civil sentences and the Church may not want Pastours Ans Although we yeeld the Antecedent yet we deny the consequent for 1. because the parallel betwixt Abiathers case and ours runeth wyde because 1. Abiathers sentence was just his crime deserved it and much more but ours is not so as the preceeding and subsequent reasons make out 2. Abiathers sentence was personal and terminated on himself only and did not reach the rest of the preists ours is against all that do not conforme 3. His was founded on a civil crime against the State and person of the King to wit treason Our alledged crime is Ecclesiastick for not complying with a course of defection from the truth and wayes of Christ to which we and all stand engaged by solemne Covenants and oaths which tye us in our several capacities and stations to withstand the contrare corruptions now brought in upon us 4. Abiathers punishment to which he was formally sentenced was purely civil confinement to such a place Ours altho it be partly civil yet is mostly Ecclesiastick which is not within the power of the Magistrat we are not only robed of our lively-hoods and contined but inhibited the exercise of our Ministrie and stated by sentence in a habitual cessation from the exercise of it which is truely depâ—â—vation 5. Abiathers sentence and punishment was not â—â—o sâ—cred in a time of defection and for withstanding of it outs is passed in such a time and for resisting of the same and out of designe on our Rulers part to carry on their intended defection 2. The iniquous commands sentences and punishments of men where invincible force is not does not untye our obligations to God and men that we by the authority of God are under for serving of him and others in our day Arg. 6. If congregations have a just right and power of electing and calling of their Ministers then those that come in upon them without this are not to be esteemed their Pastours nor to be subjected to as such by congregations but to be withdrawn from But here it is so the Curates have entered on congregations without this election and call of the people their just right and priviledge All the debat will be about the Antecedent of the first proposition which to us is clear from Scripture and purest Antiquity as our orthodox Divines prove against the Papists All that Bellarmin hath to say to this is the power of the Church to alter and change these and other things of the like nature the very answer of our adversaries but how or from what this is made good is not yet showne us Antiquity is so clear and full in this that it is a wonder that they who plead so much for prelacy from it can be able to cast it here it the Prelacy controverted among us had but half of the evidence from Antiquitie that the peoples right and power of election hath it had gon far to have determined the question in its behalf with some that yet stand aloofe from it this shews it is not the evidence or inevidence of arguments that resolves many anent the debats of those times but interest and lust that sweys them more then the love of truth But more of this afterwards Arg. 7. Hearing of submiting to receiving of ordinances from the Curates alone and not from others is enjoyned by law and required as the signe of our compliance with and subjecting to the present lawes bringing in and establishing of Prelacy with other corruptions which we dare not owne Hearing and receiving ordinances from such hath a twofold bar put upon it to us an unqualified instrument or object and the respect that by the law it is made to have to the corruptions obtruded upon this Church as the signe of our compliance with and subjection to these The command of God about hearing does constitut the object and instrument what and whom we should hear As we are not to hear all doctrines but these that are sound so we are not to hear and receive all that pretend to come in Christs name but these of whose mission we have some rational evidence at least against which we have no just exceptions This as to the Curats is made out by the former arguments But besides this the signe appointed and determined by the law and required of all in this Church is that they not only withdraw from and do not hear the ejected and non-conforme Ministers but that they hear and submit to Ministers that comply with and enter into this Church by the Prelates which to us makes hearing and receiving of ordinances from them a practical approbation of and compliance with Prelacy and other corruptions contained in the law for such is the connection between the signe and the thing signified that he that yeelds to give the signe doth in all rational construction approve the thing signified Obj. But hearing and receiving is a duty commanded by God which being so cannot cease to be such by the Magistrats command enjoyning it Ans In this answer our Opponents do ordinarly triumph but to unfold its vanity and insufficiency in this mater let it be considered 1. That Gods law in constituting of duty does not only determine the act but the objects and instruments about and by which they are to be exercised without which they are not duty nor acts of obedience to God so that is not the act simply that is made a duty but in its respect to such and such objects and instruments as for instance praying is a duty not simply in it self considered but in its respect to God in his son Christ Jesus for such and such things he commands and allows in his word so it is in hearing whose object and instrument must be such as is appointed in the word other ways it is not duty but in many cases a pofitive sin for the commands of God about hearing do restrict it in its objects and instruments without which it is not duty so that we must carefully see what it is we hear and whom Let our adversaries first answer our former arguments and prove that they are those whom by the commands of God we are appointed to hear and we shall yeeld 2 The thing commanded by the Magistrat in this case and mater is not a duty let them prove it that assert this We grant hearing of the Gospel and receiving of the ordinances is dury but only as it suppons and takes in lawfully called and sent Ministery known to be such to whom the dispensation of the word is commited none will say it is a duty to hear the word and receive ordinances from those that are not sent or have no just authority to dispense the same the Magistrats commands in his present laws restricts hearing of the word receiving of ordinances to such such inhibiting these as to others which commands not having the due instruments appointed by God in the performance of this
suffer no small prejudice through our silence we have 〈◊〉 on a resolution to give to the Christian world an account of 〈◊〉 grounds of our practises for which we are this day 〈◊〉 â—uch reproached and persecuted And seing there is no 〈◊〉 in the ordinarie road to give a due and just information 〈…〉 â—ase to our Superioures by supplications petitions 〈…〉 â—â—â—onstrances allowed by scripture and natures 〈…〉 â—eason of the influence power of our adversaries 〈…〉 but expect that much justice from all as to excuse 〈…〉 doing of this in this way which the vindication 〈…〉 ourselvs for its sake in the present juncture 〈…〉 â—ecessary for finding in the present 〈…〉 that we cannot without betraying of the Gospel and of our immortal souls for which as Ministers and Christians we are called to contend on all highâ—â—â— paines keep any longer silence but that we 〈◊〉 give warning to all of the imminent dangers that threaten Religion in its purity and power we look upon it as our indispensible duty by clearing truths and practises 〈◊〉 much now condemned to endeavour the prevention and recovery of all from the snares they are in danger of and engaged into wherefore in all Christian sobriety and humility we crave leave to open our hearts and mindes to all as they are concerned in our case 1. Anent the cruel and iniquous procedour used against us 2 Our practise of preaching and hearing of the Gospel of Christ by Ministers and people yet adhering to the covenanted work of Reformation in opposition to Prelacy and Erastianisme 3 Our not approving nor allowing of the late indulgence although as to the preaching part of it it hath been by some of us in so far practised 4 and lastly anent the Supremacy Ecclesiastical as it is now established in his Majesties peâ—son and sensed by law SECT I. Of the act of Glasgow with raisons why submission could not be given to Prelacy WE love not to insist on the first and if it were 〈◊〉 connected with some other things that moâ—â—â— concearne the cause and touch upon it then any ouâ—ward interest of ours we would incline rather 〈…〉 it in perpetual oblivion then thus to talke the 〈…〉 of past and present actions the mentioning of 〈…〉 cannot but reflect on some whose 〈…〉 to us then they will readily admit themselves to beleeve But we must not decline what in the present case is necessarie for vindicating of our righteous cause struck at and wounded through our sides We shall only touch a few instances of many that might be produced and are yet fresh in the memories of this generation and we fear if Historians prove impartial will speak to the disgrace of these times in the succeeding ages As first That almost unparalleled Act of the Councel at Glasgow Octob. 1662. whereby at one stroke a number of Ministers above 300 without all legal precedour were violently cast out of their lively hoods and inhibited the exercise of their Ministery and thereby a great number of Congregations laid desolate And for any thing known to the Councel at their making and publishing of this Act all the Ministers of the Church of Scotland a very few excepted might have been throst out and ejected thereby and so the whole Church laid waste and dispossessed of the Gospel and it's ordinances in which condition shee might have continued long enough to such a hight of prejudice and loss which the moâ—â—â—-cryed-up good of Prelacy could never have 〈◊〉 â—â—â—ed sit in this or the following age Was it not eâ—â—â—ent from the astonishment that the disappointâ—ent of the designe of this Act had on our Rulers in 〈…〉 did not obey the law in subjecting to Prelacy 〈◊〉 â—â—â—mission that it was passed without mature deâ—â—◠〈…〉 ouâ— and was influenced by the impatient Zeal 〈…〉 instigation of the Prelats to the precipitation 〈…〉 which since hath been lamented not 〈…〉 by many of that party who have never 〈…〉 on â—ight methods wayes of cureing the distempers confusions caused by this act to the Church of God amongst 〈◊〉 We remember of none like to this but that of the Interim of Germany in the time oe Charl. the V. A precedent we think that should not have been imitated by any Christian protestant State considering it's wicked designe bad success to it's contrivers At the passing of this Act of Councel it was not unknown to all that the Ministers ejected by it were for the generality of them young men educated and indoctrinat in the Presbyterian principles neither could it in rational judgment be supposed that in such a sudden and unexpected revolution of affairs in Church and state persons of any conscience could so suddenly be moved to change the Principles they had received and so long been in the practice of without the least offer of any convincing reason to the contrary In this case to inflict so heavy a punishment on Ministers and Congregations without any endeavours previously used for their information looks to be a streach beyond the bounds of charity and justice which according to all laws Divine ecclesiastick and civil allows time and patience in dealing with persons erring in the matters of God for bringing them to the conviction of their errours before the passing inflicting of a sentence a piece of justice observed in the-darkest times of Popery and hottest persecutions on the Church of God as is evident from the records of these times 2. Besides in all executions of laws on persons found transgressing the same there useth to preceed the sentence and infliction of the penalty 〈◊〉 judicial trial and conviction of the transgression thâ— natural right and priviledge of all subjects observâ—â—â— all well governed States in the World whethâ—◠〈…〉 or heathenish For in the administration of justice to the subjects there ought to be an application of the law to persons supposed guilty of it's violation by a judicial sentence not only adjudging them to the penalty but declareing the guilt as the meritorious cause of such punishments which cannot be done without a judicial trial and conviction by confession or witnesses But in our case no such thing was observed no not so much as an hearing allowed us Moreover in this act the Ministers of the Gospel were under highest paines discharged and forbidden the exercise of their Ministery which they had received from the Lord and not from the State and this antecedent to any Church sentence or ecclesiastical conviction of guilt deserving so heavy a punishment an encroachment on Church power without a precedent in this Church and in all others â—â—cept that of the Interim of Germany condemned on â—hat very head both by Popish and Protestant writters 〈◊〉 a reatch beyond the Limits set to the Magistrats poâ—â—â—◠〈◊〉 the word of God Is there not here a Punishâ—â—â—â— formâ—â—ly ecclesiastick inflicted by the Magiâ—â—â—â—â— without owning of the Church to whom the 〈◊〉 of such punishments does properly belong 〈◊〉 by whom
