The History of the Indulgence, Part 2 · Reasons

The History of the Indulgence · Part 2 · Reasons

p. 85I. How injurious it is to Christ, as Head of the Church.

WE shall beginne with this Head of Arguments, and show in how many particulars, injurie was done, by the Indulgence, as accepted, unto our Lord Jesus Christ, the onelyonly Head and King of his Church; And

1. In that hereby they declared, they did not hold their Ministrie wholly and solely of Jesus Christ: Sure Christ alone, as Head and King of the Church his spiritual Kingdom, did Institute this Office of the Ministrie, and did Impower men unto the exercise thereof: As the Scriptures do prove: And Ministers depend solely upon Him therein, if they renunce not their own place and standing. But we saw above, how the Indulged did plainly and positively refuse to say, that they held their Ministrie of Iesus Christ alone: See what is remarked on Mr H's speech, when the first Ten were Indulged, where ex professo the word alone was left out; and what is said in Answere to the Informer, who was dissatisfied with Mr Blair. whereby an injurie of a very high Nature was done unto our Lord Jesus, who alone ascended up on high, and led captivity captive, and gave gifts unto men; even, gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, Eph. 4: v. 8, 11. It was God alone, that set some in the Church, first Apostles, secundarily Prophets, thirdly Teachers, after that Miracles, &c. 1. Cor. 12:28. So that as the office of Apostles, Prophets, Evangelists, &c. were onelyonly from Christ; so was the office of Pastours or Teachers. Hence they are said to be made Overseers by the Holy Ghost, Act. 20. v. 28. Whoever therefore will not confess, that Ministers hold their Ministrie alone of Christ, do derogat hugely from His glory, and rob him of his Prerogative; and set these others (who ever they be) of whom they hold their Ministery, in part, or in conjunction with Christ, down upon Christ's Throne, and make Christ no sole King, and Head of his Kingdom; and consequently no sole Prophet or Priest and Mediator. And what an affront this is unto our Lord, let any judge. And if (as we know) the clay-Kings of the Earth will think themselves sufficiently dethroned, and unpardonably injured, if any Subject be made partaker with them of their petty Soveraignity, in whole, or in part; let any consider, how Christ shall take this injurie done to him by his own professed Servants. But some will possibly say, Though this was their fault and great escape; yet it was but personal, and accidental, as to the Indulgence; and so cannot p. 86not affect the same: Or make it an incroachment upon Christ, of such an high Nature. I answer; This being spoken at that occasion, when the King and Council were acknowledged thankfully for the granting of the Indulgence, cannot but have a reference unto the Indulgence it self; and supposing (as all reason will allow us to do) that what was said, was spoken with understanding, it must be granted, that they had their eye upon the Indulgence granted; and so their discourse was to this purpose in effect. We declare, that we hold not our Ministrie of Christ alone, but of Christ and of the Magistrate; and therefore do accept of this Indulgence, without scruple, Whence also it is manifest, that they looked upon the Indulgence, as a consequent of their holding of the ministrie partly of the Magistrate. And whether the Magistrate did intend the granting of the Indulgence, as a declaration of their accounting Ministers to hold their Ministrie partly of them, or not; yet the accepting of the Indulgence thus, was a plaine declaration, on the accepters part, that they held their Ministrie partly of the Magistrate, and not solely of Christ; And consequently that they owned not Christ, as sole Head of the Kirk. Further, This discourse of theirs, so worded purposely and deliberatly, saith, that if they had not beleeved, that they held their Ministrie not of Christ alone, but of others also, they could not have accepted of the Indulgence. If any should yet say, That though this might be said of the Indulgence, according as it was understood by the Accepters; yet it will not follow, that the Indulgence it self is chargable with this. I answer yet hereby it is granted, that the Accepters are chargable with high Treason against the King of Kings, our Lord Jesus Christ: And as for the Indulgence it self, we may safely construe of it, according to the sense both of the Granters and of the Receivers: And by what followeth, its nature will be more fully discovered. If it be said, That the most that can be inferred from that expression of the Accepters, at that time, is, that as to the Exercise (which is distinct from the Office of the Ministrie it self) they did depend on others, than Christ, I Answere, No mention was made of the Exercise, but of the Ministrie it self. And even as to this, there was no small injurie done to Jesus Christ; and this leads me to a second thing, here remarkable.

2. By this Indulgence, the Prerogative of Christ, as sole Head of His Church, is further encroached upon, in that the Indulged do hold their Ministrie, as to its Exercise, not of Christ alone, but of the Magistrates, either solely, or in conjunction with Christ. And that this is a wrong to Christ, is manifest, in that it saith, the Office, and the Power to exerce the Office are not from Christ alone. The Office can import nothing, but a ba…e name, if it import not Power to exerce the Office, or do the work peculiar unto such an Office: And if Christ be said to give the Office, but others must give the Power, Authority, and Ius or Right, to exercise the Office, he shall be made a meer Titular King. But he told us some other thing, when he said Matth. 28; 18, 19. All Power is given unto me, in Heaven and in Earth, go ye therefore and Teach all Nations, Baptizing them &c. And when he said Ioh. 20:21, 23. — As my Father hath sent Me, even so send I You — whose soever sins ye remit, they are remitted unto them &c. See Mark. 16:15.—go yee into all the World, and preach the Gospel. The Office was in order to the Exercise: And when he gave the Office, he gave the Power to exercise the same. When Paul was made a Minister, he was sent to open eyes Act. 26:16, 11, The Ministrie, sure, is a Talent, and p. 87who ever get it must trade with it, or expect a sad Sentence. If it be said, That this will take away the Power of Chu…ch-Judicatories, who ministerially, under Christ, both conveyeth the Office and the Power to exercise the same. For Answere, I deny that any such thing will follow: And to clear this, I shall shew a third Injurie done to Christ, by this Indulgence.

3. If it should be said, that by the accepting of this Indulgence, from the Magistrat, they no more prejudge Christ of his Right both to give the Office and Power to exerce the same, than when they take the same as conveyed to them by Church-Officers. I Answer, That the Difference is great, and the Encroachment made on Christs Prerogative by the Indulgence clearly assented to: In that another way of Conveyance of the Ministrie, and of the Power to exercise the same, is here closed with, than Christ, the only King, hath appointed. Christ hath instituted Church-Officers for this end, to convey the Office and Power, which he hath appointed, unto particular Persons. The Holy Ghost said unto Prophets and Teachers, that were at Antioch, separate me Barnabas and Saul. for the work whereunto I have called them Act. 13:1.2. Paul and Barnabas ordained Elders in every Church Act. 14:23. Titus was ordered to ordaine Elders in every Church Tit. 1:5. Timothie was to commit the things, he had heard of Paul, to faithful men, who shall be able to teach others 2 Tim. 2: v. 2. The gift was given with the laying on of the hands of the Presbyterie 1 Tim, 4:14. But here the Office, or the Exercise thereof is conveyed by the hands of Magistrates. whom Christ never did commit that matter unto. And thus another, yea a quite Opposite, Medium is embraced and followed, than what Christ thought good to make choise of, to his great dishonour and disparagment; as if he had not been Wise enough to appointe the best meanes; nor had not Authority enough solely to appoint the meanes and wayes, he thought fit.

4. The wrong done to Christ, by the accepting of this Indulgence, will be hence manifest (which will also clear up the Difference betwixt what is conveyed from Christ, by his owne Ministers, and what is conveyed by Magistrates.) That the Office or Exercise of the Ministrie is received from them, who in this deed, do not, neither can Act, in a Ministerial Subordination to Christ, as sole Head and Fountaine of all Church-Power; so that their interveening betwixt Christ, and those, who receive the Office or its Exercise, as a Medium of Conveyance, saith, that Christ is not sole Head of the Church, and Fountaine of Church-Power. The ground of this is, because Magistrates, as such, do not Act in a direct line of Subordination to Christ, as Mediator, as Church-Officers do: And further, what they do as Magistrates, they do not (in reference to their Subjects) with a Ministerial Authoritie, as Church-Officers do; but with a Magisterial, Imperial, Coactive, Autocratorical and Architectonick Power and Authoritie: And as to the Church, this Magisterial Power belongeth to Christ alone: So that the submiting unto any other Magisterial and Supream Autocratorical Power, in Church-affaires, than what is solely in Christ, is an acknowledging of another Head and Supream Governour in the Church, beside Christ; and this is a plaine dethroning of Christ, who will either be sole King, or no King.

5. The accepting of this Indulgence containeth another wrong done to Christ, in that thereby, there is an acknowledgment made of the Insufficience of all the Rules, Prescriptions and Instructions granted by Him, for the ordering of the exercise of the p. 88Ministrie, and for information unto his Ministers, concerning the way, how they should go about the exercise of that Imployment: For in the Indulgence, there were with all first and last Instructions given, how to regulat them, in the exercise of their Ministrie: And so when the Indulgence was embraced, as accompanied with these Instructions, the Power, granting these Instructions, was acknowledged and submitted unto; and when these Instructions were not holden forth ministerially, as when the like are given by Church Judicatories, but by such, as Act in all things, which they do as Magistrates, by a Magisterial and Autocratorical power, not subordinat unto Christ, as Mediator, in a right line of subordination; an Autocratorical, Magisterial, and Supream power to make Rules, and to give Instructions to Ministers, to regulate them in the exercise of their Ministerie, is granted to the Magistrate, to the robbing and spoiling of Christ of that sole Supream power, which is due to him, and is a part of his Prerogative Royal.

6. Herein also the Accepters of the Indulgence have done injurie unto Jesus Christ, in that they have taken a new holding of their Ministrie, and of the Exercise thereof; and so materially have renounced their old holding of Christ immediatly, as King of his Church, and sole Lord of his House; They have taken a new Commission for the Exercise o… their Ministrie, and a Commission inconsistent with, & not subordinate unto the Commission, they had formerly from Christ. I shall not need to insist on this here, having declared it so fully above, in vindication of M. A Blair's Assertion; to wit, That if Ministers take Instructions from Magistrats, for regulating them, in the exercise of their Ministrie, they should not be the Ambassadours of Christ.

7. It is a part of the Royal Prerogative of Christ, to appoint the Qualifications of his own Officers: But here the Magistrate doth, by his Magistratical Power, appoint and determine the qualifications, which he will owne as such, in reference, at least, unto the exercise of the Ministrie, and this is not done ministerially; and consequently in contradiction to the sole power and Prerogative of Christ. The accepters therefore of this Indulgence, granted onelyonly to such, as are so and so qualified, do not onelyonly acknowledge themselves to be so and so qualified; but do sweetly, in so far, acquiesce unto the Magistrat's Autocratorical determineing of these qualifications; and unto his assuming a Supreame Nomothetick power, in Church-matters. As for these qualifications, we have seen above, what they are: See our 3. remark upon the Kings Letter.

