before us 1. From Scripture practice and example Acts. x 15. to the end Chap. 6 vers 1. to 9. and 14 vers 13. where we have Arguments both from the more to the lesse and from the lesse to the more which are acknowledged by all to be concluding Topicks and much used in the Scripturs When our adversaries have the like from Scripture and antiquity how use they to insult but poor we must not be allowed this liberty 2. It is evident from the constant practice use and custome of the Church from the Apostles times till the Popes of Rome inhansed and swallowed up all power and priviledges either in taking them a way or bringing them into an absolute dependance upon them For this we appeal to the records and histories of the Church yea to the histories of the Pops PLATINA and others in many of which we shall not only finde the uncontrolled use of the peoples election mentioned but its right just fled and defended and many canons of Councels made for its regulation and against the encroachments that were by some made upon it in a mater so clear and graâ—ted by the adversary â—â—e need nor spend time If any ask us why we plead antiquity here and reject it anent Prelacy Our Answer is because we finde in this question as it is stated betwixt us and the adversaries antiquity full and clear which it is not in the other Let the State of the question about Prelacy as it is now agitated betwixt us be in every part of it brought to the pure times of antiquity and if it can be evidenced made out even as to the sole power of ordination jurisdiction and superiority of some Ministers over other Ministers of the Gospel and we shall yeeld the cause and quietly submit but in the business of the peoples right of election it is beyond all contradiction clear even in the confession of our Antagonists 3 All relations amongst rational creatures that are not founded on nature are free there is alwayes requisite mutual consent from which as its proper cause and foundation it does result as is to be seen in all sorts of such relations It is not denyed but yeelded by all that there is a particular special relation betwixt a Minister and the Congregation he in ordinare serves we desire to know what is the cause or foundation of it if it be not this All other relations of this kinde are founded upon consent and why not this 4. The good effects that have come to the Church by the free and voluntar election of the people where it hath been admited and in use confirmes us not alittle in this perswasion we have obseved in universal experience that not only a more universal and chearful subjection hath been given to the Ministry of those that entered this way into congregations but a faithful and able Ministry hath been more generally propagated to the great advantage of immortal souls if we may gather the nature of the tree by the fruit we cannot say this is evil but truly good Assertion 3. It belongs not to the Magistrat to prescribe Rules and give Directions to the Ministers of the Gospel for regulating the exercise of their Ministry as is done in this indulgence Our reasons for this are 1. We see no precept institution and example in all the Scriptures impowering the Magistrat to this we hope none will expect we should receive and subject to a power that hath no warrant nor foundation in the word seing all church power owes its descent and derivation from it our Antagonists themselves grant that not only the power they ascribe to the Magistrat is in and from the Scriptures but the regulation of its exercise should be conforme thereto so that there will be no debat about the consequence The great Patrons of Erastianisme plead the instances of David and Solomons ordering the courses of the Levits and the priests and of other things relating to the worship of God in the time of the old Testament but to little purpose seing they acted therein as Prophets and at the directions and instructions given from God by the Prophets and not as Magistrats as is clear from the very letter of the Scriptures in many places 2 Chron. 29 vers 25. and 35 vers 15. with others If the Magistrats of our time did produce such warrant for what they assume to themselves and do in this mater how readily should they be obeyed But the Objection of greatest seeming strength is that of Hezekias practise keeping of the passeover in the second moneth 2. Chron. 30 2. which conforme to the institution Exod. 1â— should have been observed in the first moneth Our Ans to this is first if this practise be pleaded for a leading example to Magistrats it will warrant Magistrats to change things institute by God which we hope all will say is absurd Obj. It was but the circumstance of time that he changed Ans a command or institution makes circumstances determined by it as unalterable by men as the substantials of the ordinance it self does not this if it be concludent impower the Magistrat to change our Sabboth from the first to the second or any other day in the week as he pleaseth What may not come in at this dore Next Our satisfying Answer to this is that what Hezekiah the Princes Congregation did they did it at or by the word of the Lord concerning this alteration and not of themselves as is express vers 12. 2. As it is usual for commissions given to Ambassadors by those that send them to containe all necessary instructions for regulating their carriage in the discharge of their ambassage so we finde in the Word of God rules precepts and directions given to the Ministers of the Gospel about the ordering of the worship of God and the exercise of their Ministery in all its parts which not only impowers them for this work but brings them under as strait Obligations to observe the same as the work and maine substantials of the ambassage on which they are sent for this let 1 Cor 14. two Epistles to Timothy with other Scripturs be consulted and we doubt not but this will be beyond disput with the unprejudged If the Erastians could give us such commands and precepts in the word for the Magistrat power in this how would they triumph and so they justly might for they should have no such willing and cheirful assenters to them then we if any such thing could be shewed 3. This power in the Magistrat would subject Ministers to and bring them in the exercise of their ministerie in a dependance on him the contrare of which we have proved before and shall do more after wards The truth is we tremble to think on the consequences of this dependance for thereby the Magistrat may suspend the ministry in these parts and exercises of it that Christ Jesus cals them to in the stated cases
out of envy and malice for 1. the Church is the executer of her own acts and sentences and not the Magistrat who only puts to execution his owne lawes that he is pleased to enact on her behalf 2. It is known to all that we grant to the Magistrat and to all in the Church a discretive judgment to cognosce on the Churches acts and sentences and if he finde them not to be just he hath a definitive judgment anent the execution of his own Lawes made about them for the obligation that arises from Churches acts and sentences on all in the Church to the obeying and furthering of them is only conditional and not absolute that is none is bound to obey and advance the Churches sentences except their mater be just and righteous which must be first known before they finde themselves obliged to this But here the immediat object of the Magistrats power and its exercise about Church acts and sentences is properly civil and not Ecclesiastical to wit whether he will execute his owne law or not These things are easy and plaine and if ambition and worldly interests had not determined many to the contrare there would be little controversie about them Obj 8. The Magistrats power and its exercise about Church maters and meetings being independant on the Church what he does in relation to Church concerns determinations and sentences he may doe it antecedent to these without the Church Ans We deny the consequence to be universally true for some of the Magistrats sentences about Church maters and meetings doe necessarly suppone the Churches sentences and acts for their object as these of ordination excommunication acts of regulation c. must necessarly pass before the Magistrat can reach the persons and things to which they are applyed for instance before the Magistrat can doe justice to a Minister in his maintenance he must first be ordained by it have right thereto on the Churches act of ordination which must first be known to the Magistrat and by him given as the ground or reason of his sentence for the Ministers legal right to enjoy and use the provided and allowed maintenance and so of many others We grant in some cases and things a power to the Magistrat about Church maters and meetings which he may exercise antecedent to the exercise of Church power he may yea no doubt he ought to command Ministers when negligent to their work or duty without a Church sentence yea contrare to it but to say that the exercise of his power in many things and cases is not necessarly subsequent to the acts and exercise of Church power is most absurd abhorrent to all right reason seing there are many things that the Magistrat ought to doe to and for the Church that necessarly suppone not only the being but the exercise of Church power without which the Magistrat cannot doe how shall he punish contumacious heretical and excommunicat persones till they be first dealt with by the Church conforme to the rules of the word and declared to be such c. The reason of the consequence is weak for all created power suppones its object and in its exercise must be subsequent and posteriour to it which is not inconsistent with the independency of any power on another as is to be seen in the instance of the marital power and others the power of the Magistrat about it presupponeth the conjugal relation its acts before it can put the laws in execution anent it in application to the persones under that relation The designe of this objection is obvious which is to evert all Church Government the necessity and use of it but before it have its full intended force it must first be proven that Church power and its acts are competent to the Magistrat and may be done by him as that he may ordaine depose receive into and cast out of the Church preach the word dispense all ordinances c. which no Erastian hath yet done for if these be incompetent to the Magistrat and are to be done by others the former conclusion will hold Conclus Haveing thus with all Christian ingenuity and plainness in the words of truth sobernes discovered our hearts anent the foregoeing particulars we expect that much charity and justice from all even our Antagonists that before they give out their censors they will seriously consider what is said and in the ballances of Scripture and true reason impartially ponderat the reasons and grounds of our judgment and practice least in stead of fighting against us they happily be found to fight against God for seing the grounds on which we build are of common obligation on all Christians and on which our Christian profession leans none can refuse our conclusions but they must either contradict and shake the foundations of the said profession or els shew their inconsequence and inconsistancy with these we have not insisted on nor much made use of particular places of Scripture nor wrangled as many in their debaits doe about the sense and application of these nor laid the stress of our arguments from antiquity on citations from particular fathers and historians but on the series and threed of these ancient records to which we appeal anent the maters debated in the preceeding discourse as any that deals candidly and impartially will on trial find The issue of our adversaries arguments in the defence of the Antitheses resolving in these three the imperfection of the Scriptures the manifest and violent perverting and wresting of them the professed and open contradicting of their authority by Hobs Leviathan and others more gross if grosser can be do sufficiently declare what the tendency of the contrare opinion is and what we may expect will be the result of the same if things continue for sometime in their present channel All Protestants before these debats entered on the field esteemed the perfection of the Scriptures the chief and principal foundation of the reformed protestant Religion and builded thereon their doctrins in opposition to popery which the patrones of prelacy doe now strick at and labour to shake in denying their sufficiency or perfection in maters of obedience or practice whereby they break the force of all the arguments that the Protestants used against the Papists for the fulness and perfection of the holy Scriptures and the truth is prelacy cannot be maintained without this assertion as is to be seen in the most eminent assertors of it for if we hold the Scriptures to be a perfect and full rule of faith and manners and not to be receded from in maters of doctrine worship and Government the prelacy controverted having so little evidence from them it cannot stand and if this sufficient regulation of the Scripturs be refused what a wide door is opened to humane inventions and what may not men bring in at it to the corrupting and polluting of all the Churches concerns We grant the admitting of the
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
they were time out of minde exerâ—â—ed But this with other Acts of the like nature which followed was suitable to the basis and foundation on which the new superstructure of â—hurch government was founded and built the â—â—premacy How visible is it from this act the 〈◊〉 used for bringing in 〈◊〉 prelacy the frame of the 〈◊〉 of Parliament anent it and the Supremacy 〈◊〉 proâ—â—dour in executing of the same that the designe was not only to subject the Church wholly to the State but to rob her of all power which the prelates perceiving laboured to help in their after outting of Ministers not comprehended in this Act some of them complaining that Ministers should be exautorated by the Magistrat without any Church sentence preceding but more of this afterwards But supposing this to be within the compasse of the Magistrats power yet how unproportionat was the penalty to the alleaged crime if there had been heresy in doctrine or scandals in life conversation a justification might have been made of this sentence but for simple non-conformity to prelacy that had been by Church State exploded from amongst us as an high corruption in the government of the Church and its reentry barred with the solemnest Covenants and oaths that ever any Church or Nation came under we say for such a crime in such a case to take from Ministers as men their lively hoods and as Ministers their Ministery dearer to them then their lives is a punishment when weighted in the ballances of equitie and justice much beyond we are sure the demerit of the cause especially considering that the Persones imposeing conformity and punishing others so severely for refusing it were the same for the most part that had made and enacted lawes severe enough against it What is prelacy a jewel of so much worth that the Church of God cannot be well without it have we not found the contrare from the experience of past and present times Although we should be judged uncharitable in this yet we mâ—â—◠〈◊〉 it that they who see not this do either 〈…〉 eyes throw carnal interest or wilfull 〈…〉 â—â—â—inst all evidence that not only Scripture but the effects of Prelacy in this Church affords to all men Or els fight against their light If we take our measures by the true interests of the Church or these things wherein her true welfare does consist we shall undoubtedly and undeniably see that prelacy is not of that worth and use to the Church of God as to inflict such grievous punishments on Non-compliers with it sure we are soundness of doctrine purity of worship and holiness of life have flourished in this Church without it and since its erection these have come under a sad decay Obj. But many place the demerite of these severe punishments in the disobedience to the lawes establishing Prelacy the now great cry of these engadged in the present course for justifying of all enormities committed in the administrations of government Ans To this we say first that all Divines and Lawyers assert if non-obedience be seperated from contempt of authority as in many cases it may be that the demerit of disobedience is not rigourously to be pursued with punishments especially of so high a naâ—â—â—â— as these inflicted on us for meer non-conformity and the reason they give is because there are and maâ— be such things in non-obedience as will to â—â—â—â—teous judges not only alleviat the guilt thereof 〈◊〉 discharge it from disobedience let be contempt 〈◊〉 authority as invincible ignorance inability 〈◊〉 of passion the tendencie of the thing commanded 〈◊〉 sâ—me cases to the everting of the end of the law â—â—â—â—ch in such cases is presumed not to be the will of 〈◊〉 makers the disposition profession of persons 〈◊〉 â—â—dieiâ—nce-manifested in all others things c. if our known and professed principles extant in our publict confessions and treatises on this head with our actions in all other matters relating to authority be admitted and beleved we will have as much so say for freeing of our non-obedience to lawes in this matter from contempt of authority as any Give us the just liberty of our Religion in preferring of God our absolute and Supream Soveraigne to all others and in yeelding to him that obedience he requires of us in his word and none shall be found more obedient to Authority in all things that do not intrinch on this We do solemnly professe and in the sight of the alseeing God who searches the hearts and reins that this and this only is the cause why we cannot give obedience to the lawes establishing prelacy for upon all the search we have made we cannot find a warrant for it in the word of God that perfect rule of Religion and Righteousness but find it contrarâ— unto â—lagainst the precepts and institutions of Christ â—â—sus anent the government of his house This being our perswasion we are not able to evite the force of these obligations of our Covenants and Oaths made to God and one another against it to the strick observation of which we are by commands and threathings contained in the word most indispensibly bound and from which tyes no humane power can loose us Is it not a sad matter in this case that we meet with no other thing from any for satisfying our consciences and bringing us the length of cheerful obedience in this thing but the cry law law which in the matters of God can be no sure bottome to our consciences 〈◊〉 seing we as Christians are under a law antecedent 〈◊〉 superior to that of mens Secondly Where the guilt of disobedience is truly sound yet the sentence passed against it ought cheefly to respect the matter of the disobedience and according to the quality and circumstances of it the punishment should be proportionated there are no divines or lawyers that we know of but hold this and it is beyond disput evident from the judicial lawes of the Iews enacted and established by God himself for the administration of justice in that Common-wealth for the guilt of disobedience being alike in all deeds contrare to law disobedience in smaller matters sould have as heavy punishments inflicted on the contraveeners as in greater which all acknowledge to be a strange solecisme in government contrare to all natural equity and justice the basis and ends of government Thirdly And that our non-obedience to lawes erecâ—â—ng and establishing prelacy is so high a crime in itself as to deserve such punishments as have been statute and execute upon us we do not yet see especially while we consider 1. The little evidence as hath been said for it in the word of God Some of that party â—â—â—e racked their witts for finding out its divine right and institution as Ioseph Hall and some others but wiâ—h so little successe as hath forced many of them to â—â—â—te that plea and take them to arguments of another â—â—ture 2. The confessions of some who plead for the
