Review and Examination of the Doctrine, Part 2 · Chapter 1
CHAP. I.
Atwofold state of the Question proposed, the one touching the abjuration of this Prelacie in either or both these Covenants, the other concerning the obligation of these oathts against it. That Prelacie is abjured in the National and Solemne League and Covenant, proved at large. And arguments offered to evince their oblidging force upon the present and succeeding generations.
THE state of the Question in the Second Dialogue is twofold, 1. Whither the Prelacie now established by Law in this Church, be abjured in the national, and solemne league and Covenant? 2. Upon supposition that it is abjured in both the one and the other, whither the obligation of these Oaths stands against it, yea or not? Wee shall a litle touch.
For the 1. Our National Covenant, sworne by King Iames in the the year 1580, and by the Estates of this land, and many times thereafter, solemnlie and universally renewed, both by our Church and State, doth clearly exclude Prelacie. The passages thereof pleaded against Prelacie, and wherein our obligation lyes, are these. 1. In General, wee professe to believe the word of God to be the onlie rule, the Gospel contained therein to be Gods undoubted truth, as then received in this Land & maintained by sundrie reformed Kirks & States, chiefly by our own. Whereupon we renounce all contrary doctrine, and especially all kind of Papistrie in generall & particular heads, as confuted by the word of God and rejected by the Kirk of Scotland. 2. After a large enumeration of many points of poprie, disowned upon this ground and vowed against, as contrary unto the word of God, and the gospel of Salvation contained therein. Wee renounce the Popes worldly monarchie, and wicked Hierarchie, and whatever hath been brought into this Church without, or against the word of God. 3. Wee vow to joyne our selves to this reformed Kirke in Doctrine, faith, religion & Discipline; Swearing by the great name of God to continue in obedience to the doctrine, and Discipline of this Kirke, and upon our Eternall perill to maintaine and defend the same according to our vocation, and power, all the dayes of our life.
Now the obligation of this engadgement against prelacie is evident these wayes. 1. All doctrines contrary unto, or beside the word of God, are here rejected and disowned: All doctrines contrary to the simplicity of the Gospel, recived and believed by the Church of Scotland, and whatever hath been brought into this Church without or against Gods Word. But so it is that the present hierarchy is contrary unto the Word of God, both in its Diocesi… and Erastian mould, as hath been proved at large. And we heard that this Church of Scotland, since it received Christianity, did stand for a long time under Presbyterian Government, and untill Palladius was sent unto us from Pope Celestine, never knew a Prelat, Ergo, Prelacie in its Diocesian Erastian mould is here abjured.
2. Our Prelacie is condemned in that clause of the Popes wicked hierarchie, whereby the Prelatick Government is most clearly pointed at, which is evident thus. 1. That the Government of the popish Church is prelaticall: this man will not deny, it is by Arch-Bishops, Bishops, Primats Deans &c: and it being distinct from his Monarchie, for else the naming of his worldly monarchie had been enough: and moreover, it being ranked among these things which are brought into the Church against the Word of God, and into this Church against her pure Doctrine which was clearly the sense of it, that assemblies, and the body of this Protestant Church entertained; assemblies declaring that the Word [Bishop] was not to be taken as in time of Papistrie. And Iohn Knox (whose sense and Judgement herein was certanlie retained, and upon all occasions manifested by our Reformers) accounting Prelacie to have quid commune cum Antichristo. Ergo, Prelacie is here vowed against simpliciter and in it self considered. 2. If he grant a hierarchie to be here abjured, sure it must be abjured with the rest of the corruptions enumerat in that large list of them exhibited in this Oath. Now these are abjured in themselves simpliciter, as contrary unto the Word of God and the doctrine of this Kirke, ergo, So must a prelacie or hierarchie be in its self abjured under the same formalis ratio, as thus brought in, whither by the Pope or any other. 3. This hierarchie is supposed in this Oath to be contrary unto the Discipline of this Church, as well as the popish Doctrine is therein supposed contrarie to her pure Doctrine. Now (as we shall shew) the Discipline which this Church then owned, was Presbyterian. So that that Discipline or Hierarchie, which stands in opposition to Presbyterian Government, is here abjured: but so it is that prelacie ex se, & sua natura stands thus opposit unto it, ergo, by the hierarchie, all prelacy is abjured.
