayings of mine and doth them not shall be likened to a foolish Man which built his house upon the Sand. Now by hearing these sayings are to be understood a Believing and an understanding of them so that by this it doth appear that men may be well qualifed with the art and Skill of Building so as to make a comely form and structur of an bulding and likeways to have it seemingly well decored within so that it may be pleasing and takeing to the eyes of the beholders and yet for all this not deserve the name of a Bulding the Foundation being wanting ffor their is not any thing that our Saviour châ—lenneth but the Foundation which presuposeth that all things for art and ornamenâ— might be in this house For without doubt if any other thing had been wanting our Savour had not omitted So that from this you see that Gods Sacrafices must be on Gods altar Gods word in Gods house and therefore not in the jdols Temple For you cannot worship and obey God and the idole of Supremacie at once I say such hath no right to Gods word who are walking obstinatly on in sin as in Psal 50. 16. But unto the wicked God sayes What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy Mouth seing thou â—atest instâ—uction c. that 's to say it doth not become such to propose Gods Word neither can they apply it but falsly And therefore not to be owned as the Chast Bride and Spouse of Christ But on the other hand as false Builders and Teachers whose Building is wiâ—hin the Flood maâ—k of the Wrath of God and will one day be swept away with Judgments And therefore it is the duty of all Believers to come out from among them least they be partakers of their Sins and consequently of their Pâ—angs as in Rev. 18. 4 Furder you say graut there were Encroachments on the Churches rights and no Testimony against it That is weakness and want of courage but is not just ground of Separation from worship in a true Church Answer This overturns the Faith of the great Assembly and that because an universal deadness and infirmity cannot be found but in a Church dead and deserted or else dying or declinning dead and deserted the Assembly will not acknowledge Seing they are receaved into Mercie as they say being delivered from their former bondage and miserie And therefore by consequence has obtained the favourable presence of God which giveth Courage and Zeal 2. Dying and declining this cannot be the Assembly being flowrishing in the bud of their Reformation And therefore cannot so suddenlie lay aside their Zeal as to be overcome with an universal deadness So as to suffer Encroachments on the Church Rights without the least Testimonie of Remonstration It would be expected that Reciprocal Duties were to be found in such a Church I mean in Love and Zeal for the kindness and mercie you have receaved and found in being delivered as you say But however we acknowledge that deadness and infirmitie deference delay of Dutie cannot because of Separation But the Question is If Faithfulness courage and Zeal in the exercise of duty in maintaining the Churches Rights can consist with the state of your Church yea or no. So that the contraversie is not abouâ— deadness and infirmity deference and delay but if the Faithful exercise of Zeal can consist with the present and future state of your Church Now therefore in câ—lm Blood and from Conscience we pose you as in the sight of God the Judge of Quick and Dead before whom you and we must stand and give an account of our words and Actions that yôu take to consideration the Accusaâ—ions led against you and that you may vindicatâ— yâ—ur selves if it be possible with the standing of your Church by execising Faithfulness in Doctrine and Diâ—cipline that it may be manifest before God and the world that you are not guilty of Eâ—astianism And for pâ—oof hereof in order to your Vindicating we desire you may satisfie us in theâ—e following premisses and propositionâ— which we shall lay down for trying of your Faithfulness and soundness as to the state of your Church Experiment As first we desire an particular answer anent the Indulgence in that you would either approve or disapprove of it If it may stand with the being of your Church Seing that it is a necessar duty in a Faithful Church to make a Separation betwixt the clean and unclean the holy and prophain the neglect of this being sadly reproved and threatned with Judgments as in Ezek. 22. 26. They have put no difference between the Holy and Prophain neither have they shewed difference between the unclean and the clean and verse the 31. Therefore have I poured out mine Indignation upon tbem I have consumed them with the Fire of my Wrath. Now therefore take warning of this threatning and jugle no more with God by speaking of your different Sentiments But be particular in specifieing the contraversie that so it may be manifest to the World whether you approve of it as a duty or disapproves of it as it is a sin Experiment 2. We desire the like answer annent the late Toleration under your late King If that Address and Supplication given in to the Popish Chancellor by a great part of your Ministers be lawful yea or no Or whether or no you did partake of that Liberty and Benefite as they called it or hitherto hath Benjamin like Espoused the quarrel of these Transgressors by denying that the like Act deserves to be Censured and Punished with the Sword of Ecclesiastical Discipline or else as publickly to be confessed before God and the World in it's high Aggravating circumstances as it was committed Experiment 3. If it can consist with the State of your Church to walk in the steps of your Ancestors that