〈◊〉 fulness of prelacy to the well but not to the being of the political Ministerial Church which they grant â—ay be such without it as most of the former opinion â—â—â—ld 3. Others that lean not to Scripture for the 〈◊〉 of prelacy in the Church found it upon Ecclesiaâ—â—◠〈◊〉 â—â—â—stitutioâ—s canons customes which they take to be the Interpreters of Scripture in this debate as Dounhame and others with him that make most use of antiquity 4. Others more moderat pious and more learned then the rest do so clip its wings that they bring it to a meer constant presidency in the meetings of presbyters for government making it a pure non-entity as to what is established by law amongst us and for which they bring no Scripture of which judgment was that godly and learned Bishop Usher who for knowledge in all the controversies of the Church especially in Antiquity was Nemini secundus 5. Some others argue for it as a matâ—er of indifferency that may be received or rejected as Churches and states see it fits their interests asserting that all its authority and goodness depends upon and flowes from the power that brings it in thus Stillingfleet 6. Some of that party have fallen on a new method for justifying its divine right being straitened as it seems with our arguments and the weakness of their owne alleadging that Presbyters were not institute in Scripturâ—-times by the Apostles that all Ministers mentioned in the Scriptures were Bishops in the sense controverted as Doctor Hammond but his evidence from Scripture and antiquity is so dimme that for any thing we know he hath gained few or none to follow him in this 7 These of the court party place all its goodness in the authority lawes establishing it granting it signifies nothing antecedently to these 8. If we shall consider prelacy and view it in its several parts as it is by law constitute and setled amongst us and bring them to the test and rule of the word of God that we may give judgment of them according to it how liteâ—â— of prelacy will be found to be of divine right 〈…〉 the confession of our adversaries of all that have appeared on the feild for its defence there is none that ever pleaded scriptural institutions precepts and instances for the Lordly titles eminencies and wordly dignities of the Prelats that are now annexed to their office nor yet for their civil places and power in the State nor for their several orders and degrees as Primats Metropolitans Archbishops c Or for the like among their dependents in their numerous and various distinctions of degrees of superiorities and subordinations as Vicars Chancelors Deans Arch deacons Subdeans Deacons Parsons c. whoever hitatherto did put pen to paper and contended for the divine right of prelacy never opened a mouth to plead either Scripture or antiquity for thesâ— except Doctor Hammond who argues for Archbishops and what is prelacy in its constitution amongst us without them The only thing debated betwixt us and our Antagonists anent it is the superiority of one Pastor over other Pastors and their respective congregations to the probation of which from scripture and pure Antiquity there are two things that must of necessity be made out from these first the sole power of Ordination and Jurisdiction and secondly Diocesan Churches made up of several â—esseâ— Churches and their respective Pastores and Officers in these does the essential difference lye in their owne confession betwixt Bishops Presbyters or ordinare Pastores none of which two hath been proven from scripture and antiquity And if that which differences prelats from other Pastores of the Church be â—or made to appear from scripture how will their office 〈◊〉 of divine right and how can it be expected from 〈◊〉 â—ho are under such strait divine engadgments against it that we should comply therewith and submit to the lawes injoining conformity thereto We complaine of the subdolous and uning enuous way of our opposites in this debate who always keep in generals and never condescend on the particular differences betwixt Prelates and Ordinate Pastores nor undertake to prove these and the truth is they cannot for they are forced to confesse that it is clear from antiquity that Presbyters have ordained sometimes in conjunction with Bishops and sometimes without them And for diocesan Churches with one fixed pastor over-feeing other Pastores and their flocks we cannot meet with the least probable evidence from scripture and pure antiquity we find no argument from our adversaries concluding this It is empty arguing to say there were Apostles there were Priests and Highpriests in the Old Testament there were seven Angels in the seven Churches of Asia therefore there must be Bishops now If they will from scripture make out the difference now assigned betwixt Prelats Presbveers in these instances of the Apostles Priests and Angels we shall yeeld the cause Let none therefore blame us in holding to this as a necessare consequence of our Antagonists succumbing in the probation of these things that a parity among the Ministers of the Gospel in point of power or office is of divine right for if in the institution of the Ministery there be alike power given to all called thereto there can be no superiority of one above another by divine right 9. It is a question much debated among the Popish school men and in which they are not agreed to this day whâ—â—ther their Prelacy be an order or office distinct from that of Presbyters or only a different degree of the same 〈◊〉 with Presbyters including no power formally distinct from theirs which last opinion asserts that all power acclaimed by the prelats is formally in Presbyters so that by office they are empowered to and may doe all that the prelats pretend to How hotly and stifly was this question tossed the Councel of Trent betwixt the Italian Gallican and Spanish divines which for this cause received no decision in this Councel but was left undetermined as before As is to be seen from the History of the said Councel 10. If any will consider our adversaries arguments for prelacy and compare them with the arguments of Papists especially Bellarmins for the Papacy they shall finde that they plead as strongly for the Pope or an Universal Bishop to the Catholick Church as for the Prelat or Bishop now controverted betwixt us as wil be made appear by a particular condescension if our intended brevity would suffer it We referre such as question this to the arguments of both and upon an impartial collation of the same we nothing doubt but it will be manifest Doth not the much courted and endeavoured reconciliation with Rome by the prelatical party in former and later times with their concessions to them for making way to this agreement speak this with full evidence As their denying the Pope to be the Antichrist their granting a primacy to him over the Catholick Church their purgeing
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
who give it out to the world that we contemne a Ministery ordinances and are against hearing while our practice declares the contrare to all and for which we are dayly suffering We hold that as it is our duty to withdraw from and not to subject to the Prelaâ—â—â—s and their Creaturs so it is likwise our duty to cleave to our former Ministers in hearing of the Gospel and receiveing of ordinances from them as we can have access we have given reasons for the affirmative shall the Lord willing do the like for the negative 6 It would also be adverted that there is a great difference betwixt a Churches bringing in and carrying on of a defection willingly in a Church way and the Magistrats doing this of himself without the Church yea forcibly Ecclesia renitente ac reclamante although there should be no difference as to the mater yet there is much as to the maner and way to influence regular and diversifie ministers and Christians carriage under them all in the Church are to subject to the power proper and peculiar to her which they ought not to do to others usurping this power and taking it out of her hands 7 In this mater a difference or distinction is to be made betwixt the personal scandals and corruptions in ministers walk and administration of holy things and these that may be or are found in the way of their entry which may be such that although they do not invalidate their ministerie in their dispensing of the word and its ordinances to the rendering of these nullities yet may give sufficient ground to peoples withdrawing from and not subjecting to them as their lawful and sent pastours 8 There is a great difference betwixt a Church regularly constitute according to the Word of God in her ministerial political being enjoying the exercise of all ordinances in purity that comes afterwards while under that constitution to be intruded upon by the sole power of the Magistrat and persecuted in officers and members for adhereing to her constitution in opposition to the intruders and the corruptions brought in upon her by them against her consent and a Church declining from her former purity in doctrine worship and government abuseing her power to the bringing in and furthering of the said defection and universally concurred with and submited to in the same The first is our casâ— concerns the state of the question betwixt us and our opposites in the charge of separation thâ—y lay on us The question then betwixt us and our adversaries is not whether we may lawfully separat from publict ordinances for the corruptions and personal miscarriages of fellow-worshipers whether ministers or others as one in a little manuscript doeth maliciously or ignorantly state it we are still of the same minde with our worthy predecessours in their debats against the Brownists and Separatists as our practice this day doeth confirme in our assemblies and meetings for worship differing in nothing as to this from what it was before Neither is it whether it be simply or in it self sinful to hear receive ordinances from these who have entered by submitted to the prelates abstract from our present case for we grant the case may be in which it is lawful yea duty to hear and receive ordinances from such yea and hath been But the true state of the question is whether a Church or Churches constitute according to the rules of the word provided and settled with ministers regularly called and submited to should yeeld to the Magistrats and Prelates violently ejecting their ministers and thrusting in other ministers upon her not only without but against her consent in subjecting to such hearing and receiving of ordinances from them while the Magistrat does all this for furthering and perfecting a course of dâ—fection contrare to solemne Covenants and oaths by which they were oftener then once ejected and cast out of this Church To this we answer negatively that the Church should not subject to such in hearing and receiving of ordinances from them but ought to disowne and withdraw from these thus entered into the Church and complying with the introduced corruptions This conclusion we prove thus First They who have no just authority nor right to officiat fixedly in this Church as the proper pastores of it ought not to be received but withdrawne from But the Prelates and their adherents the Curates have no just authority nor right to officiat in this Church as her proper pastours Therefore they ought not to be received but withdrawne from It is expected they will not deny the first proposition all the debate will be about the second which we make out thus They who have entered into and do officiat fixedly in this Church without her authority and consent have no just authority and right so to do but the Prelates and their Curats have entered into this Church and do officiat therein without her authority and consent therefore they have not just authority c. The first proposition is clear and we suppose will not be gainsaid by our Antagonists seing the power of mission of calling and sending of ordinare fixed pastours is only in the Church and not in any other as all Divines do assert The Second is evident from maters of fact for there was no Church judicatory called or convocated for bringing of the Prelats into this Church all was done immediatly by the King acts of Parliament without the Church she being by violence disenabled to meet in her officers for fear of opposition from them a practice wanting a precedent in this and for any thing we know in all other Churches Object 1. But our Prelats were consecrat by the Prelats of the Church of England Ans What signifies that to the Church of Scotland and their just right to officiat in her suppone the office of prelacie were right and institute Does any think the Church of England would acknowledge the authority of Prelats consecrat here and subject to the same if all were done not only without but against her consent we suppose not Either the Church of Scotland at that time had no power of mission or els she had if she had none wanting prelacy then our Ministers were no Ministers of Christ Jesus and all ordinances dispensed in her for many years were nullities which some of our adversaties we hope will not say if she had the power of mission how came she to be neglected and usurped upon by another Church to whom she was not subordinat Object 2. But Presbyters cannot consecrat Bishops they being an inferior order Ans if it could be shown from Scripture that Bishops are not only an Order and office different from Presbyters but that they have a different ordination to their office from that of Presbyters it would say much but nothing of this can be made to appear from the Word of God But. 2. We ask whether consecration be different from ordination If