8. It is also a part of Christ Prerogative Royal, to prescribe and set down the way, how he will have such and such an Officer in Particular, set over such or such a Flock in Particular; that so the Minister, so fixed to his special work, may have ground to say, that this is the Flock, over which the Holy Ghost hath made me an Overseer. But here in this Indulgence, the matter is so conveyed, as that the Indulged can not with good ground say, the Holy Ghost hath set me over this people, but only, this is the flock over which the King & his Councel have made me the Overseer. But against this it is said, May not the Man, who returneth to his own Congregation, from which he was unjustly thrust away, say this? And may not he also speak thus, who hath the Cordial Invitation and call of those concerned? And what shall then be said of them, who preach in the fields? Answ. 1. If the Minister's returne to his own place were faire and cleanly, and so as the old method and ground were not questioned, or weakened, then p. 89he might indeed so speak; but it is not so here; for his returning to where he was before, was a meer accidental thing, and his ground is not his former relatione unto that people, but the Order of the Councel, which was of the same nature with the Order given unto others, as we saw above, and so he can only now say; though this be the flock, over which the Holy Ghost did once make me an Overseer; yet now I am set over it by the Councils Order. (2.) As for that Cordial Invitation, which some possibly did obtaine, it was no such call, as Christs Law alloweth, it was not the rise & fountaine of those Ministers going to those places; but a & posteriour meer precatious thing, whereby the Ordinance of Christ was rather prostituted, than followed: It is sufficiently known, that the Councel made the free Election, and not the Parish: And withal, where was the Act of the Presbyterie, giving them Ministerially a Potestative mission? This belongeth to the Methode, that Christ hath Prescribed; but here the Council both called, choosed and sent, and so were both the Flocks and the Presbytery. (3.) As for the third Particular, every one may see how impertinent it is; for this preaching in the Fields, or Houses, is no fixed stated Oversight over a distinct company, as is that of a Minister over a Particular Flock, but a m…er occasional Act, depending upon a Providential call from God, and the cordial entreatie of this Persecuted people; which is all that is requisite thereunto.

9. There were among these Instructions, given by the Council, several Restrictions and Limitations in and about the administration of Christs Spi…itual Institutions, as of Preaching, of Administration of Baptisme, and of the Lords Supper, as also of Discipline: And these Restrictions and Limitations, not being made by a Ministerial Power, with a Ministerial Authority explaining and applying the General Rules, given by Christ thereanent, as Church Officers, and Church-Judicatories do; but by the Magistrat, who acteth with a Magistratical Migisterial, and Autocratorical power; that is, by a power, which in Spiritual matters of the Church; belongeth to Christ only, who is sole Head and King thereof. The receivers therefore of this Indulgence, thus conveyed, and accompanied with such Limitations & Restrictions in and about the Administration of Christs Ordinances, do contribute their concurrence unto this Invasion.

But against this and other Particulars formerly mentioned, taken from the Prescriptions, Rules and Instructions, wherewith this Indulgence was attended, it is said, That in the accepting of this Indulgence there was a simple use making of a favour offered, and no formal engagment unto the prescriptions, which the Magistrat did not expect plainly resting upon the intimation of his own will: For here the Magistrate was not treating and expecting our formal consent or security for performance of what was required; but did simply appoint and command, as they would be answerable. So that the embracer of the Providential favour giveth no complex consent unto the Prescriptions. I Answere, The favour offered was no favour indeed, as circumstantiated; nor could there be a simple use making of that supposed favour, which was so attended with imposed Conditions, Instructions and Limitations, without at least a virtual acknowledgment of a Right & Power in the Magistrate, to make and impose such Conditions &c. for howbeit the Council propose the matter by way of Command, as thinking it below them to Act otherwise; yet both the Nature of the thing, and the concomitant Acts, made of purpose of Restrick, Limite and Qualifie the favour proposed, and to Instruct and Oblige the Receiver, say, that the accepting of the first, is with an engagement to performe p. 90the second, both being but one complex thing. Nay the Council (as we say above) in their Acts and Proclamations do expressy hold forth the favour to be granted and accepted condition wayes: and Mr A. Blair, for renouncing of the conditions, was deprived of the favour. Who accepteth a favour offered with its burdens, in accepting the one accepteth both, and taketh the favour cum onore, and this cannot be otherwise understood, howbeit the Council did not waite for their express consent unto the Conditions, for their receiving of the favour so offered was sufficient thereunto; as when a Father granteth such or such a piece of land to his Son, but withal layeth this burden on that favour, that he must pay so much debt, if the Son accept: of the land so clogged, he cannot but take on the debt, though he gave no express consent thereunto before.

II. How contrary it is unto Presbyterian Principles.

We shall in the next place show, how injurious the accepting of this Indulgence was unto our Presbyterian Principles; & what wrong was hereby done unto the Church, as to her Privileges, and that Power, which Christ hath granted unto her.

1. It belongeth to the Church, and to Church-Officers, to try and examine the gifts and Qualifications of such, as are to be exercised in the Ministrie, and to declare Ministerially, by explaining and applying of Christ's Rules and Lawes, who are fit and qualified for the work of the Ministrie, and who not: But here the Magistrate declareth what that is, which he looketh upon as a due Qualification, and judgeth who are so qualified, as to be fit for the Ministrie; and that without the least deference imaginable unto any Church-…udicatorie whatsomever. If it be said, That they Indulged none, but such as were Ministers already, and so were supposed to be sufficiently qualified for that work. I Ans. The Church Officers, or the Presbyterie, are not only to judge of Qualifications, in reference to the Ministrie in general, but also in reference to the Ministrie, in this or that Particular place, where he is to be fixed; and no Church-Judicatory had this judgment, in the matter of the Indulgence; but the Council only. And as they Indulged them, so they might have Indulged others, who had not been placed Ministers before, as we see they did Mr Weer, whom they did not account a Minister before, If it be said, That the Qualifications, which were here considered, to wit, peacable and orderly, belong properly to the judgment of the Civil Magistrate, who, as he maketh civil Lawes, so can judge, who observeth or transgresseth the same. I Answ. Not to mentione here the Magistrat's true sense of that peacable and orderly living. I say, though the Magistrate be the proper judge of this peacable and orderly deportment: in order to civil punishment, or exemption therefrom; yet Church-Judicatories are the only competent judges thereof, in reference to the exercise of the Ministrie: And it was in reference to this exercise of the Ministrie, that these Qualificatio…s were here taken notice of.

2. It belongeth to the Church, or Church-Judicatories, to convey Ministerially the Office and Power unto Persons qualified, and to grant a Potestative Mission, whereby they become authorized to exerce the Ministerial function; as was seen above. But in the Indulgence, all this was done by the Magistrate immediatly; the Council sent the Indulged to such and such places, as they thought fit, and they only p. 91clothed them with Authority for that effect; or did all, that Presbyteries do or ought to do, in the like cases. See what was said above upon the Acts of Indulgence granted Iuly 27. 1666. Pag. 21.

3. It is a part of the Power and Privilege of Church-Officers and Church-Judicatories, to loose Ministers relation unto a place, and to Plant and Transplant, to Place Ministers in Particular Charges, and to Transport them to others, as the good of the Church requireth. And this we know was constantly practised by our Presbyteries, Synods and General Assemblies. But here in the Indulgence, all this was practised by the Council, without once consulting any Church-Judicatory whatsomever. They planted and transplanted according to their own pleasure, as we saw above, in several Instances, sending severals from one Church to another, & many from their own Churches unto others. See further our 2 Remark on the Kings Letter. It will not here be said, I suppose, That by the sentence of banishment, their relation to their former Charges was annulled: And though it were said and granted too (which yet cannot be) though it would follow that such were not properly transplanted, yet our argument would remaine strong; for there were others, whom the Councel had Indulged to such and such places, and thereafter transported to other places, as they thought fit. And beside, as to all of them, it was the Council their deed alone, which did constitute them Ministers of such and such places, and so made up that relation: And if they should think, that they are not Formally Ministers of such places; they could not then say, that they were set as Overseers ove… these places by the Holy Ghost, as possibly they will; & they should also think themselves free of the burden of that Charge, and of the souls of the people, as not being committed to their Charge; and the people are not obliged to owne them, as their Ministers; and then they are called to consider, with what Conscience they can take the Stipend and Benefice, onelyonly allowed by the Law of God to such as take on the cure of souls. And beside, what ever they think; yet the Council did designe and Formally intend their fixed relation un…o these places, as proper Pastors thereof, for the Patrons were thereunto to be consulted, & their consent to be obtained, which according to the Established Law, is the way of admitting Formally such and such Persons, to be Ministers of such places; the other Formality of the Bishops Collation being dispensed with, as to its necessity, and only enjoined under a penalty, or they encouraged to seek it, by a farther favour, as to their stipend; and however, it was ordered, that Intimation should be made to the Bishops and Archbishops, when any Person was Indulged within their Diocies.

4. It is a part of the Power granted unto Church-Judicatories, to make Canons, and prescribe Rules, and to give Injunctions, concerning the Exercise of the Ministery, the Administration of the Ordinances of Christ, and the like; and this is that Diatactick power, acknowledged by all the Orthodox to belong to the Church-Judicatories; and we might confirme it here, if it were necessary. But in this Indulgence, we see the Magistrat assuming to himself this Power of making proper Church-Canons, giving Rules to regulat Ministers in the Exercise of their Ministrie, and imposing such like Injunctions, as used to be prescribed and imposed, by the Judicatories of the Church, in former times. Of these Injunctions, we have had often times occasion to speak before, & need not repeat here what hath been said: p. 92Nor need we in sist on that againe, which is commonly said, To wit. That their accepting of the Indulgence hath no necessary connexion with their approving of this Power, to make such Canons, and to impose such Injunctions. For, as we have shown, this cannot be evited, and this one thing will abundantly evince it, to wit. If they had received …his same or the like Indulgence, at the hands of the Prelats, (& this had been likewise more consonant to the established late Acts, before the Act ofSupremacie was made) and if the Prelates had clogged the same supposed Favour with the same or the like Injunctions; had not their accepting of the Indulgence, accompanied with these Injunctions, been a granting of that power unto the Prelates, to make such Canons, and to give out such Injunctions and Restrictions? And if it had been so, as to the Prelates, why not here also, as to the Council?

5. Upon the same account, we finde by this Indulgence, that the Council hath assumed Power of exercising real Church Censures, such as Suspension from the exercise of their Ministrie, and total Deposition, or turning out, as they call it. See our first and 7. Remarkes on the Kings Letter. This most be a great invasion on the Power of the Church; and by the Indulgence, this Power, granted by the King to the Council, is confirmed both in the King and in the Council: And who is not convinced how sad this is, when every one might see what invasions daily were made upon the Power of the Church by the Civil Magistrate; and therefore all were clearly called aloud to cry against this, and to stand and withstand, and do nothing that might contribute to fortifie them in their Usurpations, or to occasion their further Incroachment, which might have been forborne without sin. And sure I am, if these Brethren had forborn to accept of the Indulgence, as several others did refuse it, the occasion of this and many other Invasions had not been given, and Church Power had not been so formally usurped, as it hath been; not the Magistrates so fixed in the possession thereof, as they are by such cedings.