Moreover we acknowledge prudence to be required in the exercise thereof and that conform to the word of God that the Transgressor be dealt with by the Spirit of meekness and love and in such a way as may most advance the good and Edification of the Church 4 We own that it is the mercy of our Land that we are a Land in Covenant with God and we desire to lament for the breaches thereof in some by turning to Poperie and in many to Prelacle and manie now by Erastianism and Separation And particularlie by continuance therein going on from one step to another adding sin to sin We bless God tho' the Land hath dealt treacherouslie with him yet he hath not forsaken us but haâ—h keeped some faithâ—ul in the midst of all these defections who hath nor complied with these Abominations which is the Glorie of the Land altho' by Backsliders it is acknowledged a shame Now having set down our Judgment what we own as our Principals Therefore I shall in the next place speak to that great controversie which is so much agitated by Backsliders viz. Separation And I most say to me it is a thing very strange to see Men professing Conscience endued with Reason qualified with Learning so wilfully â—o precipitat in Judging and Censuring others who are innocent of that Sin that they themselves are Guiltie of Seing the Sin may be easily found out and who they are that are guilty thereof if we would take the Right method of seeking which is described by Learned Men for finding out the Solution of a Contraversie which consists in an accurat defining of the subject and of the predicat that so it may appear if there be any Connection to be found betwixt the two and then it shall appear Whether Separation is to be ascribed to you or us â— Therefore I shall consider in the first place wherein Separation consists I say Separation imports a change which change must consist either in defection from Truth or else in Excess beyond Truth Now 1 In Defection let it be impartiallie considered by the paraâ—king and receiving of that sinful Act of Indemnity after Bothwel in the Year 1679 or by that Toleration Suplicat and Petitioned under your late King And also this Bastard Toleration now under your present King which neither doth nor yet can run in a Channal of a Covenant oâ— Reformation Whether you who have complyed with these or we who have refused them be most Guiltie of Deâ—ection and Change from the Principals of Presbyterian Government our Covenants Coronation Oath Fundamental Laws Certainâ—ie where the Defection and Change is there must be the Separation But I shall have occasion afterward to speak to this when I come to the Sins and Accusations led against you Therefore I will not insist upon it at this time Bat on the other hand if in excess you can lay any thing to our Charge since your Separation from us we are willing to cast our courses into scanning by examing the Matter And likewise for the present we shall take your Premisses to Consideration which you lay out against us by the Writings of these two famous Godlie Learned Men viz. Mr. Rutherford and Mr. Durham whom you led out as Witnesses against us Judging that we will be found within the compass of Rigid Separatist who in excess do separat from the Church without any sufficient ground Therefore I shall consider the instances you insist upon 1. First you say was there not as great defects and faults in some of the Churches of Christ mentioned in Scripture As in Corinth Galatia and some of the Churches of Asia And yet no warrand to withdraw from them Ans In respect of it's extent it cannot be so said of all these Churches That they had Sinned totallie and universallie as on Man as we charge you or if by some of these Churches it may be said That they were under an universal Decay and Deadness as to the Exercise of Disciplin yet from Scripture it cannot be said that they were obstinat wilâ—ul Defenders and denyers of their Sin as ye are who by consequence are disorderly Walkers from which the Apostle gives command to withdraw 2 Thes 3 6. And if we are warranted to withdraw from the diâ—orderlie Brother Tâ—en may I argue by way of Induction also from a disorderlie Assemblâ—e who are perseveâ—ing in their sin So that in this our singularitie doth not appear neither from Scripture Nor yet from your own Concession as in Page 5 You say if anie Church profess or practâ—â—e what is sin on the Matter we ought to withdraw which is the Case of the present Controversie as I shall afterward make it appear Furder you conâ—iâ—ue â—o amplifie the abâ—urdâ—tie of our singulariâ—ie by interrogating while we seperat from you What Church is there on Earth with which we would Communicat and join in Worship with To which I Answer What if it were yeilded in Thesi That there were no Church on Earth with which we could join with no more than with you would this be any thing absurd Or against which of all the Atriâ—utes of God either Communicable or Incommunicable would this take up a conâ—radiction True it is the Lord haâ—h Dâ—creed to have a Church But whether to preserve or keep them Faithful as to few or manie is left to the freedom of his own Hâ—lie will pleasure Whether to include them within the Familie of an