A Hind Let Loose, Part 3 · Head 1

A Hind Let Loose · Part 3 · Head 1

p. 220HEAD. I. Where The Sufferings of many for Refusing to acknowledge a Corrupt Ministrie are Vindicated: and the Question of Hearing Curats is cleared.

THis Question though it may seem nice and of no great Moment, to Persons of Gallio's or Laodiceds temper, indifferent & Lukwarm dispositions, consulting their oun more them the things of Christ, which maks it pass without any enquiry with the most part of the world: Yet to all who are truly tender in keeping a good Conscience free of the times Contagion, to all who have the true Impression of the fear of God, who is Iealous especially in the matters of his worship, to all who have the true zeal of God eating them up, in a just indignation at the indignities done to him, in usurping the office, & corrupting the Administration of the Ministrie, to all who truly Love the Gospel and put a due value on the Ordinances of Christ, the Corruptions whereof this Question touches, it will be accounted of great importance. There are three Questions about the Duty of hearing the Word, Concerning which the Lord Jesus gives us very weighty Cautions, viz what we should hear, Mark. 4. 24. how we should hear Luk. 8. 18. and whom we should hear. The last of which, though it be not so expressly Stated as the other two, yet the Searcher of the Scriptures will find it as clearly Determined, and as many Cautions to guard from erring in it, as in any other Case, And that the Concern of Conscience in it is very weighty. And certain it is if there had been more advertency in this Point, there would not have been such inconsideration and Licenciousness in the matter & manner of hearing. Nor would that itching humor & Luxuriancy of lust, in heaping up teachers to please the fancy, have been so much encouraged, to the great detriment of the Church, disgrace of the Gospel, & destruction of many poor Souls. But through the ignorance p. 221& neglect of this Duty of trying whom we should hear, by seeking some satisfieing evidence of their being cloathed with Authority from Christ, the world hath been left louse in a Licence to hear what they pleased, and so have received the Poison of error from Monte banks, instead of the true & wholesome Potions of Christs Prescripts from them that had Power & skill to administer them. Hence the many Sects, & Schismes, & errors, that have Pestered the Church in all ages, have in a great measure proceeded from this latitude & laxness of Promiscous hearing of all whom they pleased, whom either the worlds Authority impowered, or by other means were possessed of the place of Preaching, without taking any Cognizance whether they had the Characters of Christs Ambassadours or not. If this had been observed, and People had scrupled & refused to hear these whom they might know should not have Preached; neither the Great Antichrist, nor the many lesser Antichrists, would have had such footing in the world as they have this day. It is then of no small Consequence to have this Question cleared. Neither is it of small difficulty to solve the intricacies of it, what Characters to fix for a discovery of Christs true Ministers; whom we should submit to & obey in the Lord, and Love & esteem them for their Works sake, and for their qualities sake, as standing in Christs stead, having the dispensation of the word of Reconciliation committed to them; And how we may discern those Characters, what judgment is incumbent to private Christians, for the satisfaction of theiroun Consciences in the Case; And how they ought to demean themselves in their practice, with out Scandal on either hand, or sin against their oun Conscience; how to avoid the rocks & Extremes that inadvertency or precipitancy in this matter may rush upon; So as to escape & sail by the Scylla of sinful Separation on the one hand, and the Charybdis of sinful union & Communion on the other, which are equally dangerous; especially how these Cautions are to be managed in a broken and disturbed & divided Case of the Church. The Question also is the more difficult, that as it was never so much questioned before this p. 222time, and never so much sought to be obscured, by the perverse disputings of men of corrupt minds to find out evasions to cover sin & escape sufferings upon this account; So it hath never been discussed by Divines either at home or abroad, with relation to our Case, except what hath been of late by some faithful men, who have suffered upon this head, from whom I shall gather the most of my Arguments, in as Compendious a way as I can without wronging them. The reason, I fancy, that we are at such a loss in our helps from the Learned on this head, is partly, that they have written with relation to their oun times, in a Constitute Case of the Church, when Corruptions & disorders might be orderly rectified, and people might have access to get their scruples removed in a Legal way by Church-order, in which case the Learned & Judicious Mr Durham hath written excellently in his book on Scandal, but therein neither he nor others did consult nor could have a prospect of such a case as ours is; And partly, that forreign Divines, not having this for their exercise, could not be acquainted with our circumstantiate case, and so are not fit nor Competent Arbiters to decide this Contraversie; hence many of them do wonder at our sufferings upon this head. Every Church is best acquainted with her oun Testimony. Yet we want not the suffrage of some of the Learnedst of them, as the Great Gisb. Voetius in his Polit Eccles. in several places comes near to favour us: where he allowes People to leave some & hear such Ministers as they profit most by, from these grounds, that people should chuse the best & most edifying gifts, and from that scripture 1 Thess. 5. 21. Prove all things &c. and answers objections to the contrare, and granteth that upon several occasions one may abstain from explicite Communion with a Corrupt Church, for these reasons, that such Communion is not absolutely necessary, Necessitate either Medii or Precepti, where the Christian shall have more peace of Conscience, and free exercise of Christian Duties elswhere, And that he may keep Communion with more Purity in other places Polit. Ecces. Quest. 17. Pag. 68. And he approves of People refusing p. 223to bring their Children to be baptized by such Corrupt Ministers, because they may wait until they have occasion of a Minister, for if the best gifts be to be Coveted why should not the best Ministers be preferred? and why should not Christians shew by their deeds, that they honour such as fear the Lord, & contemn a vile Person? They ought not to partake of other mens sins 1 Cor. 5. 9. 11. Eph. 5. 11. They should not strengthen the hands of the wicked and make sad the Godly; The Authority of such Ministers should not be strengthened Voet. Polit Eccles. Pag. 637. to 640. But though it labour under all these disadvantages: yet it is not the less but so much the rather necessary, to say somwhat to clear it, with dependance upon light from the Fountain, and with the help of those faithful men who hath sufficiently cleared it up, to all that have a Conscience not blinded or bribed with some prejudices, by which more light hath accrued to the Church in this point of withdrawing from Corrupt Ministers, … ever was attained in former times; which is all the good we have got of Prelacy. In so much that I might spare labour in adding any thing, were it not that I would make the Arguments vindicating this Cause of suffering alitle more publick, and take occasion to shew, that the grounds espoused by the Present & reproached party for their withdrawings, so far as they are stretched, are no other than have been ouned by our writers on this head; to the intent it may appear, there is no Discrepancy but great likness & harmony between the Arguments & Grounds of withdrawing, in the late Informatorie Vindication &c. and those that are found in other writings. And so much the rather I think it needful to touch this subject now, that not only this hath been the first ground of our sufferings, but many that suffered a while for it, now have fainted, and condemned all their former Contendings for this Part of the Testimony, calling in question all these reasons that formerly satisfied' them. But to proceed with some distinctness in this thorny point: Some Concessory Assertions must first be premitted, And then Our Grounds Propounded.

