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
necessare righteous from the Word of God before their obligation can be admitted received which we have laboured to doe in this following discourse And if from it our Covenants and Oaths doe appear to be just are we not assured that the corruptions and sins engaged against by such divine tyes and relapsed into contrare to these engadgments doe provoke our Holy and righteous God to the inflicting of all those plagues and judgments threatened in the word against the violators of such sacred bonds And if this be a truth as we hope none will deny what can we then expect to our selves posterity if reformation repentance doe not prevent but ruine and desolation according to every ones accession to these evils which no doubt are crying for vengeance on this declining Church Next We pray your Lo. to consider that we build our conclusions on no other foundation then our worthy reformers in this Church and others laid downe in their arguments and debates against popery which for its want of and opposition to the holy Scriptures they have condemned for an Antichristian defection from the doctrines of Christ We hold to the sufficiency and perfection of the holy Scriptures resolving thorow the Grace of God to admit of no other rule of faith and obedience in the maters of our God but these what they condemne we must renunce whatsoever doctrins or practises in the house of our God want their authority and approbation we cannot yea dar not admit The experience of the Church in preceding ages shews what mischeifs the opening of this door hath brought in upon her to the almost uter ruine of all her concerns The present grouth of popery and the quick advance it makes among all degrees of Professors in this and our nighbouring Churches sayes to all we suppose to your Lo. that the fasety preservation of the protestant reformed Religion does in all prudence require that its real and sincere friends should be encouraged and not thus persecuted with violence which no doubt tends so to the weakening of the Protestant interest cause that in one of Queen Elizabeths Parliaments it was judged a sufficient reason not only to restraine the rigide pressing of conformity but likewise to encourage all Non-conformists who in those times were looked upon as stout antagonists to popery and such as might be employed entrusted and made use of in opposition to it Is it not to be feared that the â—ope having his instruments and emissaries amongst us for working out of his designes on these Churches which all his former engines have not hitherto effected and finding through our confusions and distempers the occasion fitted for his purpose hath no question a secret active hand in influencing and increasing of this violence which if the Lord in his mercy to this many wayes afflicted and ruined Church doe not prevent will facilitat his longed for much endeavoured designes against the reformed Religion in these Ilands And however we are represented to your Lo. as unfriends to Religion and the interests of State as if they must ruine if we stand yet the experience of past and present times beside our publick confessions doth sufficiently witnesse how malitious our adversaries are in this unjust calumny We are no innovators nor pleaders for innovation in Church or State but do hold adhere to and resolve through the grace of God to maintaine the reformed Protestant Religion against all sorts of enemies as it is contained in the holy Scriptures summed up and breifly comprehended in the Confessions of faith of the reformed Churchs especially in the Confession of faith Larger shorter Catachismes of this Church in opposition to all Popish Arminian Socinian and Sectarian errors and innovations We hold for our maine rooted principle the holy Scriptures to be the Word of God the absolute perfect and only rule of faith and maners not needing any supplement of Ecclesiastical tradition yet we do not deny Antiquity its due respect use reverence and although we maintaine that every Christian of what rank degree soever ought to study be conversant in the Scriptures yet we acknowledge the necessity and great use of a Gospel standing Ministry and receive the directive authority of the Church not with an implicit faith but with the judgment of discretion We hold the teaching of the Spirit necessare to the saving knowledge of Christ but absolutly deny that the Spirit bringeth new revelations in maters of doctrines worship Government but only that he opens the eyes and enlightens the understanding that we may perceive and rightly take up what is of old revealed in the word by the same Spirit We rejoice in Christ Jesus having no confidence in the flesh or in a legal righteousnes desireing to be found in him who of God is made unto us wisdom righteousnes sanctification and redemption yet we constantly affirme good works of piety towards God of equity and charity towards men to be necessare both necessitate precepti medii our Ministers presse on themselves hearers the necessity of Regeneration as the solid fundation of good works the severe strict exercise not of a popish out side formal but of a spiritual real mortification and self denial We extol all ordinances of divine appointment but reject all humane inventions especially religious and significant not institute ceremonies in the worship of God It ought to have no little weight with your Lo. that by using of such violence the most sober judicious universally religious and industrious part of the subjects and consequently the most useful and stedfast to his Maj true interest and honour are exposed to dayly vexation and trouble to the great dammage and prejudice of this Nation and Kingdom We suppose that upon an impartial view it will be found that the choice and better part of the subjects is dissatisfied with the Government now introduced into this Church and consequently obnoxious to the severity of the lawes enacted against non-conformists and of what dangerous consequence this may prove to Church and State we leave to your Lo. most serious consideration We know the certaine issue of all maters is known to God only but if we shall take our measures in conjecturing at future events from the working of present causes there is all rational ground to fear that there are dismal and heavy times coming on this nation which by taking and fallowing of right wayes in the present juncture of affaires your Lo. may prevent and if not done will no doubt afford mater of bitter sorrow repentance to your Lo or children afterwards It is shall be our hearty prayer to God that your Lo. may have the Spirit of wisdome and of the fear of the Lord poured out upon you to foresee the evils that are hastening towards us and in time to hide yourselves this Church Kingdom from them Is it not apparent to all that conscience does not
suffer no small prejudice through our silence we have 〈◊〉 on a resolution to give to the Christian world an account of 〈◊〉 grounds of our practises for which we are this day 〈◊〉 â—uch reproached and persecuted And seing there is no 〈◊〉 in the ordinarie road to give a due and just information 〈…〉 â—ase to our Superioures by supplications petitions 〈…〉 â—â—â—onstrances allowed by scripture and natures 〈…〉 â—eason of the influence power of our adversaries 〈…〉 but expect that much justice from all as to excuse 〈…〉 doing of this in this way which the vindication 〈…〉 ourselvs for its sake in the present juncture 〈…〉 â—ecessary for finding in the present 〈…〉 that we cannot without betraying of the Gospel and of our immortal souls for which as Ministers and Christians we are called to contend on all highâ—â—â— paines keep any longer silence but that we 〈◊〉 give warning to all of the imminent dangers that threaten Religion in its purity and power we look upon it as our indispensible duty by clearing truths and practises 〈◊〉 much now condemned to endeavour the prevention and recovery of all from the snares they are in danger of and engaged into wherefore in all Christian sobriety and humility we crave leave to open our hearts and mindes to all as they are concerned in our case 1. Anent the cruel and iniquous procedour used against us 2 Our practise of preaching and hearing of the Gospel of Christ by Ministers and people yet adhering to the covenanted work of Reformation in opposition to Prelacy and Erastianisme 3 Our not approving nor allowing of the late indulgence although as to the preaching part of it it hath been by some of us in so far practised 4 and lastly anent the Supremacy Ecclesiastical as it is now established in his Majesties peâ—son and sensed by law SECT I. Of the act of Glasgow with raisons why submission could not be given to Prelacy WE love not to insist on the first and if it were 〈◊〉 connected with some other things that moâ—â—â— concearne the cause and touch upon it then any ouâ—ward interest of ours we would incline rather 〈…〉 it in perpetual oblivion then thus to talke the 〈…〉 of past and present actions the mentioning of 〈…〉 cannot but reflect on some whose 〈…〉 to us then they will readily admit themselves to beleeve But we must not decline what in the present case is necessarie for vindicating of our righteous cause struck at and wounded through our sides We shall only touch a few instances of many that might be produced and are yet fresh in the memories of this generation and we fear if Historians prove impartial will speak to the disgrace of these times in the succeeding ages As first That almost unparalleled Act of the Councel at Glasgow Octob. 1662. whereby at one stroke a number of Ministers above 300 without all legal precedour were violently cast out of their lively hoods and inhibited the exercise of their Ministery and thereby a great number of Congregations laid desolate And for any thing known to the Councel at their making and publishing of this Act all the Ministers of the Church of Scotland a very few excepted might have been throst out and ejected thereby and so the whole Church laid waste and dispossessed of the Gospel and it's ordinances in which condition shee might have continued long enough to such a hight of prejudice and loss which the moâ—â—â—-cryed-up good of Prelacy could never have 〈◊〉 â—â—â—ed sit in this or the following age Was it not eâ—â—â—ent from the astonishment that the disappointâ—ent of the designe of this Act had on our Rulers in 〈…〉 did not obey the law in subjecting to Prelacy 〈◊〉 â—â—â—mission that it was passed without mature deâ—â—◠〈…〉 ouâ— and was influenced by the impatient Zeal 〈…〉 instigation of the Prelats to the precipitation 〈…〉 which since hath been lamented not 〈…〉 by many of that party who have never 〈…〉 on â—ight methods wayes of cureing the distempers confusions caused by this act to the Church of God amongst 〈◊〉 We remember of none like to this but that of the Interim of Germany in the time oe Charl. the V. A precedent we think that should not have been imitated by any Christian protestant State considering it's wicked designe bad success to it's contrivers At the passing of this Act of Councel it was not unknown to all that the Ministers ejected by it were for the generality of them young men educated and indoctrinat in the Presbyterian principles neither could it in rational judgment be supposed that in such a sudden and unexpected revolution of affairs in Church and state persons of any conscience could so suddenly be moved to change the Principles they had received and so long been in the practice of without the least offer of any convincing reason to the contrary In this case to inflict so heavy a punishment on Ministers and Congregations without any endeavours previously used for their information looks to be a streach beyond the bounds of charity and justice which according to all laws Divine ecclesiastick and civil