the Romane Church of Idolatry and superstition their asserting the difference betwixt Papists and us in doctrine worship and government not to be fundamental nor on their part damnable c. All which discover to the world the native tendency of prelacy and what it will if 〈◊〉 â—â—nue ultimatly resolve into 11. Do not the opinions of prelatists their practises the ways taken for bringing in and establishing of Prelacy among us reflect upon and condemne all the reformed Churches and their divines except Scultetus who in their confessions treatises reformations conforme thereto disclame prelacy as no office of divine appointment As will be evident to any that peruse them We know there was a Pamphlet emitted in the beginning of prelacyes last introduction that undertakes to prove the contrare but it is so destitute of all evidence of truth that we wonder exceedingly at the impudence affrontedness of the author in alleadging of Calvine Beza Bucer c. for prelacy who in their practise and writings have argued and debated against it Did not this Author know that their writings are extant and others as much versed therein as himself But the unjust know no shame 12. As prelacy or prelatical government in its constitution and exercise is a compound of additions to the Word of God which for want of its authority we reject so presbytery or presbyterian government in the confession of our Opposites is in all its parts of divine institution or right which we offer to make out from scripture and the concessions of our Antagonists who first yeeld all our Church Officâ—rs except Ruling elders to be of divine appointment Doctor Hammond only excepted granting that presbyters or ordinare Pastores and Deacons to be institute by the Apostles and alwayes used in the Church to this day they likewise grant the power of ordination and jurisdiction in Presbyters till of laâ—â— As also the meetings of Pastores lesser and greater for government and discipline and all the particularities of power anent these asserted by and formerly exerâ—â—â—â—â— among us We think strange of Stillingfleet in denying of Presbytery to be of Divine institution who yeelds all we seek for if all the former be of Scriptural institution and practise must it not be of divine right even as to its forme We cannot for bear to declare our resentments to the world of the high indignities done to our Royal and great Master Christ Jesus and his blessed word the holy Scripture in that 1. The forme of the government of his house is asserted to be mutable at the pleasure of men and made capable of any forme they please to assigne to the same Was it ever heard in the world that the forme of any government was taken from the Officers thereof and not from the Supream head in whom the Legislative power is lodged All that ever treated of governments and spoke to their different forms did always found their forms on the head and not on the Officers of it Is not Christ Jesus the Supream and only Head of the Church by divine appointment Are not ordinare Pastores or Presbyters found institute in the word with all the parts of their power that we afterwards grant to them c Will it not then necessarily follow that the forme is of divine right both in the head and officers which is truely Monarchicall and not alterable at the will of any 2. For making way to this the sufficiency and perfection of the holy Scripturs as to matters of obedience and practice in the Church is denied and thereby the fundation of the Protestant Religion is shaken How inconsistent is this with their granting the perfection of the Scripturs in maters of faith For if all maters of obeâ—â—â—â—â—â— be first and primarily Maters of faith must 〈◊〉 they be perfect in these also How our Oppoâ—its will defend our arguments for the perfection of the Scripturs in matters of faith and manners against the Papists who in this speak more consequentially then the Prelatists and maintaine the former affertion is unintelligible to us For our arguments plead as much and as strongly for their perfection in the one as in the other But must it not be a desperat cause that needs such a prop to support it 13. In the last place We humbly offer the following particulars to be considered by all nothing doubting that when they are duely and seriously weighted it will soone appear that our exceptions against Prelacy are not light and groundless As 1. There is no good to the Church and immortal souls attainable by Prelacy that may not be win at without it It is a sure truth that every ordinance of Divine institution hath it's proper good to the Church in order to which as it's end it was appointed by Christ which is not easily reachable by other ordinances As will appear to any on a particular condescension for as there is nothing defective in divine institutions so there is nothing redundant and superfluous Now we desire to know what is that good to the Church and immortal souls that cannot be obtained without Prelacy let our Antagonists give instances If they think that ordination and jurisdiction is the good that the Church hath by prelacy we offer to prove from Scripture and antiquity as hath been done before us without a reply yea and granted by many of them that Presbyters have the power of ordination and jurisdiction and the truth is it was never questioned by any but yeelded by all till of late for we have not only instances in Scripture and antiquity for Presbyters exercising ordination and jurisdiction but the reason that all gave for it was that the ministery conferred by ordination consisting of the power of order and jurisdiction as it 's integral constituent parts persons ordained receive the power of both If this be a truth why may not the Church have these by Presbyters as much to her advantage and benefite as by Prelats But son e say there can be no unity or peace in the Church without Prelacy The contrare is evident from the Churches experience in former later times for as the Church was never more rent and filled with contentions and schisms then under by Prelates of which there are innumerable instances in history so there hath been much flourishing unity and peace under Presbyters in Churches that wanted Prelats as is to be seen in the present case of the reformed Churches and will be evident to any that is acquainted with and seen in the records of the Church what unity peace hath the Churches of Britan and Ireland beyond other reformed Churches Yea is there not more of these among them then is with us at this day But what sayes unity and peace in the Church if they have not truth and righteousness for their cement and foundation which are seldome the attendents of Prelacy But some place the good of Prelacy in the oversight and inspection it takes of Ministers
and their respective flockes of which they use to boast much But reason and experience do fully convince and leave us beyond all Doubt that this good is as easily and better wine at by Presbyters in their associated and presbyterated meetings lesser and greater then by prelats what can prelats do in this that may not and hath not been done by Presbyters to the great benefite of the Church as is manifest from the experience of this Church in preceeding times and now not alittle confirmed by the contrare Mworeover in the act of restitution Parl. 1. S. 2. Act 1. it is given for one Reason induceing to the bringing in and establishing of prelacy among us that it is most suitable to Monarchy What good this does or can bring to the Church we cannot divine we wish it had been instanced in the foresaid act we know the government of the Church considered in its due latitude and extent according to the presbyterian principles is truely and properly Monarchical for is not Christ Jesus the Supream and immediat head of the Church and do not her officers act in her government in an immediat dependance upon and subordination to Him as her King So that if the Churches government being Monarchical be the good intended and meant in this expression it is as much attainable without prelacy as by it but we suppose that this is not the good understood Next if by suteablenesse to Monarchy be meant that kinde of Authority and Dominion in Church officers in and over the Church that is exercised by kings and Monarchs and hath been assumed by prelats fince ever they appeared in the Church this is expressy discharged and forbidden to Church officers in her government Matth. 20 25. Luk. 22 25. How much Emperours Princes Kings and States have smarted by this dominion is known in history Some say it is the superiority and subordination of Church officers and judicatories that is understood in this act This may be had and hath been attained in the Church under presbyterian government both as to officers and judicatories the Pastour is superior both to Elders and Deacons c. the classicall presbytery 〈◊〉 above the congregational eldership the provincial synod above the presbytery c. Obj. there is not the superiority of one above the rest Ans but what good doth this either to Church or State we know it hath brought much evil to both but never any good that might not have been wine at yea and was not actually attained without it they that judge otherwise are bound to give instances which we earnestly beg they will doe we know this brought forth the Pope and did mid wife Antichrist into the Christian world But the thing we suppose that is truly intended is the bringing of the Church into a slavish dependence upon and subjection to the Magistrat for which we confesse prelacy is every way fitted how excellently did it serve the Pope in establishing of his Dominion and in bringing and keeping of all in subjection to him and albeit since the reformation the prelats changed their head in taking on the Magistrat in the roome of the Pope yet they retaine their use which exceedingly endears them to worldly Princes that affect domination in the house of God but is shall be proven afterwards this is contrare to the fredome of Christs kingdome his absolute supremacy and dominion over the same and is inconsistent with Christain princes their professed subjection thereto so that this is no good but and evill destructive of the true concerns of the Church 2. It is no small discovery to us of the evil and corruption of prelacy that it is much approven allowed and cryed up by all persones of profane dissolute and debauched lives except where it crosses their wordly interests and the reason of this is obvious to all for as corrupt and wicked nature does dislike all that is from God as opposite to its wicked inclinations and wayes so it loves and is in much liking with all that is friendly to and does encourage it in these Is it not visible that the encouragement which flagitious and wicked persones find for their impieties under the wings of prelacy is the true reason and cause for which it is so liked and cryed up by such In this it is contrare to Presbytery in its due and faithfull exercise which hath been and yet to this day is hated for its impartialitie strickness and severitie against all sorts of scandal in all ranks of persons high and low for this we appeal to the general sense and observation of all in these landes can we think that course to be of God which for this reason is approven by the generality of the wicked 3. Besides this does not the prelates opposition to the godly whom in rationall charity all are bound to judge such in reproaching oppressing persecuting of them to a strange hight of severity who in profession differ only from them in a point that depends on the meer will and pleasure of the Magistrat we say does not this declare godlines to be their quarrel and it to be inconsistent with and contrare to their interests which we are sure cannot be th◠effect of these means and wayes institute by God in his word whose end and tendency is to promove godlines and not to persecute and destroy it as is now done And whoever consider the constitution of prelacy the rules for its exercise to wit the doctrines and opinions of prelats about Church-power and government and the hight of Dominion they lay clame to over the Church will see that of its self it must be an enemy to true god-lines while it crys up its forme and layes it self out for advanceing of it in opposition to its power 4. It is received for a sure truth among all protestants that as the renewed nature of the Godly does hate and is an enemy to all that is contrare to and destructive of true godliness so it is the evidence and signe of the evil and sinfulness of a cause when it is disliked opposed by the generality of the truly sober judicious and humble Godly If we shall apply this to prelacy as it is established and exercised amongst us at this day have we not cause to suspect its corruption and to judge its descent not to be of God seing it is universally disliked and hated by the truely Godly which eminently appears in persons converted from wickedness and sin in which they lived before conversion what ever likeing they had to prelacy or hatred to presbytery immediatly upon their conversion they drink in an aversation from and hatred of prelacy and love to the contrare We know this was objected by Independents against presbyterians when the controversy about Church government was hot betwixt them But. 1. This objection was without any true cause as Independents were forced afterwards and at this day to confesse they finding upon trial that