III. What Affinitie it hath with the Supremacie.

OUr third Head of Arguments against this Indulgence, is taken from its relation to, affinitie with, dependance upon, and con…irmation by that woful Act of Supremacie, made by our Parl. 1669. And sure, all, who are tender of the Concernes of Christ's Crown, and of the Privileges of his Church, will have an utter detestation of and abhorrence at any course, which floweth from, is continued and confirmed by, and cannot stand without that Act, which with one dash doth dethrone our Lord, and spoile him of his Royal Prerogative, and his Church of all her Privileges. What occasion or rise the Indulgence gave unto the Act of Supremacie, and what a foundation it laid for m…re of that kind, and what a neer affinity and likeness is betwixt them, we have shown above, and need onelyonly recapitulat things here.

1. Had this Indulgence been utterly refused, we had never yet seen that Act of Supremacie; for the Council having granted the Indulgence upon the Kings Letter, contrary to many Acts of Parliament, knew no other way to salve themselves, but by framing this Act, which both secured them for times by past, and against all hazard also, in going on in the same course, as they had begun, for the future. The grant of the Indulgence was never lawful, nor the granters-secured by Law, until p. 93this Act was made. How shall we then judge well of the Indulgence, that gave the necessary rise unto that prodigious Act?

2. The Indulgence it self would be still an illegitimat brood, notwithstanding of all that King and Council both did, were it not for the Act of Supremacy; for by the Act of Supremacie, that is now made a legal deed, which otherwise was directly against Law. What shall we then think of the Indulgence, that must be legitimat by such an Act? And what a possession that must be, that hath such an Act for its Groundright and Charter, let sober men judge.

3. The Indulged would, notwithstanding of all that is done by both King and Council, be still seditious Persons, in the account of the Law, and lye under hazard of the same, were it not for this Act, which alone secureth them from the lash of all Lawes, made for that end. This Act is their onelyonly Right and Ground of Securitie, whereby they can plead themselves free from all that could be brought against them by foregoing Lawes. So that among other things, wherein the Indulged do now differ from all the Non-conforming Ministers, this is one, that the Indulged are under the Protection of the Supremacie, and lye in saftie under the winges thereof; whileas others have it not stretched over their heads, and so do not enjoy that chilling warmth, that is to be had thereunder.

4. This is further confirmed by all the Particulars, mentioned under the two foregoing Heads; for they all belong to this Supremacie, and are parts of the same; and the Supremacie is but one comprehensive, complicated and compounded Act of Usurpation of the Crown of Christ, as Head and King of his Church, and of the Power and Privileges belonging to the Church, and to the Officers of the House of God.

5. We saw before the same asserted by Worthy Mr Iohn Burnet, in his Testimonie against the Indulgence, whose Argument is worth Consideration, and I shall here repeat it: To Settle, Enact, Emit Constitutions, Acts and Orders, concerning Matters, Meetings and Persons Ecclesiastical, according to Royal Pleasure, is the very Substance and Definition of his Maj. Supremacy, as it is explained by his Estates of Parliament. But the Act of his Maj. Royal Indulgence is only to Settle, Enact and Emit such Constitutions Acts and Orders, concerning Matters, Meetings and Persons Ecclesiastical according to Royal Pleasure. Therefore the Act of his Maj. Indulgence, is the substance and definition of his Maj. Supremacy, &c.

6. Seing by what is said, it is apparent, that not onelyonly is the Usurped Supremacy put in exercise, and confirmed in the hands of the Usurped, by the Indulgence; but also the formal asserting of the extravagant Supremacy, by a plaine Statute and Act of Parliament, explaining and confirming the same, is looked upon as necessary to support the Indulgence, and to keep it in legal being: It can not be well denied, that such, as have accepted of this Indulgence, have homologated this Supremacie, and contributed, by vertue of that acceptance, all their power to the fixing of this Usurpation; for more was not required of them for this end; and if they had refused the Indulgence, this Statutory establishment of the Supremacy had never been accounted necessary; nor possibly once thought upon.

7. As he who accepteth a benefite from a Person, which that Person cannot bestow but by an usurped Power, and doth formally flow from that Usurped Power, doth homologat by his acceptance that Usurped Power; So the Accepters of the Indulgence, from the King and Council, which they could not give but by the Usurped Supremacie, p. 94and which formally and kindly floweth therefrom, cannot but, in so doing, homologate that Usurped Supremacy.

8. If this Indulgence had been granted by the Prelate of the Diocie, would not the acceptance thereof have homologated Prelates Usurpation, and been an acknowledgment thereof? Why then shall not the accepting of this Indulgence, when granted by the King and his Council, be an homologating of their Usurpation? Especially seeing the Usurped Power of the Prelate is but a branch of the Supremacy, and floweth therefrom, Prelates, as such having no Church-Power with us, but what is granted by the King by Vertue of the Supremacie, by the Statute Law of the Land. Wherefore if the accepting of the Indulgence at the hands of the Prelates, would have homologated the Usurpation, that yet flowed from the Supremacy, and consequently the Supremacy it self, though at a step further off; how is it imaginable, that the accepting of the Indulgence from the King and Council immediatly, shall not be an homologating of the Supremacie, which is the immediat root and ground thereof?

9. Such as accepted of the Prelates Collation, whether to new places, or to the same places, where they had been, before the restauration of Prelacy, will I suppose be looked upon, as homologating, in that act, the Prelates Power, and consequently the Supremacie, from whence that Power floweth to the Prelat: And what difference is there. I pray, betwixt the Prelates Collation (which possibly was freer of concomitant Instructions, Rules and Directions, how to regulate them in the Exercise of the Ministrie, than was the Indulgence) and the Councils Collation, as to the Fountaine, the Kings Supremacie, from whence both do flow? By vertue of Power descending from the Head to the Left arme, the Prelates, is the Episcopal Collation granted, and by vertue of Power descending from the same Head to the Right arme the Council, is the Council their Collation granted.

10. Who homologate a Supream Authoritie in the King over all Persons, and all Causes Ecclesiastick, by vertue whereof he may Settle, Enact and Emit such Constitutions, Acts and Orders, concerning the Persons imployed in the External Government of the Church, and concerning Meetings and Matters Ecclesiastick, as he in his Royal Wisdom shall think fit; they homologate the Supremacie: This is certaine; for this is the Supremacy, as appeareth by the Act explicatory: But so it is, that the Accepters of the Indulgence do homologate this Supream Authoritie in the King. Which I thus prove. Such Ecclesiastick Persons, as are willingly disposed of by the Supream Authoritie in the King over all Persons, and Causes Ecclesiastick, and goe to what places he by his Council appointeth, for the exercise of their Ministrie and of Church-Government, and withall receive Orders, Acts and Constitutions concerning Ecclesiastick Persons, to regulate them in the Exercise of their Ministrie and Government, made by him in Church affairs, according to his Royal Wisdom, by vertue of his Supream Authoritie; these do homologate the Supremacie. But so it is that the Accepters of the Indulgence have done this. Therefore, &c. The Minor is uncontrovertable, & certaine, from the Councils disposing of them, and ordering of them to such Kirks, as they pleased, and their yeelding thereunto, and accepting of Instructions, Orders, Acts and Constitutions, made by vertue of the Supremacie, to regulate them, in the exercise of their Ministrie: all which hath been cleared above. The Major is manifest from this, That to be willingly dis…osed of by a Power, is to homologate it; and to receive Instructions, p. 95Orders, Acts and Constitutions from a Power, is to homologat it; By homologating a Power, I understand an acknowledgment of such a Power in such a Person, by a sutable and answerable compliance therewith, and yeelding to it, or Acting under it: And this may be materially, as well as formally done, implicitly as well as explicitly, by the Intention of the deed, as well as by the Intention of the doer: As he who obeyeth an Usurper, and acteth under him, in some place of trust, and receiveth Ins…ructions from him, for to regulate him, doth homologate that Usurped power, by his very deed, though he should hate the Usurper and the Usurpation both, and really wish he were thrust from his Usurpation altogether, and would possibly concurre thereunto himself.

It cannot weaken this Argument to say, that the Indulged Persons never did nor will owne the Supremacy, but plainly disown it: For though I am ready to beleeve this to be true; yet the Argument holdeth; for I speak not of a Positive, Explicit, Formal, Intentional and Expresse Homologating; but of a Virtual, Implicit, Material Homologating, and such as is included in the deed; and work it self, abstracting from the Intention of the Worker, which is but extrinsick and accidental, as to this: And that the accepting of the Indulgence is an homologating, and a virtual acknowledging of this Supremacy, is clear from what is said, though the Indulged should intend no such thing.

IV. Hovv it is injurious unto the Povver of the People.

A Fourth Ground of our dissatisfaction with the Indulgence, is the wrong, that is …ereby done unto the People, as to their Power and Privilege of Free Election of their Pastor. In the accepting of the Indulgence, there was the accepting of a Charge of a Particular Flock, without the previous due Call, free Election, and Consent of the People: (this holdeth, as to such of the Indulged, as were sent to other Churches, than their own.) The meer Appointment, Order and Designation of the Civil Magistrat, was all the Ground of this Relation, and was the only thing that made them Pastors to such a people, together with the Consent of the Pa…ron. This was a way of entrie unto a Pastoral Charge, that our Principles cannot assort with, wanting either precept or precedent in the pure primitive times. Our Divines have abundantly shown the necessity of the previous Call of the People, unto a Ministers Admission to a Charge. See Mr Gillespy in his Miscel. Questions Quest. 2. Nor need I hold forth the iniquitie of entering by Patrons, whereof our Par. 1649. were fully sensible, when the Church was restored to her Privilege, conforme to our First Book of Discipline, Chap 4. Concerning Ministers, and their lawful Election: And to the Second Book Chap. 12. It will be here said possibly, That they obtained the full and unanimous consent of the people. But I Answere (1.) I doubt if this was either universally sought, or obtained. (2.) Where it was had, it was but a meer b…inde, and, to me, a meer prostituting of …hat Appointment and Order of Christ, rather than any conscientious Observation thereof. For (3. This call of the People ought to be a free Election and Choise, but here was no free Election left unto them; but whether they did consent or not, the Person designed by the Council was to be set over them. (4.) The free Election of the People should go before the Per…ons Designation to that Charge, and become the Foundation of his Relation to that p. 96Flock; but here it was posteriour unto the Councils De…ignation, and was a meer precarious thing, coming in ex post facto. (5.) This Call and Election of the People was not in the least presupposed, as any way requisite, either in the Kings Letter, or Councils Nomination and Election. (6.) Nor did they make any mention hereof, when before the Council; nor make exception against the Councils Order or Collation, until this was had. (7.) Nor did they testifie their Dissatisfaction with, or protest against, the unlawful usurped Interest of the Patron, and his necessarily prerequisite Consent. (8.) Did such as wanted this unanimous Call or Consent of the People, give back the Councils Warrand, as weak and insufficient?