allows time and patience in dealing with persons erring in the matters of God for bringing them to the conviction of their errours before the passing inflicting of a sentence a piece of justice observed in the-darkest times of Popery and hottest persecutions on the Church of God as is evident from the records of these times 2. Besides in all executions of laws on persons found transgressing the same there useth to preceed the sentence and infliction of the penalty 〈◊〉 judicial trial and conviction of the transgression thâ— natural right and priviledge of all subjects observâ—â—â— all well governed States in the World whethâ—◠〈…〉 or heathenish For in the administration of justice to the subjects there ought to be an application of the law to persons supposed guilty of it's violation by a judicial sentence not only adjudging them to the penalty but declareing the guilt as the meritorious cause of such punishments which cannot be done without a judicial trial and conviction by confession or witnesses But in our case no such thing was observed no not so much as an hearing allowed us Moreover in this act the Ministers of the Gospel were under highest paines discharged and forbidden the exercise of their Ministery which they had received from the Lord and not from the State and this antecedent to any Church sentence or ecclesiastical conviction of guilt deserving so heavy a punishment an encroachment on Church power without a precedent in this Church and in all others â—â—cept that of the Interim of Germany condemned on â—hat very head both by Popish and Protestant writters 〈◊〉 a reatch beyond the Limits set to the Magistrats poâ—â—â—◠〈◊〉 the word of God Is there not here a Punishâ—â—â—â— formâ—â—ly ecclesiastick inflicted by the Magiâ—â—â—â—â— without owning of the Church to whom the 〈◊〉 of such punishments does properly belong 〈◊〉 by whom
they were time out of minde exerâ—â—ed But this with other Acts of the like nature which followed was suitable to the basis and foundation on which the new superstructure of â—hurch government was founded and built the â—â—premacy How visible is it from this act the 〈◊〉 used for bringing in 〈◊〉 prelacy the frame of the 〈◊〉 of Parliament anent it and the Supremacy 〈◊〉 proâ—â—dour in executing of the same that the designe was not only to subject the Church wholly to the State but to rob her of all power which the prelates perceiving laboured to help in their after outting of Ministers not comprehended in this Act some of them complaining that Ministers should be exautorated by the Magistrat without any Church sentence preceding but more of this afterwards But supposing this to be within the compasse of the Magistrats power yet how unproportionat was the penalty to the alleaged crime if there had been heresy in doctrine or scandals in life conversation a justification might have been made of this sentence but for simple non-conformity to prelacy that had been by Church State exploded from amongst us as an high corruption in the government of the Church and its reentry barred with the solemnest Covenants and oaths that ever any Church or Nation came under we say for such a crime in such a case to take from Ministers as men their lively hoods and as Ministers their Ministery dearer to them then their lives is a punishment when weighted in the ballances of equitie and justice much beyond we are sure the demerit of the cause especially considering that the Persones imposeing conformity and punishing others so severely for refusing it were the same for the most part that had made and enacted lawes severe enough against it What is prelacy a jewel of so much worth that the Church of God cannot be well without it have we not found the contrare from the experience of past and present times Although we should be judged uncharitable in this yet we mâ—â—◠〈◊〉 it that they who see not this do either 〈…〉 eyes throw carnal interest or wilfull 〈…〉 â—â—â—inst all evidence that not only Scripture but the effects of Prelacy in this Church affords to all men Or els fight against their light If we take our measures by the true interests of the Church or these things wherein her true welfare does consist we shall undoubtedly and undeniably see that prelacy is not of that worth and use to the Church of God as to inflict such grievous punishments on Non-compliers with it sure we are soundness of doctrine purity of worship and holiness of life have flourished in this Church without it and since its erection these have come under a sad decay Obj. But many place the demerite of these severe punishments in the disobedience to the lawes establishing Prelacy the now great cry of these engadged in the present course for justifying of all enormities committed in the administrations of government Ans To this we say first that all Divines and Lawyers assert if non-obedience be seperated from contempt of authority as in many cases it may be that the demerit of disobedience is not rigourously to be pursued with punishments especially of so high a naâ—â—â—â— as these inflicted on us for meer non-conformity and the reason they give is because there are and maâ— be such things in non-obedience as will to â—â—â—â—teous judges not only alleviat the guilt thereof 〈◊〉 discharge it from disobedience let be contempt 〈◊〉 authority as invincible ignorance inability 〈◊〉 of passion the tendencie of the thing commanded 〈◊〉 sâ—me cases to the everting of the end of the law â—â—â—â—ch in such cases is presumed not to be the will of 〈◊〉 makers the disposition profession of persons 〈◊〉 â—â—dieiâ—nce-manifested in all others things c. if our known and professed principles extant in our publict confessions and treatises on this head with our actions in all other matters relating to authority be admitted and beleved we will have as much so say for freeing of our non-obedience to lawes in this matter from contempt of authority as any Give us the just liberty of our Religion in preferring of God our absolute and Supream Soveraigne to all others and in yeelding to him that obedience he requires of us in his word and none shall be found more obedient to Authority in all things that do not intrinch on this We do solemnly professe and in the sight of the alseeing God who searches the hearts and reins that this and this only is the cause why we cannot give obedience to the lawes establishing prelacy for upon all the search we have made we cannot find a warrant for it in the word of God that perfect rule of Religion and Righteousness but find it contrarâ— unto â—lagainst the precepts and institutions of Christ â—â—sus anent the government of his house This being our perswasion we are not able to evite the force of these obligations of our Covenants and Oaths made to God and one another against it to the strick observation of which we are by commands and threathings contained in the word most indispensibly bound and from which tyes no humane power can loose us Is it not a sad matter in this case that we meet with no other thing from any for satisfying our consciences and bringing us the length of cheerful obedience in this thing but the cry law law which in the matters of God can be no sure bottome to our consciences 〈◊〉 seing we as Christians are under a law antecedent 〈◊〉 superior to that of mens Secondly Where the guilt of disobedience is truly sound yet the sentence passed against it ought cheefly to respect the matter of the disobedience and according to the quality and circumstances of it the punishment should be proportionated there are no divines or lawyers that we know of but hold this and it is beyond disput evident from the judicial lawes of the Iews enacted and established by God himself for the administration of justice in that Common-wealth for the guilt of disobedience being alike in all deeds contrare to law disobedience in smaller matters sould have as heavy punishments inflicted on the contraveeners as in greater which all acknowledge to be a strange solecisme in government contrare to all natural equity and justice the basis and ends of government Thirdly And that our non-obedience to lawes erecâ—â—ng and establishing prelacy is so high a crime in itself as to deserve such punishments as have been statute and execute upon us we do not yet see especially while we consider 1. The little evidence as hath been said for it in the word of God Some of that party â—â—â—e racked their witts for finding out its divine right and institution as Ioseph Hall and some others but wiâ—h so little successe as hath forced many of them to â—â—â—te that plea and take them to arguments of another â—â—ture 2. The confessions of some who plead for the
〈◊〉 fulness of prelacy to the well but not to the being of the political Ministerial Church which they grant â—ay be such without it as most of the former opinion â—â—â—ld 3. Others that lean not to Scripture for the 〈◊〉 of prelacy in the Church found it upon Ecclesiaâ—â—◠〈◊〉 â—â—â—stitutioâ—s canons customes which they take to be the Interpreters of Scripture in this debate as Dounhame and others with him that make most use of antiquity 4. Others more moderat pious and more learned then the rest do so clip its wings that they bring it to a meer constant presidency in the meetings of presbyters for government making it a pure non-entity as to what is established by law amongst us and for which they bring no Scripture of which judgment was that godly and learned Bishop Usher who for knowledge in all the controversies of the Church especially in Antiquity was Nemini secundus 5. Some others argue for it as a matâ—er of indifferency that may be received or rejected as Churches and states see it fits their interests asserting that all its authority and goodness depends upon and flowes from the power that brings it in thus Stillingfleet 6. Some of that party have fallen on a new method for justifying its divine right being straitened as it seems with our arguments and the weakness of their owne alleadging that Presbyters were not institute in Scripturâ—-times by the Apostles that all Ministers mentioned in the Scriptures were Bishops in the sense controverted as Doctor Hammond but his evidence from Scripture and antiquity is so dimme that for any thing we know he hath gained few or none to follow him in this 7 These of the court party place all its goodness in the authority lawes establishing it granting it signifies nothing antecedently to these 8. If we shall consider prelacy and view it in its several parts as it is by law constitute and setled amongst us and bring them to the test and rule of the word of God that we may give judgment of them according to it how liteâ—â— of prelacy will be found to be of divine right 〈…〉 the confession of our adversaries of all that have appeared on the feild for its defence there is none that ever pleaded scriptural institutions precepts and instances for the Lordly titles eminencies and wordly dignities of the Prelats that are now annexed to their office nor yet for their civil places and power in the State nor for their several orders and degrees as Primats Metropolitans Archbishops c Or for the like among their dependents in their numerous and various distinctions of degrees of superiorities and subordinations as Vicars Chancelors Deans Arch deacons Subdeans Deacons Parsons c. whoever hitatherto did put pen to paper and contended for the divine right of prelacy never opened a mouth to plead either Scripture or antiquity for thesâ— except Doctor Hammond who argues for Archbishops and what is prelacy in its constitution amongst us without them The only thing debated betwixt us and our Antagonists anent it is the superiority of one Pastor over other Pastors and their respective congregations to the probation of which from scripture and pure Antiquity there are two things that must of necessity be made out