and all wayes taken to crush us and our cause who owne no other principles but these that are either implicitly or explicitly asserted by all Protestants which are known to the world to be corroborative of government and such as make way for all just obedience from the Subject to the same To make way for the full and sure execution of this law there is another enacted Parl. Caroli 2. Session 2. Act. 2. Intituled an act against those who refuse to depone against delinquents which is particularly designed for comeing at full information against Conventicles and Conventicle keepers as is expressed in the body of that act but so conceived and framed as it answers to that oath de super inquirendis used by the Papists in their inquisition condemned by all Protestant Divines for its opposition to justice mercy and equity for first no sort of persons are exeemed the Father against the son the husband against the wise c. were the relations never so near no exception of them is made in this act which use to be admitted in all other crimes except that of treason Next by this act the deponent whoever he be is oblidged to answer all interrogations and questions proposed to him although he hath had no previous consideration of them which in all other crimes used formerly to be allowed that so the deponent might answer from mature and sure knowledge which here is not granted What aâ— foundation is hereby laid for the molestation of the subject Shall we be that unmerciful and unjust to all men yea to our nearest and dearest relations as to reveal that of them which if keept secret brings no prejudice to Church or State And if revealed will ruine them in this present world and that for a mater that antecedent to the law is no transgression before God but the doing of a necessare duty An invention we must say framed against the good and dousciencious who cannot escape by this law and for the encouraging of the bad to the persecuting of such who throw the power of their lusts are at liberty to say and do what they list Are these the fruits of Prelacy that most endeared it to us Whither are we gone Shall we thus fight against heaven to reach a poor handful of persons that are able to do nothing but to look up to God and sigh to him for these evils that no doubt are procureing and bringing dismal and sad dayes on this land We forebear to anatomiz these and other acts of the like nature and to give judgment to every clause and part of the same but leave them to the impartial consideration of all concerned to whom the effects thereof may afterwards speak more then we love to utter at this time Only in all humility we offer two things to be observed which are the observations of not a few that these and other acts do pave the way to all sort of cruel persecution if a furder declension in religion shall happen to follow which we beg the Lord in his rich mercy to this nation would prevent Rulers are subject to â—erre in the matters of God as well as others as the instances of all ages leave beyond debat and if others shall arise after us that incline to popery or any other false Religion are there not lawes made to their hands by us that will facilitat their work and make it most easy What have they more to do but to rescind some very few in regaird of these that once were and to execute those they finde in force and on record for the persecuting of all opponents to the height of crulty Next there needs no act of Parliament to this change and introduction of another Religion an act from the King recoâ—ded in the Councel bookes and sufficiently published which is declared to be of sufficient force and obligation about this mater is enabled by law to do all An act without a precedent in this nation when confidered in its full latitude and extent From what is said anent these acts any may gather the true reasons of our refuseing the Bond lately framed by the Councel that takes us engaged against Conventicles as they are called and was enforced by violence on us Not pretending to much knowledge in the lawes we have alwayes understood bonds to be voluntare and first to proceed from persons found guilty and sentenced by the judge conforme to the law which the clemency of the Magistrat doeth often suspend or remit upon the guiltys offered and voluntare engagment for better behaviour in times comeing and never required of nor imposed on persons not proven nor found guilty The truth is if this violenting imposition of bonds be thus allowed and practised what ground will there be thereby laid down for the trouble and molestation of the subjects And who can promise to himself security from the oppression of others that out of malice or covetous designes may on any pretence give information against others altho never so quiet and peaceable SECT III. The Ministers preaching and peoples hearing vindicated and foure Objections answered HAving thus far opened our hearts and touched at some things that are truly greivous to us not so much for what we have suffered as for the fear of what is like to be the consequences of the engines framed and set on foot for perpetuating ours and the Churches oppressions in this and the following generations we shall in the next place give an accompt of our practise in preaching and hearing of the Gospel dispensing and receiving of ordinances at and from the hands of the ejected Ministers the new cause of these heavy acts sentences and punishments inflicted on us for the same in doing of which we shall first in all singlness of heart bring forth the true grounds and reasons binding our consciences to these practises and then shall take off the exceptions that are most used against us Our practise in this mater we build on such foundations that all Christians especially Protestants by vertue of their professed subjection to Christ Jesus our only King and Law giver in the house of our God are bound to owne and adhere to and from which they cannot recede without contradicting of the said profession and doing manifest violence to the law and word of Christ the holy Scriptures our only statute and law book in all matters of doctrine worship and government If on bringing our case to them it shall be found that our condemned practice in these stands justified we hope with much assurance we shall be acquited in the sight of God and in the consciences of all that have any feeling and sense of true Religion the censures and talkings of others against us which do not a little afflict us for the sad consequences thereof to themselves shall not much move us Therefore first the Ministery of the Gospel being by positive institution and appointment from Christ Jesus as Head and King of his Church
the sense and judgment of our Worthy Reformers who alwayes esteemed them pure Churches The truth is the consequence is so necessare that the most of the Prelatical party of the Church of England admit no Minister of the reformed Churches to officiat among them without reordination by which they fix a desperat Schisme between them and these Churches while they desire and endeavour reconciliation with Rome which speaks out the tendency of their principles If they think Prelacy not essential to the Political Ministerial Church as some of them do grant then our Church constitution as to all essentials was right our Pastores bound to feed and people to submit hear and receive ordinances from them Obj. Although Prelacy be not essential to the esse yet it is usful and necessare to the well being of the Ministerial Church Ans 1. As hath been said above we know of no good to which Prelacy is said to be necessate that is not easily attainable without it yea and is not win at in the reformed Churches 2 Then the former obligation on our Pastores and this Church must continue for if Prelacy be not essential nor necessare to the being of the Ministerial Churches the obligation which flowes from and is dependant on it cannot be discontinued by the introduction of Prelacy upon us it should rather confirme and strengthen this obligation in the opinion of such then dissolve it It is no question the foresight of this and other consequences of the like nature that forces the most of the now Prelats to maintaine the absolute and essential necessity of Prelacy in the Church against the evidence of Scriptâ—â—â— and Antiquity Obj 2. But what was done in the Year 1662. for the introduction of Prelacy in this Church was but a repossessing her of it that had been ejected An. 1638 Ans 1. The ejection of Prelacy Anno 16â—8 was but the puâ—geing of Presbytery from Prelacy that had been brought in upon it after Prelacy had been cast off by this Church in her first Reformation of Religion from Popâ—ry It is evident from Histories the books of discipline first and second acts of Parlt Particularly that of the Year 1592. the National Covenant and the records of the general Assemblies that with the Reformation of Religion in doctrine and worship Prelacy was also removed and cast out of this Church as an high corruption in her government So that from the Reformation of Religion from Popery Presbytery had the first possession It is true the Bâ—shops that then were did continue in their bishopricks and keeped their places in Parlt but without all Church power or jurisdiction that they had formerly exercised in the times of Popery predomming in this Church And when their Bishopricks came to vaâ—k â—horow death their places were not filled wâ—â—h others as formerly had been done till Morions Regency who for the legal right of their revenues which he laboured to enhance for his owne use and could not legalâ—y come at without some shadow of them endeavoured to bring them in of which he repented at his death as is to be seen in the history of the Duglasses which occasioned a hot contest betwixt him the Church at that time in her assemblies who stootly opposed prelacie and never gave it over till by law and praâ—â—ice it was wholly cast out of this Church Anno 1592. But King James afterwards falling too much in love with wordly designs and interests for facilitating the much courted and desired succession to the crowne of England to which Prelacy was then judged necessare laboured by sinister and subtile wayes the introduction of Prelacy upon the Church which then was most averse therefrom that he gave not over his designe in this till he had setled it by law Anno 1612. and brought it in upon Presbytery but Prelacy not being content with this establishment and exaltation it attained to in the foresaid Year never ceased working by its impositions till it came to that hight of usurpation on Church State that procured its ruine Anno 1638. All this is so clear from the preceeding records particularly Spotswoods history that he must be either an utter stranger to these or els impudently malicious that denyeth it Do men think we are such ignorants of and strangers to these things that we are not able to discover the