it be one with the same why may not Presbyters consecrat and if they may ordaine as we undertake to make out from Scripture and Antiquitie what necessitie was there for going to England for it seing it might have been done by the Presbyters of this Church If consecration differ from ordination sure it is a humane custome and invention for which we have nothing in the Scriptures and pure Antiquity that only speaks of ordination the only way in which all Pastors entered into the pastoral office 3. The truth is as a Church Ministerial and politick constitute according to the Word of God with all officers of divine appointment hath the full power of the keys of the kingdome of God so there is no sort of officer necessare by divine institution to her edification but she is enabled to furnish her self with such without a necessitie of seeking to other Churches for them and if it be so the Presbyters of this Chruch being her representatives their consent should have been had Although we had no just exception against the office of the Prolates as it is constitute and declared by law as we have but their violent intrusion in this Church it puts a sufficient bar on our subjection to them so that we may not yea cannot owne them as the lawful pastors of this Church Obj. 3. The Magistrat consented to and procured their consecration Ans If any will make it appear that the Magistrat is the Church as Erastus does insolently assert without all probation yea a member of it as such or hath the power of mission we shall yeeld the cause and quietly submit but when we search into the Scripture we find the Magistrat as a Professor of Christianity a member of the Church without all Church power â—et be to be the fountaine of it and subjected as such to the care and oversight of Church Officers in the exercise of their ministerial authority and power We grant it is his part to put the Ministers of the Church when negligent in furnishing of her with officers to their duty anent it but not to thrust in officers upon her of himself without her consent Obj. 4. But the Curats have entered by the Church Ans 1. This we deny the contrare is clear from constant practice for the Curats come in upon congregations only by the Bishop and Patron who are not the Church nor have any power from her for what they do in this all their right and power is founded upon and derived from the supremacy and acts of Parliament and not from the Church in which the Bishop acts as the Kings delegat and substitute only impowered thereto by his law so that the Curats having and deriving all their power from the Prelates cannot have the same from the Church none gives what he hath not But. 2. The prelates not being the lawful governing Church any that enter congregations by them cannot be said to enter by the Church no more then if a Minister should enter into a congregation of this Church by a Minister or Ministers of the Church of France or Holland without the Ministers of this Church can be said to enter by the Church here for the Ministers of other Churches are not the governing Church of this Church The antecedent is to us clear for as the Prelates have entered without the Church so the lawful Ministerial ruling Church although scattered and persecuted is yet existent and in being who by the unjust and violent intrusion of others have not lost their right of ruleing this Church but in point of right and obligation do continue to be her lawful pastours for violence persecution and intrusion do not dissolve the relation betwixt the Church and her Pastours either general or particular there being nothing in our case that can justly do it other wayes it should be in the power of the Magistrat to undo and destroy the political Ministerial Church both formally and effectively which is abâ—ord We ask at any who think persecution and intrusion do in our case annul the pastoral relation betwixt Ministers and Churches whether the Magistrats violent ejecting of Ministers and puting of Mahumâ—tan or Popish Priests in their roomes will discharge Ministers and Congregations of their obligations to one another if they think not then how can these untye their obligations in our case We ask a reason If they judge persecution and intrusion by the Magistrat in â—his case to have this effect then it will inevitably follow that the Magistrat can destroy divine commands flowing there from contrare to the practice of divine relations obligations to the obedience of the Church in the primitive times who notwithstanding of the Magistrats Edicts threatnings much actual violence performed the mutual duties of pastours and flocks Arg. 2. All power of the Prelates and their creaturs in the Church is by law fountained in and derived from the Magistrat and in its exercise subordinated to him as is evident from the act of restitution Parl. Carol. 2. 1. Ses 2. Act. 1. which derivation and subordination they owne and homologat by their compliance with what the law does require in order to it therefore such we cannot we may noâ— owne receive and subject to as our ministers under seing they acknowledge subject themselves in their ministery to another head then Christ Jesus which by law is set in and over this Church That the force of this Argument may be more perspicuous and clear we shall put it into forme thus Those that receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus should not be received and subjected to as the ministers of Christ in his Church But the Prelats and their Curats do receive and derive their Church power from and are subordinat in its exercise to another head then Christ Jesus therefore they ought not to be received and subjected to as the ministers of Christ in his Church We suppose the first proposition will not be denyed all the debate will be in the Second Which we prove thus These officers in the Church professing themselves such that derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ doe derive their power from and are subornat in its exercise to another head then Christ Jesus But so it is that the Prelates and their creaturs do derive their Church power from and are subordinat in its exercise to a power truely Architectonick and supream in the Church beside Christ therefore the Prelates and their Curates do derive their power from and are subordinat in its exercise to another head then Christ The major proposition is evident for whoever hath a supream Architectonick power in and over the Church must be an head to the same and the fountaine of all Church power it is a repugnancy to be supream have an Architectonick power
sake although differing from us in some other things 5 It is thought sufficient ground for this charge that some yea many of the persons that come to and haunt our meetings are found not to be conscientious and Christian in their walk but flagitious or in many of their practises scandalous We cannot think our adversaries are serious in this do beleeve as they speak seing 1 This does fall as heavy and will to onlookers reflect as much and more on the objectors themselves as on us whose meetings for worship are found to be the sinck of all debauched and profaine persons thorow the Land can they refuse this It is like the foresight of this forced them to say in their lybel of greivances against us that the abominations mentioned in one Article were commited at our meetings and not by persons present at them otherwise their assemblies for worship should have been as chargeabâ—â— therewith as ours but in this our Antagonists 〈◊〉 like to the persecutours of the Christians in the prâ—â—mitive times who charged them for having these 〈◊〉 the like abominations commited at their assemblies as is to be seen in Church Histories The Lord deliver us from and rebuke the lying Spirit that is entered into and possesseth many 2. But if the presence of wicked and scandalous persons at the assemblies of Christians for hearing of the word and performing of other acts of worship be sufficient ground for chargeing the wickednesse and impieties of such on them as the cause inductive to scandals will not the assemblies that Christ his Apostles Ministers and Christians keeped in all ages be as lyable to this charge as we who excluded none but admited all to the hearing of the word and some other acts of worship as is manifest from Scripture and History whatever our adversaries will say for clearing of Christ Iesus his Apostles c. will acquit us 3. Do not men know that in preaching of the Gospel to sinners we should designe and labour their conversion as much as the edification of the converted Is not the Gospel with which Ministers are intrusted the mean and power of God to the one as well as to the other And seing this is our designe as it hath been our practice so it is our resolution not to exclude any from our assemblies how wicked soever they have been or are Truth is to charge us and our meetings with the sinnes and scandals of those that frequent the same is to reproach the Gospel of Christ and to Father all the wickednesse of its hearers on it contrare to its grand designe which is to save sinners from sin and all the miseries that follow upon it SECT V. Some Reasons why the Indulgence was not accepted IN the next place we come to the head of the Indulgence the not allowing of which hath been represented as a full evidence of our pivish wilful and stiff disposition to unpeacableness and distoyalty but we hope when our carriage in this mater is seriously thought upon and the reasons that determined us to this refusal are weighted in the ballances of the sanctuarie this charge will be found light and we are confident that upon trial it will appear we are not against but with all expressions of thankfulnes shall be ready to intertaine and receive any libertie for the Gospel its true interest and our selves that is consistent with our known principles that the Magistrat shall be pleased to grant us We look upon it as an unjust state of the question in this mater which hath been offered by some whether the Magistrat jure may or have it within the compass of his Magistratical power to give liberty to Ministers and people for serving and worshiping of God in his Son Christ Iesus according to his word this we do not deny but chearfully grant that although the exercise of Church power that is properly such be independent on the Magistrat yet the peacable exercise of it is truely from him it belongs to him no doubt to encourage countenance and protect the Church against all enemies and to relieve her of oppression when under it to this he is impowered and oblidged both as a Magistrat and as a Christian Neither is it with us a question whether the Magistrat may command Ministers to the duties of then function nor whether he may exeem them from the hazard of suffering to which they are obnoxious by law for their non-conformity nor yet whether he may confine Ministers simply and abstractedly considered from our present case which is only proper to the Magistrat and not all to the Church All these and much more we yeeld to the Magistrat about persones and maters Ecclesiastical according to the Word But the true state of the question to us is whether the Magistrat Jure Magistratico may of himself and immediatly without the Church the previous election of the people assigne and send Ministers to particular Churches to take the fixed and pastoral over sight of them prescribe rules and directions to them for the exercise of their Ministery and confine them to the said congregations The question thus stated being complex and consisting of several branches conform to the acts of Councel anent the indulgence we must of necessity for giving a just accompt of the grounds of our dissatisfaction therewith speak to them severally in some assertions with the reasons subjoyned Assertion First The Magistrat by vertue of his Magistratical power cannot of himself and immediatly assigne or send Ministers to particular congregations to take the pastoral charge and oversight of them For 1. We finde not in all the Word of God any such power given to or exercised by the Magistrat in the Church none hath yet given any instances of this If there be let them be produced and we shall acquiesce All acknowledge the Church not to be founded on the law of nature but on positive institution and supernatural revelation and therfore not to be governed in wayes and methods of Mens invention but in these that are revealed by the Holy Scriptures without which there cannot be a Church so that she owning her being constitution and all to them there must be some evident proof produced from these before we can yeeld to any such power in the Magistrat how long shall we exspect this 2. Also we finde the Church in the possession and exercise of this power from the times of the Apostles to the breaking up of the reformation by Luther and others in Germany as is manifest from Scripture and History We grant there was for some time a considerable debate betwixt the Pope and the Emperour of Germany about the investiture of Bishops which gave the rise to other Princes claming of the same seasing upon it but what says this to the mission of Ministers application of their Ministery to particular congregations For as Prelacy was the invention of men and the cause of horrid contentions in Churches and States so
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
of the times in which they live as for instance when heresies are abounding and Professors taken with the infection of that leaven he may put them on the preaching of doctrines not apposite to the present case and discharge them from medling with doctrines contrare to the present errours as our Magistrats have done anent some doctrines in these times he may likewise forbid them preaching against or censuring of these sinnes that are reigning in the place and time in obeying of which Ministers shall cross the commands of Christ to them in his word and bring themselves under the guilt of the blood of soules If Churches and Ministers be not in the commands precepts and institutions of God exeemed from the power and impositions of men what a sad case will they be in 4. The Church had and exercised this power from Scripture times in all ages till within these hundereth years We grant the Magistrat exercised a power about or anent the Church but never came this length when they did reforme gave any redress of corruptions creept into the administrations of holy things they did it by the Church whom in her officers they did convocat and require to consider the mater and to make constitutions about it but never essayed to do it immediatly and by themselves as Church Histories make evident beyond all contradiction 5. It is the natural right of all moral power to order and dispose its owne exercise in and about the Maters that are proper to it as might be made to appear by instances of these of the Parental Marital Powers c and the reason is partly because the objects and other circumstances are so many and various that it is not possible to prescribe rules comprehensive of all particular emergents relating to their excercise but must be lest to the prudence of those invested with them to do therein as they see fit and expedient in the cases that are before them and partly such are fitest as having more knowledge and experience about such things that belongs to their power then any others We see this yeelded to others and why then not to Ministers who may in rational judgment be presumed to have more solide knowledge and experience in and about the maters of God as any 6. All divines except those called Erastian who are but of a late edition in the Church yea the Prelatical ones doe grant a diatactik power to the Ministery of the Gospel about the worship and government of the Church and the exercise of their Ministry relating thereto and till ERASTUS the phistrian arose it was beyond controversie among all Church writers whether Historical or Polemick even those who contended for the Magistrats power against the usurpations of the Popes as is to be seen in their Tractats from which we might adduce citations not a few but fearing they wold prove too tedions if insetted here We forbeare Assertion 4. Albeit we grant the power of confinement be proper to the Magistrat and not at all to the Church for to him only is the sword gâ—â—ven to be used against evil doers yet in the complex case which we had before us we durst not approve of the indâ—lgence with such a clause seing we had not as may be clear to any from what is said above any other thing in this mater to ingadge us to an acceptance thereof For the act of indulgence confines the Ministers of the whole party if it had been but some few that this confinment reach'd we would not have said much to it although the sentence had been unjust But while we considered the present universal necessity of the Church and the obligations on us to use our Ministery for answering the same we could not with quietness to our consciences justifie nor allow of it as a favour with such a restraint on our Ministry If the confinment had only touched our persons and personal concerns we had with all patience and submission yeelded thereto but a restraint being put on the exercise of our Ministery in this necessitous condition of the Church when Papists Quakers and other subverters of truth and godliness do multiply and abound without all crub we could not close with this indulgence which by vertue of the confinment puts us out of capacitie for affording that relief to the Church and immortal souls which our office binds us to 2. As there are many duties and parts of our Ministerial function which we cannot performe and exercise but in a conjunction with others so this indulgence cuts off from all accesse to the same and leaves us in much worse case then we were in before Have we not the Gospel of Christ to maintaine against its present adversaries Are we not bound to propagat the same in the present and succeeding ages Do not scandals of all forts abound to the overthrow of truth and piety and does not the care and burdine of seeing to and providing against the evil that in these times threaten the ruine of the Church lye upon us in our ministerial capacity And we cannot singly and apart doe what is necessare in this case but in a conjunction with one another no doubt our subjecting to this confinment would render us accessory to and bring us under the guilt of all these evil and their consequences to this and the following generations Posterity no question should have all cause to curse and charge their blood upon us which is trembling to think upon 3. If we may guesse at and be ascertained of the ends and designes of mens actions by the native effects and consequences of them it is to us apparent and beyond denyal that the project and intention of this contrivance was quietly to ruine and bury our cause seing by this confinment and other things in this indulgence all endeavours towards the succession of a faithful ministery are cut off and we brought unto an immediat dependance on the Magistrat in the maters of God and hindered to propagat the truth in opposition to its adversaries in other parts of the land being thus shut up into a litle corner of the same cast by two's three's and fours into congregations where for the most part there is little or no use for us If the Apostles and other Ministers of Christ in Scripture times had been thus dealt with and in policy confined as we are do any think they would have submitted to and obeyed such a confinment which would have frustrated the ends of their office and work and made them guilty of disobedience to their Master from whom they received commands inconsistent with such a sentence And shall we subject and be consentient to a deed that in the designe and effects thereof will infallibly destroy the cause which by all sorts of obligations we are engadged to maintaine and advance to the utmost of our power God forbid We are not ignorant that the confinment with a permission to preach and exercise other parts