from these first the sole power of Ordination and Jurisdiction and secondly Diocesan Churches made up of several â—esseâ— Churches and their respective Pastores and Officers in these does the essential difference lye in their owne confession betwixt Bishops Presbyters or ordinare Pastores none of which two hath been proven from scripture and antiquity And if that which differences prelats from other Pastores of the Church be â—or made to appear from scripture how will their office 〈◊〉 of divine right and how can it be expected from 〈◊〉 â—ho are under such strait divine engadgments against it that we should comply therewith and submit to the lawes injoining conformity thereto We complaine of the subdolous and uning enuous way of our opposites in this debate who always keep in generals and never condescend on the particular differences betwixt Prelates and Ordinate Pastores nor undertake to prove these and the truth is they cannot for they are forced to confesse that it is clear from antiquity that Presbyters have ordained sometimes in conjunction with Bishops and sometimes without them And for diocesan Churches with one fixed pastor over-feeing other Pastores and their flocks we cannot meet with the least probable evidence from scripture and pure antiquity we find no argument from our adversaries concluding this It is empty arguing to say there were Apostles there were Priests and Highpriests in the Old Testament there were seven Angels in the seven Churches of Asia therefore there must be Bishops now If they will from scripture make out the difference now assigned betwixt Prelats Presbveers in these instances of the Apostles Priests and Angels we shall yeeld the cause Let none therefore blame us in holding to this as a necessare consequence of our Antagonists succumbing in the probation of these things that a parity among the Ministers of the Gospel in point of power or office is of divine right for if in the institution of the Ministery there be alike power given to all called thereto there can be no superiority of one above another by divine right 9. It is a question much debated among the Popish school men and in which they are not agreed to this day whâ—â—ther their Prelacy be an order or office distinct from that of Presbyters or only a different degree of the same 〈◊〉 with Presbyters including no power formally distinct from theirs which last opinion asserts that all power acclaimed by the prelats is formally in Presbyters so that by office they are empowered to and may doe all that the prelats pretend to How hotly and stifly was this question tossed the Councel of Trent betwixt the Italian Gallican and Spanish divines which for this cause received no decision in this Councel but was left undetermined as before As is to be seen from the History of the said Councel 10. If any will consider our adversaries arguments for prelacy and compare them with the arguments of Papists especially Bellarmins for the Papacy they shall finde that they plead as strongly for the Pope or an Universal Bishop to the Catholick Church as for the Prelat or Bishop now controverted betwixt us as wil be made appear by a particular condescension if our intended brevity would suffer it We referre such as question this to the arguments of both and upon an impartial collation of the same we nothing doubt but it will be manifest Doth not the much courted and endeavoured reconciliation with Rome by the prelatical party in former and later times with their concessions to them for making way to this agreement speak this with full evidence As their denying the Pope to be the Antichrist their granting a primacy to him over the Catholick Church their purgeing
and their respective flockes of which they use to boast much But reason and experience do fully convince and leave us beyond all Doubt that this good is as easily and better wine at by Presbyters in their associated and presbyterated meetings lesser and greater then by prelats what can prelats do in this that may not and hath not been done by Presbyters to the great benefite of the Church as is manifest from the experience of this Church in preceeding times and now not alittle confirmed by the contrare Mworeover in the act of restitution Parl. 1. S. 2. Act 1. it is given for one Reason induceing to the bringing in and establishing of prelacy among us that it is most suitable to Monarchy What good this does or can bring to the Church we cannot divine we wish it had been instanced in the foresaid act we know the government of the Church considered in its due latitude and extent according to the presbyterian principles is truely and properly Monarchical for is not Christ Jesus the Supream and immediat head of the Church and do not her officers act in her government in an immediat dependance upon and subordination to Him as her King So that if the Churches government being Monarchical be the good intended and meant in this expression it is as much attainable without prelacy as by it but we suppose that this is not the good understood Next if by suteablenesse to Monarchy be meant that kinde of Authority and Dominion in Church officers in and over the Church that is exercised by kings and Monarchs and hath been assumed by prelats fince ever they appeared in the Church this is expressy discharged and forbidden to Church officers in her government Matth. 20 25. Luk. 22 25. How much Emperours Princes Kings and States have smarted by this dominion is known in history Some say it is the superiority and subordination of Church officers and judicatories that is understood in this act This may be had and hath been attained in the Church under presbyterian government both as to officers and judicatories the Pastour is superior both to Elders and Deacons c. the classicall presbytery 〈◊〉 above the congregational eldership the provincial synod above the presbytery c. Obj. there is not the superiority of one above the rest Ans but what good doth this either to Church or State we know it hath brought much evil to both but never any good that might not have been wine at yea and was not actually attained without it they that judge otherwise are bound to give instances which we earnestly beg they will doe we know this brought forth the Pope and did mid wife Antichrist into the Christian world But the thing we suppose that is truly intended is the bringing of the Church into a slavish dependence upon and subjection to the Magistrat for which we confesse prelacy is every way fitted how excellently did it serve the Pope in establishing of his Dominion and in bringing and keeping of all in subjection to him and albeit since the reformation the prelats changed their head in taking on the Magistrat in the roome of the Pope yet they retaine their use which exceedingly endears them to worldly Princes that affect domination in the house of God but is shall be proven afterwards this is contrare to the fredome of Christs kingdome his absolute supremacy and dominion over the same and is inconsistent with Christain princes their professed subjection thereto so that this is no good but and evill destructive of the true concerns of the Church 2. It is no small discovery to us of the evil and corruption of prelacy that it is much approven allowed and cryed up by all persones of profane dissolute and debauched lives except where it crosses their wordly interests and the reason of this is obvious to all for as corrupt and wicked nature does dislike all that is from God as opposite to its wicked inclinations and wayes so it loves and is in much liking with all that is friendly to and does encourage it in these Is it not visible that the encouragement which flagitious and wicked persones find for their impieties under the wings of prelacy is the true reason and cause for which it is so liked and cryed up by such In this it is contrare to Presbytery in its due and faithfull exercise which hath been and yet to this day is hated for its impartialitie strickness and severitie against all sorts of scandal in all ranks of persons high and low for this we appeal to the general sense and observation of all in these landes can we think that course to be of God which for this reason is approven by the generality of the wicked 3. Besides this does not the prelates opposition to the godly whom in rationall charity all are bound to judge such in reproaching oppressing persecuting of them to a strange hight of severity who in profession differ only from them in a point that depends on the meer will and pleasure of the Magistrat we say does not this declare godlines to be their quarrel and it to be inconsistent with and contrare to their interests which we are sure cannot be th◠effect of these means and wayes institute by God in his word whose end and tendency is to promove godlines and not to persecute and destroy it as is now done And whoever consider the constitution of prelacy the rules for its exercise to wit the doctrines and opinions of prelats about Church-power and government and the hight of Dominion they lay clame to over the Church will see that of its self it must be an enemy to true god-lines while it crys up its forme and layes it self out for advanceing of it in opposition to its power 4. It is received for a sure truth among all protestants that as the renewed nature of the Godly does hate and is an enemy to all that is contrare to and destructive of true godliness so it is the evidence and signe of the evil and sinfulness of a cause when it is disliked opposed by the generality of the truly sober judicious and humble Godly If we shall apply this to prelacy as it is established and exercised amongst us at this day have we not cause to suspect its corruption and to judge its descent not to be of God seing it is universally disliked and hated by the truely Godly which eminently appears in persons converted from wickedness and sin in which they lived before conversion what ever likeing they had to prelacy or hatred to presbytery immediatly upon their conversion they drink in an aversation from and hatred of prelacy and love to the contrare We know this was objected by Independents against presbyterians when the controversy about Church government was hot betwixt them But. 1. This objection was without any true cause as Independents were forced afterwards and at this day to confesse they finding upon trial that
