sure way of Religion Our chiefest reformers had indeed their education in other Churches which was the goodnesse of God to them and us there did they see examples of Reformation and conversed with other reformers by whom they were taught from the word in the wayes of God and thence did they bring as the Romans their laws of old from Greece and other Nations models of Church-government that comparing one with another they might fix upon that which was builded upon the foundation of the Apostles Like as we accompt it no small happines that we have bin educated in the Church of Scotland and are acquainted with the practice of Church-government there which giveth us much light and confidence against such scruples and doubtings as are powerfull enough to suspend the assent of others who by reason of their education in other Churches are strangers unto it Nor do we know a reason why education in sound doctrine and true worship should be accompted a matter of thanksgiving to God and yet should glory in this that we are not by education ingaged in any one form of of Discipline and Church-government but left to our selves to be moulded by our own private thoughts They intended and designed from the beginning the Government of the Church by Assemblies and Presbyteries although they could not attain that perfection at first in the infancie of Reformation but gave place to necessity which in such cases is universall and in this they followed the example and practice of the Churches planted by the Apostles which if not at first yet afterward were of greater number in one City then did or could ordinarily assemble in one place for the worship of God and therefore had a plurality of Pastors and Officers which made up a common Presbytery for governing the whole They set up such Officers in the Church as were both necessary and sufficient for the Church Pastors Teachers ruling Elders and Deacons They did not permit such as are called Laymen and intended to continue such to preach or prophesie in the Congregation nor did they admit of any other ruling Elders but such as are solemnly elected and ordained although they do maintain themselves upon their own means and attend their own particular Callings which is not incompatible with their Office especially they being appointed in a number competent and proportionable to the number of the people and quantity of the Congregation And their Ecclesiasticall charge not being pastorall nor requiring any great meditation or study apart but such as they may easily attend without neglect of their owne particular affaires What shall be rendred unto the Magistrate by others whose particular tenets are not yet known either to the Church or Magistrate unlesse it be in a hid and secret way unto which we are not privy we cannot determine but the doctrine of the Reformed Churches concerning the honour and obedience due to the Magistrate is openly known by their confessions of faith and long continued practices and this much we know that the principles both of Civill and Church-government are laid out in Scripture and therefore the one cannot be contrary to the other or they inconsistent between themselves Nor do wee measure the power of the Magistrate by the principles of Presbyteriall Government but both of them by the Word and therefore deny not unto the Magistrate what God giveth them and more then this dare we not professe for any respect to our selves or to the form of Ecclesiasticall Government professed by us How much and for what ends the Pagans and Infidels of old the Papists Prelates and Arminians of late have laboured to make the way of Christ hatefull to Princes and Magistrates is too well known and hath been bitterly felt yet God hath cursed this policy in the end There may bee good reason to expresse our judgement of this or other points of duty from Scripture but to avouch when we are not challenged and that only in the generall by way of comparison That we ascribe more to the Magistrate then the reformed Churches doe they being faithfull to their own principles of Ecclesiasticall Government may suffer a harder construction then we our selves would willingly under-go or put upon the intentions of men who seek not their own things but the things of Jesus Christ As the blessed Instruments of Reformation proceeded by no other rule but the Word of God so did they with great judgement and learning which they had in a measure above others examine and frame all things diligently and exactly according to the rule and although the Reformers in England were either altogether or for the greater part taken up with the Doctrine yet in the Church of Scotland it was otherwise After the doctrine was established which was speedily done they were exercised in Conferences and Assemblies with debating the matters of Discipline and Government above the space of 20 years which endured much opposition from authority from worldly men and from the adversaries of the Truth both Prelaticall on the one hand and upon the other hand Separatists of which sort some came into Scotland from England which was unto them a whetstone to quicken them and to make them the more circumspect exact in their way which lay in the middle betwixt Episcopacy upon the one hand and popular confusion on the other It pleased the Lord whose presence and blessing they sought after in these dayes with frequent prayer and humiliation both in private and in the publike Nationall Assemblies so to assist and lead them in all truth that the Church of Scotland was honoured from abroad both from England and other Nations with the testimony of such a Reformation as other Churches accounted to be the greatest happinesse upon earth and when they were wishing after a Reformation they made it the measure of their wishes We would willingly shun comparisons were we not brought upon this straine We do upon very good reason judge the Church of England in the midst of her Ceremonies to have beene a true Church and the ministery thereof notwithstanding the many blemishes and corruptions cleaving unto it to have been a true ministery and shall never deny unto them that praise whether in debating controversies with Papists or in practicall Divinity for private Christians which they do most justly deserve Upon the other part we are neither so ignorant nor so arrogant as to ascribe to the Church of Scotland such absolute purity and perfection as hath not need or cannot admit of further Reformation Yet that there is a wide difference betwixt the one and the other acknowledged also in the Common Covenant Wee bring two famous witnesses from the Church of England to prove The one is Brightman Loath would I be saith he speaking of the Church of Scotland to provoke any man to envy or to grieve him with my words Yet this I must say There is no place where the Doctrine soundeth more purely the worship