3. Prelacy is abjured in that clause where we professe to joyne our selves to this reformed Kirk in her Discipline, as well as her Doctrine, and vow and sweare adherence unto both. Now that the Discipline then owned by this Church, was Presbyterian Government or discipline, Is evident these wayes. 1. Discipline by generall assemblies and Synods having compleat parity of all Ministers, with a joynt decisive suffrage, is Presbyterian Discipline; but this was that Discipline owned by our Church: For her first Nationall Assembly (compleatly Presbyterial in its mould) was in the Year 1560. After which time untill 1580 When this Covenant was sworne, there were many assemblies exercising their power. 2, That is presbyterian Discipline, which did judicially condemne prelacie as having no warrand in the Word, and ownes no Church officers as lawfull but pastours, Doctors, Elders and Deacons. But so it is that this was the judiciall decision of our generall assemblies, long before this Covenant; for the first book of discipline, containing the Basis of presbyterian Government, was approved and subscribed by this Church in the year 1560. And the Second book of discipline in Anno 1578. Which two books compleatly overthrow Prelacie, & layes down a mould of Presbyterian government. And therafter in the assembly at Dundie (Anno. 1580. Sess. 4.) The office of a Prelat was particularly condemned by a solemne act, and abolished as unlawfull, and void of Scripture warrand, ordaining under paine of excommunication such as brooked the said office to lay it aside, as ane office to which they are not called of God, and cease from preaching and administring Sacraments, under hazard of the same Censure; or using the office of a Pastour till they receive admission [de novo] from the generall assemblie. Now in the nationall covenant, this existent discipline being sworne to be maintained, who can say but that Prelacie is most formallie abjured therein; Especially if it be considered, that in the same year 1580 This national covenant was sworn, at which timethese things were so fresh & recent. 3. That discipline which the takers and framers of this cov…nant, at the taking of it, and in pursuance of its ends, did carry on and establish, that discipline it must needs include and engadge unto in their sense: but that was Presbyterian-government. For (to omit many preceeding discoveries heirof mentioned in the Apology) in the year 1580. The assemblie after their judiciall declarator, that Prelacie is contrary to the word of God, sent Commissioners to the King to desire the establishment of the book of policie by ane Act of Council, untill a parliament were conveened; and what this book of policie contained, we did already hint. Then in this same year, the national covenant and confession is sworn by the King and Council. In the assemblie 1581. it is subscribed by all the members, and the Act of the Assemblie at Dundie explained. And it was again judicially declared that the Church did thereby wholly Condemne the estate of Bishops as they were in Scotland. At which very Nick of time the Confession of faith (Sworn before in the year 1580.) is presented to the assemblie by the King and Council, Together with his Letter to Noblemen and Gentlemen for erecting Presbyteries Compleatly through the nation, and dissolving Prelacies, all the three, viz, both the King, the Estates and the assemblie, fully agreeing in this judgement as to Church government, and this oath for its maintenance. And according to this joynt authoritative determination of Church and State, Presbyteries were erected. Likwise in this assemblie according to the forsaid joynt conclusion, the Second book of discipline containing the mould of Presbyterial Government, and likewise this National Covenant and oath for its perservation, are (as the two great Charters of our Churches government and liberties) insert into the Churches records ad futuram rei memoriam, And that posterity might not be ignorant of the discipline sworn in that covenant. Upon which, and many such like grounds, the Assemblie 1638 did again judicially declare this sense of this National Oath, which accordingly was received with ane expresse application to prelacy, and the other Corruptions attending it, and taken by the whole land with a full concurrence of the civil Sanction and authoritie, Anno. 1640.
The 2d. Great engadgement pleaded against prelacie, is that of the Solemne League and covenant: Wherin we vow the preservation of the reformed religion of the Church of Scotland in Doctrine, Worship, Discipline and government according to the word of God, and the example of the best reformed Churches. In the Second Article, Wee sweare the extirpation of poprie and prelacie, Arch-Bishops, Bishops, their Chancellours and Commissaries &c. And all Ecclesiasticall officers depending on that Hierarchie—of whatever is found contrary to sound Doctrine and the power of godliness. Which engadgement hath been likwise taken by all rancks, by Parliaments, Assemblies, and the body of the people. Now that the Prelacie at this time established is abjured in this engadgement, is these wayes Evident.