he does execute the judgment of truth peace 11. Propos It is to be adverted that there is a twofold subordination of powers in Government one in LINE A DIRECT A and another in LINE A OBLIQU A in the first subordination the power subordinated is derived from and comprehended in the Supream and may be impeded suspended or reguated in its exercise yea totally dissolved by it and when exercised it is in the name and authority of the Supream and wholly dependant in its regulation on it so that both the power as such the person intrusted therewith and its exercise is subjected to the Supream In the second kind of subordination the subordinated power or rather the person in its exercise is only the object of some acts of another power but the power is not derived from it nor JURE impedible or regulable by it It is in this last sort of subordination that Magistrats and Ministers are subordinated to one another without all subordination of the powers in their exercise for as Magistrats may yea should command Ministers when negligent to the duties of their function so Ministers ought in Christs name to command Christian Magistrats to do the duties belonging to their office and to rebuke them authoritatively when found acting contrare thereto 12. Propos These subjected to created powers whether Magistratical or Ministerial being under the supream absolure and universal Soveraignity of God have a power of judgment and discretion granted to them for cognoscing on the commands of their superiours as to their justice or injustice or their consistency with or repugnancy to the commands of God by which they are to walk in giving or not giving obedience to their superiours The way being thus paved our next work is to shew what we judge to be the Government of the visible Church which we shall do in these Conclusions Conclus 1. The Government of the visible Church largely considered is either Supream or Subordinat to the Supream belongs the legistative power as the making and enacting of lawes instituting of ordinances appointing and impowering of officers and to be the fountaine of all power in the Church This we assert to be only in Christ Jesus and visible in his word ordinances officers and the conveyance of all Church power in this none share with him either Magistrats oâ— Ministers Conclus 2 The subordinat power of Government in the Church is in her officers that Christ hath appointed and called thereto which power is only and immediatly from Christ and exercised in his name over all in the Church which distinction of Church Government makes not different Governments in the head and members it being one and the same Government truly Monarchical not Aristocratical nor Democratical Concl. 3 This derived and subordinat power in Church officers when considered with respect to its mater in and about which it is exerced is diverse Schoolmen and Divines distinguish it into the power of Order Jurisdiction but for explications sake and avoiding of all ambiguity we shall consider it in the variety of its objects or mater and its divers acts about the same As 1. To it belongs the dispensing of the ordinances of worship in the publict assemblies of the Church in preaching of the word praying to as the mouth of the assembly and praising of God in these they act as the Authorized servants of Christ in performing and directing of the worship of God in the Church 2. The convocating of the Assemblies of the Church for these divine and holy exercises on which all in the Church are bound by divine precepts to attend as the institute means of worship conversion and edification 3. The receiving ordering and distributing of the Charitable contributions of the Church for maintaining of the poor and doing of other pious works 4. Trying receiving and admiting of members into the Church confirming and sealing of the same by Baptisme 5. Administring the great ordinance of the Lords supper to the worthy and obedient conforme to the institution of it in the word 6. Ejecting and excluding the impenitent and obstinatly scandalous after due trial and conviction whether in doctrine or manners from the Sacraments and Comunion with the Church in these 7. Trying calling and ordaning of persons fitted for and willing to engadge in the Ministery according to the rules of the word 8. Deposing and exauâ—orating of Ministers from the Ministery who by heresy or scandals declare themselves unworthy of and unfit for the same 9. Trying and censuring of scandals in persons found guilty of them after due conviction for their recovery and keeping of the Church pure 10. Associating into stated fixed meetings for carrying on and doing of the former and subsequent work whether more general or particular in their due and allowed subordination 11. Trying and judging of doctrines whether sound or heretical according to the rule of the word of Christ and censuring of persons found unsound in the faith 12. Disposing ordering the necessary circumstances of worship and Government for decency and order and the avoiding of confusion 13. Resolving of doubts and cases of conscience incident to the Church on any occasion or emergent 14. Indicting of dayes of publict solemne fasts and humiliation or of thanksgiving as the dispensations of judgment and mercy call to the same c. Conclus 4. This Government of the Church as it is in the hands of Church officers and exercised by them is purely Ministerial without all dominion in them and only executive in applying the will of Christ to the members of the Church as they are found conform or disconform to the same Concl. 5. This subordinat power in Church officers is only declarative and nuncupative and not properly decisive they have not power to determine what shall be true or false doctrine sin or duty and what censure shall be inflicted on persons heretical or scandalous but only to declare and apply the will of Christ and what he hath determined anent these in his word This power suppons its object and does not make it Conel 6. It is wholly limited regulated by and restricted to the word and law of Christ as its basis and rule beyond which it cannot go and if it do its acts are nullities and not obligatory on any Concl. 7. It is purely spiritual in its mater manner and ends and not at all civil it essentially respects the inner man and wholly labours in the wayes appointed the saving edifying and perfecting of it Concl. 8. This power is not properly coercive coactive and compulsive but only exclusive that is if it be not obeyed by them about whom it is exerced it does debarre them from and deny them the benefits that are offered to all and promised to the obedient Concl. 9. This power in the hands of the Church officers is truly Christs and when acted in his name conforme to his lawes is the exercise of his Supream dominion in and over the Church By which
Church but as a Professor of Christianity which intitles others to this priviledge as much as him Therefore he cannot be the fountaine of Church power as such for whoever is the fountaine of power to any society is a member yea the noblest member of it Obj. But as a christian Magistrat he is a member of the Church Ans 1. What then will this prove him to be the fountaine of Church power so might Christian Husbands Parents c. argue as justly for this clame the truth is he being only a member of the Church as a Christian and not as a Magistrat Magistracy gives him no more priviledge then any other power civil or natural when the person tuines Christian for the benefite of membership goes on grounds and reasons common to all Christians and containes no speciality to one more then to another If any think Magistracy does they shall do well to prove it which none hath yet offered to do 2. If men understood well what it is to be a Christian a disciple and member of Christ's Church they would quickly see its inconsistency with the said profession does not persons turning Christians profese subjection to Christ his Lawes Ordinances and Servants which is repugnant to the fountaine of the Church power 2. He may not exercise Church power Therefore is not the fountaine of it all yeeld that these who are the fountaine of power to others may exercise it themselves it being in them and others acting as their delegates in its exercise that the Magistrat may not exercise Church power is clear for Church power being by positive institution from Christ they that exercise it must have a commission from him which none hath prodduced for the Magistrat Erastus asserteth it but without all proofe of which it is so destitute that the most of his followers have left him in this assertion Arg. 2. All Church power is lodged in and immediatly descended from Christ Jesus as the Supream Head and Ruler of the Church and Superiour to the Magistrat Therefore it is not subordinat to the Magistrat The reason of the consequence is clear for it is a repugnancy in a power to be immediatly subordinat to two Supream powers in one and the same respects especially where the one is superiour to the other The antecedent is manifest for Christ is only head of the Church all power in her is institute by him exerced in his name astricted to and regulated by his word and accomptable to him All notes of power immediatly descended from him Obj. But the Christian Magistrat as Christs substitute and vicegerent is under him the nearest and immediat fountaine of Church power for subordinata non pugnant Ans Long hath the Pope of Rome conrended for this and on grounds more plausible then these on which the Magistrat goes But Protestant Divines answer to the Papists on this head furnish us with irrefragable answers to the Magistrats clame which we desire our adversaries would consider answer at their own leasure we finde not the Magistrat inrolled among the officers of the Church far lesse substitute for Christs vicegerent if there be any Scripture for this bring it forth We know of none as yet alledged by our adversaries but what will plead as strongly for the heathenish Magistrat as for the Christian And if they do what traitours were the Apostles Ministers and Christians of the primitive times that did not acknowledge the heathenish Magistrates for their head in the Church but resisted and disobeyed their lawes and edicts against them for crying up of another Kâ—ng in the maters of their Christian Profession Arg. 3. All Church power was institute by Christ in an immediat subordination to himself without any acknowledgment of or dependance on the Magistrat Therefore it is not dependant upon nor subordinat to him The antecedent is clear from the History of the New Testament where we find that Christ moulded and constituted the Church by his Apostles and furnished her with a Government and officers to be exercised in his name and all this he did without consulring or advising with the Magistrat or suspending of her upon him the Magistrat all this time resisting letting himself for crushing of this Church Kingdome of Christ which he erected in the midst of their Kingdomes making use of their rage and violence to establish and propagat it for some Hundreds of years All this is so evident that our adversaries are not able to refuse it what is there then to hinder the consequence that we draw from this deed of Christ If our opposites in this mater could shew us that the Church had no government institute by Christ nor exercised any all the time that the Magistrat thus opposed himself to her or that Christ had declared his will that she should be subjected to the Magistrat in her Government when he should become Christian they would soon end this strife but nothing can we learne from them to this purpose Arg. 4. As this Government was institute by Christ and his Apostles so it was exerced in his name in the Church without dependance on the Magistrat till Constantine the great 's time and from thence downe ward till the Reformation of Religion brack up in Germanie till which time it was never questioned by any until Erastus the Physician arose who laboured not only to subject the Church to the Magistrat in all her concearnes as such but denied all Government to her by divine institution that is distinct from the Government of the Magistrat contrare to full and clear Scripture which he most insolently and wickedly endeavours to wrest pervert So then if the Government of the Church was in Scripture times and downwards till within these hundered years exercised without dependance on the Magistrat both heathenish and Christian then it must yet be independant on and not directly subordinat to him Here our Antagonists are put to strange shifts The first three hundred years they must grant and may we not take this for a yeelding of the cause Scripture and antiquity hath been held for a sufficient plea for maters of doctrine and practise debates in Polemical divinity hath run on these two heads and whoever made out their assertions from these have been esteemed to carry the cause all that our adversaries have to say to this are these two 1. That the Government exercised in the Church was not by divine institution and precepts but by confederation of Churches and officers To this we reply 1. If the Epistles to Timothy to the seven Churches in Asia Revel 2 and 3. Chapters with other places of Scripture used by our Divines in this mater prove not the contrary they have no sense We beg of our adversaries they will for saving us a labour answer Mr. Gillespies Arguments from Scripture in the second part of his Aarons Rod blossoming 2 Besids they are not able to make out what they assert to wit that the Church did
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
which indisposes him to answer his trust and to do the work of his office to which upon the revelation of the Gospel he is bound and seing it is so either the Church in exercising of her Government independantly on heathenish Magistrats usurped on his office power which the adversary dare no say Or els the Christian Magistrat hath no more power in over rhe Church then the other had and therefore the Church in exercising her power under the Christian Magistrat does not usurp upon him more then on the other 2 The Ministers of the Gospel are by vertue of their office Keepers of both tables of the law of the table of Righteousness as well as of the table of Religion will it from thence follow that they may medle with the Magistrats office and assume its exercise or that the same does depend on them No wayes and yet the consequence is as good in the one as in the other by the same medium we shall prove Ministers have as good right and power to manage the affairs of the State as the Magistrat hath in our adversaries sense to manage the affairs of the Church We know they will reject the consequence with disdaine as to Ministers and ask for our proofe for which we grant they have just cause so we deny the consequence as to the Magistrat for which they have not given us yet any colourable proofe but dictator-like assert it The truth is every man in his capacity is a Keeper of both tables of the law but in doing of it is to hold within the compasse of his station the nature and limites of the power granted him and is not to invade the office and power of others nor the work proper thereto as is evident from multitude of precepts in the Word of God So if Ministers notwithstanding their being Keepers of the tables of the law may not invade the Magistrats office and power So neither may Magistrats invade the Ministerial office and power 3 The acts and wayes of the Magistrats keeping of the tables of the law should answer and be agreable to the nature extent and limits of his office power within the verge of which he is to walk as all others are to do in theirs As Ministers are to keep both the tables of the law by preaching the word dispensing of Ordinances and exercising of discipline according to the rules of the word to which they are impowered by the institutions and commands of Christ without dependance on the Magistrat so the Magistrat is to keep them likwise by commanding all to their several duties protecting them therein by the sword which is given him for that end executing of justice in punishing of evil doers and rewarding the good c. but is not to medle with the Government of the Church in whole or in part but to see that it be done by these whom Christ hath called to and intrusted with it It is objected by others that it is not the intrinsick visible and internal Government of the Church that the Magistrat assumes in the acts of Parliament it is only the external Government that is expressely so called in the act of restitution Ans This is materially Answered above but that we may be distinct there are two things belonging to the Church 1. The outward and external adjuncts or accidents As the Biotica or Mundana Stipends Manse Glybs outward liberty and peace c. 2. The proper and true objects of Church Government or power that are intrinsick to it although visible as the Word Ordinances Ministery and necessary circumstances c. It is not the first of these but the second that the act of restitution with other acts do truely mean as is undoubtedly made out by the former arguments as particularly the first three that it is the Church judicatories the maters handled in and by them proper thereto that constituts the King Supream these being essential and intrinsick to the Government of the Church in its several parts he that is made supream to these is made supream to the Church and all that appertaine to her Obj. 2. But it is only the ordering and disposeing of the Government that is declared to belong to the King Ans It is so said in that act but it is evident from the mater and frame of it that it is the Government in whole that is truely meant and intended as is formerly proven But 2. Ordering and disposing of things proper and specifick to any Government is a part of the Government it self and to whom the Government belongs the ordering of it belongs likwise by the same reasons that any shall undertake to prove that the ordering and disposeing of the civil Government belongs to the Magistrat we shall prove the ordering and disposing of the Churches Government does belong to Church Officers â—no Government can be perfect without it or able to attaine its ends and therefore must necessarily be implyed in and intrinsick to it Obj. 3. But there are some acts of Church power the Magistrat may do as convocating of Synods determining of circumstances indicting of publict fasts and thanksgivings Ans As we deny all formal Church power to the Magistrat and all acts formally proceding therefrom so we grant there are acts First some common as prayer rebuking instructing of others and others of the like nature which when they come from a Church Officer are authoritative and acts of Church power that are yet performable by others in their stations and so to speak are charitative 2. Some are proper and only belongs to Church Officers as preaching of the Gospel dispensing of the Sacraments exercise of Church discipline c. We doe not deny but chierfully grant wishing with all our hearts there were many such Magistrats in the Church that the Magistrat ought to rebuke to exhort admonish instruct pray c. As all others in their stations and offices should do but from thence it will not follow that he may exercise formal acts of Church power more then others or that the Church power is dependant on him the Consequence is wide But to the particular instances as that of convocating of Synods or any Church judicatory we say it is within the verge of his power as a Magistrat who may and ought to command all within his dominions to their several duties and Ministers among others as they ought to doe to him so the Magistrats convocating of Ministers is but a putting of them to their duty which in the Magistrat is no act of Church power but an act of his office he owes to all 2. This act or deed of the Magistrat is not privative of the same in the Officers of the Church who may ought come together of themselves as the necessities of the Church requires On the by it is an evil consequence the Magistrat may gather Synods therefore Ministers may not doe it It is like to this others may rebuke admonish