But this is not the worst for in this act not only preaâ—hing and expounding of scripture by Ministers of Christ Iesus although in a family beside their own is judged to make a conventicle and an unlawful meeting but prayer also a common duty of Christianity is declared to be of the fame force so that no nonconforming Minister or any other may pray together on any occasion or for any cause what so ever but they shall be reputed keepers of conventicles and hable to the penalties adjudged by this law to such Is prelacy come to this height of opposition to godliness that it cannot stand and be secured except the worship of God in Christian societies be laide aside and its exercise discouraged to which there needs no such incitments in these times the generality of professors being prone enough of themselvs to prove negligent and stack in this matter under the odious names of Conventicles and by such penalties against them Are we such odious abominable creatures that none must joyne in Christian communion with us in these means and duties of worship that are of common obligation on all Christians but it must be forborne and laid aside or if we once open a mouth to and for God in any society we shall bring ourselves and others under the hazard of so severe penalties which in the pursuance of this law have been inflicted on some to the astonishment of its hearers But moreover all such meetings beside the imputation of sedition and other â—orrid evils with which they are branded are represented as the seminaries of separation and rebellion a charge if true that maketh them meritoâ—us of far heavier punishments then some of these decreed against them but from whence can this come Not from the nature of these exercises confidered in themselves which are nothing but the performance of some necessary commanded duties of Religion which all know to be the greatest means to and cements of union and obedience in Church and State not from the mater that is preached and prayed our principles for worship doctrine government are known being extant in our publict confessions which are of a contrare tendency If any say we preach principles of separation and rebellion They who assert this are bound to make it out of which we have heard nothing as yet and should have been condescended on and given for the ground of this act and not the performance of these truly religious exercises done by persones authorized and enabled thereto by the commands of God We require of all engadged against us to do us that piece of common justice they owe to all men in the like case that they will instance in the doctrines we preach and in the mater we pray wherein our meetings are become the seminaries of separation and rebellion if they can when this is done we shall either give a satisfying answer to the charge or els succumb to this act It is like some place this charge in our disobedience to the law Then it comes from the law and the Law makers and not from these meetings and the persons that keep them for antecedent to this law they were not in themselves seminaries of separation and rebellion according to this objection and if this be the effect of the law it had been more safe to have forborne it Whose work should be rather to prevent and remove the seeds of rebellion then thus to sowe them But this law in its narrative suppons these meetings to be such antecedent to its enacting but gives no hint at any reason for this heavy charge Others again fix the truth of this charge on our meetings for our withdrawing of the people from the allowed publict worship and the persons authorized by law to dispense the same If the act had only circumstantiated and described such meetings as had this effect and not taken in all religious Christian fellowship in the duties of worship something might have been said for justifying of this act in a conformity to the principle of Church government now setled by law without a wound to true piety but to make all meetings of Christians wherein any part of worship is exercised without an expresse licence from the prelat seminaries of separation and rebellion is in effect to condemne Christ his Apostles Ministers and Christians who in opposition to Heathenisme Heresy Profainness and shisme have under severe laws made against them assembled and met together for communion in the worship of God whose assemblies have been accounted unlawful Conventicles and loaded with many of these evils that are now charged on ours Dar any professing himself a Christian say that the meetings of Christ his Apostles and Ministers in houses and feilds who had the occasion of the Synagogues the ordinare allowed places for meeting in worship were guilty of separation and rebellion although charged with these or did sow the seeds of these evils Although none will affirme this yet we undertake to make it out from the frame of this act as it now stands Oh that such a law should be found in the records of this Nation which will speak if ever we returne to ourselves to the shame and disgrace of these times But as to our separation from the authorized publict worship with which some with great confidence brand us we shall consider it afterwards and see whether they or we be the separatists We forbear to speak to the penalties statute in this act against the contraveeners of it which on many accounts might be made to appear to be far beyond the demerite of the crime and an imitation of the popish cruelty who punished the Professors of the truth with punishments equal to those inflicted for treason in which this act is not short that adjudge the keepers of field Conventicles to death and confiscation of goods In the next place it adds not alittle to our grief under our present sufferings that although there be penal lawes against Papists and other heterodox persons yet no notice is taken of them nor any execution of the law upon them yea in one act of Parl. Caroli 2. Session 2. Act. 7. they are exeemed from the guilt and severity decreed against us which seems strange to us when theirs and our principles even in matters of civil government are compared theirs in the confessions of all Protestants are found to be incompatible with and subversive of that obedience and allegeance that is due from subjects to magistrats supposed by them heretical which was the true cause of the severe laws made against them that for some time from the beginning of the reformation were put to some execution but as to any execution now slackened and and laid by as an almanack out of date Are their principles and designs changed or their number any fewer yea is it not encreased beyond what they have been since the reformation But poor we are laid open to the lash of the severe laws enacted against us
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
who give it out to the world that we contemne a Ministery ordinances and are against hearing while our practice declares the contrare to all and for which we are dayly suffering We hold that as it is our duty to withdraw from and not to subject to the Prelaâ—â—â—s and their Creaturs so it is likwise our duty to cleave to our former Ministers in hearing of the Gospel and receiveing of ordinances from them as we can have access we have given reasons for the affirmative shall the Lord willing do the like for the negative 6 It would also be adverted that there is a great difference betwixt a Churches bringing in and carrying on of a defection willingly in a Church way and the Magistrats doing this of himself without the Church yea forcibly Ecclesia renitente ac reclamante although there should be no difference as to the mater yet there is much as to the maner and way to influence regular and diversifie ministers and Christians carriage under them all in the Church are to subject to the power proper and peculiar to her which they ought not to do to others usurping this power and taking it out of her hands 7 In this mater a difference or distinction is to be made betwixt the personal scandals and corruptions in ministers walk and administration of holy things and these that may be or are found in the way of their entry which may be such that although they do not invalidate their ministerie in their dispensing of the word and its ordinances to the rendering of these nullities yet may give sufficient ground to peoples withdrawing from and not subjecting to them as their lawful and sent pastours 8 There is a great difference betwixt a Church regularly constitute according to the Word of God in her ministerial political being enjoying the exercise of all ordinances in purity that comes afterwards while under that constitution to be intruded upon by the sole power of the Magistrat and persecuted in officers and members for adhereing to her constitution in opposition to the intruders and the corruptions brought in upon her by them against her consent and a Church declining from her former purity in doctrine worship and government abuseing her power to the bringing in and furthering of the said defection and universally concurred with and submited to in the same The first is our casâ— concerns the state of the question betwixt us and our opposites in the charge of separation thâ—y lay on us The question then betwixt us and our adversaries is not whether we may lawfully separat from publict ordinances for the corruptions and personal miscarriages of fellow-worshipers whether ministers or others as one in a little manuscript doeth maliciously or ignorantly state it we are still of the same minde with our worthy predecessours in their debats against the Brownists and Separatists as our practice this day doeth confirme in our assemblies and meetings for worship differing in nothing as to this from what it was before Neither is it whether it be simply or in it self sinful to hear receive ordinances from these who have entered by submitted to the prelates abstract from our present case for we grant the case may be in which it is lawful yea duty to hear and receive ordinances from such yea and hath been But the true state of the question is whether a Church or Churches constitute according to the rules of the word provided and settled with ministers regularly called and submited to should yeeld to the Magistrats and Prelates violently ejecting their ministers and thrusting in other ministers upon her not only without but against her consent in subjecting to such hearing and receiving of ordinances from them while the Magistrat does all this for furthering and perfecting a course of dâ—fection contrare to solemne Covenants and oaths by which they were oftener then once ejected and cast out of this Church To this we answer negatively that the Church should not subject to such in hearing and receiving of ordinances from them but ought to disowne and withdraw from these thus entered into the Church and complying with the introduced corruptions This conclusion we prove thus First They who have no just authority nor right to officiat fixedly in this Church as the proper pastores of it ought not to be received but withdrawne from But the Prelates and their adherents the Curates have no just authority nor right to officiat in this Church as her proper pastours Therefore they ought not to be received but withdrawne from It is expected they will not deny the first proposition all the debate will be about the second which we make out thus They who have entered into and do officiat fixedly in this Church without her authority and consent have no just authority and right so to do but the Prelates and their Curats have entered into this Church and do officiat therein without her authority and consent therefore they have not just authority c. The first proposition is clear and we suppose will not be gainsaid by our Antagonists seing the power of mission of calling and sending of ordinare fixed pastours is only in the Church and not in any other as all Divines do assert The Second is evident from maters of fact for there was no Church judicatory called or convocated for bringing of the Prelats into this Church all was done immediatly by the King acts of Parliament without the Church she being by violence disenabled to meet in her officers for fear of opposition from them a practice wanting a precedent in this and for any thing we know in all other Churches Object 1. But our Prelats were consecrat by the Prelats of the Church of England Ans What signifies that to the Church of Scotland and their just right to officiat in her suppone the office of prelacie were right and institute Does any think the Church of England would acknowledge the authority of Prelats consecrat here and subject to the same if all were done not only without but against her consent we suppose not Either the Church of Scotland at that time had no power of mission or els she had if she had none wanting prelacy then our Ministers were no Ministers of Christ Jesus and all ordinances dispensed in her for many years were nullities which some of our adversaties we hope will not say if she had the power of mission how came she to be neglected and usurped upon by another Church to whom she was not subordinat Object 2. But Presbyters cannot consecrat Bishops they being an inferior order Ans if it could be shown from Scripture that Bishops are not only an Order and office different from Presbyters but that they have a different ordination to their office from that of Presbyters it would say much but nothing of this can be made to appear from the Word of God But. 2. We ask whether consecration be different from ordination If
