Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	reject_v	2,895	5	9.0049	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46641	An apology for, or vindication of the oppressed persecuted ministers & professors of the Presbyterian Reformed Religion, in the Church of Scotland emitted in the defence of them, and the cause for which they suffer: & that for the information of ignorant, the satisfaction and establishment of the doubtful, the conviction (if possible) of the malicious, the warning of our rulers, the strengthening & comforting of the said sufferers under their present pressurs & trials. Being their testimony to the covenanted work of reformation in this church, and against the present prevailing corruptions and course of defection therefrom. Prestat sero, quàm nunquam sapere.	Smith, Hugh.; Jamieson, Alexander.	1677 (1677)	Wing J446; ESTC R31541	114,594	210

〈◊〉 fulness of prelacy to the well but not to the being of the political Ministerial Church which they grant ●ay be such without it as most of the former opinion ●●●ld 3. Others that lean not to Scripture for the 〈◊〉 of prelacy in the Church found it upon Ecclesia●●● 〈◊〉 ●●●stitutio●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 mat●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 Scriptur●-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 lite●● 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 thes● 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 ●esse● 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 ●or made to appear from scripture how will their office 〈◊〉 of divine right and how can it be expected from 〈◊〉 ●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 wh●●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

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 end● 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

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 superstructu●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 ●●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

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 〈◊〉 ●●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 Offic●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 la●● 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 exer●●●●● 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 obe●●●●●● be first and primarily Maters of faith must 〈◊〉 they be perfect in these also How our Oppo●its will defend our arguments for the perfection of the Scripturs in matters of faith and manners against the Papists who in this speak more consequentially then the Prelatists and maintaine the former affertion is unintelligible to us For our arguments plead as much and as strongly for their perfection in the one as in the other But must it not be a desperat cause that needs such a prop to support it 13. In the last place We humbly offer the following particulars to be considered by all nothing doubting that when they are duely and seriously weighted it will soone appear that our exceptions against Prelacy are not light and groundless As 1. There is no good to the Church and immortal souls attainable by Prelacy that may not be win at without it It is a sure truth that every ordinance of Divine institution hath it's proper good to the Church in order to which as it's end it was appointed by Christ which is not easily reachable by other ordinances As will appear to any on a particular condescension for as there is nothing defective in divine institutions so there is nothing redundant and superfluous Now we desire to know what is that good to the Church and immortal souls that cannot be obtained without Prelacy let our Antagonists give instances If they think that ordination and jurisdiction is the good that the Church hath by prelacy we offer to prove from Scripture and antiquity as hath been done before us without a reply yea and granted by many of them that Presbyters have the power of ordination and jurisdiction and the truth is it was never questioned by any but yeelded by all till of late for we have not only instances in Scripture and antiquity for Presbyters exercising ordination and jurisdiction but the reason that all gave for it was that the ministery conferred by ordination consisting of the power of order and jurisdiction as it 's integral constituent parts persons ordained receive the power of both If this be a truth why may not the Church have these by Presbyters as much to her advantage and benefite as by Prelats But son e say there can be no unity or peace in the Church without Prelacy The contrare is evident from the Churches experience in former later times for as the Church was never more rent and filled with contentions and schisms then under by Prelates of which there are innumerable instances in history so there hath been much flourishing unity and peace under Presbyters in Churches that wanted Prelats as is to be seen in the present case of the reformed Churches and will be evident to any that is acquainted with and seen in the records of the Church what unity peace hath the Churches of Britan and Ireland beyond other reformed Churches Yea is there not more of these among them then is with us at this day But what sayes unity and peace in the Church if they have not truth and righteousness for their cement and foundation which are seldome the attendents of Prelacy But some place the good of Prelacy in the oversight and inspection it takes of Ministers

and 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 i● 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 Ambass●dou●s being sent by him to all finners for attaining and carrying on the great ends of the Gospel th●●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 t●uth is th● 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 infe●●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 ●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 a● 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