2. I would ask, whether they look upon themselves, as the fixed Pastors of those particular Flocks and Churches, or not? If they own themselves for fixed Pastors, what is become of their relation to their Former Charges? They cannot be Pastors of both places, for we owne no Pluralities; nor can it be said, that the Councils meer Act did loose their Former Relation, and make it null. And whether they protested at their entrie to this new charge, that it was without prejudice to their Former Relation, when the Lord should open a free passage in his good Providence to returne, I know not. If they look not on themselves as fixed Pastors, then are they meer Curates, sent of the Council to those places, to preach and performe the other Acts of the Ministery, till furder Order, or during their pleasure: And then they cannot be offended, if the people look not on them, as their Pastors; nor carry towards them, as such.

V. How Erastianisme is hereby established.

ANother Ground of our Dissatisfaction with the Indulgence, and with the accepting thereof, is, that thereby Erastianisme, the professed Enemie unto and perfect destruction of all true Church-power and Church-Jurisdiction, is established and fortified.

1. This is manifest from all the Particulars, mentioned above, under the First, Second and Third Heads, which need not here be repeated; for these are parts of Erastian Doctrine, which the Orthodox disowne, and our Church hath resisted and opposed from the beginning: and beside.

2. Hereby are the Magistrates confirmed in that Usurpation of being proper judges of Ministers Doctrine, even in the first Instance; that is, before any Church-Judicatory take cognition thereof, and passe a judgment thereupon. See our 8. Remark. upon the Kings Letter.

3. Hereby they are confirmed in this Usurpation, that Ministers may not preach in publick, or in privat, without Authority and Licence had from the Civil Magistrate. See our 12. and last Remark. upon the Kings Letter.

4. How this was confirmed and yeelded to by the Indulged, we saw above, in our Examination of Mr H's speech before the Council, Anno 1669. and of that Relation of the carriage and speeches of those, who were before the Council Anno 1673.

5. We were not ignorant, how from the very beginning of this Catastroph, and in the very First Session of Parliament Anno 1661. an exorbitant Supremacie in Church-affaires p. 97was acknowledged to belong to the King, in that, he was declared to be Supreame Governour over, all Persons, and in all Causes; beside what was presumptively asserted in other Acts of Parl. thereafter, as in the Act for the National Synod, and for the Restauration of Prelacy, and others: And how by all these, and other things considerable, it was manifest and undeniable, that Erastianisme was in the ascendent, and that the designe of the Rulers was to subject all Church-power unto themselves, and to assume as much thereof into their own hands, as they thought fit, and to have the whole of it subordinate unto them. Now when this designe was open and above board, out very not-withstanding and not-opposing, in our Places and Stations, this Erastian Designe, was a virtual cedeing and yeelding unto these Invasions and Usurpations; how much more are they chargable herewith, who willingly submitted unto the Magistrat…s Actual Usurpation of Church-Power; & by accepting of this Indulgence, did put them in Actual Possession of what was but notionally, and in the theorie, arrogat formerly, as to Non-conformists?

6. It is granted by some, and cannot well be denied by any, That the Magistrats principal designe, in granting the Indulgence, was the establishement of the Erastian Supremacie: And if so, sure, it was the part of those, who accepted of the Indulgence, rather to have withstood this designe, at least by simple refusing of that, the accepting of which (as every one might have seen) would contribute unto this Erastian designe, and put them in actual possession thereof. Whether the Magistrate himself doth look upon the Accepters, as hereby acknowledging his Erastian Supremacie, or not, is not much to the purpose; seeing the acceptance, as circumstantiat, was a virtual and reall enough acknowledgment and confirmation thereof: And, it is like, the Magistrate did designe no more, not regarding whether they should openly & professedly acknowledge such a thing, if he himself were confirmed & secured in the possession of that Erastian Usurped Power.

But it will be said, That though it be granted, that the Supremacie is now in its exaltation, and that Erastianisme is the great designe; and that such, as minded to be faithful, should not cede in the smallest of the Churches Rights, not to the loosing of one pin of the Government: And that this Erastianisme and Supremacy hath acted, outed and overturned, at its pleasure; and that the Magistrat, in this offer of the Indulgence, doth still act, according to Erastianisme, and owne the same Supremacie, and intend its further establishement: Yet the Indulged did onelyonly accept of a licence, which, when abstracted from its offensive circumstances, is a meer relaxation of the rigour of former Edicts.

To which I Answer. (1.) If this Indulgence did respect nothing but the Persons and Estates of Ministers, then it might be looked on as a meer relaxation of the rigiditie of former Edicts, under which they groaned: But it is past all denial, that this Indulgence relateth more, yea and Principally, unto their Office and function, and is designed (as is confessed) for the Estabishment of an Usurped power over the Function and Ministrie; yea, and includeth an acquiescing and submission unto Acts, made and proposed by such, as confessedly act from a Principle of Usurpation, and that for the better Establishment of the same, & confirmation of themselves in the possession thereof; and therefore the accepting of the Indulgence, cannot but contribute to the iniquous ends, proposed by the Indulgers. (2. Whatever that licence (as it is called) may be, or be supposed to be, when abstracted p. 98from its offensive circumstances; yet taken complexly with these circumstances, it must be condemned; and however in our imaginations, we may abstract it from these circumstances, yet we cannot do so in point of practice; seing it is confessed, that the morality of actions do much (at least) depend upon circumstances.

7. This contrivance of Erastianisme being so notour and undeniable, the yeelding unto and accepting of the Indulgence, so conceived, so clogged, and restricted, as it was, cannot but be contributive unto the same; and a plaine (though not professed) helping forward of the designe. Sure, the refusing of the Indulgence had been a sensible defeating of the designe, and would have necessitated the designers, if so be they would still have prosecuted their Intendment (as is probable they would) to have taken other measures, and invented other meanes, how to have accomplished their ends; and this supposable defeat is sufficient to show, how suitable a medium this was unto the projected end. It cannot be said, for obviating of this, That this is but accidental, and a meer probability: for it hath a necessary connexion with the end, as not only experience hath proven; but the very nature of the thing evinceth, as is abundantly cleared above.

VI. How Prejudicial this is unto the good of the Church.

THe discovery of this will serve for another head of Arguments against the lawfulness of this Indulgence: for certainely that cannot be a way approven of God, which is not for the Edification of the Body; much less that, which is for its hurt & prejudice. Now that the Indulgence is of this nature, may hence appear.

1. Church-Historie sheweth, what hurt came to the Church by such a course as this, when Arian Emperours, by their own sole power thrust-out faithful, zealous and Orthodox Ministers, and put-in Arian hereticks in their places; and now by this Indulgence, the way is paved for the same Course: so that now the Magistrate hath no more to do, to get all the Ministery on his side, and to carry on some corrupt & erroneous designe, but to thrust-out honest faithful men, and put-in brevi manu, whom he will. Who will scruple at this now, after the Indulged men have thus broken the ice? and who will once question the Magistrates power to do this, seing they have so sweetly submitted, in the beginning: Turpius ejicitur quam non admitiitur hospes, it is better holding-out, than thrusting-out.

2. Our own History sheweth us, how noxious it was to our Church, when K. Iames obtained but so much, as to have an eminent and active hand, or a negative voice, directly or indirectly, in the planting of all the eminent places of the Land, especially of Edinburgh; though he never had the confidence to seek a liberty to do it brevi manu; but did it by collusion with the Commission of the Kirk, which was made to his mind: How quickly had he overturned all, if he had assumed the power to have transplanted Ministers, as he pleased; and if Ministers had complied with him therein, and upon his sole call, or act of Councel, had left their own Charges, and gone to places, whither he sent them? And what would these worthies, who opposed all his designes, in maintainance of the Established Order of the Church, and of her Power and Privileges, if alive, now say, to see so many Ministers, under so many obligations to maintaine the Liberties of the Church, willingly obeying the Councils Call and Act?

p. 993. If according to this Method, and the way now laid down, & put in practice, our Magistrates, in all time coming, should follow this course, and put away what Ministers they pleased from one place, and thrust others in where and when they pleased; and in all this should meet with nothing but sweet submission; how long should our Church enjoy purity? And how long should the Gospel be preached in power, in any eminent place in the Land? How long should Gospel freedom be keeped up, & the Gospel flourish? And if all this should be, whom have we to thank therefore, but the Indulged? Would not they have all doing, as they have done? Are not they a sad preparative? May not their example prove noxious to the following Generations? And whither shall we then cause our shame to go?

4. According to this Example, the Magistrate might quickly banish all purity out of the Kingdom, and turne all the Land over into Popery, by sending all the Orthodox Ministers to the Highlands, or to some one small and inconsiderable corner of the Land (according as in the late Act of Indulgence so many scores were cantonized to one or two Diocies) and suffering Papists to preach where they pleased, or fixing Popish Priests, in every Paroch. And if such a thing were intended, hath not the Indulgence broken the ice thereunto?

5. Nay, we see that in the very Indulgence, some such designe is carried on; fo… by it, the far greatest part of the Non-conforme Ministers were Cantonized and shut-up in twoes or threes together, in one Corner of the Countrey, and all the rest of the Land was given over to the will of Prelates, Papists, or Quakers: And if all the Ministers named, had followed the example of others, what had become, ere this day, of the greatest part of the Land? Was then this Indulgence the thing, which the General good of the Church and Kingdom called for? Were the Indulged put in best capacitie by the Indulgence, to serve their Generation, according to the necessity of the day? Was this the only duty of the day? Or did the Lord call for nothing else? Well is it, that we have such a proof of the contrary, this day, legible upon the face of that Land; and that the very prisones can declare some other thing.

6. It being beyond all doubt now, that the Assemblies of the Lord's people in Houses, or Fields, to partake of pure Ordinances, with full freedom of Conscience, hath been signally owned and blessed of the Lord; and hath proven a mean to spread the knowledge of God beyond any thing that appeared, in our best times, whereby the Lord preached from heaven to all, who would hear and understand it, that this way of preaching, even this way, was that wherein the Soul of God took pleasure, and to which he called all, who would be co-workers with him, this day, to help forward the Interest of his Crown and Kingdom. Now, when in despight of this signal appearance of God, and out of enmitie to the good done in these meetings, wayes of cruelty are fallen upon, to suppress utterly all these Randezvouzes of the Lord's Militia; and these coming short of effectuating the thing, Midianit ish wiles are fallen upon, of which this of the Indulgence was the chiefe, of purpose to keep the Countrey free of these solemne occasions of the Lords Appearances; can it be thought to be the duty of the day, and that which the Lord is calling to, to contribute our concurrence unto these stratagemes of Satan, & welcome an Indulgence, devised of purpose to destroy the work of God? I leave the thoughts of this to themselves, when they are thinking of appearing before their judge.

7. I shall not insist on that yoke of bondage, in the matter of stipends, which p. 100was hereby begun to be wreathed about the necks of Ministers; to the inexpressible hurt and prejudice of the Church. See what was remarked in the 4. place on the Kings Letter.

8. It will be more to our purpose, as in it self it is of greater moment, to consider how hereby a Path-way was made, to make all the Ministers of the Land, in all time coming, wholly subject unto the Council, even in all Matters Ecclesiastick, whether concerning Doctrine, Discipline, or Manners; For hereby they became wholly subject unto the Council, as being accountable only to them; and were so wholly at their Devotion, that they were to stay in the places, where they were set, only dureing their pleasure; and so might be couped from Kirk to Kirk (as some of them were) no otherwayes, than the Prelates Curates are, at the pleasure of the Prelate: Thus was the yce broken to the bringing of the Ministrie under perpetual Slaverie; and what should then become of the glorious Liberty of our Church?

