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
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
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
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
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
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
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
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
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
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