1. Prelacie being razed in Anno. 1638. according to our national covenant, and ane engadgement being framed of adherence to the Religion established in Doctrine, worship, discipline and Government, in opposition unto all innovations formerly introduced, and upon both grounds, Presbyterian government, in its exact paritie being sett up, and judicially enacted, both by Assemblie and parliament: that the Solemne league must needs strike against Prelacie, is in this apparent, because this league is clearlie referable to the great ends of the national covenant, as it stood then established, explained and Sworne by this whole nation; and therfor is ane accessorie engadgement, commensurat unto, and to be explained by the preceeding: and consequently none can doubt that it strikes against prelacie, and engadgeth to Presbyterian government, who knowes how former engadgements stood.
2. The preservation of the Doctrine, worship, Discipline and goverment then existent in Scotland, referring to the then establishment therof, in opposition to the former prelacie and all its corruptions; Its evident that all sort of prelacie & whatever corruption in Government is inconsistent with Presbyterian simplicity and parity, is here abjured and covenanted against. As we engadge the preservation of the Doctrine and worship as then reformed, from Prelatick innovations, so likewise we sweare to preserve our Churches ancient and pure discipline as it stood then recovered from prelatick encroachments. That discipline & government is here sworne unto, as the discipline and government of the Church of Scotland, which the Church and State of Scotland at this time established and owned: But so it is, that that was Presbyterian government, then fully ratified both by Church and State, Ergo, the preservation of Presbyterian government is sworne; and by further consequence that government which was by Church and state extirpate, as abjured in the nationall covenant, and contrary unto this Presbyterian frame, was likwise abjured and covenanted against in this league. But such was prelacie, Bishops, Arch-Bishops &c: ergo. Again.
3. The great ground upon which our adversaries deny the national Covenant to strike against prelacie, is, that they hold that the then existent discipline, to which in that Oath we vow adherence as the discipline of this Church, was not Presbyterian government, & that King Iames did not own it. Ergo, (by ane argument a contrariis, and ad hominem) since its undenyable with them that de facto Presbyterian government was now enacted, ratified, established and sett up, both by Assemblies and King and Parliament, that goverment we must stand oblidged unto by the solemn league, as the reformed discipline and government of this Church, and contrarily that government which was then de facto by assemblies, King and Parliament razed as inconsistent with Presbyterian government, and as abjured in the nationall Covenant, that government wee cannot deny, but the solemne league stricks against. But so it is that prelacie was at this time razed by Assemblies, King and Parliament, as inconsistent with the nationall covenant, and Presbyterian government then established, ergo this solemne league stricks against Prelacie.
4. The word preserve here used—and the expression of common enemies cleares this further: preserving …relates to that which one is in possession of, the common enemies of this possession, in the sense of all, both Imposers and engadgers, are the Prelats and their Malignant Agents, so that the holding fast of what was attained in point of reformation &c: Presbyterian government in all its established priviledges against Prelats, Prelacie, and all the incroachements thereof, is here most evidently engadged unto.
5. That engadgement and oath which they who have set up prelacie in our Church, did Cassat and remove, as inconsistent therewith, that must needs, by their own confession strike against it: but so it is, that our Parliament and Rulers did wholly Cassat this solemne league, in order to the establishing of Prelacie. Ergo, by their own confession it strikes against it. They cassat the nationall covenant onlie as interpreted against Prelacie, supposing that it will not in its self strike against it, but the league they simply abjure, and disclaime its obligation as to a change of this Prelacie: Ergo they doe upon the mater acknowledge that it stricks against it.