9. Nay, as we saw above attested by open Printed Proclamations of the Council, there was, in this Indulgence, a base and sinful compacting for the same, which, to me, is the basest of Simoneie. A conditional accepting of the supposed favour, and, as it were, a formal barganing for it, by taking the liberty to preach and performe the work of the Ministrie, on sinful Conditions, even such Conditions, as contained a giving up of the Cause to the Supremacy, and the Erastian Designe, as hath been shown above. And what a preparative this was, let any judge. I know, the Indulged themselves will say, they are free of all compacting: And I shall not accuse them further than I know, or have ground: Yet this is certaine, that the Kings Letter mentioned such and such Instructions to be given to all the Indulged; & it is also certaine, that this Letter was not altogether unknown to them, And when the Instructions (which the Council, in plain Expressions, calleth, termes on which they granted the Indulgence, & the samine was accepted) were tendered unto, and put in the hand of each of these in particular, who were called before the Councel Anno 1673. I heard not of their expressing their Dissatisfaction with these Termes, so as to quite the benefite, or, as we say, to cast the bargane thereupon; And if all the Ministers, that shall ever hereafter be admitted to preach the Gospel, in Scotland, must follow this example, and give but an implicite consent unto these, or the like termes, imposed by the Council, where shall then our Gospel Liberty be? And what shall then become of the Liberty of our Church? And how shall the Ministers then be called the Servants of Christ, and not the Servants of Men?

10. By the very subjecting to the Councils Instructions, to regulat them in the exercise of their Ministrie; they become thereby as formally subject unto them, in Matters Ecclesiastick, as any inferiour Civil-Officers, such as Sheriffs, Justices of Peace Baylies &c. who yet, it may be, shall as little observe all their Instructions, as the Indulged hauehave observed theirs this subjecting of the Ministrie, in its exercise, unto the Magistrate, is a manifest enslaving of the same, to the unspeakable prejudice of the Gospel, and hurt of the Church.

11. What prejudice it is to the Church, to want the free and full exercise of Discipline, & that in the lawful Courts of Christ, needeth not here to be told: And yet, in this Indulgence, there was an accepting of the exercise of the Ministrie, without the full exercise of Discipline, save what was to be had in a sinful way, by compliance p. 101with Prelacie; and so a tacite (at least) consent given unto this want. It will not be of advantage here to say, that the Field-Preachers or Non-indulged Ministers, have no Discipline, & yet preach: For all their preaching is sub cru…e, not having so much as fr…edome to exerce any part of their Ministrie, and so are allowed of God to do all they can▪ when they cannot do all they would: and beside, it is alledged without ground; for with no lesse signal countenance, they exercise some Acts of Discipline, such as receiving of penitents, than they preach, and in both are countenanced as His …mbassadours. But the indulged are under the lee sheet of the Supremacie, having full peace, countenance and protection, as much, as in our best times, and when our Church was most flourishing; and yet dispense calmely with the want of Church-Discipline, in Presbyteries and Synods; and how some of their Sessions guide, and are constitute, is none of our Glory.

12. Nor needeth it be told, what prejudice will inevitably follow upon the want of Ordination, whereby a Succession of the Ministrie is keeped up, and the word committed to faithful men, according to Christs Appointment, who may serve the Lord in the Work of the Gospel, in their Generation: How quickly, upon the want of this, a faithful Ministri… shall of necessitie cease, every one may see: And yet the Indulged have accepted of the exercise of their Ministrie, on such termes, or in such a way, as doth utterly incapacitate them for going about the Necessary Work of Ordination. Their Transgressing their Bounds, and violating the Injunctions upon their peril (if so be they do so, that they may ordaine some) in order to the keeping up of this Ordinance, is in so far commendable; but is not sufficient to expiat the guilt of accepting the Indulgence, which was thus clogged; as their whole relinquishing of the Indulgence, & betaking themselves to the Fields, with the rest of their Brethren, would prove a commendable after-wit; but would not say, that there was no evil, in their accepting of the Indulgence, but the contrary rather.

VII. How hereby our Cause and Ground of Suffering is vvronged.

THE Lords good hand of Providence having so ordered it, that once a considerable Company were willing to endure Hardshipe. Want & Tribulation, for the Truths sake (and therefore choosed suffering rather than sin); which, howbeit it was upon some accounts sad and afflicting; yet upon the account, that the Cause of Christ was owned, the Work of Reformation not condemned, but accounted still the Work of the Lord, was no small matter of Joy: Though it might have been expected, that few or none of all the Ministers, that had seen the great Works of the Lord, should have so relinquished the Interest of Christ, and embraced what once they had abjured; yet we ought to bless the Lord, that so many abode steadfast in the day of Temptation. But how joyful so ever it was to see such a goodly Company, adhering to their Principles, and fully following the Lord; it cannot but be as sad and afflicting, upon the other hand, to see this goodly Bulk wretchedly broken. and to see men stepping off, and that such Men, and so many such, and that after such a way, as cannot but be accounted a falling off from formerly received Principles, and from the Cause and Ground of our Sufferings. Now that the p. 102Embracers of this Indulgence are justly chargable herewith, may appear from these Particulars.

1. It was a part of the Reformation, which through the special goodness of God, our Church at length, after long wrestling, attained to, that the people should be restored to their Right and Privilege of Calling, and making a free Choise of their own Pastors, according to the example of the pure and primitive Church: And it was because they would not renounce this way of entrie, that so many Ministers were thrust out from their Congregations, by the Act of Councel at Glalgow. But in the Indulgence, there was an entering into the Pastoral Charge of a people, upon the Act and Call or Order of Council, without this Free and Full Election of the people. The Nominal Call, that was precariously had thereafter, as to some, was but a mock-call, and no foundation of their Relation unto these places, as hath been seen. And how the Councils Act and Order was exclusive thereof is manifest, and confirmed by the Instance of Mr Weer's Process. Sure, as the Election here was null, there being none to choose upon, and the Call prelimited, because the Councils Order did set such an indulged Man over them, whether they would, or not; so the making a shew of seeking or of getting a Call from the people, after the Ground of the Relation was already laid, was the exposeing of that Order of Christs to ludibrie.

2. Multitudes of the Non-conforme Ministers were ejected, and cast-out of their Places and Congregations, because they would not acknowledge the Power and Interest of Patrons, nor accept of their Presentations unto Flocks: But in this Indulgence, as we saw above, the Interest of Patrons is reserved entire: Though they should say, That they sought no Presentations from Patrons, nor had they any active hand therein, it will not much avail: For even several of the ejected Ministers might have been free of ejection, if they could in Conscience have yeelded to so much, and acquiesced in this, that the Patron should have signified to the Bishop his presenting of such a Person, and that without his express Consent, or Formal Acceptance thereof: Yea how many had the Presentation willingly and cheerfully offered unto them undesired?

3. It is the chiefe Corner stone of our Reformation, and the fundamental point, whereupon all the wrestlings, and sufferings of our Church from the beginning have been stated, viz. That Christ is the alone Head of the Church: But by the Indulgence another head is acknowledged beside Him; when thereby it was declared, that the Indulged held not their Ministrie of Christ alone: as we saw above on the first head, and first particular thereof.

4. So by the rest of the Particulars, mentioned under that head, we see how many wayes, there was, in this Indulgence, a defection from former Principles, and a falling off from our grounds, all which we need not here repeat.

5. We fall from our Principles, and from the cause, upon which our sufferings are stated; when we cede and yeeld to Adversaries, seeking to overthrow the pillars and grounds of Presbyterian Government: And in how many Particulars Presbyterian Principles are, by this Indulgence, receded from, we have seen above, in the 2 head.

6. It hath been the Lot of the Church of Scotland, from the very beginning, to be put to wrestle against the Powers of the Earth, encroaching upon the Prerogatives p. 103of Jesus Christ, and the Privileges of his Church; and in contending for the same, against all such Usurpation, did the faith…ulness and steadfastness of our worthie & renowned Predecessours appear and shine forth; and upon the account of their faithful adhering to the Truth, and bearing witness against all Usurpations, made upon the Rights of the Church, and on the Jurisdiction of Christ, sole King of Zion; and for declining Judicatories acting by usurped Authoritie, were they all alongs put to suffer in their Freedom, Persons, Goods &c. by Tossings, Citations, Letters of Horning, Confinements, Imprisonments, Confiscation of goods, Relegations, Sentences unto death, and Banishments. But now, what a falling off this ground, ceding to Usurpations, Homologating of the Supremacie, & Establishment of Erastianisme is in the Indulgence, is manifest from the Particulars mentioned under the 3. and 5. head.

7. We need not forget, what was one maine ground of the actings of our worthie and valiant Predecessours, in the yeers 1637 and 1638. viz. That Ecclesiastick causes should be determined by Lawful Ecclesiastick Judicatories, and Civil causes by Parliaments and other Civil Judicatories. But to Homologate a Power in the Civil Magistrate, as such, to cognosce upon, and judge in Church affairs, immediatly and formally, is to condemne all these actings, and all the actings of Church and State since, upon that ground; and a plaine relinquishing of that foundation. And that by the accepting of the Indulgence, such a power is acknowledged to be competent to the Civil Magistrate, as such, hath been manifested above, in several Particulars, Let us here but name that one Instance of the Councils sole judging of the fitness and Qualifications of a Person for such or such a charge, in reference to his setling there, as Pastor of the place; which is an Ecclesiastick cause, and hath been alwayes so accounted. But it will be said, No man needs question their abilities, some having been Ministers, in the most eminent places of the Kingdom. For answer. I shall not question their abilities, though it may be, the carriage of some of them hath been such, since this defection began, as would make a Conscientious Church-Judicatory not a little averse from admitting of them within their bounds, if the Acts of our General Assemblies, by which they stand censurable, were in any regarde. But however, the Civil Magistrate is here made sole competent judge of this fitness; and by what right he hath appointed these to go to the places, particulary designed, he may appoint others to go to such places, for which no Church-Judicatory, acting conscientiously, would judge them Qualified: And who can challenge them upon this account, seing they are sole judges, themselves?

8. In King Iames his dayes, several faithful and honest Ministers were banished from their own Churches, and confined in other places of the Land, and seeing no hope of getting the Civil Sentence taken off, were necessitate to accept of a call to serve the Lord, in the places where they were confined; but we never finde, that they took the Charge of such or such a Flock, upon the Edict or Act of Council, enjoining them thereunto.