vanities and lies of some of that party who have put pen to paper and contradicted all this as the Author of the seasonable case and others who contrare to all evidence will maintaine the possession of Prelacy in this Church since the reformation 2. Supponeing Prelacies possession in this Church since the reformation which is notourly sals till its last ejection Anno 1638. as it was in England yet till its divine right be proven it can claime no jus or right in the Church of God whose concerns cannot be antiquated and proscribed by length of time Otherwise most of the popish heresies idolatries and superstitions should have night as good clame for their being in this Church as Prelacy and it is liâ—◠〈◊〉 if ever Popery aime at its restauration and come any length towards it in this Church it will build it self on this foundation among others as Prelacy does this day in the laws establishing it Obj. But the Magistrat bringing in Prelacy and commanding all to receive and submit to it Prelacy being as some say a thing indifferent all should obey Ans leaving the debat about the Magistrats power to the last head of our discourse where it shall be considered alittle we say 1. Whatever power the Magistrat hath about the Church and her concerns as such it is astricted and subordinated to the Word of God which the greatest Patrons of Erastianisme do yeeld as Vedelius yea Erastus himself and all of that Sect hence the Magistrat may not command any thing in the Church that is contrare to or without it and if he do none are bound to obey such commands as all Protestants grant therefore till it be made to appear that Prelacy is allowed and appointed in the word our non-obedience or non submission to it altho commanded by the Magistrat cannot be justly condemned It is true Stillingfleet is at much paines to prove it to be indifferent but on such grounds as shake the foundation of our faith the perfection of the holy Scriptures and with so little successe as we remaine the more confirmed in the contrare wo were to us if we had no better grounds for Presbytery then the strongest pleaders for Prelacy have yet shewed for it 2 The Magistrat with the subject being under the divine obligations of Covenants and oaths against Prelacy have no power to command its reception neither â—â—n the subject give the obedience required without horrid sin against God If in such a case a power in the Magistrat to do and command contrare to such divine obligations and engagements and an obligation on the subject
duty do not enjoyn a duty but a sin Obj. 2. If the Prelats their Curats be Ministers of the Gospel then they are to be heard ordinances should be received from them for the Ministerial power gives to the persons invested therewith not only a right to preach the word dispense ordinances maketh their acts valide but it bind them to the doing of these and all others to submit to them in the exercise of their power as is apparent in all relations the mutual duties that the persons under them owe to one another so that if Ministers be bound to preach the Gospel and dispense its ordinances the people must likewise be oblidged to hear and receive ordinances from them Ans Albeit we should yeeld the Prelats and Curats to be Ministers to the denying of which they have given and do give to many too much ground by their open avowed perjury enmity at and opposition to true godliness their renuncing of Jesus Christ for their immediat Supream head by subjecting themselves to another foraigne Supream in the Church and their wicked and flagitious lives yet the consequence will not hold for 1. The true state of the question is whether we should receive submit to them as the lawfully called appropriat Pastors of this Church which for the former and subsequent reasons we deny And we would gladly see how they will prove it for although intruders upon the Church be Ministers yet their intrusion puts a sufficient bar on peoples reception of and submission to them as we have made out both in thesi in hypothesi wherefore in so far as hearing receiving of ordinances from Prelatical Ministers in our case is an acknowledgment of this we refuse it 2 Peoples obligation to submâ—ssion to Ministers does not immediatly flow from the being of the Ministerial power and authority in those cloathed therewith there aâ—e besides this other things that must concur to the causing of this obligation which if they be wanting will make it void or at least suspend it as the rational evidence of its being in persons pretending to the Ministery the removal of just impediments the Churches call c. so that there are somethings either physical or moral that if they fall out will suspend this obligation in actu secundo while it remaines in actu primo as inability of body just suspension for a time fundamental heresies intrusion c. now many of these being existent on the part of the Prelats and their Curats in our present case we finde ourselves under no divine obligation to hear and receive ordinances from them We shall not here urge the judgment and practice of our worthy reformers anent the Romish Priests Jesuits and others in orders among them who sustained the validity of ordinances dispensed by such and yet held that they should not be heard nor ordinances received from them The instance of the pharisies and the scribes Matth. 23. will not be found to militat against this till it be made out that they were intruders which yet none hath done Arg. 8. It is of no little weight to us when added to the former that the generality of these violently thrust-in on congregations are either insufficient or scandalous creatures we confess fitted for carrying on of the Prelats designes against this Church and us by whom the poor people were and yet are in hazard throw Ignorance Piophannes Atheisme and a Spirit of delusion abounding in all corners of this Land who in stead of preventing and cureing of the same do rather further and advance these Church-destroying evils as we do not make personal scandal of it self a sufficient ground of withdrawing from ordinances dispensed by a Minister guilty thereof yet when these are found in the carriage of those whose entry is corrupt and such as cannot be justifyed we cannot but think ourselves under straiter tyes to be ware of and fly from such partly because of the little or no ground we have to expect any spiritual advantage from their administration of holy things and partly for the precepts we find in the word for avoiding and shuning of such Philip. 3. with many others Shall we give up ourselvs to the guidance and conduct of such in the wayes of life having nothing to engadge us thereto but the meer pleasure and will of men who we know are carrying on corrupt designes tending to the overthrow of Religion in its purity power What a folly and madness were this It is said that our charge in this is false and unjust But we appeal to the experience and observation of the generality of Professours in this Church good and bad who have been are witnesses to their deportments Arg. 9. Besides these there were several things in the stated case of the time and the circumstances of it that withheld and yet withhold us from subjecting to the prelates and their curates which we wish were laid to heart by all as they are concerned As 1. For making way to the introduction of prelacy the very foundations of civil government were shaken and unhinged by the disannullig and rescinding of such a series of Parliaments for many years in the most of which there were according to ancient customes and lawes all that amongst us is held and reputed essential to the Constitution of Parliaments By this deed not only the Constitution of former Parliaments are struck at but as is to be seen in the reasons given for it in the act rescissorie a preparative is made for the changing of the Government by any that in after ages have a minde for and power to effect it Although the Parliament of England at that time was as highly prelatical and as much made for the Kings designes as ours yet they forbore such a deed anent the Long-lived-Parliament albeit they had the same reasons and grounds for it that we pretended 2 This change made in the Church was accompanied and yet is with such a speat of enimity at and opposition to true godlines in its necessare exercises that the persons that savoured any thing of Religion sobriety and conscience came under a cloud and were discountenanced even from the highest to the lowest as persons not fit to be intrusted in any place of office or power while these that were known to be of dissolute lives and given to all sorts of wickednes were muâ—h made of countenanced and intrusted as the only confidents of the time from whence it came to pass that wickedness and prophanity finding it self encouraged and reyns loosed to it abounded in all parts of the land to the grief of the truely godly and the great scandal of the Protestant reformed religion at home and abroad If it were not for too much prolixity this might be made to appear from a multitude of undenyable but lamentable instances which for brevities sake we forbear not loveing to stir in this filthy puddle 3 As to the Government of
the Church in particular the case was wholly altered from that of our worthie Predecessors in the former Prelats time foâ— as prelacy was then subtilly brought in upon them by degrees and not all at once so they continued in the possession of the Government of the Church that had been seâ—led by law and never legally or actually disinabled to meet and exercise the same in their fixed and ordinare judicatories but continuing as formerly in Presbyterated meetings had the Prelats thrust in upon them as is evident from history even of Spotiswood But in our case Prelacy is at the first raised by law to its greatest height Presbytery discharged cashiered and ejected out of this Church all lawes for it either in late or former times being disanuled and abrogated the meetings of Ministers in their fixed Presbyterial and Synodical assemblies inhibited under severe penalties by acts of Councel which became so universally obeyed that Presbytery had neither a legal nor actual being in the time that Prelacy was erected brought in upon this Church So that at its actual introduction we were conforme to Lawes required to come in submit to and concur with the government setled by them which was purely Prelatical and Erdstiuml an They that deny this must contradict the law and make the law makers liars if the laws and actings conforme thereto have any sense that may be rationallie deduced therefrom Hence what was required was directly contrare to our principles known judgment which to this day we never saw any convincing reasons to make us relinquish Here we cannot but complean of the palpable injustice done us by the Author of the seasonable case falsly so called who contrare to all evidence makes the case now and then alike But notorious lies and untruths must be made use of to fill up the roome of truth so shamefully deserted by that party 4 The government of the Church that then was was by law totally subverted and Prelacy brought in its place at and by the meer authority of the King the government thereof by a preceeding law or act being wholly put into his hands the authority of Parliament interposed afterwards for the establishing of prelacy being by this only corrobovative and precarious as if it were only of his frameing and making and had no higher derivation but that of humane authority which we look upon as an high derogation of the Regal and Supream authority of Christ Jesus the alone Head and King of his Church and a dreadfull presumption in changing the laws and ordinances enacted and instituted by Him in his house which all Christians especially Protestants esteem sacred and inviolable Can we according to the principles we have received and drunk in from the word of the liveing God allow of this forme of Government this way introduced into the Church Those that love ease and things of this world may think light of all but it is not so to us who are through grace resolved to owne no other Head of that body then Christ Jesus of whom we professe ourselves members The recent and fresh memory of the National and Solemne League and Covenants under the tye of which this Nation and Church came oftener then once all rankes and degrees of persons Noble and Ignoble from the Kings Majesty to the lowest Subject being solemnly engadged thereby against the evils and corruptions ejected by them The obligation of which had been enforced and legally secured by a continued