reason to make a change without reason because when the change is made unto that which is but as good the one and the other in reason are equall Against reason because the change it self in such a case is an hinderance to Edification savoureth of the love of Innovation and derogateth to the authority which maketh the Constitution What they had once received not upon probable grounds in way of conjecture but upon the warrant of the Word and by the teaching of the spirit with certaintie of faith that they resolved to hold fast did hate every false way contrary unto it They did not in the matters of Religion rest upon a Sceptical or Pyrrhonian uncertainty the charge of the Orthodox Divines against the tenets of Arminians and Socinians which keepeth the mind uncertain unstable is a fountain of perpetuall alterations in the Church of God an open door to all heresies and schismes to enter by and a ground of despairing to bring questions and controversies to a finall issue and determination And for us as upon the one part we not only conceive that no man attaineth so full assurance of faith in any matter of Religion but he may receive encrease of his faith and therefore should alwayes have his minde open and ready to receive more light from the Word and Spirit of God but also do ingenuously acknowledge as wee have formerly professed that wee are most willing to hear and learn from the Word of God what needeth further to be reformed in the Church of Scotland Yet God forbid that we should never come to any certainty of perswasion or that we should ever be learning and never come to the knowledge of the truth wee ought to be resolute and unmoveable in so far as we have attained and this we take to be the ground as of other practices so also of Covenants and Oaths both assertory and promissory in matters of Religion As they held it not sufficient to receive or retain some such practices as other reformed Churches judged warrantable for thus they should have rested upon some few principles and beginnings of Reformation and might have differed as much in other things from the Reformed Churches as they agreed in some things with them so can it not be satisfactory that any Church should only practise some things universally received in the Reformed Churches 1 All Christian Churches although very different in ordinances and practices yet do agree in some things 2 If our desire of Uniformity with other reformed Churches and the reverend esteem we have of them draw us to conform to them in some things upon the same reason we ought to joyne in all things wherein they do all agree amongst themselves 3 Differences about Negatives and the denying of profession and practice in other matters wherein they are all unanimous and uniform may prove no lesse dangerous and destructive then differences about Affirmatives The Arrians Socinians and many others do erre dangerously in denying some positive points and received principles of the doctrine of the reformed Churches concerning the Person of Christ and his Offices The Antinomians also if we should mention them do also agree with us in the principles of Grace but in their superstructures and conclusions runne in a way destructive to the doctrine and deductions of the Apostolick and reformed Churches and to the principles received by themselves 4 Such Churches as make profession of differences only in Negatives or in denying some practices received in the reformed Churches have received and do hold some positive practices of their own which the reformed Churches do not allow and which to them are negative Of this would we suffer our selves to descend into particulars we might give divers known instances now if they do not allow of the reformed Churches in so far as they do not admit of these their positive practices how shall they think that the reformed Churches can allow them in the like for the rule is Wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things They did honour Luther Calvin and many others whether their Predecessors or contemporaries who had heart or hand especially in an eminent degree in the blessed work of Reformation for their direction they made use of the light which such notable servants of Jesus Christ did hold forth in doctrine and discipline and in all thankfulnesse they did desire and wish that their names might be had in eternall remembrance Nor was it possible that so great an alteration as the corrupt state of the Church required could be effected and not carry some remembrance of the instruments but for this to call us Calvinians and the reformed Churches Calvinian reformed Churches is to disgrace the true Churches of Christ and to simbolize with the Papists who call themselves The Catholicke Church and hold the rule delivered by Hierome against the Luciferians If anywhere we finde men professing Christianity called by the particular names of men know them to be the Synagogue of Antichrist and not the Church of Christ The separation may be well allowed to be called Brownists and others from the matter wherein they erre and part from all not onely the reformed but Christian Churches as the Monothelites of old and the Anabapists now may bear their own