9. Who ever heard before, in our Church, Ministers compeating before the Privie Council, and there receiving Directions, Instructions, Rules and Canons, directing them, how to regulate themselves in the exercise of their Ministerial Function? And when the Indulged Persons did thus, who can assoile them from a plaine p. 104Defection from our Cause and Principles? Put the case, that some Ministers had done so in the Year 1649. how would they have been looked upon by our General Assembly? Or if our Parliament and Council Anno 1648. had turned out such as were against the Duk's Engagment, and thereafter had ordered them; to go to such and such places of the Land, as they thought fit, giving them withall such Instructions, as here were given to the Indulged, if these Ministers had carried but just, as our Indulged did, I leave to all to judge, whether or not they had been looked upon, as Deserters of our Cause.

10. We know what sufferings those faithful men underwent, when after so long imprisonment they were at length condemned at Linlithgow Anno 1606. for declining of the Privie Council, when about to judge them in the matter of a meeting keeped, or offered rather to be kept, at Aberdeen: But now we finde severals Indulged called before the Privie Council, there to be judged concerning their Baptizing of some Children within the Covenant; a matter no less unquestionably Ecclesiastick, than was that meeting at Aberdeen; and in stead of giving-in a Declinature, we heard of nothing, but of a simple excuse, that they had not seen those Orders, plainly showing, that if they had seen them, they had obeyed them: was not this a manifest defection from our Principles and Cause?

11. I might mention under this Head, the Indulged persons their forsaking and laying aside, at the command or desire of the Council, that useful and commendable piece of our Reformation, I mean, the Lectures, or Explication of the Scriptures; against which nothing can be supposed to move our Adversaries, but onelyonly that it is a piece of Reformation; yea the only remaining monument of that blessed work, all which they abhore.

12 We are engaged, as will not be denied, against Prelacy; and yet the Indulged did virtually engage to support that, which they stand obliged to pull down, by receiving of these Injunctions, which ordered them to do many things, tending to the strengthening of the Prelatical Invasion: Of which more particularly in the following Head.

VIII. Hovv the hands of Prelates are hereby strengthened.

COnsidering how we stand engaged against Prelates and Prelacie, every sinful course, that hath a tendencie to strengthen their hands, and to fix them in their tyrannical Usurpations over the Church, should be so much more abhorred by us; Yea, what otherwayes might be lawfully done, in this case, should be wholly forborne. We shall therefore take notice of the Advantages given to Prelacy by this Indulgence. As.

1. Not to mention the open door, that is left unto them, to accept of the Prelates Collation, nor the encouragement they have unto the seeking and obtaining of this from the Bishop, in and by this Indulgence; we may take notice of this, That hereby they put themselves in prison, and the key of their Prison, door is in the Prelates hands; for without licence, granted by the Bishop of the Diocie, they may not go without the bounds of their confinment. And, sure, as this is no small disadvantage to themselves, but a manifest exposeing of themselves unto temptation; so it is a great power and advantage granted to the Prelate over them; which slaverie p. 105and bondage they had been free of, if refusing the Indulgence, they had remained in the same Condition with the rest of their Non-Indu…ged Brethren.

2. There is in the accepting of the Indulgence, a voluntarie with-drawing of an helping hand from the greatest part of the Land, groaning under the Tyranny of Prelacy; and a leaving of the same unto the will and pleasure of the Prelates and of their Curates; for hereby they willingly did give up themselves to be inclosed wi…hin their several designed and limited places, and were content their Ministery should be their confined, let the necessity of the Church be what it would, or cou…d be. Thus, as to them, the Prelates, and their Curats were left in the peacable possession of all the rest of the Land, which was no sma…l advantage, seing they were secured as to them, in all time coming, and had no ground to fear, that they should …ssen their Kingdom, and beat-up their quarters, with Field & House-Meetings, as others Non-Indulged did, and are doing, to the Glory of God, & to our Comfort.

3. Not to mentione the friendly and brotherly love and correspondence, that some have observed betwixt some of the Indulged, and their neighbour Hirelings, who are under the Prelates the general deadness and slackness as to any zeal against the Prelates and their wicked courses, which is commonly observed, wherever the Indulgence is, is no small proof of the advantage, which Prelates and Prelacie have had by the Indulgence: Prelates themselves will possiblie say, that one field Conventicle hath done them and their cause more prejudice, than many preachings of all the Indulged men: Though I am far from: thinking, that the preachings of the Indulged, have any direct tendencie to strengthen the Course of Prelacie; yet what I have said being generally observed to be true, themselves are concerned to search, whence and how it cometh to passe, that it is so; as also, how it is that so many observe a greater keenness in them, against the field preachers, than against the Prelates; yea and the Supremacy, even in their Sermons.

4. It may have some weight, as to this, to consider, how by their accepting of the Indulgence, which floweth from the Supremacie, the Prelates are ready to look upon themselves as justified, in accepting of Prelacie from that same Supremacie, for, may they think, These men cannot blame us for acquiesceing unto the determination of the King, acting by vertue of his Supremacy in Church-affairs, and over all Church-Persons, and accepting of that Charge and Place, which is given to us, in the Church, from him, who hath full power to dispose of Ecclesiastick Persons, as he will; seing they themselves have acquiesced unto the determination of the King, acting by vertue of his Supremacie over Church-Persons, and accepted of what charge and place in the Church he thought fit to give them, and took their Instructions, to boot.

5. In accepting of the Instructions, they virtually engaged themselves to several things, which could not but strengthen the hands of the Prelates and their Curates. As (1.) To admit none of the people, who live under Curates, unto their Sermons. (2.) Not to admit them to their Communions, without the allowance of the Curates. (3.) Nor to baptize their Children, without the same allowance. (4.) Not to marry any, living within their bounds, without the said allowance, if the place be not vacant. (5.) They are ordered also to observe Presbyteries and Synods, which are now wholly Prelatical. (6.) Matters of Discipline and Censure, which usually p. 106came before Presbyteries and Synods, are ordered to run in the same channel. By all which (not to mentione their praying of dues to the Clerks of those Episcopal Meetings, which was also injoined) it is obvious and plaine, how the hand of the Prelates and their Curates were to be strengthened; and if these Orders had been punctually observed, themselves, I hope, will grant, that hereby the hands of these Adversaries had been strengthened; and if so, sure I am, their receiving of these Injunctions, and of their licence upon condition of observing them, was a virtual engaging of themselves hereunto.

IX. Hovv it is against our Covenants.

I Hope, it will be granted, that the obligations of the Covenants, Vowes and Solemne Engagments are upon us; and that I need do no more here, than show, wherein the accepting of this Indulgence was against our Covenants; and this is to me manifest from these Particulars.

1. It is a chiefe part of that Religion, and head of that Doctrine, that we are obliged by all our Covenants and Vowes to defend, viz. That Christ is sole King and Head of His Church, which is His House and Kingdome; and consequently, we are obliged to do nothing, that may wrong His Right, and entrench upon His Royal Prerogatives. But what wrongs the accepting of this Indulgence carrieth alongs with it, against the Royal Prerogatives of Christ, as sole Head and King of His Church, we have seen above, under the first Head, and we need not here repeat them.

2. We are obliged by our Covenants to defend and own Presbyterian Government, as is granted by all: but in how many particulars this Indulgence crosseth the principles of Prebyterian Government, we have seen above, under the Second Head; and as to all these particulars our Covenants are violated.

3. How we are engaged by our Covenant against P…elacy, the second Article of the Solemne League and Covenant can tell us; and how many wayes the accepting of this Indulgence, did contribute expresly or virtually, unto the strengthening of Prelacy, we saw above, under the foregoing Eight Head: And it is past all question, that these particulars there mentioned are utterly inconsistent with an Endeavour to extirpat Prelacie.

4. We cannot be ignorant, that in the Solemne Acknowledgment of sins, and Engagment to duties, we vowed and swore to study and endeavoure to preserve Religion in purity, against errour &c. and particularly against Erastianisme, in these words, Because many have of late laboured to supplant the liberties of the Kirk, we shall maintaine and defend the Kirk of Scotland in all her Liberties and Privileges, against all who shall oppose & undermine the same, or encroach thereupon, under any pretext whatsomever. And certaine it is, that Erastianisme was never so regnant in Scotland, as it is, and hath been, since this Catastrophe began, and that the Liberties and Privileges of the Church are not only now opposed, encroached upon, and undermined, but overturned and quite taken away. Now, how became it all, who minded faithfulness and steadfastness in their Covenant, to stand fast in this Particular, and be tender of all the Privileges of the Church, and to guaird against very thing, which might contributee in the least, or be justly interpreted to contribute unto this Invasion, or prove a consent thereunto? p. 107But on the other hand, in how many Particulars, the accepters of the Indulgence stand guilty here, hath been shown above, and may be seen under the Third and First heads.

5. We are expresly bound by our Covenants, not to suffer ourselves Directly, or Indirectly, by whatsoever Combination, Perswasion, Suggestion, Allurment, or Terrour, to be divided or withdrawn from our blessed Union and Conjunction, whether to make defection to the contrary Party, or to give ourselves to à detestable Indifferency or Neutrality. But, now, as to this Indulgence, what a divisive motion it was, is notour enough; and it was, by the confession of some of the chiefe of the Indulgers themselves, said to be intended for that end; and beside this, the thing it self speaketh out this with a loud voice. How manifest and great a breach is hereby made among the suffering remnant, is beyond all denial; and how great, consequently, and manifest the breach of Covenant is, upon this account, is Alas! too obvious and plaine.

X. Hovv hereby the condemne themselves.

THis Consideration may also furnish us with another head of Arguments against this Indulgence, That the accepters thereof have thereby, in several Particulars, condemned themselves, as to their former Principles and Practices: And this Consideration may be looked upon, as an Argumentum ad hominum, as it is called: An argument, that may militate against them. Now this self contradiction of theirs appeareth in these Particulars.

1. I shall suppose, that several of them at least (for I love to judge the best) were no Enemies to Field and House-Meetings, howbeit condemned by the Law; and that possiblie some of them did preach sometimes at such meetings; though the Qualification, required in the Kings Letter, and presumed by the Council to be in them, to wit, of living peacably and orderly, would say some other thing. And if they did approve of these Meetings, and of that way of preaching, for spreading of the Gospel, and doing good to the suffering Church of Scotland; they could not but, in so far, condemne all courses and wayes taken, or to be taken, of purpose to hinder that good work; and consequently condemne the Indulgence, which was manifestly contrived for that end. But now in accepting of the Indulgence, they have approved what formerly they condemned, and have condemned what formerly they approved.

2. They all, I suppose, do condemne the Supremacie, as an Usurpation, not to be allowed; for I never heard of any of them, save one, of another judgment, in that particular. But in accepting of the Indulgence, they accept of that, which purely floweth from the Supremacie, and which had never been, if the Supremacy had not been usurped, and which hath no legal being but by the Supremacie and its explicatory Act, which is all their legal ground of security, as hath been manifested above: And therefore do Homologate, and virtually approve of that, (as was manifested under the 3. Head, which they have condemned; and so have acted inconsequentially to their own Principles.