series of lawes and practises for a long time that seemed to promise all imaginable securitie to the work of Reformation against the out most assaults of its adversaries nothing was left undone that could be attempted by rational men in this case While all these things were in being and recent in the memory of all at home and abroad at one dash in so little a time to raze to the foundations all the former superstructure and build up the contrare and that by persons who for their generality had been so active for and so deeply engadged in former proceedings is strange to think on especially considering the verbal securities and engagments made unto us immediatly before this change We say in this case to give the concurrence and complyance required in joyning with and receiving the Prelats and their Creatâ—rs is beyond all question an approving of all that was done contrare to our fixed judgments these obligations we with thâ—â—est of this Church came under Let any man of conscience put himself in our case suppone our judgment principles to be his owne and then 〈◊〉 him judge if he would not finde himself necessitated to carry in this matter as we have done Obj. Some assert that they never having taken on the personal obligation of the Covenants are not bound by them for which they offer irrefragable arguments but yet see it fit to hold them in Ans However there are two things we are sure of First All Ministers that entered into the Church in the time of Presbytery were taken engadged for the government of the Church that then was in opposition to Prelacy and in or near the time that Prelacy was a bringing in into this Church Ministers in many Presbyteries Synods declared their resolutions for adhereing to Presbytery that then was in being had been exercised in this Church for many years preceeding that time but it is like as their after carriage did make out that these are knots they can easily loose seing they are able to master overcome far greater Next That Church Goyenants in the maters of God which by vertue of divine commands institutions do antecedently bind do obleige all in the Church both in the time or afterwards and that with this adventitious and supervenient obligation of a Covenant beside the former He hath a stout conscience that will get this denyed it is so evidently manifest from Deut. 29 10. c. they must be arguments of iron steell that will break this Scripture in pieces These who assert the contrary shall do well to try their strength on what the answerer of Mr. Gilbert Burnets first dialogues hath on this Subject that have not yet received a reply But it seems it is a piece of new policy to make up the weakness of arguments with big swelling words We might here consider a little if our purposed brevity could permit it what one in a certaine manuscript hath undertaken to prove in several propositions but his mistaking of the question in the second propositâ—on makes us easy work it being a truth we do not deny and in which we close with our predecessours so that all his citations of ours are to no effect for we grant that the sin of fellow worshipers is no just ground for withdrawing from publict ordinances where there is no just exceptions beside will it from thence follow that we should submit to and hear the Curates in our present case we must havâ— other arguments
neither it nor the practices occasioned thereby can be any regulating precedent for us besides in all these contests about investiturs betwixt the Pope and Princes the mission of Ministers was never questioned but alwayes acknowledged as proper to the Church and not to the Magistrat which will be clear to any that will be at paines to read Church History 3. The sending of Ministers to particular congregations is an act of government purly and formally Ecclesiastical and not Civil and therefore incompetent to the Magistrat Let any consider it in its causes mater object and ends and they shall finde it so for the persons sent are Ministers the work they are sent on is to preach the Gospel and dispense its ordinances these they are sent to are the Churches of Christ the end for which they are sent to such is to gather in and perfect the body of Christ this is finis operis We know of nothing that can besaid against this But that it is not purely Ecclesiastick in the efficient cause Ans To this we reply First That all use in morals to sustaine the validity of the Arguments taken from the nature of the act to the undueness of it to such and such causes for it is by the respect of such acts in morals to their mater objects and ends that the bounds are determined and set to them in their efficient causes for instance if the mater object ends of an act be properly civil it is granted by all to be undue or incompetent to a Minister of the Gospel so of other acts in their moral specifical distinction by which in the law of God they are assigned made due to such and such efficients But Next Upon this reason it shall be as lawful for the Magistrat to ordaine and send persons without ordination to preach the Gospel which is every way absurd 4. The sending of Ministers to preach the Gospel and to oversee Churches is an act of the potestative mission one part of the keyes of the kingdom of God granted by Christ to his Church and never to the Magistrat from no part of the word can it be made appear that Christ hath given this power to the Magistrat we finde it given to the Ministers of the Gospel Matth. 16 19. with several other places of Scripture But as to the Magistrat there is altum silentium But that this sending of Ministers is an act of potestative mission we hope will not readily be denied of any do we ask whether Ministers go to such congregations on a special delegation from Christ more then to others If they do then it must flow from this power of mist on in the Church If they go not on this special delegation then they run unsent and are not the Pastours of these flocks more then of others and consequently they have no obligations upon them to feed these more then any other congregation which is absurd For beside the power of preaching and dispensing of ordinances there is alwayes a special delegation of the person to such and such a people by which he becometh the Ambassadour messenger of Christ Jesus whom they are bound to hear and submit to as such 5. This act of sending Ministers to congregations suppons several things that are beyond the line and cognition of the Magistrat as such as the trial of Ministers gifts the knowledge of the spiritual State of the congregation the sutablness or unsurablness of Ministers gifts to such and such a people ability to judge and cognosce in these as the mater and ends of this work require with many other things which not being granted to the Magistrat as such the work to which these are necessarily requisite cannot belong to him for every work to which God calls any hath its proper furniture of gifts and abilities without which none is to look upon themselves as called thereto 6. Some of the great Patrons and zealous Promoters of the Magistrats power in this and other things belonging to the Church yeeld that this power is in and returns to the Church when the Magistrat is either heathenish or heretical as Vedelius yea all are constrained to grant it How rational this is and how consistent with their arguments the force of which is thereby utterly broken let any judge we ask when this power is granted to be in the Church whether it comes from Christ Iesus or the Magistrat For a derive power it must be It cannot be from the Magistrat who does not willingly part with any of his power neither does religion robe the Magistrat of his power nor depose him from his regality and the prerogative thereof as Protestants maintaine against the Papists if it be derived and come from Christ as it does we desire to know what way it is conveyed to her in this case and not in the other when the Magistrat is Christian As we finde no difference of cases anent this mater given in the word so we finde the same institutions precepts and examples therein by which the Church is impowered and oblidged to exercise this government without the Magistrat to continue not only without any restrictions to times cases but without any repail We hear nothing from our adversaries to answer this but ineptia foolish rovings The truth is their Arguments conclude with as great force against all power of government in the Church under persecuting Magistrats as Christian for is there not in this case the erecting of an Empire in an Empire which our enemies accoundt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anddo not Ministers and Christians owe as much subjection to the Magistrat in the one case as in the other Assertion 2. That the right and power of Election and calling of Ministers to particular congregations is in the congregations themselves to whom they are sent by divine right and not in the Magistrat and therefore should not have been assumed by the Magistrat and taken thus from them That this power of election of Ministers is not in the Magistrat either by divine humane or Ecclesiastical laws needs not to be much insisted on seing Scripture and antiquity for a thousand years after Christ gives not the least ground for it We desire to know from our Antagonists Prelats and Erastians from whence came this power or who were the givers of it to the Magistrat When they have condescended on the orginal derivation of this power and made it out to be just then we shall consider it which by none of these parties hath been yet done except by Vedelius but on such grounds as give every particular member of the Church as good clame thereto as he as will be evident to any that considers his Arguments for Scripture and antiquity they have none The first part of the proposition is that which is most stuck at The peoples right and power of election which is denyed by our adversaries but we thus make it out as our Divines have done
none wonder we take this ticklish subject into consideration and dar adventure to give an accompt of our thoughts of the same to the world for we solemnly professe that on the exactest enquiry and search that we have been able to make about this mater we finde it as diametrically opposite to our true Covenanted principles as Prelacy and in its effects we fear shall prove as destructive to the Church and work of Reformation as any thing that appeared on the field against it Times past and present speak much to this but the future will say more the storme that this Supremacy threatens to this Church and nation is such that it is the part of all that wish well to Zion to pray inflantly day and night that it may be graciously averted The truth is as we look upon it as an high corruption in it self tending to the subversion of the Churches concerns in doctrine worship and Government so it lies at the bottome of our non-conformity to the law in Church maters and is not only one but a maine reason why we cannot joyne in Church assemblies especially for Government which thereby in our apprehensions are made nullities That our procedour in speaking to this may be distinct and clear to all we shall observe this method 1. We shall consider speak to the Government of the Church and shew what it truly is 2 We shall prove its distinction from independency on the civil Government And3 Shew how far this Government of the Church is by law lodged in and exercised by our Rulers contrare to Scripture and the practice of the Church till these hundered years past For more light to the whole we shall premise these preliminary considerations or propositions which we think will not readily be denied by any 1. Propos it is out of our rode and inconsistent with our intended brevity to insist on the tearms GOVERNMENT CHURCH what is usually signified by them these we leave to the Criticks and all that write on this subject but all are agreed in this that GOVERNMENT is a tearme importing power and authority which is nothing els but a right to rule others and an obligation on these invested therewith to use the same for attaining the ends of Government So that Government makes its acts due bindes them to all these acts means wayes by which Government is enabled to reach its ends 2. Propos All created power authority is originall in God as the first cheif cause thereof derived from him as the universal Supreme Monarch and Governour of all in heaven or earth hence it necessarly followes that as the power that cannot prove its descent from God is not to be admited so all just powers are directly subordinat to him as the