c. Therefore Ministers may not doe it For although the Magistrat have an imperative power over all yet it is not privative of any power in others that is proper to their station and office 2. As for the determining of the circumstances in Government we reply there are two sorts of circumstances relateing to these first some extrinsick and not in themselves simply necessare although convenient as Churches of such and such formes pulpets ornaments c. These being in their natural use civil belong to the Magistrat and are directly under his power to order and dispose Next 2. There are some circumstances intrinsick to the actions of worship and Government and so connected therewith in that degree of necessity that they cannot be performed without them and come within the compass of divine commands on which the morality of individual actions as to their goodnes and evil pro hic nunc does depend as such and such persons doctrines times places helps c. which all moralists and divines make to specify all humane actions as to their morality in individuo Of these we assert that the determination of them as they respect worship and Government and are connected with them belongs to the Officers of the Church and not to the Magistrat we have given some reasons for this before as 1. we see commands given to the Church about them and not to the Magistrat 1. Cor. 14.2 If the determination of these were in the Magistrats power it should be likewise in his power to hinder impede and obstruct all right worship and Government in its exercise at his pleasure for whoever hath these things in his power without which the actions of worship and Government cannot be performed hath the actions in his power to hinder or not 3 The consequences of granting this to the Magistrat are mischeivous for by this if he do not wholly hinder the exercise of the Ministerial office and power yet he may restrict and limit it so as to bring them under dreadful unfaithfulness in their Ministry or office he may binde them up from preaching such and such doctrines that at such and such times and in such cases God calleth them to preach As for the 3. Instance for indicting of dayes for solemne fasting and humiliation or of thanksgiving we say that we reckon it among these common duties of Religion that every Chirstian in his station is bound by the command of God to observe and according to the extent of their power to see them observed by others under them when the dispensations of mercy and judgment cals them to these as is clear from the precepts and examples we have in the word so that all Christians in their several capacities offices powers and extent of the same have the power of indicting and keeping of such times and dayes as Masters in families pastours in congregations or in their associations and Magistrats c. From this it will not follow that Magistrats Masters of Families c. their indicting of such dayes for divine exercises is an act of Church power although it be such in the Officers of the Church and as it comes from them no more then others rebuking exhorting c. is an act of Church authority and power although it be so from them 2. That it only belongs to the Magistrat to indict dayes of publict fastings or of thanksgiving not to the pastours of the Church where hath our antagonists learned this We grant the Magistrat participats with others in this power but the nature of these duties the precepts and examples of the word impowers others in their capacities as much as him it were easy to make this out We acknowledge for the more harmony in this publict work and convenient following of it with benefite and advantage to Church and State it were expedient that Magistrats and Ministers did previously consult and agree about publict fasts and thanksgiving but to affirme this to the privation of the power and obligations laid on others anent it is not only an encroachment on the divine rights of others but a loosing of these bonds with which God hath tyed them and what is this but to fight against God in the persones of his Creaturs Obj. 4. Seing Ministers are bound to give an accompt to the Magistrat when required of what they do in the Government of the Church will it not follow they are subordinat to him in so far in its exercise Ans No wayes for 1. They stand oblidged to do the like to all others over whom they are set and do rule when their carriage in the Ministry is stumbling and offensive to them to which they are oblidged both by general and particular precepts and yet it will not follow that in their Ministry they are subordinat to such 2. The Magistrat by vertue of his professed subjection to Christ is bound to give an accompt of his actings in his Government to Ministers and others when he proveth scandalous and offensive which many of them have done To this they are obliedged both on the accompt of their promised subjection to the word its ordinances and Christs servants dispensing the same and likewise on the accompt of Charity and love that binds all not only to endeavour the preventing but removing of offences when given to which the Magistrat is as incident in his capacity as others as alas sad experience puts beyond debate Obj. 5. But as the Government of the Church and its exercise is the object of the Magistrats power and its acts does he not act about those imperially and Architectonice And if it be so is he not Supream to above the Ministers of the Church and they subordinat to him Ans This is the objection of the greatest seeming strength but on a serious consideration of it its weakness will soon appear We yeeld without any advantage to our enemies cause that what the Magistrat does as such about Church maters and officers he does it imperially and with dominion and as they use to speak Architectonice but what then It proves the persons to be subordinat to the Magistrat in these his acts but not the power in its exercise nor the maters about which it is exercised for 1. The Magistrat when he by his irreligious and unjust carriage in his office or other wayes becomes notoriously scandalous to the Church is lyable to Ministerial admonitions rebukes seclusions from the Sacraments c. And is thereby subordinat to Church power or the Ministers of Christ in exercing it about him and yet the Magistratical power and its exercise is not subject to them whatever resistence our opposits make to this mutual subordination of the persons of Magistrats and Ministers yet they must either deny the Christian Magistrats the benefits of the Gospel its ordinances dispensed by Ministers or els yeeld this truth Is it not clear in other powers or relations as suppone one is both a Magistrat and a Son
is there not here a reciprocal subordination and superiority of persons with a coordination of powers as is hinted above We plead no more for the Ministers of the Gospel and the Government of the Church commited to them We grant a great difference in other respects betwixt the Magistrat and Ministers they act as meer servants without all dominion in them He with dominion and Magistratical authority over the persons of Ministers yet for all this the powers are coordinat and in their exercise not directly subject to one another 2. These powers their exercise and respective objects becoming reciprocally the object of one another as the Ministry and its objects being one part of the Magistrats power the Magistrat and the objects of his power being likewise a part of the object about which Ministers exercise their power under different formalities and specifications there arises or results not only a sweet harmony and a mutual subserviency to one another in advancing of their respective ends but likewise an indirect subordination to one another in the exercise of their powers without any dependance of these powers upon one another But this subordination is only of the persons and not of the powers which by being the mutual objects of one anothers powers does not subject the power and its exercise but only the persons for any thing or power becoming the object of another does not subordinat it to that power the Word Ordinances c. are not by being the object either of the Ministerial or the Magistratical power subordinated or subject thereto so that the Ministerial power its exercise and the maters about which it converses are not by being the object of the Magistrats power subordinated to it This breaks the force of our adversaries Argument which lyes mainly in this Obj. 6. It is only this sort of Supremacy and subordination that the act of restitution does mean Ans It is not so as is clear from the words and frame of the acts for it is the Church assemblies their proper maters their constitution the intrinsick obligation of their conclusions that are subordinated to the Magistrat so that all is nothing without him Obj. 7. All Divines even the Presbyterians and independents in the Church of England grant the Magistrat to be Supream in all causes and over all persons Ecclesiastical none of them scruple to take the oath of Supremacy as it is established by law in that Kingdom Ans All Divines do not grant this as is to be seen in the writings of many and for any thing we know it is not yeelded by the Presbyterian and Independants in the sense controverted among us neither can it seing it quyt overthrows all Church Government in its distinction from and independency on the civil Government of the Magistrat which is contrare to the known principles both of Presbyterians and Independants and if the Prelats themselves durst speak their minde conforme to their owne principles they would not in this differ from us as Thorndike more free and engenuous then the rest of his party does declame and cry out against the oath of Supremacy as the great crying sin of the Church of England but to an excesse would assert all and much more then we do in this mater were it not for fear of offending the Magistrat on whom now they wholly depend and whose Creaturs they only areâ— which hath in our times reconciled the Prelatical and Erastian principles at least in appearance that are most contrare to and distant from one another yea more then theirs and ours And although the Presbyterians and Independants in the Church of England do take the oath of Supremacy yet it is with such explications allowed assented to by the Magistrat that give it a sound sense which was stumbled and scrupled at both in Queen Elizabeth and King James times till its sense was explicat and allowed as is to be seen in the instructions given to justices of the peace by Queen Elizabeth for administrating the said oath Bishop Ushers explanation of it approven by King James In which sense it is understood taken to this day among them But to understand this mater aright and to avoid the labyrinth of generalities ambiguities with which some divines perplex intricat it it would be considered 1. That there is a two fold proper supremacy one civil and another Ecclesiastical about Church power meetings and maters 2 There are two Kinds of Causes of those they call Ecclesiastical some that are only extrinsically such but in their nature immediat ends and use civil that for their more remote ends and respects to things truely and properly sacred are called Ecclesiastical as lawes made for the Church her concerns outward liberty and peace external rewards and punishments c. Againe some causes Ecclesiastical are intrinsically and formally such as who shall preach the Gospel be invested with the Ministery or who shall be deposed from it who shall be rebuked admonished and excommunicated or received and admitted into the Church c. 3 The terme CAUSES is not here to be understood in a physical but moral and juridical sense that is for questions to be decided by those who are impowered either by God or men to this work 4 Causes or questions as they are the object of power its exercise are either proper and immediat or els improper and remote Hence we say 1. That the Magistrat is Supream Governour in all things or causes properly civil relating to causes and persons Ecclesiastical the judicial cognition and definitive judgment of these belong to him and not to the Church in this sense we admit the oath of Supremacy declared ourselves willing to take it which was refused us 2 That the Magistrat is not the supreme Governour in Causes and over persons formally Ecclesiastical This we assert belongs to Christ Jesus only and not to the Magistrat as hath been proven above This is the supremacy we deny to the Magistrat and for which we have declined to take the oath anent it that is now established law being perswaded for the reasons formerly given that this is the supremacy granted by law and understood in this oath But3 That causes and persons formally Ecclesiastical are not the proper and immediat object of the Magistrats power but only improper and remote and the reason is becaus in the execution of Christs law given to the Church the judicial cognition and definitive judgment about these belongs not to the Magistrat but to the Ministers of the word as for instance it is not the Magistrats part to cognosce and determine who is to be received into the Church and who not this is proper to the Ministers of the Gospel and so of other causes and questions of the like nature Obj. Then the Magistrat in protecting countenancing and furthering of the Churches acts and sentences by the sword must be a blinde executer of them Ans This must be said
power of naturs enmity in Professours over the life of true godliness and their being given up to the lusts sinful inclinations of their owne hearts that thus sets them in opposition to the meanes appointed for their delivery from the dominion power of damning sins whither are we gone and what may we expect will be the hight of our defection and the judgment of it if Professours put themselves in such a plaine open professed contradiction to their Christian Profession 2. Let not your Lo. think we say this with an intention to justify any failing in this mater commited by any of our perswasion that shall be made appear to be such from the Word of God our Professed principles And although we cannot condemne all the instances that are now disapproved by our antagonists yet we grant there were considerable escapes in preaching exercise of discipline which were the effects of imprudence passion in some and of wordly inclinations designes in others of corrupt minds who to raise themselves in this world and for that end to gaine the favour of persons of leading influence power keept no measure but rune to strang hights of zeal against some sins while they connived at others but seing by their compliances with the cryed-up cause of these times they do now declare to all the world that they vvere never of us how unjustly are their wicked follies imputed to our Government and vvay But for all the instances given in against us and the hideous cry raised after them yet vve must say the greatest and most common failing among Ministers vvas in the defect in that the most vvere not so diligent faithful impartial in the application of the vvord to the sins of the times personal rebukes censures as they should have been as alas vvas too visible observed by many for vvhich novv they bear their rebuke in that many of those are now become their cruel persecutors to whom they were sinfully sparing indulgent Moreover let it be granted that many of these instances were in the excesse unjustifiable yet if the constitution and principles of Presbyterian Government were not for but against them it cannot be charged with these they must be the faults of the persons and not of the Government otherwise all Governments must be condemned as guilty of all the mal-administrations commited by Governours which all acknowledg to be absurd But when any of the contrare minded shall demonstrat these to be the native product of our principles for doctrine and Government they shall be considered according to the conviction they give of the same they shall be acknowledged But will your Lo. be pleased to consider the sad deplorable extreme our antagonists are run into who medle not with any sort of scandals except a few and these in the meanner lower degree of persons over looking all in the more opulent and great which hath encouraged wickedness to lift up its head and to diffuse its self thorow all ranks without control to the infecting of this Church with all kindes of scandals which no doubt will resolve either into the total ruine of the Protestant Religion or els in sad desolating