Finaly, Our adversaries doe grant that it strikes against Bishops, Arch-Bishops, Deans &c: That we are bound therby to extirpat such officers, though its onlie that specifick complex forme expressed in the Second Article, which they think is properlie abjured. But 1. Is it not a prelacie inconsistent with Presbyterian government (which we engadge to preserve in the First Article) which wee abjure and engage to extirpat in the Second, and under this formalis ratio, as thus inconsistent, in the sense and judgement of our Church and State (the Imposers of the Oath)? And are not Bishops, Arch-Bishops, Deans &c: contrary to Presbyterian government, then in being? 2. Dare this man or any of that partie deny but that the former prelacie which we had in Scotland was intended to be abjured by our Church and State, and the Imposers and renewers of this oath, and doe not all engagements bind according to the sense of Imposers, in the judgement of Casuists? 3. Is not our Government now by two Arch-Bishops and twelve Bishops? Have not these their Deans, Archdeacons, Chanters &c? 4. Are not our Prelats restored to all their pretended priviledges, taken from them by the Parliament who Imposed this oath? Nay redintegrat to a more absolute possession of pretended Spirituall authority then ever any befor them possessed since our reformation? 5. Are we not engadged to extirpat all Eeclesiastick officers depending upon that hierarchie, as we are engaged against whatsoever is contrary to sound Doctrine and the power of godlinesse not in bulk onlie, but every thing Sigillatim upon this ground, and formalis ratio? And dare any of them deny that in the sense of Imposers, a diocesian Bishop or Arch-Bishop (especially as their power now stands enlarged and qualified) is contrary to sound doctrine, and the power of godlines? Dare he say that any of the Imposers judged ane Arch-Bishop, or Bishop, especially in such ane Erastian mould as he is now, to be consistent with the word of God? Sure he were very Impudent who would assert it.
This being clear then, that these engadgements leavells against the present Prelacie, let us point out Next, their obliging force.
This will be clear, if we consider these oaths. 1. In their forme or formalis ratio, or nature and essence. 2. In relation to their subject whom they affect. 3. In their mater and object. 4. Their end and designe.
1. In their Forme, and that either in relation to severall sorts of tyes included in them. Or 2. The Qualifiations of these tyes. For the 1. They are oaths wherin God is invocked as a witnesse of our sinceritie, and as a swift witness against us if we breake. The Scripture is full in pointing at the Sacred nature of oaths. The Third command of that fiery law which Gods own voice pronounced from Heaven; and which his finger wrote upon the Tables, and which he commanded to be keept within the Ark, is, thou shalt not take the name of the Lord thy God in vaine, and with this severe Certificat, that he will not hold them guiltlesse who thus profane his name. He threatens to be a swift witnesse against the false swearer. [Thou shalt performe to the Lord thy oaths,] is amongst the grand and morall precepts frequentlie inculcat in Scripture. See levit: 6. 3. 19. 12. Numb. 30. 2. Psal. 15. 4. In this egagement the debt accrews to God, and the absolution consequentlie must have his speciall warrand. Quia religio juramenti pertinet ad forum divinum. Hence the Scripture is full of Instances of the Lords dreadfull punishing the sin of perjurie, witnesse that of Saul and Zedekiah whereof afterward. Now in both these engadgements, there is expresse mention made of Swearing by, and unto God. 2. These engadgements are promises or promissory oaths, whererein we express our purpose, and resolution, as to important duties both to God and man, invocking himselfs as a witness of our sinceritie: we have opened our mouths to God, and to one another in reference to great and weighty duties, relating to the first and Second Table. O what strong bonds are promises, especially of this nature; what conscience did even heathens make of them, where of instances are abundantly adduced in the Apologie (pag: 334, 335. &c.) 3: These engadgements are vowes unto God, that is promises made to God in the things of God, such as publick and personall reformation: God here is not only invoked as a witness, but is the proper Correlat and partie in this engagement, and O but it is a fearfull thing to fall into his hands, to be punished for the breach hereof. The Scripture is full as to commands and precedents to pay and performe our vowes, see Numb: 30: 2. 1. Sam: 1, 21. Ps. 76, 11. Ecc: 5, 4. 5. 4. They are Covenants, and that both with God and man, viz: engadgements to God for performance of duties revealed in his word, such as the people made, when upon the lawes promulgation, they said, whatsoever the Lord commands we will doe, Exod. 19. 8. cap. 24: 3, 7. Deut. 5, 27. and 26, 17. and therefore are so often charged with breach of Covenant in their after disobedience. We have engadged to God (in these vowes) speaking to us in his word from heaven, touching nationall and personall reformation. Here is also a mutuall stipulation betwixt the nations, and with one another touching important duties of the 2d. table in relation to there mutuall rights. Now, the Scripture is full in pointing out the weight and importance of such engadgements, see Ezek: 17. Jos. 9: 18, 19. Neh: 9: 38. Jer: 34: 18. So that in these Sacred bonds there is the tye of an oath, from the reverence we owe to God, whose name we must not take in vain. The obligation of a vow, from the homage and fealty we owe unto him, the strength of a promise, both to God and man, from the influence of truth and righteousnesse, all concurring to render the same Sacred and inviolable.