universal head of all 3. Propos that the Church of Christ not being founded in nature but on supernatural revelations her Government must wholly depend upon flow from it in these things where it differs from other Governments so that the All of this Government is by positive institution and warrant from God supernaturally revealed 4. Propos That Christ Jesus as Mediator being made the head of the Church under God and thereby her Government fountained in him all powers in the Church must be derived from and subordinat to him as the Supream 5. Propos Beside the invisible and internal Government that Christ Jesus exerciseth by his Spirit on the souls and consciences of his people that consists in the inward light and power of his Spirit guiding and enabling them to that obedience he requires of them in his word there is likwise a true visible Government of the Church institute by him and visibly exercised in her in his name as her Supream 6. Propos The Government of the Church as shall be proved afterwards is not properly and in linea directa subordinat to the Magistrat for 1. It hath its derivation from another fountaine Christ Jesus who being the Churches Supream head and governour all power in her must come from and depend on him 2 The Magistrat cannot take away nor change the Government of the Church which he may do in Governments and powers subordinat to him yea he cannot impede its exercise in these intrusted with it seing they are under obligations for it antecedent superiour to these of the Magistrat 7. Propos That the holy Scriptures being the word and law of Christ as King of his Church must be the instrument and rule of the Churches Government according to which she ought to be ruled not only in these acts of faith and obedience in the inner man but also in the outward 8. Propos Although powers specifically distinct be not subordinat to one another yet there may be and is a mutual subordination of persons invested with these powers so as the persons are in different respects superiour and inferiour to one another as Jesse was to David supposing him to live in his son Davids reigne which subordination of persons does not take away the destinction of these powers nor the mutual subjection the persons owe to one another hence we assert that as Magistracy does not destroy the Ministry nor loose the persons cloathed therewith from the subjection they owe as Christians to Ministers in the right exercise of their Ministery so neither does the Ministery destroy Magistracy nor untye Ministers as subjects from that subjection and obedience due to Magistrats from their subjects Ministers are bound to this as much as any 9. Propos As in all Governments there are somethings that is intrinsick although visible wherein its nature and specifick essence does consist and somethings accidental and separable from it that belongs not to its esse but BENE ESSE so there are in the visible Government of the Church somethings essential intrinsick of which afterward and somethings accidental and extrinsick without which it can subsist even in its exercise 10. Propos These things in and about which the Government of the Church is conversant are of diverse sorts some are purely spiritual as the Word Ministery Sacraments and all Ordinances of divine appointment Others are of a mixt nature partly spiritual partly civil as the necessary circumstances and mods of worship and Government which although civil in their own nature and common to other actions yet partly by reason of the general divine appointments impowering the Church to dispose and order these partly by reason of their necessary connection with things purely spiritual are truely Ecclesiastick and become a part of the object of the proper power of Church Government called by all Divines DIATACTICK Some are properly purely civil in their owne nature and immediat ends as Churches Stipends Manses Glybs c. which although they be by general precepts secured to the Church and belonging to her yet they are formally civil and come directly under the Magistrates power as other civil rights and proprieties do about which
he truly and visioly reigns over all in her so that obedience to this power is obedience to Christ as King of his Church and the contrâ—re is high rebellion against him Concl. 10. Although this power be only Ministerial and declarative of the will of Christ yet it is authoritative and binding on all the Church without exception of persons and that on a double account first on the account of divine commands enjoyning submission and obedience to its exercise in the persons of those invested therewith and also on the account of its respect to and derivation from Christ whose power and ordinance it is and whom in its exercise it doeth represent to all Concl. 11. This power is exercised either singly a part by every officer according to the nature measure of their power or in conjunction with one another conforme to the precepts of the word and practises of the Church in Scripture times Although every officer of the Church in their several orders have the whole power belonging intrinsice to it yet there are some acts thereof they cannot exerce but in a conjunction with others as ordaining of persons for the Ministry Trying and censuring of scandalous and heretical Professours or Ministers c. for which there must be fixed meetings of officers general and particular Concl. 12. The ordiner officers of the Church the extraordinarâ— being ceased are of three orders Teachers and Pastors Ruling elders and Deacons These we finde to be of divine institution and no others Many others have been brought into and obtruded on the Church but all of humane or rather of diabolical invention as alace their effects have sadly made out to the Church of God in former and present times In every one of these divine orders we finde no institute superiority in the same order of one above others as a Pastor of Pastors or an Elder of Elders and a Deacon of Deacons These who have assumed and exercised this superiority we cannot owne as the Officers of Christ nor subject to them as such till they prove their institution and mission from him which yet they have not done The outmost essey hath been for Prelacy or a Bishop who is pleaded to be a Pastour of Pastours having the oversight of them and their flocks but nothing attempted for making out the divine right of Primats Archbishops Archpresbyters Archdeacons c. This is that lowly and humble Government of the Church that Christ hath institute in his word and put in the hands of his Officers commanding them to exercise and dispense the same to all in his house under high paines of which in the second place we assert these two 1. That it is distinct and specifically different from the civil government of the Magistrat And2 That it is independant on it These two conclusions we now undertake to prove against the Erastians of our time who assert that when the Church comes to be embodyed with the Commonwealth her Government becomes one with the Government of the State and does not differ from it In opposition to these we affirme that when a Nation State or Kingdom turnes Christian in its Rulers and Subjects the Government of the Church remaines specifically different and distinct from the Government of that State or Kingdome as it was before its conversion to Christianity The reasons perswading us of this are 1. The Government of the Kingdome that is not of this world is distinct and different from the Government of the Kingdomes that are of this world But so it is that the Government of the Church is the Government of a Kingdome that is not of this world Therefore the Government of the Church is distinct and different from the Government of the civil Magistrat that is the Government of Kingdomes that are of this world This Argument leans on these three 1. That the Church is a Kingdome,2 That she hath a Government And3 That she is not of this world although in it All which are beyond disput clear from the Scriptures All that our adversaries say to this is that the visible Church of Christ is not properly but metaphorically called a Kingdome But how evident is the contrare for is not Christ Jesus the Churches visible Head and King Is she not ruled by his visible Lawes Ordinances and Officers that are properly and truely such and are not all these from above and not of this world Argum 2. That Government whose supream Head Lawes Ordinances and Officers are specifically different from the Head Lawes Ordinances and Officers of the civil Magistrat must be distinct from it But so it is that the head lawes ordinances and Officers of the Church are distinct from the lawes c. of the civil Magistrat Therefore c. The reason of the first proposition is clear for that which makes one Government differ from another is different heads lawes Ordinances Officers where these are either numerically or specifically different the Government is different accordingly it being comprehended in all these but that the supream head laws ordinances and Officeis of the Church are specifically different from these of the civil Government who will deny it that professes himself a Christian Obj. But all these come under the inspection of the Magistrat when he turns Christian Ans 1. Either these continue in the Church under the Magistrats Government what they were before or they do not if they do the Argument holds and proves the Government of the Church to be distinct from that of the Magistrats when Christian If they do not continue we ask from whence come this alteration and how will they prove it Nothing here from our adversaries but Altum silentium or nugae destitute of all reason But 2. The tearm INSPECTION or OVERSIGHT is am biguous if by it we mean the countenancing protecting and encouraging of this Government of the Church we yeeld â—t but what sayes that to the confounding of the Governments or making the Government of the Church the Magistrats if by inspection we understand the devolving of the Government of the Church on the Magistrat as the fountaine of it the ordering and disposing of its exercise the changing thereof at pleasure in whole or in part this we deny and long have we looked for proofe but have hitherto met with none Arg. 3. The Government of the Church formerly deliniated is incompâ—table with the civil Magistrats therefore it is distinct from his Government We hope none will refuse this consequence The antecedent is thus proven 1. The subordinat Government of the Church is purely Ministerial not dominative or imperial it is only declarative and not decisive not coactive and compulsive it is exercised in Christs Name and in his stead and is the representative of his special presence in his Church these are incompatible with the Government of the Magistrat whose power is Supream Magisterial and Imperial coactive and compulsive and exercised in his owne name c. 2. The