Noah or to limit them to the Familie of an Ioshua is all one with the Lord I mean for a smal jâ—nctur of time in that degreâ— of Faithfulness which is agreeable to God's word But this is not our case we can join with other Churche Abroad altho' we dare not join with you we acknowledge that the Corruptions are great in manie things which now to insert all werâ— tediâ—us we acknowledge that tâ—ey are lying under an Erastiaâ— deadness and infirmity which sin differs far from your Erastian obstinâ—â— defection 〈…〉 shall afterward make ie appear But how ever we 〈◊〉 Join with them in so far as they are reformed and not involve our selvâ—â— in breach of Covenant they not being under our Covenant engagments our Covenants not engageing us to reform without Land except in our personal practise neither can we charge them with these things that we can charge you with can we charge them with breach of Covenant who were never under it or can we â—ccuse them of the Erastian Indulgence and Toleration which overthroweth the principals and practises of Presâ—yâ—erian Government or can we accuse them of the Backslâ—â—ing perjured actings of this Bastard Toleration under this present Revolution who never had the Tentations nor tryals of the likâ— sin 's as ye have had who hath made separation frâ—m us by such deâ—ections So that in thâ—â— â—o absuâ—dity doth appear in our not joining with you and yet with others Queâ—t Why will you join with others in so far as
and all others preceeding since the Year 1661 did publish a Declaration at Lanerk which is as follows The Act and Apologetick DECLARATION of the true PRESBYTERIANS of the Church of SCOTLAND January 12 1682. ALtho we ought to take in good part whatever God in his Infinte Wisdom hath for the Punishment of our sins carved out unto us and eye and acknowledge him alone in it and altho we alwise ought to acknowledge Government and Governours as ordained by him in so far as they rule and govern according to the Rules set down by him in his word and Constitutive Laws of the Nation and ought to cast the Mantle of Love on the lesser errors of Governours and give the best countenance to their Administration that the Naure of their Actions will bear Yet when all these Laws both of God and the Kingdom Conditional and Constitutive of the Government are cassed anuled by pretended Law the highest of Usurpation an inexplicable prerogative in matters Ecclesiastical and Arbitary Government in Matters Civil is arrogat when a Banner of impiety Prophanness and Atheism is avowedly displayed against the Heavens and a Door opened to Abominations of all sorts and sizes and the remedy thereof still denyed by him who should be as a Sun and Shield to the People when the Parliaments who ought to be the grand trusties of the Kingdom to whom it belongs in such a Case to secure the Civil and Spiritual interests are so prelimited by Law as no true Son of the state and Church hath liberty to sit and Vote there So that the Parliamenâ—s and all places of publick trust and offices of the Kingdom from the highest to the lowest are made up of none but these who are corrupted oyerawed overuled and bribbed what shall the People do in such an extremity Should they give up their reason as Men Their Consciences as Christians and resign their Liberties Fortunes Reason Religion and that all to the inexorable obstinacy incurable wilfulness and Malice of these who in spite of God and Man And notwithstanding of their many Oaths and Vows both to God and his People are resolved to make their own will the absolute and soveraign Rule of their Actions and their strained Indulgencie the measure of the subjects hope and hapiness Shal the end of Government be lost throw the Weakness Tyrrany and Wickedness of Governours And must the People by an implicit submission and deplorable stupidity destroy themselves And betray their Posterity and become objects of reproach to the present Generation and pity and contempt to the future Have not they in such an extremity good ground to make use of that natural and radical power they have to shake oâ—f that yoke which neither we nor our fathers were able to bear which accordingly the Lord honour'd us in a generall and unprelimited convention of the States and several shires of Scotland to do a convention of unperlimitted members Aconvention of men who had only the glory of God the good of the common wealth before their eyes The like whereof the present reigning Tyrant could never since his home comeing pretend to At which convention he was most legally and by general consent cast off by the Declaration afterward published at Sanqubair by speciall warrand from the said convention But that we may not seem to have done that or yet to do the like upon no grounds or yet upon few or small grounds we shall hint at some few of the many thousands of the misdemaners of the now cast off Tyrant in his overturning of our Church and state And First at his very entrie as if he had attained to Neros desire at one blow in his first Parilament he cut of the neck of that Noble constitution of Church and state which our noble and worthy Auccstors had made and not thinking it enough treacherously and falslie to perjure himself he made consitutions and Laws if it be not an abuse of language to call them so as none but fouls of his own feathers and such as would run with him to the same excess of riot should have access