the sense and judgment of our Worthy Reformers who alwayes esteemed them pure Churches The truth is the consequence is so necessare that the most of the Prelatical party of the Church of England admit no Minister of the reformed Churches to officiat among them without reordination by which they fix a desperat Schisme between them and these Churches while they desire and endeavour reconciliation with Rome which speaks out the tendency of their principles If they think Prelacy not essential to the Political Ministerial Church as some of them do grant then our Church constitution as to all essentials was right our Pastores bound to feed and people to submit hear and receive ordinances from them Obj. Although Prelacy be not essential to the esse yet it is usful and necessare to the well being of the Ministerial Church Ans 1. As hath been said above we know of no good to which Prelacy is said to be necessate that is not easily attainable without it yea and is not win at in the reformed Churches 2 Then the former obligation on our Pastores and this Church must continue for if Prelacy be not essential nor necessare to the being of the Ministerial Churches the obligation which flowes from and is dependant on it cannot be discontinued by the introduction of Prelacy upon us it should rather confirme and strengthen this obligation in the opinion of such then dissolve it It is no question the foresight of this and other consequences of the like nature that forces the most of the now Prelats to maintaine the absolute and essential necessity of Prelacy in the Church against the evidence of Scriptâ—â—â— and Antiquity Obj 2. But what was done in the Year 1662. for the introduction of Prelacy in this Church was but a repossessing her of it that had been ejected An. 1638 Ans 1. The ejection of Prelacy Anno 16â—8 was but the puâ—geing of Presbytery from Prelacy that had been brought in upon it after Prelacy had been cast off by this Church in her first Reformation of Religion from Popâ—ry It is evident from Histories the books of discipline first and second acts of Parlt Particularly that of the Year 1592. the National Covenant and the records of the general Assemblies that with the Reformation of Religion in doctrine and worship Prelacy was also removed and cast out of this Church as an high corruption in her government So that from the Reformation of Religion from Popery Presbytery had the first possession It is true the Bâ—shops that then were did continue in their bishopricks and keeped their places in Parlt but without all Church power or jurisdiction that they had formerly exercised in the times of Popery predomming in this Church And when their Bishopricks came to vaâ—k â—horow death their places were not filled wâ—â—h others as formerly had been done till Morions Regency who for the legal right of their revenues which he laboured to enhance for his owne use and could not legalâ—y come at without some shadow of them endeavoured to bring them in of which he repented at his death as is to be seen in the history of the Duglasses which occasioned a hot contest betwixt him the Church at that time in her assemblies who stootly opposed prelacie and never gave it over till by law and praâ—â—ice it was wholly cast out of this Church Anno 1592. But King James afterwards falling too much in love with wordly designs and interests for facilitating the much courted and desired succession to the crowne of England to which Prelacy was then judged necessare laboured by sinister and subtile wayes the introduction of Prelacy upon the Church which then was most averse therefrom that he gave not over his designe in this till he had setled it by law Anno 1612. and brought it in upon Presbytery but Prelacy not being content with this establishment and exaltation it attained to in the foresaid Year never ceased working by its impositions till it came to that hight of usurpation on Church State that procured its ruine Anno 1638. All this is so clear from the preceeding records particularly Spotswoods history that he must be either an utter stranger to these or els impudently malicious that denyeth it Do men think we are such ignorants of and strangers to these things that we are not able to discover the vanities and lies of some of that party who have put pen to paper and contradicted all this as the Author of the seasonable case and others who contrare to all evidence will maintaine the possession of Prelacy in this Church since the reformation 2. Supponeing Prelacies possession in this Church since the reformation which is notourly sals till its last ejection Anno 1638. as it was in England yet till its divine right be proven it can claime no jus or right in the Church of God whose concerns cannot be antiquated and proscribed by length of time Otherwise most of the popish heresies idolatries and superstitions should have night as good clame for their being in this Church as Prelacy and it is liâ—◠〈◊〉 if ever Popery aime at its restauration and come any length towards it in this Church it will build it self on this foundation among others as Prelacy does this day in the laws establishing it Obj. But the Magistrat bringing in Prelacy and commanding all to receive and submit to it Prelacy being as some say a thing indifferent all should obey Ans leaving the debat about the Magistrats power to the last head of our discourse where it shall be considered alittle we say 1. Whatever power the Magistrat hath about the Church and her concerns as such it is astricted and subordinated to the Word of God which the greatest Patrons of Erastianisme do yeeld as Vedelius yea Erastus himself and all of that Sect hence the Magistrat may not command any thing in the Church that is contrare to or without it and if he do none are bound to obey such commands as all Protestants grant therefore till it be made to appear that Prelacy is allowed and appointed in the word our non-obedience or non submission to it altho commanded by the Magistrat cannot be justly condemned It is true Stillingfleet is at much paines to prove it to be indifferent but on such grounds as shake the foundation of our faith the perfection of the holy Scriptures and with so little successe as we remaine the more confirmed in the contrare wo were to us if we had no better grounds for Presbytery then the strongest pleaders for Prelacy have yet shewed for it 2 The Magistrat with the subject being under the divine obligations of Covenants and oaths against Prelacy have no power to command its reception neither â—â—n the subject give the obedience required without horrid sin against God If in such a case a power in the Magistrat to do and command contrare to such divine obligations and engagements and an obligation on the subject
duty do not enjoyn a duty but a sin Obj. 2. If the Prelats their Curats be Ministers of the Gospel then they are to be heard ordinances should be received from them for the Ministerial power gives to the persons invested therewith not only a right to preach the word dispense ordinances maketh their acts valide but it bind them to the doing of these and all others to submit to them in the exercise of their power as is apparent in all relations the mutual duties that the persons under them owe to one another so that if Ministers be bound to preach the Gospel and dispense its ordinances the people must likewise be oblidged to hear and receive ordinances from them Ans Albeit we should yeeld the Prelats and Curats to be Ministers to the denying of which they have given and do give to many too much ground by their open avowed perjury enmity at and opposition to true godliness their renuncing of Jesus Christ for their immediat Supream head by subjecting themselves to another foraigne Supream in the Church and their wicked and flagitious lives yet the consequence will not hold for 1. The true state of the question is whether we should receive submit to them as the lawfully called appropriat Pastors of this Church which for the former and subsequent reasons we deny And we would gladly see how they will prove it for although intruders upon the Church be Ministers yet their intrusion puts a sufficient bar on peoples reception of and submission to them as we have made out both in thesi in hypothesi wherefore in so far as hearing receiving of ordinances from Prelatical Ministers in our case is an acknowledgment of this we refuse it 2 Peoples obligation to submâ—ssion to Ministers does not immediatly flow from the being of the Ministerial power and authority in those cloathed therewith there aâ—e besides this other things that must concur to the causing of this obligation which if they be wanting will make it void or at least suspend it as the rational evidence of its being in persons pretending to the Ministery the removal of just impediments the Churches call c. so that there are somethings either physical or moral that if they fall out will suspend this obligation in actu secundo while it remaines in actu primo as inability of body just suspension for a time fundamental heresies intrusion c. now many of these being existent on the part of the Prelats and their Curats in our present case we finde ourselves under no divine obligation to hear and receive ordinances from them We shall not here urge the judgment and practice of our worthy reformers anent the Romish Priests Jesuits and others in orders among them who sustained the validity of ordinances dispensed by such and yet held that they should not be heard nor ordinances received from them The instance of the pharisies and the scribes Matth. 23. will not be found to militat against this till it be made out that they were intruders which yet none hath done Arg. 8. It is of no little weight to us when added to the former that the generality of these violently thrust-in on congregations are either insufficient or scandalous creatures we confess fitted for carrying on of the Prelats designes against this Church and us by whom the poor people were and yet are in hazard throw Ignorance Piophannes Atheisme and a Spirit of delusion abounding in all corners of this Land who in stead of preventing and cureing of the same do rather further and advance these Church-destroying evils as we do not make personal scandal of it self a sufficient ground of withdrawing from ordinances dispensed by a Minister guilty thereof yet when these are found in the carriage of those whose entry is corrupt and such as cannot be justifyed we cannot but think ourselves under straiter tyes to be ware of and fly from such partly because of the little or no ground we have to expect any spiritual advantage from their administration of holy things and partly for the precepts we find in the word for avoiding and shuning of such Philip. 