Magistrat cannot yea may not exercise the Government of the Church being disenabled thereto by the commands and institutions of Christ who hath laid the burden thereof on others and not on him The most grant the Magistrat himself may not exercise some parts of this Government as ordaining of persons for the Ministery excommunicating c. and why he may do other parts and acts belonging to it and not these We desire proofe all our antagonists arguments in this conclude for the whole Obj. But some Magistrats have exercised both powers as Moses Samuel David Solomon c. Ans These were both Magistrats and Prophets and it is evident from the Scripture that what they did either in constituting or in exercising of the Government of the Church they did it as Prophets and not as Magistrats we find Magistrats that were not Prophets attempting it reprehended for so doing as Saul Uzziah which says that it did not belong to their Magistratical Office Arg. 4. That Goverment that is founded upon and regulated by another rule and instrument then the law of the civil Magistrat is distinct from his Government But the Government of the Church is founded upon and ruled by another law or rule then the Magistrats the law and word of Christ therefore c. the first proposition is clear for the Government of the Magistrat does flow from and is regulated by his owne lawes of which he is the sole fountaine The second we suppose is undenyable among Christians who acknowledge the Scriptures for a rule of Doctrine Worship and Government to the Church of Christ Obj But there are somethings necessare to the Government of the Church not contained in the Scriptures Ans This we deny For 1. What the Scriptures containe anent the Government of the Church if reduced to practice is able to attaine its ends and more is not necessary Let the Church have these and the work will be done we make feigne necessitles but no more is necessar to the ends of the Church Government then what is determined by the Scriptures anent it 2. The ability of the Churches Government for reaching its ends lyes not in the innate sufficiency of its instituted means but in the Spirit of Christ working with in and by them by which low weak and despicable wayes Christ carries on the salvation of his people that the excellency of the power may be of him and not of us 3. The Scriptures being a full and perfect rule for all maters of faith and obedience what it containes of and anent the Government of the Church must be perfect and sufficient sure we are the Churches Government is a good work and its exercise acts of obedience to Christ Jesus anent which it is said I. Tim. 3. The Scripturs are able to make the Man of God perfect throughly furnished to every good work 4. We enquire when the Church is without a Christian Magistrat and under the feet of a heathenish persecuting one in which case our opposits grant her a Government distinct from and independent on the Magistrat whether the Government exercised in her be able to attaine its ends If it be as the experience of the Church in this case puts beyond doubt why may it not do the same under a Christian Magistrat Arg. 5. That Goverement that is exercised in the name of another distinct Supream Head besides the Magistrat is distinct from the Government of the civil Magistrat But the Government of the Church is exerced in the name and authority of another Supream head not subordinat to the Magistrat Therefore c. What can be said to the first proposition we understand not for all Governments one with and subordinat to the Magistrat are exercised in his name and authority But this Government of the Church is exercised in her in the name of Christ Jesus by his Officers as is clear from the word Arg. 6. The designations denominations and relations in and with which the Church is represented in the Scriptures do also confirme this truth she is called the Body of Christ the Kingdome of Heaven the City of God the House of the living God the new Jerusalem As all these do necessarily import a Government in the Church so they insinuat the same to be different from all other Governments Which we may mould into this Argument That society which is the body of Christ c. must have a Government distinct from the Government of the civil Magistrat But the Church is that society that is only the body of Christ c. Therefore c. Obj. But all these are said only of the invisible Church Ans But the contrare is clear from those Scriptures where these Epithets are given to the Church 1. Cor. 12.1 Tim. 3.15 Arg. 7. That Government whose immediat and essential ends are specifically different from the immediat and essential ends of the Magistrats Government is distinct from the Government of the Magistrat But here it is so the essential immediat ends of Church Government are different from the essential immediat end of Magistracy as will be clear to any that compares them together The ends of Church Government are the saveing of the foule the conversion and edification of sinners c. The endâ— of Magistracy are the outward publict peace and prosperity of the common wealth the execution of justice in the maintaining and preserving of propriety c. with these the Churches government does not medle nor intend them of it self Obj. The Magistrat ought to intend and endeavour the spiritual happinesse and wellfare of his subjects Ans We grant this but as all others ought to do it for every one in their station are bound to designe and labour the eternal salvation of these under their charge this being a common end that all Christians in their several capacities should seek after in their love to one another the first proposition is evident because the specificall distinction betwixt powers habits and acts is taken from their Objects and immediat proper ends Where these differ they are by all Philosophers constitute into different species's In the next place we assert That as the government of the Church does specifically differ from the government of the Magistrat so it is independant thereon and not directly subordinat thereto A truth how much soever it be decryed we are not shamed of nor affrayed to profess maintaine and whosoever will lay aside prejudice and earthly interests and consider these reasons with us will be forced to acknowledge it Arg. 1. The Magistrat is not the fountaine of Church power it hath not its derivation from him and therefore is not directly subordinat to him The consequence is founded on this truth granted by all Lawyers and Divines that all power directly subordinat to and dependant on the Magistrat is derived from him as the fountaine thereof the antecedent we prove thus 1. The Magistrat as a Magistrat is not a member of the
exercise her Government in these times by confederation and mutual consent and not by institution and command for as there is nothing in Scripture and pure antiquity for this So the Churches being gathered and constitute by the Apostles we presume they continued in the constitutions which the Apostles left according to the precepts and rules they gave them to which we find in the word and Church History their practice conforme When the persecutions of the Church ceased upon the Magistrats turning Christian we find her continuing in the exercise of the former Government but with the addition of some corruptions which grew to a sad hight afterwards throw the excessive munificence bounty of Constantine the great the first Christian Emperour and exercising the sameâ— as formerly as is clear from History that speaks of these times Here our adversaries speak of some instances of the power the Magistrat did exerce in the Church as convocating of Synods labouring in the peace of the Church lorely rent at sometimes through lad heresies and schisms And that saying of Constantines repeated by them ad nauseam vos estis Episcopi ad intra Ego ad extra But how is our Antagonists conclusion made out by all these will it follow that becaus the Magistrat did convocat Synods its Government is derived from subordinat to him No wayes for 1. Albeit the Magistrat have a power to convocat the officers of the Church anent maters relating to his owne conscience and duty whether about Church or State yet this is not privative of the Churches power to convocat her owne assemblies either for worship or government as we find she did in the primitive times not only without but against his consent yea when the Magistrat became Christian she retained and exercised this power in assembling into several Synods without the Magistrat It is true we do not read of general Synods assembled after this but by the Magistrat till the Pope of Rome claimed this power and usurped therein on the Church and Magistrat as he did in all other things but the vastness of the Empire and large extent of the Church which exceeded its bounds made this in point of prudence necessare for without the Magistrat it could not easily be done But 2. Convocating of others is not alwayes in its self and infallible signe of a superiour power and dominion over judicatories convocated as in limited Monarchies and not absolute where the Supream power is lodged in the King and States of the Kingdom although the King have the power of conveâ—ning the States yet they share wiâ—h him in the leg stative and executive power while in being therefore the illation is bad and not concludent 4 What imaginable advantage-can accrew to our adversaries assertion by that saying of Constantines formerly cited We grantâ— the Magistrat is the overseer of things without the Church but this will not prove that thâ— government of the Church is in and from his hands and subordinat to him they must first make it appear by good reason that ner Government is ad extra which they have not yet done nor never will for although it be visible in its institution and exercise yet it is as intrinsinck to and within her as her doctrine and worship which by this sence will be as much derived from and subjected to the Magistrat as her Government seing the one is as visible in its dispensation as the other Arg. 5. The Magistrat may not yea cannot jure impede and hinder the exercise of the Churches government therefore it is not derived from nor subjected to him the reason of this consequence is what ever power is derived from the Magistrat and subordinated directly to him he may suspend hinder its exercise yea he may totally remove and annihilat it this is yeelded by all and taken for a sure Maxime in Politicks but the Magistrat may not do this in the Government of the Church and that becaus it is of divine institution and the persons intrusted with and called to its â—xercise are under the obligations of divine precepts and commands for it which the Magistrat cannot hinder nor by any deed or command of his make void These that deny this divine institution of Church Government we refer to the forecited book where it is strongly pleaded made out from clear and express Scriptures in the New Testament Likwise as he cannot impede its exercise so he may not nullify its sentences by himself which he may do in the sentences passed by all powers derived from and subordinat to himself Arg. 6. The Christian Magistrat is by vertue of his Christian Profession bound to subject himself to the acts exercise of Church Government in the hand of Church Officers and is as much obleidged to yeeld thereto as any other Therefore Church power is not directly subordinat to him The antecedent is clear for all are commanded submission and obedience to Church Officers in the exercise of their power in watching overseeing and ruleing of the Church Heb. 13.7 17. to which exercise of their power we finde Magistrats in the word submitting as UZZIA who was by the priests confor me to the law separated and secluded from the holy things of God and communion with the Church in these yea it is given for the maine cause of all that heavy wrath and judgment that came on Zedekiah 2. Chron. 36.12 that he humbled not himself before Jeremiah the Prophet speaking the word of the Lord to him Obj. But this subjection in Magistrats to Church Officers is properly to Christ and not to them Ans we confess the subjection is primarily and cheifly to Christ Jesus whom such in the exercise of their Office doe represent yet the subjection is to them too whom all without exception of any in the Church are commanded to receive hear and obey so that in the dispensation of holy things they are superiour to all in the Church Magistrats and others as their constitut Rulers Overseers Governours and Watch men whom they ought to obey when acting in their Office agreable to the law of Christ which obedience is not CATACHRESTICAL or ABUSIVE as VIDELIUS speaks in the Magistrat but proper and really a debt they owe to the Ministers of the Gospel dispensing holy things as much as any other member of the Church their obligation to it being of the same kinde and nature with the obligation of others If any think other-wayes let them produce their reasons and Scriptures 2. If the fiery and zealous promotters of the Magistrats power in and over the Church of God did consider the true and real prejudice they do to Magistrats by exeeming them from that subjection that they with all others owe to Church Officers they would if there be any sense of Religion and its advantages remaining with men hold their hand and should have little thanks from Magistrats for their preposterous zeal who by their opinions in this mater do