to the very meanest place or office in the Kingdom and tho' that in it self is enough yet not the Thousand part of what he hath done Secondly did he not take to himself a licentious sphear exceeding all measure divine and humane Tyrannicall obtruding his will for a law both in Matters civell and Eccelesiastick makeing us a lawghing stock to the Neighbouring nations who imagined that what he was doing however Tyrrannious in it self to be consonant to our Laws blaming the badness of our Laws instead of the badness of the Governours whereas there is nothing less cousonant to the Tenor and End of ours and all others Divine and Humane For we have reason to praise the Lord who so eminently assisted our Ancestors in framing our Laws So that we may upon good grounds say That there is no Nation in civilibus has beter and in Ecclesiasticis so good as we having by Gods great Providence attained unto a more excellent Reformation than any Nition The observing of which Laws was the very constitutive and absolute Condition whereupon he was admitted to the Royal Office and without which he was not to have the exercise of his power And to which he was most deeply and solemnly Sworn oftner than once with his hands lifted up to the most high God himself declaring the subjects â—y no longer to remain or continue than the Ends and Constitutions of these Governments were pursued and preserved by him All which are contrair to his engagments foresaid by his pretended and as soresaid constitute Parliaments cassed and annuled and these Laws no more made their rule but his own will by his Letters So that we are made the reproach of the Nations who say only that we have the Law Letters instead of the Letter of the Law Thirdly Hath it not been his constant method to Adjourn and Dissolve Parliaments at his pleasure when they tho his own Creatures were so sensible of his Misdemanors as that they began to question when questioned by them ye may easily conjecture what they were Fourthly Hath he not stated himself as Supream head over all persons in all causes Civil and Ecclesiastick and by vertue of that arrogantly arrogated power fabricated a Chimerick Government Peagantry in the Church with such Ludibrious eminence Pompious power and pride through the vanity of Mens deprived imaginations the grievous and misterious abyses from whence have eshewed all the calamities and woes all the languishing sorrows and confounding shames and reproach which in this day of blackness and darkness hath involved polluted and pestered the Church and Kingdom and thus have approven himself to be Defender of the Faith under which the Godly party true Sons of the Church and Nation have been groaning these twentie Years bygone and great numbers Murdered and slain in the Fields and led as Lambs to the Slaughter upon
and receive that King who complyes with Prelacie and invests himself therewith neither can a King serve two Masters at once For this were to build and destroy simul semel which is a compleat contradiction Therefore none Godly whose Consciences are not byassed and prejudged will ever subject themselves to such a King altho they should suffer the utmost of Cruelty Secondly As to vertue and exercise of Trade how much is this Land opposed hindred and imprisoned by that Nation of England as sad experience has taught us they having the Seat of the Throne and Sitting at the Helm Advising and Counselling their Kings not to Countenance nor assist Scotland in the exercise of Trade But on the otâ—er hand to declare Enmitie againg them of which we have had a late instance But I will not insist upon this head seing both Noblemen â—everal others has spoken Learnedly and reasonably upon this head And I think it is approven by the whole Land except only by these few who are by assed prejudged and bought for Self Interest to the Selling and betraying of their Nation Now from the Consideration of what is abovementioned I think we may be moved to reject that King And if we may refuse and reject him upon the account of Prelacy Then much more may we refuse that Popish Prince who pretends to a Heredetarie Succession contrair to the Lands Engagements and Laws upon the Account of Popery whose intention without doubt is to polluâ—e and dâ—siâ—e the Land with Idolatrie and therefore to be resisted and oppoâ—ed to the outmost of our power by all the Inhabitants of the Land 2. There is a second diâ—siculty that do occur to these who would be for the continuing of Monâ—rchy Government and for choiâ—ing a King from among our selves The difficulty is this the Mould of Kingly Government is lost by that unlawful and intolerable Priviledge and Prerogative that is given to Kings which is a Negative Voice which is not proper to Kings but to the Parliament as Learned Buchannan and Mr. Rutherfoâ—d gives an Account in his Rex Lex concerning the power of Parliaments where he gives instances that under the days of Peagantry the Parliament had the Negative Voice And downward under the Christian Faith yea to the days of our Reformation So that it is out of late crept in buâ— how unlawful this Negative Voice is let Men of understanding Judge for by that they call and raise Parliaments and not any thing can pass in Act but what they please likewise in matters of Life and Death and this is done contrair to the Law and consâ—quently to a Faithful Parliament For the Law and Faithful Parliamenters dâ—th