names They who apprehend any danger in names as there is a great deale of danger in them ought not to appropriate unto their own opinion that which is common to all the reformed Churches nor to joyne with Papists in giving names of Sects unto the reformed Churches and they who conceive no evill in so doing ought not to offend that names are given unto them especially since their differences from the reformed Churches must be designed under some name and notion and in this case charity commands the mildest names such as hint most clearly at the difference and are farrest from reproach to be attributed unto them as most discriminative and tolerable Nothing was farrer from their thoughts and intentions then to frame in their own forge a Lesbian rule answerable to any particular forme of civill policy or complyable with State ends That they looked with singlenesse of minde to the rule of Scripture we give these three evidences 1 The great pains they took in searching the will of God and after they had found it their grievous sufferings from the civill authority in defence thereof of both which afterward in the own place 2 The restlesse objection and continuall opposition of politick men and Court Sycophants against Presbyteriall government as incompatible with Monarchy and their manners 3 And the necessary assertion of the true policy of the Church by Divines in both Kingdoms between whom there was no notable difference demonstrating that it was in it self unalterable because divine and yet complyable with every lawfull kinde of humane policy and civill government and able to keep a whole Kingdom or state in a right and
joyned in the worke of Reformation The Church of Scotland as all other reformed Churches hath used the power of the Keyes Church-censures of all sorts especially the gravest of excommunication with such sharpnesse and severity and yet with such caution and moderation as it hath been very powerfull and effectuall to preserve the Name of God from being blasphemed the Church and people of God from contagion and the Delinquents brought under censure from destruction which are the ends proposed by them in executing the censures or the Church and where such scandalls arise whether in matter of opinion or practise as are apt to make the Name of God to be blasphemed are dangerous for the Church and waste the Consciences of the sinners themselves being accompanied with obstinacie and contempt of Ecclesiasticall Authority they doe apply this last remedy according to the order prescribed by Christ against scandalous transgressours To limit the censure of excommunication in matter of opinion to the common and uncontroverted principles and in the matter of manners to the common and universall practises of Christianitie and in both to the parties knowne light is the dangerous doctrine of the Arminians and Socinians openeth a wide doore and proclaimeth liberty to all other practices and errors which are not fundamentall and universally abhorred by all Christians and tendeth to the overthrow of the Reformed Religion which we wish all sound and sober spirits to abstain from lest it render them and their profession suspected of some such opinions and practises as in charity wee judge to be farre from their minds and wayes Two main objections are made against the principles and practise of the order and government of the reformed Churches for which the Church and Kingdome of Scotland have done and suffered so much of old and of late One is that there is no need of the Authoritative power of Presbiteries and Synods and that the exhortation of particular Churches one to another the Protestation of one against another and the withdrawing of communion one from another may bee a sufficient remedy and no lesse effectuall against all offences then excommunication it selfe especially if the Magistrate shall vouchsafe his assistance and interpose his authoritie for strengthening the sentence of Noncommunion To this we answer 1. That this Objection supposeth a case which hath not been found in the Church of Scotland for the space of above fourescore yeares and which wee beleeve was never heard of in any of the Reformed Churches except those of the separation the pronouncing of Non-communion or Excommunication against a whole Church Our excommunication hath beene executed and but seldome against particular members never against a whole Church and wee thinke never shall bee and therefore this imaginary feare of that which never falleth forth is not considerable Rules are made for ordinary and usuall cases 2. What shall bee the remedy where the censure is mutuall and two or more Churches mutually protest and pronounce the sentence of Non-communion one against other unlesse there be a common Presbyterie or Synod made up of the whole which may decide the controversie and give order unto the severall Churches This Non-communion may prove a mean of division rather then union 3. In this Exhortation Protestation and Non-communion there is no more to be found then one particular member may doe against another which yet is acknowledged to bee unsufficient for removing of offences unlesse the authority of the Church of which both of them bee members shall interveine Were it in the power of particular members to submit or not submit as they please there would bee as great difference and division amongst members as now there is amongst Churches 4. What shall be done if the Magistrate be negligent or care for none of those things or if his Authoritie cannot be obtained or if hee bee of another Religion and foment the difference for his owne politicke ends hath not the wisedome of the Sonne of God provided remedies in the Church for all the internall necessities of the Church and constitute it a perfect body within it selfe 5. By what probabilitie can it be made to appeare to any Rationall man and indifferent minde that no Authoritie shall be as valide as authority against the obstinate that via admonitionis requisitionis is equall with via citationis publicae