really exclude Magistrats from the Communion of the Church and the benefite of the ordinance of Church Government which in its designe and effects is for saving of the soul as well as all other ordinances Other Arguments might be adduced as the want of power in the Magistrat to alter and change the Government of the Church or to nullify its just sentences passed c. SECT VII The sinfulness of the Ecclesiastick Supreamacy manifested BUt judging these sufficient to the conviction oâ— the unprejudged we come to the other part of ouâ— task which is to shew that this visible intrinsick government of the Church is assumed by and given to our Rulers in the present standing laws of the Kingdom which we shall make out from the acts of Parliament particularly act of restitution Parl. 1. Sess 2. Act. 1. act anent the National Synod Parl. 1. Sess 3. Act. 4. act against Conventicles Parl. 2. Sess 5. act against Keepers of Conventicles and withdrawers c. Parl. 2. Sess 3. Act. 17. act against unlawful ordinations Parl. 2. Sess 3. with others of the like nature But before we enter on the probation of this it will be necessare for clearing our way to it to consider alittle two things in the beginning of the narrative of the act of restitution repeated in several acts where first the Government of the Church is called the external Government of the same the tearm EXTERNAL being Notourly ambiguous should have been explained all not left to guess at its meaning EXTERNAL is by some opposed to the internal invisible Government of Christ on the souls of his people and so by it they understand the visible intrinsick Government of the visible Church that this is meant by the tearm EXTERNAL GOVERNMENT in this and other acts the following Arguments undertake to make out but some others oppose the terme EXTERNAL GOVERNMENT to this intrinsick visible Government of the Church formerly described and asserted to be distinct from and independant on the Mastrat and by it they do understand these humane adjuncts and accidents that are civil in themselves and not made sacred by divine institution some plead this to be the sense of these terms in the acts of Parlt but how groundlesly let our subsequent reasons determine Secondly It is there said that the ordering and disposing of the external government of the Church belongs to the Crowne c. it is hard to sense this for ordering and disposing when done by persons in authority is a part of government in it self and if it be so the Phrase is equivalent to this the governing of the external government of the Church which is a strange sort of speach as if a government needed a government to governe it What if this were said of the government of the government of the State Would it not be reputed non sense But the truth is all governments do necessarily imply a power to dispose and order all things relating to it as a part of the same without which it were imperfect and it is without disput evident from the experience of the Church under heathenish Magistrats that the government of the Church had this which by this act is taken from her Next we ask whether this ordering and diposing be an act of the Ecclesiastick or civil government If it be of the Ecclesiastick it is againe non-sense at the best and is as much as if it had been said the Ecclesiastical governing of the Ecclesiastical government of the Church a perfect tautology But if it be an act of the civil government how comes it that in this and other acts of Parliament it is called the Kings Ecclesiastical Government in opposition to the civil Obj. It is only objectively so called Ans Then it is properly and formally civil the phrase objectively Ecclesiastical being CATACHRESTICAL and ABUSIVE a very improper speach yea as improper as if we should call Church power or Government in the hands of Church officers objectively civil or civil Thirdly In the last place we desire to know whether this ordering or disposing of the Government of the Church be necessary or not If it be not necessary why is the Church troubled with it If it be we ask againe when it was exercised by the Church whether it was an act of civil or Church Government It could not be of the civil for the Church had none under persecuting Magistrats if it was an act of the Ecclesiastical or Church Government then it was purely and formally such and not truely civil although exercised about things civil in their owne nature and seing it was so how comes it to be the Magistrats now To any considerat and unbyaffed reader it will be manifest that these words or expressions come from mindes designing the enhansing of the intrinsick visâ—â—le Government of the Church and withall labouring to cover it but all in vaine Now that the Ecclesiastical Government of the Church formally and intrinsically such is assumed by and given to the Magistrat in the present standing lawes will be apparent to any that consider these things in the forecited acts of Parliament 1. That Church officers in the exercise of Church government in their Church assemblies or judicatories are put in dependance upon and subordinated to the King as Supream to them therein this makes the King the fountaine of Church power the Church officers to derive and hold their power of him which makes our King the proper Head of the Church substituts him in Christs roome to her 2. The government of the Church thus subjected to dependant on the King as Supream is in the act of restitution extended to and made to take in ordination acts of discipline inflicting of Church censures yea to all causes and matters formally Ecclesiastical to all about which Church power is exerced he is made the supream 3. All Church power and jurisdiction as it was exercised in this Church before the late introduction of prelacy without this derivation from and subordination to the Magistrat is rescinded and annulled certainly in these times the Magistrat had and did exercise a power about Church matters as is to be seen in the laws then made in their behalf but this does not now content without this supremacy which imports another power acclamed by the Magistrat now that was not then 4. This supremacy and as it is called the Royal prerogative of the Crown is given for the maine reason of the change made in the Government of the Church in overturning and casting out of the true government that then was and bringing in another in its stead without the authority and concurrence of the Church a fair opened doore for bringing in the like alteration and change in doctrine and worship when there is access to it 5. Prelacy by this act is restored not only to the former height it was at and had attained by law and practice before its last ejection out of this Church
but also to all that ever it was even in the times of popery which when considered in the constitution and priviledges it then had was an humane Office founded on the Supremacy of the Pope but now by this law on the Magistrat which sayes that although the persons be changed yet the Supremacy is the same 6. In the act anent the National Synod the nomination and election of persons by whoâ—n the government of the Church is to be exercised under the King is asserted to be the Kings by vertue of his royal prerogative and supremacy in causes Ecclesiastical so that the constitution of Church judicatories is made dependant upon him a thing never heard of nor practised in this or any other Church till of late 7. The right being and constitution of the National Synod of this Church is wholly dependant upon and derived from this law So as it is no Synod of this Church that is not gathered and constitute conforme to it although a Synod in this Church should have all that made Synods lawful and their acts obligatory in former times 8. The particular constitution of this National Synod as to its members which in this act are nominated and regulated thereby for all future times is determined for its ' times and places of meeting and put wholly in the Kings hand and asserted to be his right by vertue of his Supremacy over this Church It is no Synod that is not thus convocated 9. The maters to be handled debated and concluded in this Synod a thing alwayes judged intrinsick to the Church comes only from the King are to be proposed from him by the Arch-prelat of Saint Andrews and no other a fearful restraining of the divine liberty of the Ministers of the Gospel who may not speak of maters of doctrine manners although necessary for the times contrare to the freedome that is commanded them by their master anent these 10. The King 's or his Commissioners presence is made essential to the constitution and of binding force to this nationall Synod It is no Synod although constitute after the paterne of Church Synods in the primitive times if it want this 11. No mater debated and concluded by the Majority of this Synod is obligatory on this Church and its members if not approven and allowed by the King or his Commissioner This suspends the intrinsick obligation of Synods on the King so that no canon act or constitution do binde the members of the Church if he assent not As this secures the Couâ—t in their carnal liberties and sinful wayes so it shuts the door on all endeavours of reformation by the Church when Princes are vicious 12. In the act asserting the Kings Supremacy Ecclesiastick the King his successors are enabled and impowered to medle with all maters and meetings Ecclesiastick which brings the doctrine and worship within his verge and subjects the same to him as much as the government 13. They are impowered to enact and emit constitutions acts and orders anent maters and meetings Ecclesiastick as they please and think fit and are not in the making of these astricted to any rule but their pleasure O HORRENDUM 14. All these acts and orders they may statute independant on the Church Parliament or any other by their sole authority never granted to any of his predecessours before 15. These acts and constitutions insert in the book of Councel and duely published are declared and made to be of full force and obligation to this Church and her members No need of Synodâ— here which by this are wholly subverted 16. All former lawes acts and clauses of them contrare to and inconsistent with this are made void cassed annulled which takes away the Protestant Religion thâ— Word of God as the rule the concurrence of the Church in the assistance of the constitutions Ecclesiastical that was provided and secured by former acts of Parliament a wide door for Popery 17. In the act against unlawful Ordinations as they call them the Ordination of persons to the Ministry by Ministers of Christ Jesus that have not conformed to Prelacy which was held unquestionable valid for its substance by all till this late gang of Prelats arose in which they are degenerat from their predecessours is by the sole authority of the Magistrat made void and all Ministerial acts and Church benefites depending thereon declared to be nul An act that unchristians and condemns all the reformed Churches making their Churches no Ministerial political Churches and all Ordinances dispensed in them nullities which their practice at this time in England does confirme while Romish Priests turning Protestants are without ordination made capable and advanced to Church places and preferments of which the Protestant Ministers of other Churches conforming to Prelacy are dented till they be reordained Other mediums contained in other acts of Parliaments for fixing of the preceeding conclusions we passe having hinted at some of them above judging these sufficient for the conviction of the uninteressed unprejudged who through the power of lust and earthly interest have not cast off the light of the word but keeps in subjection to it We shall in the last place answer some objections in which we have to do with two sortes of persons first the high flowne Erastians of our times who will admit of no government in the Church but that which is in and from the Magistrat whose designe as is evident from the act asserting the Kings Supremacy is to take all Government out of the Churches hands and to put it on the King his Councel to be only exercised by them which throw the dislike of Prelacy is not sufficiently lamented laid to heart nor resisted by many as its dangerous consequences to all the concerns of the Church do require Besides these there are who upon what principle is not yet known think that the Supremacy as it is now asserted by law is not formally Ecclesiastical but only objectively so which is strange some of the objections of the first sort we have met with as we went along the former heads we know of no other besides these of any considerable strength but one Obj. That the Magistrat being the keeper of both tables of the law of the table of Religion as well as of the table of Righteousness ought to have a care of Religion and hath power given him to exercise it about the same Anâ—wer This being the Achilles of the Erastians and semi Erastians of VIDELIUS in particular We shall returne these answers to it and shew it cannot bear their conclusion 1. Whatever power the Christian Magistrat can clame by this the heathenish Magistrat hath the same he is by his Magistratical office constitute in actu primo a Keeper of both tables as is evident from Rom. 13 1 2. If he do not exercise it it comes not from any defect of power in his office or the institution of it but from his blindness and unbeleef