3. with many others Shall we give up ourselvs to the guidance and conduct of such in the wayes of life having nothing to engadge us thereto but the meer pleasure and will of men who we know are carrying on corrupt designes tending to the overthrow of Religion in its purity power What a folly and madness were this It is said that our charge in this is false and unjust But we appeal to the experience and observation of the generality of Professours in this Church good and bad who have been are witnesses to their deportments Arg. 9. Besides these there were several things in the stated case of the time and the circumstances of it that withheld and yet withhold us from subjecting to the prelates and their curates which we wish were laid to heart by all as they are concerned As 1. For making way to the introduction of prelacy the very foundations of civil government were shaken and unhinged by the disannullig and rescinding of such a series of Parliaments for many years in the most of which there were according to ancient customes and lawes all that amongst us is held and reputed essential to the Constitution of Parliaments By this deed not only the Constitution of former Parliaments are struck at but as is to be seen in the reasons given for it in the act rescissorie a preparative is made for the changing of the Government by any that in after ages have a minde for and power to effect it Although the Parliament of England at that time was as highly prelatical and as much made for the Kings designes as ours yet they forbore such a deed anent the Long-lived-Parliament albeit they had the same reasons and grounds for it that we pretended 2 This change made in the Church was accompanied and yet is with such a speat of enimity at and opposition to true godlines in its necessare exercises that the persons that savoured any thing of Religion sobriety and conscience came under a cloud and were discountenanced even from the highest to the lowest as persons not fit to be intrusted in any place of office or power while these that were known to be of dissolute lives and given to all sorts of wickednes were muâ—h made of countenanced and intrusted as the only confidents of the time from whence it came to pass that wickedness and prophanity finding it self encouraged and reyns loosed to it abounded in all parts of the land to the grief of the truely godly and the great scandal of the Protestant reformed religion at home and abroad If it were not for too much prolixity this might be made to appear from a multitude of undenyable but lamentable instances which for brevities sake we forbear not loveing to stir in this filthy puddle 3 As to the Government of
sake although differing from us in some other things 5 It is thought sufficient ground for this charge that some yea many of the persons that come to and haunt our meetings are found not to be conscientious and Christian in their walk but flagitious or in many of their practises scandalous We cannot think our adversaries are serious in this do beleeve as they speak seing 1 This does fall as heavy and will to onlookers reflect as much and more on the objectors themselves as on us whose meetings for worship are found to be the sinck of all debauched and profaine persons thorow the Land can they refuse this It is like the foresight of this forced them to say in their lybel of greivances against us that the abominations mentioned in one Article were commited at our meetings and not by persons present at them otherwise their assemblies for worship should have been as chargeabâ—â— therewith as ours but in this our Antagonists 〈◊〉 like to the persecutours of the Christians in the prâ—â—mitive times who charged them for having these 〈◊〉 the like abominations commited at their assemblies as is to be seen in Church Histories The Lord deliver us from and rebuke the lying Spirit that is entered into and possesseth many 2. But if the presence of wicked and scandalous persons at the assemblies of Christians for hearing of the word and performing of other acts of worship be sufficient ground for chargeing the wickednesse and impieties of such on them as the cause inductive to scandals will not the assemblies that Christ his Apostles Ministers and Christians keeped in all ages be as lyable to this charge as we who excluded none but admited all to the hearing of the word and some other acts of worship as is manifest from Scripture and History whatever our adversaries will say for clearing of Christ Iesus his Apostles c. will acquit us 3. Do not men know that in preaching of the Gospel to sinners we should designe and labour their conversion as much as the edification of the converted Is not the Gospel with which Ministers are intrusted the mean and power of God to the one as well as to the other And seing this is our designe as it hath been our practice so it is our resolution not to exclude any from our assemblies how wicked soever they have been or are Truth is to charge us and our meetings with the sinnes and scandals of those that frequent the same is to reproach the Gospel of Christ and to Father all the wickednesse of its hearers on it contrare to its grand designe which is to save sinners from sin and all the miseries that follow upon it SECT V. Some Reasons why the Indulgence was not accepted IN the next place we come to the head of the Indulgence the not allowing of which hath been represented as a full evidence of our pivish wilful and stiff disposition to unpeacableness and distoyalty but we hope when our carriage in this mater is seriously thought upon and the reasons that determined us to this refusal are weighted in the ballances of the sanctuarie this charge will be found light and we are confident that upon trial it will appear we are not against but with all expressions of thankfulnes shall be ready to intertaine and receive any libertie for the Gospel its true interest and our selves that is consistent with our known principles that the Magistrat shall be pleased to grant us We look upon it as an unjust state of the question in this mater which hath been offered by some whether the Magistrat jure may or have it within the compass of his Magistratical power to give liberty to Ministers and people for serving and worshiping of God in his Son Christ Iesus according to his word this we do not deny but chearfully grant that although the exercise of Church power that is properly such be independent on the Magistrat yet the peacable exercise of it is truely from him it belongs to him no doubt to encourage countenance and protect the Church against all enemies and to relieve her of oppression when under it to this he is impowered and oblidged both as a Magistrat and as a Christian Neither is it with us a question whether the Magistrat may command Ministers to the duties of then function nor whether he may exeem them from the hazard of suffering to which they are obnoxious by law for their non-conformity nor yet whether he may confine Ministers simply and abstractedly considered from our present case which is only proper to the Magistrat and not all to the Church All these and much more we yeeld to the Magistrat about persones and maters Ecclesiastical according to the Word But the true state of the question to us is whether the Magistrat Jure Magistratico may of himself and immediatly without the Church the previous election of the people assigne and send Ministers to particular Churches to take the fixed and pastoral over sight of them prescribe rules and directions to them for the exercise of their Ministery and confine them to the said congregations The question thus stated being complex and consisting of several branches conform to the acts of Councel anent the indulgence we must of necessity for giving a just accompt of the grounds of our dissatisfaction therewith speak to them severally in some assertions with the reasons subjoyned Assertion First The Magistrat by vertue of his Magistratical power cannot of himself and immediatly assigne or send Ministers to particular congregations to take the pastoral charge and oversight of them For 1. We finde not in all the Word of God any such power given to or exercised by the Magistrat in the Church none hath yet given any instances of this If there be let them be produced and we shall acquiesce All acknowledge the Church not to be founded on the law of nature but on positive institution and supernatural revelation and therfore not to be governed in wayes and methods of Mens invention but in these that are revealed by the Holy Scriptures without which there cannot be a Church so that she owning her being constitution and all to them there must be some evident proof produced from these before we can yeeld to any such power in the Magistrat how long shall we exspect this 2. Also we finde the Church in the possession and exercise of this power from the times of the Apostles to the breaking up of the reformation by Luther and others in Germany as is manifest from Scripture and History We grant there was for some time a considerable debate betwixt the Pope and the Emperour of Germany about the investiture of Bishops which gave the rise to other Princes claming of the same seasing upon it but what says this to the mission of Ministers application of their Ministery to particular congregations For as Prelacy was the invention of men and the cause of horrid contentions in Churches and States so
of our ministry in the places to which we were to be confined was a piece of policy invented to cover the too visible encroachment on Church power in the first act of Indulgence which was known afterwards to stumble many that the mater might be more smoothed and goe the better down while the designe was the same which was as is said to bring our ministry in subjection to the Magistrat in the maters of God and without noise to obstruct the spreading of the Gospel and to ruine our cause for attaining of which we have not yet seen a more succesful like piece of policy then this of the indulgence Resolveing as bath been said to unfold our hearts and to keep nothing up anent what is truly greivous to and buâ—dens our consciences in the commands and impositions of these times we shall adde other reasons to these which with the former are the grounds of our dissatisfaction with and non-approbation of this indulgence as 1. In the Narrative of the 2. act of indulgence it is declared that this pretended favour is provided for a remedy against the evil of Conventicles by which we understand the assemblies of the Lords people for hearing of the word and partaking of other ordinances from faithful Ministers of the Gospel which the execution of laws made against the same hath not suppressed As this narrative speaks to all the designe of the indulgence so it shews what we are to expect as its consequence if approven by us to which we dar have no accession directly nor indirectly for by our allowance and submission we shall not only prove active in hindering the propagation of the word for the future but also shall consequentially condâ—mne the former practice of the Lords servants and people in preaching and hearing of the word that hath been blessed and made not a little succesful to the advantage of the truth and the benefite of many souls 2. Many by this indulgence were assigned and sent to other congregations then these they had formerly served their Master in before this revolution in the Church As we judge the former relations to particular flocks over which the Holy Ghost and not the State had made them overseers to be yet in force and not dissolved by all the violence used against us so we think our approbation of this indulgence would not only justify the unjust usurpation and violence in casting them out but likwise would have made void the former and yet standing relation to these respective congregations in which we darre have no hand but in the way Christ hath appointed and was formerly used in this Church seing it will no question both strengthen the Magistrat in his unjust encroachments on the Government of the Church and be a practical acknowledgement of him in all he hath done in this mater 3. By one clause in the 2. act of indulgence appeals are allowed and authorized from the indulged to the Prelats Courts which does subject and directly subordinat them to these in the exercise of government and discipline which is known to be contrare to our Covenanted and well grounded principles The truth is we look on this with other particulars in that indulgence as a device framed of purpose for gaining all these ends and intents upon us which by violence hath been formerly designed against us for establishing