not distinguish That whoso opposes the one opposes the other And this usurped prerogative is so in use in the Land and hâ—s been dispensed with silence and connivance So that now it is difficult to find the Mould of Kingly Government or to perswade Mâ—n to imbrace it And therefore easier to change the Government than to set it up I have spoken this in a Politick way by manner of civil Policie 3. There remains now only this on mean to make use of in order to set up Government in the Land viz. A Common Wealth and this must be done by counsel and direction from Gods word Otherways the Building will be in vain Psal 127. Except the Lord Build the House they labour in vain that Build it Now you must either Build on the Foundation already laid or else you must make it unlawful and disagreeable to Gods word But this will not be as is aboundantly proven from the invincible grounds and Reasons given above For surely what we have done must either be approven or disapproven for as I have already told you that there is no Action situate in individue but must be either good or evil that is It must be either rancked up among the sins of the Fathers or else among the duties of the Fathers And I think when this is Faithfully done it shall appear that the Mercies and Deliverance of the Church shall not run in any other Channel than what we have espoused So that in this I think I have brought this contraversie to a point Now let this Generation play their Game as they will Yet surely this deserted cause will arise coast what it will And hath the Lord been at such pains if so I dare speak to keep his Church in the Fuâ—nace of Affliction near Twenty Years from the Year 61 to the Year 79 inorder to oring forth this duty Then câ—rtainly he will bring them to the same Wilderness and plead with them there as in Hosea 2 14. I will go and return to my place till they acknowledge their offence and seek my Face in their Affliction they will seek me early Hath the Lords Church been under the Feet of cruel Boody Tyrants in Scotland already I fear there is worse dayes coming in which this Land shall be brought under the Feet of cruel Bloody Papifts And then Backsliders shall be Robbed of their Idols of Erastian Indulgence and it may be Burried Convictions will arise though more than Twenty Five Years in the Grave and that with Josephs Brethren some will say as in Gen. 42. 21. We are verily Guilty concerning our Brother c. Now you have thought that such a duty aâ— this would have brought furth much Blood and Confusion in the Land But it will be found that the neglect and omission shall bring furth greater But none believeth nor seeth Judgments but these who sees sins Now having commented at large upon these three heads because in them the most material and substantial part of the Contraversie did lay I shall in the next place proceed to consider the premisses that you lay out against us in your Phamphlet called the Seasonable Admonition taken from the Writings of Mr. Durham concerning Scandalous Divisions which Premisses I shall speak to in order as they lay Ye say we may and ought to endeavour Union though there be many things defective This likewise I acknowledge for no perfection is to be obtained Heir on Earth 1. But first you say Though there be differences of Judgments in many things namely in such things as are consistent with the Foundation and Edification It may be interrogat what Sins can consist with the Foundation I Answer Personal sins sins of ignorance infirmity deadness in wanting Zeal and Courage But no wilful deliberat contented sin that 's obstinatly defended nourished and maintained can be said to consist with the Foundation And that because the Attributâ— and Properties of dutie are given unto it which properly belongs to the Foundation So that here Durham understands sins of ignorance of duty because he saith Mens understandings are not perfect nor of equal reach Now ignorance or simple infirmity can never be cause of Seperation Seing Separation consists either in Defect or else in Excess Now it cannot be said That a Man in
no Testimonie given against the sin proportionable to the offence for at best your Testimonie hath been but like to that of Eli to his Sons 1 Sam. 2 24 25. Which Testimonie will never be approven of God for Faithfulness as in Chap. 3. 13. Because his Sons made themselves vile and he restrained them not So that now you see we charge you with Erastianism upon sufficient grounds although the Indulgence and present Toleration had never committed but when all is considered then how great is the ground of Accusation against your Erastian practise But furder you say what are the instances brought to prove so grievous an Accusation Ans For proof of your Erastian Constitution I shall first lay out to your your consideration the being of your Church as it is founded on the Oath of Allegiance to an unlawful King who walketh contrair to our Covenants Coronation Oath and Fundamental Laws And therefore doth distinguish from a Lawful King and Faithful Subject to the Crown and Kingdom of Christ who should be a nourishing Father to the Church and Terror to Evil doers But according to the forementioned Ground and Objections there is a contrair walking So that obedience and subjection to him is not Subordination to the Lord as to a Magistrat that exerciseth his power Circa Sacrat And therefore no Minister nor Subject can swear