judgments on this land and if it come this length which we earnestly beg of the Lord he would prevent by pouring out of a Spirit of repentance and reformation on us where will be our advantage by Prelacy that is now so much extolled Therefore not loving to trouble your Lo. any further we shall adde but this humble and earnest request that your Lo. would be pleased to make some due and just representation of the true State and low condition of this Church unto his Maj. who we hope through your Lo. intercession will in his wisdome and clemency finde out some just expedient for relieving of this Church of her oppressing evils under which she groans and undoing of these heavy burdens that lye on us for which we are your Lo. humble petitioners and had been so alittle sooner if we had not been discouraged by lawes anent Church maters that seems to us to close all door of accesse to his Maj. and your Lo. for representing our just greivances this way If we may not obtaine this reasonable and just request as we suppose there is not another refuge left us but to referre our cause to the righteous tribunal of the just and almighty God where your Lo. and we will stand on evâ—n ground and have judgment passed without respect of persons An Apology for or vindication of the oppressed persecuted Ministers and Professors of the Presbyterian Reformed Religion in the Church of Scotland emitted in the defence of them and the cause for which they suffer The Introduction IT is not unknown as we suppose to the Churches of Christ in the Ilands of Britans and Ireland and other parts of the Christian World what persecutions upon the introduction of Prelacy in the Year 1662 the partie called Presbyterian hath suffered especially in the Church of Scotland and yet lytth under throw the implacable and violent rage of their adversaries the Prelates and their adherents who having 〈◊〉 the Civil powers on their side have prevailed to the enacâ—â—â— of such lawes that these who from the conscience of duty 〈◊〉 wards God and sense of the obligations of their Covenaâ—â—â— and Oaths lying on them and these Churches cannot coâ—ply with nor give obedience unto are not only exposeâ— to bitter and hard sufferings for a considerable time 〈…〉 loaded with all sort of reproach and represented as 〈…〉 ous and disloyal to Authority contrary to their 〈…〉 ciples and actings It is not the designe of 〈…〉 to descend into the consideration of the 〈…〉 ferings nor yet to lay any Odium on 〈…〉 prâ—judice of their just authority as the righteous judge of the worâ—â—â— knowes and we hope will make manifest in due 〈…〉 â—o clear some Necessary truths and duties and to vindicaâ— some of our practises from the unjust aspersions of adversaries who by lies and unjust representations of our principles and carriage do publikly and privatly defame and misrepresent to Authority and others our behaviour under the present course of affairs an artifice they have used of old and late for ingratiating of themselves and their interests into the favour of our Rulers and sharpening of the â—dge of persecution against us in which they have had no smal successe If it were not for the Interests of truth and Religion which through the hot contests and debates of thir times actuated by ambition and covetousness on the one â—and and the love of truth on the other are in hazard to suffer shipwrack we incline rather to keep silence and to possâ—sse our souls in patience under the present violence used against us as our too much silence hitherto does sufficiâ—â—â—ly witness but finding that the interests of the Gospel â—nd the concerns of immortal souls are struck at and are 〈◊〉 to
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 the persons qualified for and called thereto in his own way without dependance on the Powers of the earth being thereby constitute his Ambassadors and messengers and in special delegation sent from him as such to preach the Gospel to treat with sinners for reconciliation and obedience they by vertue of this institution and their special delegation or mission from him are bound to exercise the Ministery c office they are invested with till it be taken from them in the way by which he coveyed and conferred the same upon them If this be a truth as no Christian that doth acknowledge the divine authority of the holy Scriptures and subjecte themselves to its light and direction will get refused will it not follow that Ministers in their ministerial capacity are first and immediatly subject to Christ and not to men in their ministrations of the Gospel for they as his Ambassadours having and deriveing all their power from him are oblidged on highest paines be reason of their special relation to him and their comission from him which containes all their instructions to do the work of the Ministery cannot be superseded therein by any far less by them that acknowledge Christs authority in and over the Church to be superior to and above all other authorities whatsoever If they had their power and mission from men well might they submit to these in taking it from them but it not being so they cannot think themselves discharged of their office but in the way by which He conferred the same upon them Beleeve us in this lyeth a great part of our difficulty we are sure Ministers are Christs messengers sent by him whom they are bound to serve in preaching of the Gospel and dispensing of ordinances for the salvation of sinners from which obligation none can loose them but Christ Jesus their only master and head in this work 2. It does also natively flow from the former truth that all especially those in and of the Church are by vertue of Christs supereminent supream and absolute authority and their professed subjection to him indispensibly bound to subject to the ministerial authority and its exercise in the persons of those whom he sends and that on the account of their ministerial power office which is truely Christs and not theirs they acting according to the instructions contained iâ— their commission for they are Christs servants serving him by special delegation in the Gospel to which they are impowered commissionated and instructed by him they bear his name stand in his stead and represent him to his people as his Ambassâ—douâ—s being sent by him to all finners for attaining and carrying on the great ends of the Gospel thâ—â—r conversion edification and eternal salvation And seing it is so we must first renunce Christs authority and dominon over his Church before we can refuse and reject that power and authority of the Ministers of the Gospel who are thus sent by him to us the tâ—uth is thâ— not receiving of them is a rejecting of him a matter that should be tenderly seriously laid to heart by all for it draws exceeding deep upon all sorts of sinners high and low so that they not depending on any other infeâ—â—our authority and power except that by which they were sent their obligation to the work of the Gospel cannot be annulled by men Let us say it in this we contend not meerly for the ministerial authority that for the fountaine and ends thereof should be dear to us but for the prerogative of Jesus Christ whose right it is as King of his Church to constitute send Ambassadours in his own name if there be any thing that is the proper right of Soveraignity this is one which is the native consequent of it without which it cannot be shall we allow this in point of right to earthly Soveraigns and deny it to Christ the only Head and High priest of our holy profession Secondly Moreover Ministers in this relation they stand under to Christ Jesus have the Gospel its ordinances committed intrusted to them to be dispensed in his name for the conversion and edification of sinners for which they are called the stewards of the mysteries of God 1 Cor. 4 1. this is a talent they have received from their great Lord and master of which they must shortly give an account and which while they have it they are commanded in all highest paines to use for the gaining of sinners to him in the ways he directs them to in his word Now let all judge what a strait Ministers are cast into in these times If they forbear on the inhibitions of men to dispense the Gospel and its ordinances to sinners thus committed to them they prove unfaithful to their master betray their trust and incurre his heavy displeasure and wrath If they answer their trust and aime at faithfulness therein in preaching of the Gospel and labouring in the work thereof to gaine sinners they provock men and expose themselves to all sorts of suffering But they knowing the love and terror of the Lord have on mature consideration of this mater chosen and purposed in their master's strength to venture on the wrath of men seing they cannot in this juncture both please their Master them resolveing to prefer the necessity of suffering to that of sinne the much commended and cryed-up choise of Moses in the like â—ase proposed to all in the word for their imitation Thirdly Besides this trust of the Gospel there is likewise the heavy trust of immortal souls to whom they are sent committed to them of whom they are to give an account and for whose blood they must answer when they resigne and give up their stewardship and lay down their office and trust aâ— his feet from whom they received it Do any think the threats and inhibitions of men will discharge them of this trust at their master's hand If they think so they shall do well to produce something from him that will signify so much to them without which they cannot judge themselves exeemed from the care and oversight of souls whose blood will cry aloud in the ears of their master if they do not their part in what he hath commanded them for saveing of such We have heard of nothing yet from our Rulers to satisfy our consciences in this mater but peremptory lawes and acts commanding them to obey the same under great penalties If we were assured upon clear rational grounds that their voice and commands were the voice and commands of Christ Jesus releeving us of this pressing burden of immortal souls once laid on us how quickly and cheerfully should we obey their present laws but nothing can we learne from them or any other to ascertane us of this Let any that hath any true feeling of the natural state of souls judge what a cruelty it must be in us to behold souls perishing throw ignorance wickednesse hypocrisy a Spirit of delusion
in all parts of the Land while we have the dispensation of the Gospel committed to us the mean that Christ hath appointed in his house and useth to bless with power to the salvation of sinners Will not our neglect in slighting of this make us guilty of their blood and accessory to their eternal perdition We are assured of this from the word of God While we reflect and think on this we dar not for fear of men and the sufferings that threaten us from â—â—â—m stand by and look on but labour as we can in our ministerial capacity to prevent the ruine we see coming on immortal soules come of us what will If it be granted to us that our obligation to obey God in all he hath commanded us in hâ—s word is antecedent and superiour to the tyes on us for obedience to men and that the commands of men should and ought to give place to the commands of God as we expect will not be demed by any that intertaine the true notion of a God head much lesse by them that professe subjection to the holy Scriptures as the only rule of faith and obedience then our practice cannot be condemned but must be justified which is but a necessare consequence of this truth so universally received and closed with by all men except those who have debauched their consciences throw the predominant love of temporal things to a slavish subjection to the lusts and sinful commands of others for are not Ministers commanded to preach the Gospel and the people to hear it to assemble and gather themselves together for that end How many are the commands and precepts of God to us in his word about this mater In a thing so clear and evident through the Scriptures it is astonishing to us to think that men professing themselves Christians dare issue out commands so directly opposite to the commands of God and the obligation on Ministers and Christians to obey Him before all others We grant when there is another duty on foot and called to hic nunc the Magistrat may yea ought to super cede the practice of that that would hinder the duty necessare and called to for the time to which in the circumstantiat case there is an obligation and call antecedent to the Magistrats commandâ— bu◠〈◊〉 lay on and fix a stated cessation from the practice of commanded duties on those that are under an obligation of serving God in the maters forbidden by men is beyond the power of any to do so is to frame and state a war with God and to fix ourselves in opposition to him Are not Ministers and Professors then in a pussing strait who must either disobey God or men To them that ask us why do we preach and hear to the offending of our Rulers and the causeing of so much trouble to the Countrey Our answer is God in his word hath commanded us so to do they that susâ—ean the relevancy of this reason but yet deny the consequence are oblidged to give us something that takes off our obligation of obedience to God in these things in our case sure we are they are commanded but nothing can we meet with from the Scriptures of truth to answer our arguments and satisfy our consciences but the cry of hazard from some and sharpe severity from others Fiftly We hold according to the Scripture that as the Magistrat cannot jure Magistraâ—ico exautorat the Ministers of the Gospel or take their power and office from them so he hath no power to untye the obligation on Ministers and Professors for obedience to God in the least of his commands It is a principle in politicks held by all that no inferiour power can disannul a power or hinder its exercise that is immediatly derived from and dependant on a power superiour except they show a warrant from the same but in this matter it is so we know all will grant that Gods supream authority and dominion is superiour to and above all authorities and â—owers seing they derive the same from and hold them of him who is truly Lord of Lords and King of Kings And seing the Ministerial power as to 〈◊〉 â—â—ing and exercise in the Church is immedâ—atly â—â—om God throw his Son Christ Jesus by positive institution and appointment in his word no other power can exautorat these that are cloathed with it but they must shew a warrant for it from God in the Scriptures there being no other way by which God makes known his will to the sons of men if there be let it be shown and this will end the debait and bring us to a quiet and cheirful subjection to the present laws about the maters controverted We meet with confident assertions but no proofs without which we cannot look on our selves as loosed from the obligations lying on us to use and exercise the Ministerial power by vertue of the institutions and commands of God given anent it in the word We know the Ministery was institute without a dependance on the Magistrat and exercised in the Church not only without but against his will and command and God was obeyed while the Magistrat did countermand oppose himself thereto to his outmost which sayes that Ministers and professors did not then dreame of a dependance on and subjection to the Magistrat in the Maters of God The truth is to give the Magistrat a power to dissolve powers institute by God and to supercede our obedience to him in the things he hath commanded is to make him equal with if not to exalt him above the Almighty God the only Absolute and Universal Soveraigne of all Creatures in heaven and in earth Is not this to substitute the Magistrat and to put him in the place of the Pope that Anti-christ the man of sin who in nothing so much as in this now under debat exalted himself above all that is called God or is worshiped as is prophecied of him 2 Thess 2.4 The consequence of this usurped power now given to and assumed by the Magistrat in over the house of God is such that we tremble to think on that which will if things continue in this present course be the issue of it As we finde in the accomplishment that Luther did prophecy in saying that there should arise a Civil pope in the Church who should extend his power over the same as far as ever the Ecclesiastical Pope had done So we fear that the troubles tryals and persecutions of the Church shall come near to that hieght they were at under the Pope of Rome This strange inhansing of things divine and humane speaks some thing to fall out that will make the present and succeeding generations to tremble for God will not alwayes be mocked nor suffer his Glory to be taken from Him Sixtly When we consider the sinful and evil consequences that would of themselves follow upon our obedience to the Magistrat in the mater now controverted we dar not