The binding force of these engadgements does further appear in their qualities, as 1. they were solemnly taken on: Its a Maxime that the obligation grows▪ with the solemnity of ane engadgement; and the Scripture aggregeth the breach from the solemnity, such as the cutting the ealfe in twain, and Zedekiahs giving of the hand &c. For this imports deliberation and resolution in the engadgers, and renders the breach more scandalous and infamous. These oaths were taken by solemn assemblies, and Parliaments, after conference, prayer, fasting &c. 2. These are holy and most weightie engagements in the great concerns of Gods glory and our own salvation, the crown and kingdome of Christ against Anti-christ. 3. They are large and extensive, including duties of the whole word of God, all duties we are tyed to in his holy law. 4. They are universall engadgements, all were given up to God in them, representatives and members of Church and state. 5. perpetuall and reall, as that betwixt David and Ionathan 2. Sam: 9: 7: 21: 7. That betwixt Ioshua and the Gibeonites, Ioshua 9: 18, 19. And that Covenant Dent: 29: 14, 15.
Secondly the binding force of theseengadgements appears in the subject they affect, as first, our Church in her representatives, and in their most publick capacity, the solemne assemblies in both nations. 2. State representatives & Parliaments, thus all assurances are given, that either civil or Ecclesiastick lawes can affoord, and the publick faith of Church & state is plighted with inviolable tyes: So that they must stand while we have a Church or state, in Scotland; both as men and as Christians, as mmbers of Church & State, under either a rereligious or civill consideration, we stand hereby inviolably engadged: and not only representatives but the incorporation of Church and State are under the same.
Thirdly their binding force appears in the matter and Object, 1. The immediatformall object is the Word of God & the Truths and duties therein contained, and whatever is contrary to sound doctrine, and the power of Godlinesse, under that formalis ratio, is here abjured, the eternall Truth of the Gospell as holden out in the Word, and received in this and reformed Kirks being the grand rule in this engadgement, whatsoever is approved by it, is embraced, and what is condemned by it, is rejected under that notion. 2. The more remote or materiall Object, are the publick, necessary, great and important Truths and duties therein enumerat, both of the 1 and 2 Table, and the errours and sins therein abjured: To the observation, faith and obedience of the one, and abhorrencie of the other, under the formentioned consideration as either consonant unto, or dissonant from Gods eternall Word and truth, we stand perpetually and inviolably oblidged: So that this Oath hath ane objective, as well as subjective necessity contained therein, a necessity of the matter in its own nature, prior to the engadgement, as well as a necessity of performance flowing from the engadgement it self, which may take place in things indifferent.
Finaly the constantly obliging ends and scope of these engadgments, joyned with the importance of the Matter subservient to these ends, further discover their inviolable obligaions. There is here both necessitas precepti, necessitas medij, & finis. The matter sworne to be performed, falls under divine precepts, the sins and evills abjured, falls under divine prohibitions, and these engadgements are both in respect of the matter it self, and as to the professed scope of the swearers and engadgers, levelled at continually obliging ends, such as Gods glory, the advancing of Christs Kingdom, the publick good of Church and State, the preservation and propagation of publick and personall reformation, truth, unity &c. Now both these Oaths and Covenants are professedly entered into as perpetual engadgements, and in order to these great ends for ever to be promoted, as their tenor clearly holds out.
If any say what is all to the speciall obligation for Presbyterian Government, and in opposition to Prelacie…? the Oath may be temporary or cassat and made void as to that point, though there be never so great duties otherwayes engadged unto therin. Ans This particular engadgement in relation to the maintenance of Presbyterian Government, and in opposition to Prelacie, runs along in the forementioned particulars. 1. It falls under the obligation of the Oath, vow, promise, and Covenant, and under the forementioned qualifications of solemnity, universality, and importance. Again 2. the publick faith of Church and State reaches this most evidently, and is engadged for it. And 3. as Gods great ordinance holden out in his Word, Presbyterian Government falls within the compass of the object of these Oaths, and under that consideration is sworne to be maintained, and Prelacie as contrary therunto is abjured, which contrariety hath been already cleaed. Again Presbyterian Government is here engadged unto as subservient to these great ends mentioned, and Prelacie is abjured as hindering the same, as both the Word of God and experience hath convincingly discovered.