to him without being guilty of changing their head Christ Jesus And also of making a Sacrafice of the Rights and Liberties of the Church by Burieing our Covenanted Engagments and giving up the Fundamental Laws unto the Will and Lust of Man So that your present state and Liberty is not any thing else but a sinful Toleration purchassed by price of Conscience founded on a mutual Tolerating of one another which makes a joint Conspiracie against Christ and his cause by making I say a Sacrafice of the Doctrine and Discipline of the Church by your partiality and silence at the sins of the Throne 1 I say in Government the Intrinsical power of the Tolerating Magistrat doth appear in that the Will Awe and fear of the Magistrat Rings Rules and Principalie is followed in your Assembly by that Negative Voice of your King in that you dare not Act or do any thing though lawful and necessar until the Tolerating Magistrat think fit to Tolerat I mean in things external and easie which doth not strick against the sins of the Throne Yea how oft hath the Assembly meet together and goten little or nothing done and all for want of the will of the Magistrat to preceed and draw them But Secondly The intrinsical power of the present Magistrat appears in Doctrine in your Infidelity in Burieing the sins of the Throne As 1. In Tolerating Prelacy and Popery throughout the Kingdoms 2. The black Articles contained in the late War by joining with the Popish party contrair to the Writing of Mr. Gilhespie which was owned and approven by the Church in the dayes of our Ancestors 3. The wasting and Impoverishing of the Land in time of Peace by Cesses and Impositions spending these Exactions in pride and Lust bestowing a great part of them on corrupt Members of Parliament in order to make them â—ervicable Instruments for carrieing on those sinful actings 4. The change that 's in Doctrine Prayer and Practise by the command of the Magistrat as to the desisting and leaving of the Warr with the King of Fâ—ance in the Year 98 and 99. Now let it be yealded that the War was lawful on the matter Which cannot be denyed he being an oppressing Tyrant and stated Enemy to God and Godliness And therefore the necessar causes and circumstances of War being found in him which is Aggression on the Lives and Liberties of the Subjects which was compleated on them though â—ot perfected on us From which Aggression the absolute necessity and Indispensability of Militating did flow Now this being then the causes of War was good and valide on the matter the end being the Glory of God and saftie of the Subjects and Kingdom Then why should it not have been proceeded in a right manner by seeking the Lords power and Presence and by refusing sinful Association Either with Protestants who were not willing to come up to the height of our Reformation Or yet with Papists or Malignants who were Enemies to it Also in a good Action there should be perseverance therein Seing there is more diligence required in the end of an Action than in its beginning There being no change in the Enemy he being the same now if not worse than in the time of War For still he Persecuteth the Protestants therefore peace should not have been made with the Enemy although there might be sad loss according to the Example of Israel in the matter of Benjamin who after they had fallen twice enquired of the Lord the causes thereof by Weeping and Fasting and searching out their fin So ought you to have done But both matter and maner are abussed and layed aside by the Command Fear and Awe of the Magistrat So that he whose overthrow in prayer you sought and Tyrrannie you confessed must now be passed over with silence and connivance allthough he be the same now that he was then And all this is done by the command of the Tolerating Magistrat whose Servants ye are tossed with the wind of their powre like to these spoken of in Psal 1. 4 much of this obedience is to be seen in your fast days and thanks giving days which manifasts the Intrinscicall power that the Magistrat hath in makeing you obey contrair to the word But thirdly the Intrinscicall power of the Tolerating Magistrat appears in the neglect of Discipline in that you dare not do any thing in the Assembly in order to the censuring Confessing and setting of days of Humiliation a part for the sins of the Throne Such as manifest Perjurie in the Breach of the Coronation Oath the joining in War with the Popish party the sad Oppressions in the Land by Cesses and Impositions the Tolerating of Poperie and Prelacie throughout the Kingdoms Now in a well constitute Church all these Sins ought to be confessed and in case of obstinacy to be Censured and Punished with the Sword of Ecclesiastical Discipline to â—he height even to Excommunication Seing that the Assembly acknowledgeth that there should not be partialitie in Ministers and therefore without respect of Persons they are to reprove Kings as well as other Men they being Subjects to Christ and receaved into the Church by the Vows of Baptism But all this is laid aside through fear and awe of the Magistrat by your obedience to the Supremacy they ruling intrinsically in you as to matter of practise as is to be seen in your Assemblies how that your King has the Negative Voice which declares that the Supremacie is yet infit in this Land although not screwed up to that height in all its formalities that it was in the Year 61. 62.