for all that is dear to us in this world comply with what is required of us nor desist from serving of God in the Gospel of his Son for 1. If the former reasons for our non-obedience do hold and prove concludent would not our obedience to what is enjoyned us confirme the unjust usurpations made on the Church and wreath the yoke of bondage about her neck to the enslaveing of the consciences of all and the losse of her just rights and priviledges purchased for and granted to her by Jesus Christ As our complyance would have made us accessorie to the Magistrats sin and brought us under the guilt of all the sin and wickeduesse that hath ensued on the same so we should not only have been cruel to the Church of God and the souls of professors therein but we should have brought the ruine of the Church on our own heads for not only he that is active in and concurres with the causes of evils is accessorie to all the bad and evil consequences of them but also he that labours not in his capacitie and station to hinder them when it is in his power to do having therefore nothing left us and within our reach to with stand these usurpations and corruptions under which the Church now groans and by which she is in hazard to be destroyed but the Gospel of Christ that we find yet commited to us we dar not give over preaching and hearing of the same which the Church in all ages hath found to be the power of God to her preservation and recovery in evil time 2. While we think on the following ages and the obligations that are on us for transmiting the Gospel to them in its purity and power as our worthy predecessours did before us what are the means and wayes prescribed to us in the word for effecting of this great good and with what successe these have been essayed in the former generations of the Church to the benefite of succeeding times we finde ourself straitly tyed both against positive complyance with what is required of us and the oâ—ission of that which God hath commanded and put within our power for resisting of these evils which if yeelded to and not withstood would bring our children and theirs after them into the darkness of ignorance Idolatrie superstition and prophanness from which â—od in a great measure delivered us We dar have no hand in the blood of our children or those that are comeing after us which we know the neglect of these means that are appointed for propagating the Gospel would bring upon us and make us accessorie to It is not unknown what advance and progresse these times have made in the foresaid evils since Prelacy reentered amongst us and what furder length they would have gone if it had not been for the obstruction they have met with from the Gospel preached by 2 persecuted and despised hand full in whom the foo lishnes of preaching hath been the wisdom and the power of God to the salvation of this Church 3. Although the solemne tyes and obligations of the Covenants under which these nations once came be decryed and all endeavours used that are within the reach of these Lands to disannul disgrace and make them void yet finding on the exactest search we have made that they remaine in â—orce on us and this Church either to the duties contained in them or els to the Judgments and plagues denunced in the Word of God against Covenant breakers we cannot to any thing that will bring us under so hainous and land-destroying sins as Covenant breaking and perjurie which we cannot evite if either we comply with the corruptions ejected by these Covenants out of this Church on do not in our stations and capacities according 〈◊〉 our power actively withstand and oppose the same and labour not for the preservation and advancement of the doctrine worship and government of this Church as it was at our taking on of these obligations which binde us not only to Negatives or non-complyances with the ejected corruptions but to endeavour the preservation of these concerns in our capacities according to our power Albeit this seem light to others yet it is not so to us for till the mater of these Covenants be disproved from the Word of God and made to appear to be unrighteous antecedent to the Lawes of men which none hath yet done we must judge our selves bound by them to the observation of all they containe in this present case of the Church We may not so far as our knowledge leads us have any hand in furdering and advanceing of the ejected corruptions whether in doctrine worship or government but must of necessitie set ourselves in our stations against them lest we be partakers of other mens sins and consequently of the plagues that God hath threatned 〈◊〉 word against them We shall to â—onider next some of these exceptions most conâ—â—â—nly used against us with which we are publickly and privately branded and stigmatized 〈◊〉 rendering us odious and hateful to all Excepâ—â—â—â—â—â— I That we refuse to give that obedience to 〈◊〉 â—â—gistrat his lawes and commands that unâ—â—â— the â—â—ine of damnation is enjoyned to all subâ—â—â— in the Word of God Answer Because this 〈◊〉 the constant cry of our opposers and given for the â—â—ounâ— of thes repâ—oâ—ches of dissoyalty rebellion 〈◊〉 â—edition so unjustly cast upon us we therefore most earnestly beg of all they 'l weigh impartially the following Answers in the ballances of truth and Justice First As we chearfullie grant Magistracy to be the Ordinance of God and by divine institution to be immediatly derived from him by vertue of which all especially Christians are bound to subject themselvs to those cloathed therewith and to obey them in all their lawful and just commands so we complean of no little injustice done to us by our adversaries who for our non-obedience to the present lawes about prelacy do charge us with being enemies to Magistracy and disloyal to them that are now invested there with contrare to our known doctrine anent this mater presented to the world in our publict Confessions of faith yet extant amongst us and our constant practise conforme thereto If simple non-obedience in some particulars that greive the conscience be a sufficient ground for this charge will not the Confessors and Martyrs in all ages of the Church be held guilty of disloyaltie and sedition who for not obeying of Magistrats in their sinful commands have suffered greivous and hard things None can on this ground condemne us but they will be found to justify the persecutors of the Saints and to condemne them if our reasons for non-obedience in our case were taken from the unlawfulness of authority and our Rulers clame thereto the charge were most just but seing they are brought from the sinfulness of the mater commanded while we acknowledge the authoritie and grant obedience thereto in all other things how malicious and unjust
cavilier party then in the Presbyterian finding them more truely averse from and contrare to their designes and ways then the other But some alledge that we did raise put them in a capacity to do what they did O how weak is this argueing If it hold the holy and righteous God will not escape the censures and imputations of thiâ— men all the wickedness and mischief done in this world will by this medium come upon him as the cause and author of it from whom they receive all that power strength and capacity that enables them to do wickedly Shall those that do good to others in educating supplying affording them all necessaries abused by them to sin and ryotous living be judged the authors of their wickedness O folly If our intended brevity could suffer it we would make it out from undeniable instances that the government had not such sure stedfast friends as the Presbyterians who were truely such and acted according to their professed principles who stood to it when others who are now the only favorits turned their backs upon it in going all the length of compliance with the Usurpers that was required while the generality of true Presbyterians refused for which they were discountenanced and looked upon as a party that was to be supprest If persons that speak thus at randome against us could by clear mediums knit the practises they charge upon us to our professed designs â—nd principles how would they triumph but none 〈◊〉 these have we yet seen and heard We know the late wars are fathered on our party as the first causers and beginners of it But groundlesly as will appear to any that will be at the paines to search out the true causes and grounds of them we are confident that as any who is truely unbyassed comes to the through knowledge of these they will find our adversaries in the blame and not our party who for Religion liberties and self preservation for all was at the stake were then forced to armes throw the insatiable pride and tyranny of the then Prelats but too much of this Only we must say if things now hold on in their present channel in which they have run these few years past we doubt not but many will justify and allow what once they condemned Exception 3. It is with no little considence asserted by some that although the Ministerial power be immediatly from Christ by divine institution yet the exercise thereof is from the Magistrat so that Ministers may not convocat the subjects preach and dispense ordinances without lâ—berty from him Ans 1. We desire to know whence our adversaries have learned this distinction Suâ—e not from the word there is not the least footing for it there if it be let it be produced We know its original from whence it came that man of sin the Pope of Rome from whose Arsenal the All of the Hierarchy hath been brought and this among the rest who for gaine and fixing of an universal absolute dependance of all upon hâ—m invented this distinction that was unknown to the Christian world before he arose But 2. We assert that the exercise of the Ministerial power is as much immediatly from Christ and independant on the Magistrat as the power it self First because we finde this power was exercised in the Church in the primitive times and afterwards without any dependance on and acknowledgment of the Magistrat anent the same this none will get refused We desire then to know what it is that now suspends the exercise of the Ministerial power on the Magistrat that was not then Christianity adds no new power or right to the Magâ—strat it only qualifies and disposes him to use his power aright but gives none that he had not before for if a heathenish Magistrat should exercise all that power about the Church and her pastours that is by Scripture allowed to the Christian Magistrat he should not exceed nor go beyond the limits of the Magistratical power As we finde several heathenish magistrats in the Scriptures doing a great part of the work ascribed to the Christian magistrat as Cyrus Darius Artaxerxes c. so they are commended for it It is to us ridiculous to say that the heathenish magistrats power is not intensive habitualiter as great as the Christian magistrats 2. All moral power does necessarly include and hath flowing from it an obligation to its exercise if moral and Physical impediments hinder not it not only gives right to such and such acts and makes them valide but it binds the persons cloathed therewith to such acts so that the omission of them in their season is their sin for the end of the power tyes the person that hath it to intend and seek its accomplishment in such and such wayes as is proper to the nature of â—he power as might be instanced but in a mater so â—â—â—ar we forbear Thirdly How comes this distinction to be given and made use of anent the ministerial power and not anent others about which the Magistrat may exercise his power also may not Fathers Husbands c. do the duties proper to their relations without leave from the Magistrat if they may give us a reason why Ministers may not do the duties proper and specifick to their function without the magistrat their power is as immediatly from Christ and is as little dependent on the magistrat yea and lesse then theirs never one hath undertaken this task but they who make the magistrat the fountaine of all power which is most absurd seing the magistrat did finde other powers existing and in being before he was Fourthly As the power of ministers is from Christ by divine institution so they are under an obligation for its exercise by divine commands which the magistrat hath no power to imped as hath been said They that are cloathed with the ministerial office are commanded to exercise it who in no place of Scripture are directed to the magistrat for his license If they be let us see it no doubt we had heard of it ere this time if any such thing were Exception 4. There is one exeption used against us among others and urged with no little vehemency in the matter of our loyaltie and obedience to Authoritie to wit our non-appearance before the Councel on summonds given out against some of our number at several occasions which is held forth to be and strongly aggravated for a high evidence of our contempt of our Rulers and the authoritie wherewith they are cloathed for which up wards of 80. of Gentlemen Ladyes Ministers and yeomens are intercommuned and the subjects under the same penaltyes due to such inhibited all manner of assistance to and converse with them Ans Not likeing to dip into and discusse the severitie of this sentence of intercommuning passed with such solemnity against us nor yet to canvasse the legality or illegalitie of it but leaving it to others better versed in and acquainted with
and not to be the head of that Society to which any is such Now to the Minor that the Prelats and their Curats have their power from and in its exercise are subjected to a supream Architectonick power is beyond disput clear from the act of restitution formerly mentioned and other acts to be mentioned afterwards and will be so to any that consideratly peruse the same of which we are to speak at more large under the last head but for the time we propose these three from these acts for making out of this argument 1. They are expresly made to have a dependance upon and subordination to the King as supream to them in their Church judicatories and administrations 2 The government of the Church in its ordering and disposeing is annexed to the crowne as one royal prerogative thereof which not only suppons the government to be in him as the fountaine thereof but to be exercised with that dominion that is suteable to his regality 3 The giving of Church power to Church officers is supponed to be the effect and deed of his lawes and acts without which all power in the Church is declared to be null and void Objec Although the Kings Majesty be supream governour in all causes and over all persons Ecclesiastical yet he is not head to and of the Church Ans If he be supream governour in such causes and over such persons in Linea directa no question he is the head political to the Church for GOVERNOUR HEAD are equipollent terms whosoever is supream Governour to any society in this sense is a proper political head to it it is needless to quarrel about words if the thing be granted And that this subordination or supremacy is direct or in Linea directa is we judge clear from the fore mentioned acts seing they not only make the King the fountaine of Church power but moreover in the act anent the the National Synod he is made the All of the same and without him it is nothing The like of these the sun never shined on except these made by King Henry the 8. of England which being scrupuled at by all sorts of persons at home abroad they were in Queen Elizabeths time forced to alleviat the mater by removeing the title head and some mitigating explications allowed and ordered to be given to the subjects at the taking of the oath of supremacy but no such explications allowed here Arg. 3. If the Ministers and Churches required by law to receive and submit to the Prelats and their Curats thus thrust in upon them were constitut and setled in Christs way as Pastors and flocks in the just possession and actual use of all ordinances conforme to the rules of the word then it is no sinful separation for Churches in adhering to their Ministers not to receive nor submit to the Prelates and their Curats But so it is that the Ministers and Churches required by law to receive and submit to the Prelats and their Curats thus thrust in upon them were constitut and setled in Christs way as Pastors and flocks in the just possession and actual exercise of all ordinâ—â—ces conforme to the rules of the word Therefore it is â—â—â—o sinful separation on their part not to receive and submit to the Prelats and their Curats in hearing and receiving of ordinances from them We suppose the consequence of the major proposition is evident and will not readily be denyed by any and if it shall happen to be we prove it thus If there be divine obligations on Ministers and their Churches to the performance of the mutual duties of Pastors and flocks then it can be no sinful separation for Churches in adhering to their Ministers not to receive nor submit to the Prelats and their Curats But so it is that the Ministers and Churches required by law to receive and submit to the Prelats and their Curats were under divine obligations to the performance of the mutual duties of Pastors and flocks Therefore it is no sinful separation for Churches not to receive nor submit to the Prelats and their Curats The consequence of the major proposition leaneth upon these two and is infallibly made out by them first that thâ—â—e is a divine relation of Pastor and flock betwixt Ministers and the Churches over whom they are set and secondly that they are bound by divine commands to do the mutual duties of such contained and prescribed in the word of God none that acknowledge the Ministery to be an ordinance of divine instution and the Scriptures to be the rule of religion and righteousness will be able to refuse these We conceive none even of our Antagonists will deny the Minor if they do will it not follow that the Church of Scotland before and at the Prelats introduction was no Ministerial political Church which is false as we undertake to prove when ever our opposites give their reasons to the contrare But we know the greatest debate will be about the Minor proposition of the first argument to wit that Ministers and Churches required by law to receive and submit to the. Prelats and their Curates were setled in Christs 〈◊〉 as Pastors and flocks in the just possession actual exercise of all ordinances of divine appointment This for mater of fact is beyond all denial for the Churches of Christ in Scotland before and at the Prelates late entry among us in the Year 1662. were for the generality of the furnished with Pastors and in the possession of all ordinances The debate then will run upon the jus of that constitution that was existent and in being at the Prelats introduction against which there is nothing that can with any colour of reason be objected but one of these three Obj. 1. Prelacy was wanting in that constitution which it should have had Ans 1. To the validity of this objection it must first be made out that Prelacy as it is established by law and in use and exercise among us at this day is of divine right or an office institute in the word of God which is not yet done and for any thing we have yet seen never will Let our adversaries in this great debait consider the reasons and exceptions we have given in against iâ— and answer them yea we undertake to prove that it is not only without but against the word of God 2 We ask at the Patrons of Prelacy whether they judge it essential to the constitution of the Ministerial political Church If they judge it essential doth it not necessarily follow that all the Reformed Churches of France Holland c. are no ministerial Political Churches and that all ordinances dispensed in them are Nullities yea that the Churches of the vallyes of Piemont called the Albigenses which by all historians have their original deduced from the Apostles were not such seing 〈◊〉 the confession of all they never had Prelacy from their begining of Christianity to this day which is contrare to