3. I likewise suppose, that they condemne the entry of the Curates, who have entered by the Prelates: And whatever accidental differences may be betwixt their p. 108entry, and the entry of the Curats; yet in this maine and Principal ground, whereupon both are to be condemned, they agree; to wit. That the entry of both is founded upon the Supremacie: For the Prelates have their power in the Church from the Supremacie: and so doth the Councel act in Church affairs by vertue of power, flowing from the King, as Supream in Churchs-affairs; and Curats enter immediatly by the Prelates, and the Indulged enter immediatly by the Council; and both enter mediatly by the Supremacie, but with this difference, that the Conveyance seemeth to be more Ecclesiastical, as to the Curats, Prelats, as such, being supposed at le…st, Ecclesiastick Persons, and so called; than it is as to the Indulged, the Council neither really, nor nominally being a Church-Judicatory.

4. They formerly refused to stay with their Charges, by vertue of a Presentation of the Patron, who possibly would have granted it undesired; and yet now they have accepted the same Charges, and some have accepted of other Charges, not without the Consent of the Patrons, according to the standing Law; and the same is expresly mentioned, as had and obtained by the Council, in order to their Legal Estab…i…hment. In so far therefore, they cannot but have condemned themselves and their former Principles and Practice.

5. We know how many of these same Brethren refused the Accommodation, that was offered by B. Lightoun; and therefore would not joyn nor concurre with the Prelates, or their Curats, in their Presbyteries and Synods; and yet with the Indulgence, which they embraced, was this, among other Instructions, given, that they should repaire to these Meetings, and referre Causes, usually referable, thereunto; and though they did not obey the said Injunctions, yet their receiving of them, at the Councils Bar, was a virtual Approbation yea and a promise of performance; and that so much the more, that the favour was offered upon these termes, as the Council expresly declared. But further, we may draw a parallel here, whereby it may distinctly appear, that their refusing of the Benefite, offered by the Accommodation, did condemne their accepting of the Benefite, offered by the Indulgence: As (1.) as the exercise of the Ministrie in preaching is a part of the Ministerial Function; so is the exercise of Discipline. (2.) As the one exercise doth natively and originally flow from the Appointment of Christ, and Power given by Him; so doth the other. (3.) As it is unlawful to acknowledge and submit to the Usurpation of Prelates, in the exercise of Discipline; so it is unlawful to acknowledge or submit to the Usurpation of the Council, in the exercise of other parts of the Ministerial Function▪ (4.) As in following the Indulgence, we may possibly imagine, that we act by vertue of our Ordination, solely and purely; so in sitting in Presbyteries, we may likewise imagine, that we act by vertue of our first Ordination. (5.) As the Interposition, or Intervention of the Prelats Usurpation altereth the current of the exercise of Discipline; so doth the Interposition or Intervention of the Magistrats Usurpation alter the current of the Exercise of Preaching &c. (6.) As in the exercise of Discipline, in those Meetings, the Accepter of the Accommodation would have yeelded himself up to be accountable to the Prelat; so, in the exercise of the Ministrie, the Accepter of the Indulgence yeeldeth himself up to be accountable to the Magistrate, who gave him these Instructions; in so far as concerneth these? Yea, in the offer of the Accommodation, there was this advantage, That the Accepter had full Liberty granted to him, at his entry to these Meetings, to declare, that he did not renounce his own private Opinion anent Church-Government; and to enter his Declaration in what forme he pleased: But the p. 109Accepter of the Indulgence had no such Liberty granted to him, though the deed was as manifestly a compliance with Erastianisme, as the other had been with Prelacie. But it will be said, that the maine ground of scrupling at the Accommodation, was, that these Meetings were not true Presbyterial Meetings, these being discharged by Authoritie, and all their warrant in Law removed, and those new meetings being enjoined for establishment of Prelacie, on which they were wholly to depend. I Answere, I am not seeking to weaken any ground of scruple, which these Brethren had against the offered Accommodation; but am only showing, that what grounds moved them to scruple at the Accommodation, these same should have prevailed with them, to scruple at the Indulgence; and therefore shall hold forth the Parallel of the two Cases, even as to this ground: So that (1.) As no act of Civil Authority can lawfully depose a Minister from the Ius and Right of preaching; so neither from the Ius and Right of exercising Discipline. (2.) As Civil Authority can only impede the Actual exercise of the one, in such or such a particular place; so only can it impede the Actual exercise of the other. (3.) Civil Authority could not take away the Ius of Presbyterial Meetings, but only impede their exercise; as Civil Authority could not take away the Ius of a Ministers preaching, as Pastor over such a Ch…rge; but only impede the exercise of that Function. (4.) As notwithstanding of all that the Civil Authority did, Ministers retained a fundamental Right to exerce the Office of a Minister, in their several Congregations; so, notwithstanding of what the Magistrates did, they retained a fundamental Power and Right to meet in Presbyterial Assemblies for the exercise of Discipline. (5.) I… yet, notwithstanding of this, Presbyterial-meetings are said to be quite overturned▪ by the Magistrates discharge, and cassing the Lawes made for the establishment thereof; why may not also the Ministers Relation to such a flock as Pastor thereof, be said to be annulled by the Magistrates Act, discharging him to preach there, and cassing the Law establishing the right way of entry by Free Election of the People, without Presentation of the Patron? (6.) And if after what hath been done by the Magistrats, in taking away the Old Presbyteries with their legal Ground, any new Meetings that are, being appointed for establishing of Prelacy, be Prelatical Meetings; why may not also this new Pastoral Charge, being appointed by the Magistrates, for Establishment of Erastianisme, after all that hath been done, in taking away the Old Relation with its legal ground, be an Erastian Relation; and consequently as much to be scrup…ed at, as these Meetings?

6. No doubt, these Brethren would have scrupled to have taken the Bishops Collation: And in accepting of the Indulgence, I judge, they have condemned themselves in this: For what ever Reasons could have moved to have scrupled that, the same, or the like should have moved them to have scrupled this; as will appear by the parallel, in these Particulars, (1.) If the Indulged think that the Indulgence is but a partial Restitution of the Liberty, whereof he was totally deprived; so the Minister, that accepteth of the Prelats Collation, may judge and say, that it includeth not Ordination, for he was an ordained Minister before; but is only a granting of Lberty, for the free exercise of the Ministrie. And he may think, that by no reason he can be construed to acknowledge more, as well, as the Indulged Minister may think. (2.) As he, who submitteth to Collation, acknowledgeth and preferreth the Prelate, as a proper Minister of Jesus Christ; So he, who submitteth to the Indulgence; acknowledgeth the Magistrate, or the Council to be the proper Subject of Fo…mal Church-Power, which is tantamount to the making of them Ministers of p. 110…e…us Christ, yea, which is worse, he ascribeth unto the Magistrate, that Architectomick Power in Church-Matters, which is proper to Christ, the only Head of His Church. (3.) As in Collation there is a formal acceptance, a direct Submission and Recognizance and as significant a Transaction, as if the Bishop did expresly stipulat, and the other Consent and Promise; so in the Indulgence, (as hath been cleared above) there is a formal Acceptance, and a plaine Submission and Recognizance; and as Significant a Transaction (if the Council be to be beleeved) as if the Council did expresly stipulate, and the other Consent and Promise. (4.) Suppose the Prelate should send to an outted Minister a warrant, licensing him to go to another Church, than his own (I state the Supposition thus, in case any should think there is a Difference betwixt a Collation, and such a Licence) would the outted Minister, or any of those, who are now Indulged, accept of the same, and upon that sole Ground, look upon himself as Minister of such a place? If not, why did they accept of such a Licence from the Council?

XI. Hovv thereby the Meetings of Gods People are prejudged.

IF the Indulged Ministers be not real Enemies to, and utterly dissatisfied with the Assemblings of Gods People in Houses, or in the Fields, against which the rage of Rulers hath appeared so much, by terrible Acts and Proclamations, and more terrible Executions, (as I desire to think they are not) it will easily be granted, that if their accepting of the Indulgence, be really Prejudicial unto the carrying on of the Work of God, in and by these Meetings, nicknamed Conventicles; or if it be found, that by the accepting of the Indulgence, they have contributed unto suppressing of these Meetings: and consequently, that interpretativly they may be charged in part with the Severities, exerced against the same, if, I say, this be made probable and likely, we will have, upon this account, a new Head of Arguments against the accepting of this Indulgence, which deserve some Consideration here.

What have been the Tossings, Harassings, Afflictions, Vexations and Sufferings, that the Servants and People of God have met with: because of their following of this Necessary and Signally blessed Duty, none of the Inhabitants of the Land can be ignorant of; and the Jailours can abundantly witness unto this very day, together with the Barbarous Souldiers, who readily did and do put in exec… tion the cruel Commands of their enraged Masters: And it would be too long and too Tragical an Historie to make a full and faithful relation of the same. It would be too tedious also to make mention only of all the Acts, Edicts, Proclamations and other things of that kinde, that have been made and emitted against the sa…ds Meetings, breathing forth nothing but the height of cruelty and rage, imposei…g exorbitant fines upon all Persons found at those Meetings, threatning death to he Ministers; giving encouragement to Souldiers to apprehend the hearers, by the pomise of their fines and escheats, and to apprehend some certain Ministers by the Promise of two thousand Merks; and to apprehend all others, preaching at …uch Meetings by the Promise of one thousand Merks, besides other rewards. It w…uld likewayes prove too long, to give but an acc…unt of the Letters of Inter commu…ing, against multitudes both of Ministers and Professours, simply upon this account, p. 111Datted Aug. 6. 1675. Whereby all the Subjects were prohibited to Reset, Supply or Intercommune with any of the Persons therein mentioned, or to hauehave intelligence with them by Word, Write, or Message; or furnish them with Meat, Drink, House, Harbour, Victual, or any other thing useful, under the paine of being repute ai…t and part with them, in the Crimes of Rebellion mentioned, and pursued therefore with all rigour. Only, from all these it is manifest, what an eye-sore these Meetings have been, and yet are unto the Rulers, and with what edge and eagerness they have laboured by all meanes possible, to suppress and quite destroy the same.

This premised, in order to our Designe here, we desire that these following Particulars may be pondered.

1. It hath been manifest above, both from the Kings Letter and other Particulars, beside the notoriety of the thing it self, that the Indulgence was contrived of purpose, for this special end, among others to bear down and extinguish these Meetings, nicknamed Conventicles.

2. It is certaine, that all such, as have accepted of the Indulgence, have for the most part laid themselves wholly aside from this necessary work of the Lord, this day, and have received a Letter of ease from this troublesome and hazardous imployment of carrying the newes of the Gospel, from mountaine to hill; (to which the Lord is calling aloud, this day, and graciously encouraging by his wonderful blessing the laboures of these few, who yet venture) and have given themselves to rest, under the covering of the Supremacy.

3. It is likewise manifest, that if all the rest of the Ministers, named in the Councils Acts, had done as they have done, and had accepted of that supposed favour, and submitted unto their Order of Indulgence and Confinement, there had been few left to have carried on that great work of the day, which appeareth to be the work, that God is in a special manner calling unto.