of Prelacy and Erastianisme 4. As some of the Rules are impracticable so others of them do not a little reflect upon the practises of Christ and his Apostles recorded by the Evangelists who preached in houses and fields If we understand our Christian profession aright we must take ourselves bound by many commands and precepts in the word of God to imitat Christ and his Apostles in their performances of the duties of Religion and righteousness which are of purpose related in the Scripturs for this effect Do we not find from these sacred records Christ and his Apostles preaching in houses and fields as occasions offered never declining to teach and instruct the people in these as the present exigence required although they had the opportunity of and accesse to the Synagogues which is denyed us as to the places allowed for publict worship Do not these practices of Christ and his Apostles say that as preaching in houses and fields is in it self noâ— sinne but lawful except we resolve to make Christ â— transgressour so in the like cases and under the like câ—lls we are bound to do in this as Christ did before us who can get this shuned Amongst the many designes aimed at in this indulgence and in part obtained by it we know the deviding and breaking of our party was a principal one which at first actuated and set on foot this device amongst us but we hope without the fruit our adversaries exspected to have reaped thereby to the advantage of their cause for whatever difference there hath been or yet is amongst us in our practice in relation to the indulgence we are all agreed in the preceeding exceptions against it and if there had been accesse for representing the same to our Rulers our unanimity and concord in these had been more discovered and made known to the world then it is There is no charge with us of our known and professed judgment about the Government of the Church in its true distinction from and independence on the Magistrat as is afterward expressed What ever was our perswasion in this represented to the world in our publick confess on of faith we yet throw the grace of God resolve to cleave to having never seen or heard of any thing in all the times that have gone over our heads to cause us alter our apprehensions of this mater in the least Some who take hold of all occasions to reproach us are pleased to represent some their acceptance of this indulgence as contradictory to and inconsistant with our former professed principles anent Church Government yet any that considers what was shortly hinted at to the Councel at the receiving of this indulgence and what was more largely declared by them to the congregations at their first entry will be sufficiently convinced of our constant adherence to our former principles which by this acceptance is not at all changed It is expected from the lovers of our righteous cause that nothing shall be done by them to ward the furtherance of the evil intents of this indulgence but rather an endeavour to counteract and ineffectuat them that our opposites may have no benefite therefrom to the prejudice of the interests of Christ for which we contend SECT VI. The nature of Church Government as distinct from and independent upon Magistracy explained HAving proceeded thus far and dispatched the first three things we proposed to speak to in the beginning we shall now enter on the last the Supremacy Ecclesiastical that is now by law annexed to the crown established in his majesties person and successours and sensed by law and practice Let
exercise her Government in these times by confederation and mutual consent and not by institution and command for as there is nothing in Scripture and pure antiquity for this So the Churches being gathered and constitute by the Apostles we presume they continued in the constitutions which the Apostles left according to the precepts and rules they gave them to which we find in the word and Church History their practice conforme When the persecutions of the Church ceased upon the Magistrats turning Christian we find her continuing in the exercise of the former Government but with the addition of some corruptions which grew to a sad hight afterwards throw the excessive munificence bounty of Constantine the great the first Christian Emperour and exercising the sameâ— as formerly as is clear from History that speaks of these times Here our adversaries speak of some instances of the power the Magistrat did exerce in the Church as convocating of Synods labouring in the peace of the Church lorely rent at sometimes through lad heresies and schisms And that saying of Constantines repeated by them ad nauseam vos estis Episcopi ad intra Ego ad extra But how is our Antagonists conclusion made out by all these will it follow that becaus the Magistrat did convocat Synods its Government is derived from subordinat to him No wayes for 1. Albeit the Magistrat have a power to convocat the officers of the Church anent maters relating to his owne conscience and duty whether about Church or State yet this is not privative of the Churches power to convocat her owne assemblies either for worship or government as we find she did in the primitive times not only without but against his consent yea when the Magistrat became Christian she retained and exercised this power in assembling into several Synods without the Magistrat It is true we do not read of general Synods assembled after this but by the Magistrat till the Pope of Rome claimed this power and usurped therein on the Church and Magistrat as he did in all other things but the vastness of the Empire and large extent of the Church which exceeded its bounds made this in point of prudence necessare for without the Magistrat it could not easily be done But 2. Convocating of others is not alwayes in its self and infallible signe of a superiour power and dominion over judicatories convocated as in limited Monarchies and not absolute where the Supream power is lodged in the King and States of the Kingdom although the King have the power of conveâ—ning the States yet they share wiâ—h him in the leg stative and executive power while in being therefore the illation is bad and not concludent 4 What imaginable advantage-can accrew to our adversaries assertion by that saying of Constantines formerly cited We grantâ— the Magistrat is the overseer of things without the Church but this will not prove that thâ— government of the Church is in and from his hands and subordinat to him they must first make it appear by good reason that ner Government is ad extra which they have not yet done nor never will for although it be visible in its institution and exercise yet it is as intrinsinck to and within her as her doctrine and worship which by this sence will be as much derived from and subjected to the Magistrat as her Government seing the one is as visible in its dispensation as the other Arg. 5. The Magistrat may not yea cannot jure impede and hinder the exercise of the Churches government therefore it is not derived from nor subjected to him the reason of this consequence is what ever power is derived from the Magistrat and subordinated directly to him he may suspend hinder its exercise yea he may totally remove and annihilat it this is yeelded by all and taken for a sure Maxime in Politicks but the Magistrat may not do this in the Government of the Church and that becaus it is of divine institution and the persons intrusted with and called to its â—xercise are under the obligations of divine precepts and commands for it which the Magistrat cannot hinder nor by any deed or command of his make void These that deny this divine institution of Church Government we refer to the forecited book where it is strongly pleaded made out from clear and express Scriptures in the New Testament Likwise as he cannot impede its exercise so he may not nullify its sentences by himself which he may do in the sentences passed by all powers derived from and subordinat to himself Arg. 6. The Christian Magistrat is by vertue of his Christian Profession bound to subject himself to the acts exercise of Church Government in the hand of Church Officers and is as much obleidged to yeeld thereto as any other Therefore Church power is not directly subordinat to him The antecedent is clear for all are commanded submission and obedience to Church Officers in the exercise of their power in watching overseeing and ruleing of the Church Heb. 13.7 17. to which exercise of their power we finde Magistrats in the word submitting as UZZIA who was by the priests confor me to the law separated and secluded from the holy things of God and communion with the Church in these yea it is given for the maine cause of all that heavy wrath and judgment that came on Zedekiah 2. Chron. 36.12 that he humbled not himself before Jeremiah the Prophet speaking the word of the Lord to him Obj. But this subjection in Magistrats to Church Officers is properly to Christ and not to them Ans we confess the subjection is primarily and cheifly to Christ Jesus whom such in the exercise of their Office doe represent yet the subjection is to them too whom all without exception of any in the Church are commanded to receive hear and obey so that in the dispensation of holy things they are superiour to all in the Church Magistrats and others as their constitut Rulers Overseers Governours and Watch men whom they ought to obey when acting in their Office agreable to the law of Christ which obedience is not CATACHRESTICAL or ABUSIVE as VIDELIUS speaks in the Magistrat but proper and really a debt they owe to the Ministers of the Gospel dispensing holy things as much as any other member of the Church their obligation to it being of the same kinde and nature with the obligation of others If any think other-wayes let them produce their reasons and Scriptures 2. If the fiery and zealous promotters of the Magistrats power in and over the Church of God did consider the true and real prejudice they do to Magistrats by exeeming them from that subjection that they with all others owe to Church Officers they would if there be any sense of Religion and its advantages remaining with men hold their hand and should have little thanks from Magistrats for their preposterous zeal who by their opinions in this mater do