authoritatis There cannot be so much as triall and examination of the offence without Authoritie unlesse the partie be willing to appeare that perswasion and Jurisdiction that the delivering over to Satan and thereby striking the Conscience with the terrour of God by the authority of Jesus Christ which hath the promise of a speciall and strong ratification in Heaven and any other Ecclesiasticall way whatsoever which must be inferiour to this and depend onely upon perswasion on the one part and free will on the other can be supposed to bee a like efficacious No man will say but in civill matters it is one thing to have adoe with our neighbour who hath no more authority over us then we have over him and another thing to have to doe with civill power which hath authority over both The other Objection is That by this Authoritie and Order of Government one Church hath power over another which is contrary to that liberty and equalitie Christ hath endued his Churches with and is no other but a new Prelaticall dominion set over the Churches of Christ To this we answer 1. That we are very farre from imposing or acknowledging any such collaterall power of one particular Church over another nay not of the greatest in all respects whatsoever over the smallest for God hath made them equall one to another The power which we maintain is aggregative of the Officers of many congregations over the particular members of their Corporation even as a member of the Naturall body is not subject to another but each one of them to the whole Man consisting of them all And as one Member of Parliament one Counseller or to goe lower one member of a company is not subject to another but every one to the whole Colledge The same may bee said of townes and cities so is it with particular congregations combined in one Presbyterie All the Reformed Churches acknowledge the Independencie of one particular Church upon another 2. It is as miserable a mistake to compare Presbyteries and Prelates together for the courts of Prelates are altogether forraign and extrinsecall to the congregations over which they rule and then indeed the Metropolitan Church usurpeth and tyrannizeth over other Churches but the power of Presbeteries in intrinsecall and naturall they being constitute of the Pastors and Elders of the particular congregations over which they are set So that another without themselves doth not beare rule over them but all of them together by common consent doe rule over every one which is a most milde and free forme of Church-government it being no more contrary to the liberty of a particular Church to bee ruled by a common Collegiate Presbytery or Ecclesiastick Senate then it is for a Member of a particular congregation to bee ruled by his owne particular Eldership 3. Were this way of government as well known by experience unto others as it is unto us it would bee accounted rather Subsidium then Dominium and would be looked at rather as auxiliary to particular Ministers and Elderships then authoratative over them especially since they neither ordain nor depose Ministers they discern no censure nor sentence of Excommunication of any Member without the knowledge and consent of the congregation which is particularly concerned therein whatsoever their authority be the Minister and particular Eldership are advised assisted and strengthned rather then commanded enjoyned or forced which the particular Churches should much rather chuse then through want of counsell and assistance suffer themselves to run rashly upon Deposition or Excommunication and afterward either be brought to the neighbouring Churches to the publike confession of their errour which lesseneth their authority afterward or to have the sentence of Non-communion pronounced against them which must bee the cause of Schisme or scandall So much for the present have we said not for confutation but meerely for justifying our owne and other Reformed Churches against such misrepresentings and mistakings as in matters of Religion are too frequent in this place at this time to the perverting and abusing of simple and unstable minds which will never be brought to a consistence and unitie without this true order and governement of the Church and the blessing of God from heaven upon his owne ordinance Were Magistrates and civill powers acquainted with the power thereof they would finde their authority increased their worke more easie and their places more comfortable thereby Such as are most adverse to this order and government if they allow no materiall difference in doctrine worship or practise might enjoy their peace and all the comforts of their Ministery and profession under it without controlment from that authoritative power which they so much apprehend The Church of England which God hath blessed with so much learning and pietie by this Reformation and Uniformitie with other Reformed Churches which all of us have solemnely sworn and subscribed sincerely really and constantly through the grace of God to endeavour in our severall places and callings should be a praise in the Earth FINIS The occasion Our intention The Government of the Reformed Churches is known The Reformers of the Church of Scotland The rule and patern of their Reformation Their certainty in matters of Religion Their consent with other Reformed Churches They are not to be called Calvinians Their Reformation was not framed to State ends The Reformers not byassed but benefited by education They intended Presbyteriall Government from the beginning What they give unto the Magistrate Their diligent search for true Church-government and the good hand of God upon them The defence therof against adversaries on both hands Their sufferings for the true Church government Their exercising of that true Church government for which they had done and suffered so much This government necessary for Churches living together This government agreeeth with the libertie and equalitie of particular Churches This government usefull and beneficiall to all sorts of persons