4. If all had refused to accept of that Indulgence, and had concurred with one shoulder to carry on that great and necessary work of the Lord, the Rulers had been utterly frustra… in their designe of banishing these Solemne Assemblies, these Royal Rendevouzes of Christs militia, and these solemne occasions of the Lords appearing in the power of his grace, out of the Land: And, on the other hand, the accepting of the Indulgence hath encouraged them in their wicked Purpose, fortified them in their Resolution, and animated them unto a following forth of their Designe, by all their cruel Acts and bloudy Executions.

5. By accepting of the Indulgence, not only have the Accepters laid themselves aside from this necessary and blessed Work; but likewise all these people, over whom they are set by the Council, are with-held or withdrawn from waiting upon the Lord, at these blessed and wonderfully countenanced Occasions. Whereby the Followers of the Lord are broken, divided, and weakened, and so become a more ready prey unto the Adversary: For

6. If all the outted Ministers had faithfully and diligently gone about this Work, and had, for that end, divided themselves thorrow the Land, the work had been more succesful, the Followers of the Lord had multiplied, and had remained unite in one intire Body; the Adversaries had been put to a demurre, and had not gote such Advantage, as now they have gote; and the people of the Lord had had more Freedom p. 112to serve him, and had been more secured from Danger: Whileas now, when re…cted to a few number, their Assemblings are the more laid open unto the persecution, and fiery pursuite of Rulers, and exposed more to hazards and grievous Difficulties, as experience hath proven.

7. Wherefore, seing by accepting of and submitting to this Indulgence, there is a contributing of a concurrence with the Rulers, in their wicked Designe of banishing all these Meetings out of the Land, which manifestly had been defate by a plaine & positive refusal of that supposed favour; and seing the same is so inconsistent with the keeping up of these Meetings, and infallibly effectuateth a relinquishing of them by many, and a diminishing of their number; it is undeniable that the Accepters of this Indulgence have, in so far, and upon the matter, condemned all those Meetings; and consequently approven all the Opprob…ious and false Epithers given unto them, and persecution made against them by the Rulers.

8. Having thus exposed the residue of the faithful of the land, (who through grace are resolved to follow the Lord with full purpose of heart), unto the furie of the Adversaire, They become interpretatively guilty of and accessorie to all the Cruelties and Barbarities, used and exercised upon Ministers and Professours, for adher…ing unto that way.

These things might be further enlarged and exaggerated; but I choose only to mention them, and proceed,

XII. How Scandalous and Offensive it is.

The reall ground of Offence, that was in the accepting of this Indulgence, and the Scandal that was thereby given to one and other, is valide enough alone to militate against it, and sufficient to condemne it, unto all, who understand the nature of Scandal, and the dreadfulness of the sin of giving scandal by any thing we do, whether as to Matter, or Manner; and who remember what Christ and His Apostles have said of this Matth. 18:6, 7, 8, 9. with the Parallel Places Mark. 9:42. and Luk. 17:1, 2. Rom. 14. throughout 1 Cor. 8, and 9: and 10. Chapters. And there is no way to evi…e the force of this Argument, but by affirming and proving, That the Action, at which offence is taken, or may be taken, is not onelyonly lawful in it self; but, as circumstantiat, is expedient and necessary to be done; as all Orthodox in this matter know, and as may be seen in the Disputes of our Predecessours against the Formalists, especially in the English Popish Ceremonies; and in the Debates of the Non-conformists in England, this day, with their Adversaries, upon this Head.

Wherefore, seing it will be easily granted, that the accepting of the Indulgence, was not a thing in it self necessary, so as it could not be refused without manifest sin against the Lord; and we have sufficiently, by our foregoing Arguments, proven the same to have been sinful. And seing it will not be sufficient to say, That it was a matter in it self Lawful, or Indifferent, seing what is Lawful in it self may become, by reason of some Circumstances, Inexpedient, and what is Inexpedient, in so far as Inexpedient, is Unlawful; and by what we have said, we suppose it is apparent, that none can with any shew of Reason affirme, that it was Expedient. Seing I say, the matter standeth thus; and seing withall it had such a manifest appearance p. 113of evil in it, and that upon so many accounts, as hath been cleared, upon all which, it cannot but be conceived, to have been very Scandalous and Offensive.

In prosecuting of this Head, I might here make a large recapitulation of the Particulars, wrapped up in that complex Business, considerable in the circumstances thereof, and in their carriage, at the receiving thereof, and at their receiving of their Instructions, and otherwayes; and show how, by all of these, they gave offence: But to shun prolixity, I shall leave that, knowing that the Judicious Reader will have observed these things, in the perusal of what is said above.

All therefore that remaineth here to be done, is to show what appearance of evil, and real matter of scandal there was, in the accepting of this Indulgence: And while I am to do this, I would have no man thinking, that hereby I do in the least weaken my foregoing Arguments, proving it sinful; for it is a truth, that the open committing of a manifest sin is scandalous; and no man can say, that the scandal, arising from an action, maketh that action indifferent, and not sinful, in it self, or extra casum scandali. But because we ought all to be tender of the Spiritual welfare of our Brethren, and carefully to guard against the laying of a stumbling block before them, or do any thing that may induce them to sin, or tendeth thereunto, or to retard them in their Spiritual journey &c. Therefore ex superabundante, an argument hence may be convincing.

In order therefore to the holding forth of the scandalousness of this action, I shall only mentione the several Persons, unto whom hereby scandal was given, and cleare the same in a word.

1. The accepters of the Indulgence, did hereby give offence unto such of their Brethren, as had the offer, but were not clear, nor convinced of the Lawfulness of the embraceing of such a favour, at such a time; for by their example these were encouraged and moved to do that, which they judged sinful and unlawful for them to do: And thus was there a stumbling block, and an occasion to fall, put in their Brother's way Rom. 14.13. And it is evil for any to do such a thing with offence, even though it were in it self, and as abstracted from circumstances, Lawful and Pure Rom. 14:20. Nay suppose, that those Brethren had scrupled out of meer weakness; yet, if the taking of the Indulgence be not said to be a necessary duty, (as I suppose it will not be said to be) in this case, it should have been forborne, according to the Doctrine of Paul 1 Cor. 8:9.10, 11. But take heed lest by any meanes, this liberty of yours become a stumbling block to them that are weak: for if any man see thee, which last knowledg▪ sit at meat in the Idols temple▪ shall not the Conscience of him, which is weak, be emboldened to eat those things, which are offered to Idols? And through thy knowledge, shall the weak brother perish, for whom Christ died.

2. They gave offence unto others, who had not this in their offer, yet Judged the accepting thereof unlawful, upon the ground last mentioned; and t…erefore should have hearkened unto the direction of Paul, in a like case 1 Cor. 10:28. But if any man say unto you, This is offered in sacrifice unto Idols, eat not; for his sake that shewed it, and for Conscience sake — vers 29. Conscience, I say, not thine own; But of the others. And accordingly have refused that Indulgence, seing there wanted not who told them of the evil, they conceived to lye therein.

3. They gave ground of offence unto the Godly Professours of the Land, who looked upon that course (as they do to this day) as homologating the Supremacy and as p. 114strengthening the Erastian Invasion, and so gave ground to them to think, that they had departed from their Principles, and to be grieved thereupon: The consideration of which should have prevailed with them, to have refused this pretended favoure, according to the direction of Paul Rom. 14:15, 16. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat for whom Christ died. Let not then your good be evil spoken of.

4. It was a great ground of offence unto the whole suffering Church of Scotland, in them, thus to withdraw from their Brethren, and leave them in the furnace, contrare to their former Engagements; not to mention the other Particulars, wherein we found their sacred Bondes hereby violated, which necessarily became a ground of great offence unto all: Nor to mention these Particulars, whereby we manifested above, that the accepting of this Indulgence, was injurious unto Christ's Headshipe, unto the Privileges of the Church, & to the Principles of Presbyterian Government, and others; from all which it is undeniably clear, that a palpable ground of stumbling was laid before, and offence given unto all the honest party.

5. Great offence and matter of griefe was hereby given unto the few, that continued at their Masters work, in preaching in Houses, or in Fields, as occasion offered; for, hereby their hands were weakened, the number of the bearers of burden waxing smaller, even while the work was growing upon their hand; and they were made, out of a preposterous tenderness unto them, who had thus stepped off, to forbear preaching in such places, where these were Indulged unto, though formerly they used to meet with some encouragment in those places.

6. Hereby was offence given unto the Prelates, and to their under Curates, when they were hereby confirmed in their Usurpation and Defection: That action is indeed scandalous, that edifieth not (as the Apostles word is 1 Cor. 8:10.) or emboldeneth, or confirmeth any, in an evil course; the Particulars hereof were mentioned above, under that Head.

7. There was hereby a stone of stumbling laid before the Rulers, for they were hereby encouraged to proceed in their Encroachments upon Christ's Prerogatives, and on the Privileges of the Church, when they saw their contrivances for that end so sweetly complied with, and heard nothing of a Plaine, Direct, Apposite and Intelligible Testimony given against them, and their proceedings.

8. There is a stone of stumbling hereby laid, before the Posterity, in all time coming; for if the Rulers shall follow this course, & suffer no Minister to be setled any where, but as they please, & shall plant, & transplants as they please, without any regarde had either unto the free Call of the people, or the Trial or Examination & Ministerial Mission of Church-Judicatories, & prescribe unto them what Rules & Instructions, they think good; what shall the Posterity do? Will nor Intrants, in that case, willingly submit, and think themselves obliged to do so, having such a preparative before them?

9. Will not this be an Afflicting and stumbling Consideration to any, that shall read the History of our Church; when they shall there see, with what Courage, Faithfulness, and Heroick Resolution, the Faithful & Zealous Ministers of Christ, maintained by Petitions, Declarations, Protestations, Declinatures, and Sufferings of all sorts, the Power and Privileges of the Church, against all Incroachments and Invasions, made thereupon by King and Court; and now shall see such a company of Ministers, upon such small Temptations, at least, as to hazard, p. 115complying with & submitting to more grievous Usurpations, that ever King Iames did attempt? We no where read, that ever King Iames, notwithstanding of all the Supremacy, in Church affairs, and over Church-Persons and Officers, that was assumed by him, and attribute by Parliament to him, did exerte such a Supremacie over Church. Officers, or Ministers, as to plant them, & transplant them brevi manu, as he pleased. And is it not an heart-breaking thing to think, that now, when this Usurpation hath transcended all imaginable bounds, there should not only be no opposition made thereunto; but even a peacable compliance with, and quiet submission unto the same, now in its exaltation?

10. What a stumbling thing is this unto all the Reformed Churches, when they shall hear, that so many Scotish Ministers, who refused to comply with Prelacie, have yet submitted to such an exercise of Erastianisme, as is no where else to be found, through the whole Christian world, for any thing I know? Where shall we finde the Magistrat, at his own hand Immediatly, planting and transplanting Ministers, as he will, fixing and limiting them, according to his minde? Nay I doubt, if even in the Pala…inat, where this wof…l weed of Erastianisme did first grow, such an exercise thereof is to be found: or if it be, what a shameful thing is it, that the like should be found in the Church of Scotland, which the Lord hath honoured from the very beginning, to be tried and exercised, upon the point of Christ's Kingly Power, and Headship over his Church, beyond all other Reformed Churches?