really exclude Magistrats from the Communion of the Church and the benefite of the ordinance of Church Government which in its designe and effects is for saving of the soul as well as all other ordinances Other Arguments might be adduced as the want of power in the Magistrat to alter and change the Government of the Church or to nullify its just sentences passed c. SECT VII The sinfulness of the Ecclesiastick Supreamacy manifested BUt judging these sufficient to the conviction oâ— the unprejudged we come to the other part of ouâ— task which is to shew that this visible intrinsick government of the Church is assumed by and given to our Rulers in the present standing laws of the Kingdom which we shall make out from the acts of Parliament particularly act of restitution Parl. 1. Sess 2. Act. 1. act anent the National Synod Parl. 1. Sess 3. Act. 4. act against Conventicles Parl. 2. Sess 5. act against Keepers of Conventicles and withdrawers c. Parl. 2. Sess 3. Act. 17. act against unlawful ordinations Parl. 2. Sess 3. with others of the like nature But before we enter on the probation of this it will be necessare for clearing our way to it to consider alittle two things in the beginning of the narrative of the act of restitution repeated in several acts where first the Government of the Church is called the external Government of the same the tearm EXTERNAL being Notourly ambiguous should have been explained all not left to guess at its meaning EXTERNAL is by some opposed to the internal invisible Government of Christ on the souls of his people and so by it they understand the visible intrinsick Government of the visible Church that this is meant by the tearm EXTERNAL GOVERNMENT in this and other acts the following Arguments undertake to make out but some others oppose the terme EXTERNAL GOVERNMENT to this intrinsick visible Government of the Church formerly described and asserted to be distinct from and independant on the Mastrat and by it they do understand these humane adjuncts and accidents that are civil in themselves and not made sacred by divine institution some plead this to be the sense of these terms in the acts of Parlt but how groundlesly let our subsequent reasons determine Secondly It is there said that the ordering and disposing of the external government of the Church belongs to the Crowne c. it is hard to sense this for ordering and disposing when done by persons in authority is a part of government in it self and if it be so the Phrase is equivalent to this the governing of the external government of the Church which is a strange sort of speach as if a government needed a government to governe it What if this were said of the government of the government of the State Would it not be reputed non sense But the truth is all governments do necessarily imply a power to dispose and order all things relating to it as a part of the same without which it were imperfect and it is without disput evident from the experience of the Church under heathenish Magistrats that the government of the Church had this which by this act is taken from her Next we ask whether this ordering and diposing be an act of the Ecclesiastick or civil government If it be of the Ecclesiastick it is againe non-sense at the best and is as much as if it had been said the Ecclesiastical governing of the Ecclesiastical government of the Church a perfect tautology But if it be an act of the civil government how comes it that in this and other acts of Parliament it is called the Kings Ecclesiastical Government in opposition to the civil Obj. It is only objectively so called Ans Then it is properly and formally civil the phrase objectively Ecclesiastical being CATACHRESTICAL and ABUSIVE a very improper speach yea as improper as if we should call Church power or Government in the hands of Church officers objectively civil or civil Thirdly In the last place we desire to know whether this ordering or disposing of the Government of the Church be necessary or not If it be not necessary why is the Church troubled with it If it be we ask againe when it was exercised by the Church whether it was an act of civil or Church Government It could not be of the civil for the Church had none under persecuting Magistrats if it was an act of the Ecclesiastical or Church Government then it was purely and formally such and not truely civil although exercised about things civil in their owne nature and seing it was so how comes it to be the Magistrats now To any considerat and unbyaffed reader it will be manifest that these words or expressions come from mindes designing the enhansing of the intrinsick visâ—â—le Government of the Church and withall labouring to cover it but all in vaine Now that the Ecclesiastical Government of the Church formally and intrinsically such is assumed by and given to the Magistrat in the present standing lawes will be apparent to any that consider these things in the forecited acts of Parliament 1. That Church officers in the exercise of Church government in their Church assemblies or judicatories are put in dependance upon and subordinated to the King as Supream to them therein this makes the King the fountaine of Church power the Church officers to derive and hold their power of him which makes our King the proper Head of the Church substituts him in Christs roome to her 2. The government of the Church thus subjected to dependant on the King as Supream is in the act of restitution extended to and made to take in ordination acts of discipline inflicting of Church censures yea to all causes and matters formally Ecclesiastical to all about which Church power is exerced he is made the supream 3. All Church power and jurisdiction as it was exercised in this Church before the late introduction of prelacy without this derivation from and subordination to the Magistrat is rescinded and annulled certainly in these times the Magistrat had and did exercise a power about Church matters as is to be seen in the laws then made in their behalf but this does not now content without this supremacy which imports another power acclamed by the Magistrat now that was not then 4. This supremacy and as it is called the Royal prerogative of the Crown is given for the maine reason of the change made in the Government of the Church in overturning and casting out of the true government that then was and bringing in another in its stead without the authority and concurrence of the Church a fair opened doore for bringing in the like alteration and change in doctrine and worship when there is access to it 5. Prelacy by this act is restored not only to the former height it was at and had attained by law and practice before its last ejection out of this Church
c. Therefore Ministers may not doe it For although the Magistrat have an imperative power over all yet it is not privative of any power in others that is proper to their station and office 2. As for the determining of the circumstances in Government we reply there are two sorts of circumstances relateing to these first some extrinsick and not in themselves simply necessare although convenient as Churches of such and such formes pulpets ornaments c. These being in their natural use civil belong to the Magistrat and are directly under his power to order and dispose Next 2. There are some circumstances intrinsick to the actions of worship and Government and so connected therewith in that degree of necessity that they cannot be performed without them and come within the compass of divine commands on which the morality of individual actions as to their goodnes and evil pro hic nunc does depend as such and such persons doctrines times places helps c. which all moralists and divines make to specify all humane actions as to their morality in individuo Of these we assert that the determination of them as they respect worship and Government and are connected with them belongs to the Officers of the Church and not to the Magistrat we have given some reasons for this before as 1. we see commands given to the Church about them and not to the Magistrat 1. Cor. 14.2 If the determination of these were in the Magistrats power it should be likewise in his power to hinder impede and obstruct all right worship and Government in its exercise at his pleasure for whoever hath these things in his power without which the actions of worship and Government cannot be performed hath the actions in his power to hinder or not 3 The consequences of granting this to the Magistrat are mischeivous for by this if he do not wholly hinder the exercise of the Ministerial office and power yet he may restrict and limit it so as to bring them under dreadful unfaithfulness in their Ministry or office he may binde them up from preaching such and such doctrines that at such and such times and in such cases God calleth them to preach As for the 3. Instance for indicting of dayes for solemne fasting and humiliation or of thanksgiving we say that we reckon it among these common duties of Religion that every Chirstian in his station is bound by the command of God to observe and according to the extent of their power to see them observed by others under them when the dispensations of mercy and judgment cals them to these as is clear from the precepts and examples we have in the word so that all Christians in their several capacities offices powers and extent of the same have the power of indicting and keeping of such times and dayes as Masters in families pastours in congregations or in their associations and Magistrats c. From this it will not follow that Magistrats Masters of Families c. their indicting of such dayes for divine exercises is an act of Church power although it be such in the Officers of the Church and as it comes from them no more then others rebuking exhorting c. is an act of Church authority and power although it be so from them 2. That it only belongs to the Magistrat to indict dayes of publict fastings or of thanksgiving not to the pastours of the Church where hath our antagonists learned this We grant the Magistrat participats with others in this power but the nature of these duties the precepts and examples of the word impowers others in their capacities as much as him it were easy to make this out We acknowledge for the more harmony in this publict work and convenient following of it with benefite and advantage to Church and State it were expedient that Magistrats and Ministers did previously consult and agree about publict fasts and thanksgiving but to affirme this to the privation of the power and obligations laid on others anent it is not only an encroachment on the divine rights of others but a loosing of these bonds with which God hath tyed them and what is this but to fight against God in the persones of his Creaturs Obj. 4. Seing Ministers are bound to give an accompt to the Magistrat when required of what they do in the Government of the Church will it not follow they are subordinat to him in so far in its exercise Ans No wayes for 1. They stand oblidged to do the like to all others over whom they are set and do rule when their carriage in the Ministry is stumbling and offensive to them to which they are oblidged both by general and particular precepts and yet it will not follow that in their Ministry they are subordinat to such 2. The Magistrat by vertue of his professed subjection to Christ is bound to give an accompt of his actings in his Government to Ministers and others when he proveth scandalous and offensive which many of them have done To this they are obliedged both on the accompt of their promised subjection to the word its ordinances and Christs servants dispensing the same and likewise on the accompt of Charity and love that binds all not only to endeavour the preventing but removing of offences when given to which the Magistrat is as incident in his capacity as others as alas sad experience puts beyond debate Obj. 5. But as the Government of the Church and its exercise is the object of the Magistrats power and its acts does he not act about those imperially and Architectonice And if it be so is he not Supream to above the Ministers of the Church and they subordinat to him Ans This is the objection of the greatest seeming strength but on a serious consideration of it its weakness will soon appear We yeeld without any advantage to our enemies cause that what the Magistrat does as such about Church maters and officers he does it imperially and with dominion and as they use to speak Architectonice but what then It proves the persons to be subordinat to the Magistrat in these his acts but not the power in its exercise nor the maters about which it is exercised for 1. The Magistrat when he by his irreligious and unjust carriage in his office or other wayes becomes notoriously scandalous to the Church is lyable to Ministerial admonitions rebukes seclusions from the Sacraments c. And is thereby subordinat to Church power or the Ministers of Christ in exercing it about him and yet the Magistratical power and its exercise is not subject to them whatever resistence our opposits make to this mutual subordination of the persons of Magistrats and Ministers yet they must either deny the Christian Magistrats the benefits of the Gospel its ordinances dispensed by Ministers or els yeeld this truth Is it not clear in other powers or relations as suppone one is both a Magistrat and a Son