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
to obey these be asserted is there not a door opened to the introduction of any Religion what soever And a power granted to and established in the Magistrat to make void all obligation of obedience to God Which to us is terrible to think on Are not our Antagonists then forced either to assert this power on the Magistrat Or els to prove the mater of these Covenants to be sinful and unjust and consequently not obligatory on this Church One of these two they must do before they can expect our obedience to the present lawes anent it We grant some of that party have undertaken this task as to the last but with so small fruit that on a serious and impartial perusal of their Argueings about it we continue more confirmed in the contrare then before the said perusal whether this proceeds from our dulness and incapacity to reach their arguments or the weakness of the same we leave it to the unbyassed to judge 3 We assert that whatever the Magistrat may do either in causing or dissolveing of Church relations and engagments yet he cannot do this immediatly and of himself but by the Church and the reason is as the fixing and establishing of Churches relations and engagments betwixt Ministers and Churches does arise and flow from Christs institutions and precepts in his word so the application of these to individuals in the Church either in causing or dissolveing them is in the Church and not in the Magistrat he may command the Church to act her part in this but cannâ—â— do it himself for the power of calling and mission belongs to the Church not to the Magistrat as all Divines ancient and moderne assert and as we suppose is sufficiently proven afterwards Arg. 4. The way of the Curats entering into Congregations puts a bar on our subjection to them that we dar not owne them for the lawful pastors of this Church for as their entry is without the Church and the way that Christ hath setled in his hous for that end so they have come in on congregations in wayes which we judge corrupt and without all warrant from the Word of God the practice of the primitive times In the search of Scripture and pure Antiquity we find that ordination by Ministers the election and call of the people was the way by which Ministers entered into congregations and not the institution and collation of the Bishop nor the presentation of Patrons which as they have their pedegry and origination from Popery a part of the tyranny of that Hierachy so they are but late human inventions derogating from vitiating the institutions of Christ about this mater and that several wayes as 1. This way of their entry by the Bishops institution and collation does suppone that their ordination does not sufficiently impower them to the exercise of the Ministery without a further licence which is contrare to the end of ordination the nature of the Ministerial power that by vertue of its ends and the commands of Christ does bind the persons invested therewith to its exercise without which he cannot prove faithful to his Master â—or attain the ends of his Ministry the conversion 〈◊〉 edification of sinners It is true the Bishops dominion in subjecting of his Creaturs to him is strengthened thereby but it everts the very end and nature of ordâ—naâ—ion that by this device is only made to give poâ—entiam remotam not proximam 2 The Paâ—â—ons presentation as it takes away the peoples right of election and consent granted them by Christ Jesus so it suppons ordination to give no right to the mantainance or at least suâ—pends it the effect of presentations being in the grant of all to give a right to the stipend which we assert according to the word to be the effect of ones being the Pastour of such a people who by divine commands are bound to maintaine him in all outward necessaries for his incouragment in the work and enabling him to do those duties both common and special which he cannot do without it To say one is the Pastour of such a congregation and yet hath not just right to the provided maintenance is against the commands of Christ and the practice of the Church in many ages But as this is amongst the many other pieces of slavery unto which men throw ambition and lost have subjected the Church of Christ so the Curats entering this way we cannot receive nor give up ourselves to them as our guids and Pastours under Châ—ist Arg 5. Mâ—ny Congregations into which the Curats are entered are under a standing obligation to their former Pastours not only on the account of the pastoral relation betwixt them but for the engagments they came under to such an their call and reception of them which is not dissolved by any thing we have yet seen sure we are the Magistraâ— can not do it Obj. Solomon for the Crime of Tâ—â—â—son Committed by Abiathar against the state banished him from Jerusalem where the Tabernacle was and Confined him to Anathoth his owne inheritance by which he habitually disinabled him from exercising the priests office Therefore Magistrats may depose and exautorat the Ministers of the Gospel Ans How wide and inconcludent is this consequence it is only said in the text 1. Kings 2 26 27. that here moved him to Anathoth which is but a Civil sentence Obj. 2. It is said vers 27. that Solomon thrust him out from being priest unto the Lord. Ans Solomon did this consecutive and not formaliter it was a necessare consequent of his deserved sentence of banishment to which he was bound on the justice of the sentence to yeeld and submit a consequent that will necessarlie follow on the deeds of others to whom our adversaries will not grant the formal power of exautorating of Ministers suppone a man by smiting or a physician by administring unwholsome physick do habitually disinable a Minister to the exercise of his ministrie will it therefore follow that he doeth depose him from his ministrie or hath the formal power of so doing No wayes And seing the Scripture is plaine in shewing the accomplishment of the Lords word spoken against the house of Elie by Samuel in removing of Abiather and in him Elie's house from the High-priest-hood and also the way how it was done not by a formal sentence of deprivation devesting Abiather of his office but by a civil sentence of confinement to Anathoth that necessarly remoâ—ed him from the Tabernacle and disinabled him to â—o his office there why do men contend But ambition to gaine its designe will keep at any hold how weak soever Obj. 3. As this deed of Solomons did discharge Abiather of his former tyes and obligations to the exercise of this office in the Tabernacle and opened a door for bringing in another priest in his roome so we think the Magistrats sentence now does the same to the ejected ministers seing they are bound to submit to
of our ministry in the places to which we were to be confined was a piece of policy invented to cover the too visible encroachment on Church power in the first act of Indulgence which was known afterwards to stumble many that the mater might be more smoothed and goe the better down while the designe was the same which was as is said to bring our ministry in subjection to the Magistrat in the maters of God and without noise to obstruct the spreading of the Gospel and to ruine our cause for attaining of which we have not yet seen a more succesful like piece of policy then this of the indulgence Resolveing as bath been said to unfold our hearts and to keep nothing up anent what is truly greivous to and buâ—dens our consciences in the commands and impositions of these times we shall adde other reasons to these which with the former are the grounds of our dissatisfaction with and non-approbation of this indulgence as 1. In the Narrative of the 2. act of indulgence it is declared that this pretended favour is provided for a remedy against the evil of Conventicles by which we understand the assemblies of the Lords people for hearing of the word and partaking of other ordinances from faithful Ministers of the Gospel which the execution of laws made against the same hath not suppressed As this narrative speaks to all the designe of the indulgence so it shews what we are to expect as its consequence if approven by us to which we dar have no accession directly nor indirectly for by our allowance and submission we shall not only prove active in hindering the propagation of the word for the future but also shall consequentially condâ—mne the former practice of the Lords servants and people in preaching and hearing of the word that hath been blessed and made not a little succesful to the advantage of the truth and the benefite of many souls 2. Many by this indulgence were assigned and sent to other congregations then these they had formerly served their Master in before this revolution in the Church As we judge the former relations to particular flocks over which the Holy Ghost and not the State had made them overseers to be yet in force and not dissolved by all the violence used against us so we think our approbation of this indulgence would not only justify the unjust usurpation and violence in casting them out but likwise would have made void the former and yet standing relation to these respective congregations in which we darre have no hand but in the way Christ hath appointed and was formerly used in this Church seing it will no question both strengthen the Magistrat in his unjust encroachments on the Government of the Church and be a practical acknowledgement of him in all he hath done in this mater 3. By one clause in the 2. act of indulgence appeals are allowed and authorized from the indulged to the Prelats Courts which does subject and directly subordinat them to these in the exercise of government and discipline which is known to be contrare to our Covenanted and well grounded principles The truth is we look on this with other particulars in that indulgence as a device framed of purpose for gaining all these ends and intents upon us which by violence hath been formerly designed against us for establishing of Prelacy and Erastianisme 4. As some of the Rules are impracticable so others of them do not a little reflect upon the practises of Christ and his Apostles recorded by the Evangelists who preached in houses and fields If we understand our Christian profession aright we must take ourselves bound by many commands and precepts in the word of God to imitat Christ and his Apostles in their performances of the duties of Religion and righteousness which are of purpose related in the Scripturs for this effect Do we not find from these sacred records Christ and his Apostles preaching in houses and fields as occasions offered never declining to teach and instruct the people in these as the present exigence required although they had the opportunity of and accesse to the Synagogues which is denyed us as to the places allowed for publict worship Do not these practices of Christ and his Apostles say that as preaching in houses and fields is in it self noâ— sinne but lawful except we resolve to make Christ â— transgressour so in the like cases and under the like câ—lls we are bound to do in this as Christ did before us who can get this shuned Amongst the many designes aimed at in this indulgence and in part obtained by it we know the deviding and breaking of our party was a principal one which at first actuated and set on foot this device amongst us but we hope without the fruit our adversaries exspected to have reaped thereby to the advantage of their cause for whatever difference there hath been or yet is amongst us in our practice in relation to the indulgence we are all agreed in the preceeding exceptions against it and if there had been accesse for representing the same to our Rulers our unanimity and concord in these had been more discovered and made known to the world then it is There is no charge with us of our known and professed judgment about the Government of the Church in its true distinction from and independence on the Magistrat as is afterward expressed What ever was our perswasion in this represented to the world in our publick confess on of faith we yet throw the grace of God resolve to cleave to having never seen or heard of any thing in all the times that have gone over our heads to cause us alter our apprehensions of this mater in the least Some who take hold of all occasions to reproach us are pleased to represent some their acceptance of this indulgence as contradictory to and inconsistant with our former professed principles anent Church Government yet any that considers what was shortly hinted at to the Councel at the receiving of this indulgence and what was more largely declared by them to the congregations at their first entry will be sufficiently convinced of our constant adherence to our former principles which by this acceptance is not at all changed It is expected from the lovers of our righteous cause that nothing shall be done by them to ward the furtherance of the evil intents of this indulgence but rather an endeavour to counteract and ineffectuat them that our opposites may have no benefite therefrom to the prejudice of the interests of Christ for which we contend SECT VI. The nature of Church Government as distinct from and independent upon Magistracy explained HAving proceeded thus far and dispatched the first three things we proposed to speak to in the beginning we shall now enter on the last the Supremacy Ecclesiastical that is now by law annexed to the crown established in his majesties person and successours and sensed by law and practice Let
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
Scriptures for a pairt of the Churches Canon and rule seems to draw a barr on much of the Romish trash which is condemned thereby but does not the prelates boldness in violenting and forceing of them in answering of our arguments and maintaining of their concepts remove this barr and lay the door open for what they will for howbeit the Scripture speaks against the worshiping of Creatures Images Angels and Men and chargeth these practises with idolatry yet Thorndike and most of the now prelatical gang purge the popish masse the worshiping of the host of the virgine Mary Images Saints from idolatry and superstition How impudently bold are the Erastians in wresting the Scriptures used by their antagonists in which they are not inferior to the Socinians and the most noted hereticks of the Church but we must say with lesse shew of reason as will be evident to any that will compare them together in their comments What security can the Church promise her self from these mens principles and wayes who build their conclusions on such foundations which if once admitted overturns all But alas when to enlarge the Magistrats power and to give support to their wild assertions about it the divine authority and doctrins of the Holy Scriptures are boldly contradicted and all Religion ultimatly resolved into the Magistrats Conscience and Lawes as Hobs Leviathan Parker others undertake to make out against the foundations superstructuâ—s of our Religion are they not thus pulled done to uphold the Magistrat to extend an immense power in him but we hope to the external shame confusion and ruine of the cause for which they contend How much doe we finde that saying of Pauls 2. Timoth 3.13 verified in these men evil men and seducers shall wax worse and worse deceiving and being deceived but our confidence is that their folly being made manefest to all men they shall proceed no further for the cause which they oppose is Gods and that which he must owne and plead seing the Royal prerogative of his absolute Soveraignity and Supremacy are intrinched upon and struck at â—â—y his Creatures the wormes of the earth who contrare to their indebted and professed subjection to him assault his throan and invade the regalities of his high and glorious Crowne which he will uphold OH that all ingadged in this warr against the Lord and his anointed would read and consider the Second Psalme and yet hearken to what is there foretold anent the issue of it which will be sad and heavy to them that obstinatly set themselves in opposition to Christ and his Kingdome Let none that side with Christ in this quarrel be affrayed or ashamed to appear in its defence against all sorts of opponents for as we have the full light and evidence of the Word of God to justify its righteousness from the reproaches of men So we have the righteous and Almighty God to take our part who on the account of his justice and Supream dominion is ingadged to owne them that owne him in this cause In contending for these we contend not for honours dignities and the riches of this world but only for the Lawes Ordinances and Servants of Christ Jesus and that obedience and subjection to him in them that he requires of all in his word yea for the Royal dignities supereminent prerogatives of his righteous and glorious Crowne which the Father hath placed on his head giving him a name above all names that in the name of this JESUS all knees should bow yea shall bow Who needs to be affrayed who owne such a King and have him on their side who in his own persone overcame Triumphed over all his enemies yet againe will doe so in the persones of his weak contemned and persecuted servants people The Lord build up the walls of Jerusalem make her a peacable habitation Amen
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