First, I willingly yeeld to & Cordially close with the Truth of these Assertions.

p. 224I. The Unity of the Spirit in the bond of Peace, ought to be the Endeavour of all that are members of the One Body of Christ, Partakers of his One Spirit, called in One Hope, Professing One Lord, Confessing One Faith, sealed with One Baptisme Eph. 4. 3. &c. And for Brethren to dwel together in Unity, is good & pleasant, and like the precious Oyntment upon the head, that ran doun upon Aarons beard Psal. 133. 1, 2. A fragrant Oyntment indeed, if it be composed aright of Gospel-simples, according to Divine art, and the Wisdom that is from above, which is first pure & then peacable; and not made up of Adulterate Politicks: that Union that hath the Spirit for its Author, the Scripture for its Rule, Peace for its bond & beauty, love for its Cement, Faith for its foment, Christ for its foundation, and Truth & holiness for its constant Companions, cannot but be intensely desired, enixely endeavoured, and fervently followed, by all the Professors of the Gospel of Peace, & Subjects of the Prince of Peace: Which makes Division & Schisme not only a great Miserie, but a Grand sin. But it must be in the way of Truth & Duty, and consistent with holiness & the honour of Christ, otherwise if it be in the way of Apostasie & defection, it is but a Confederacy & Conspiracy against the Lord. And true Union can neither be attained, nor retained, nor recovered; except the sinful Cause of Division, Defection; and the holy overruling Cause, the Anger of the Lord be removed, in turning to & following him.

II. Thô there be not perfect Union, but diversity both of judgements and practices, in several Cases there may be Communion with a Church in its Ordinances and Ministrie. As 1. We may have a Catholick Communion with all Christian Ministers & Members of the Catholick Church, considered as such; holding the Head Christ, and the foundation sure. And so we may meet for Worship with all Devout men in every Nation under Heaven, whether they be Parthians, or Medes, or Elamites, or French or Dutch &c. thô differing in Controversies of lesser moment, not overturning that; if they hold the Universal▪ Testimony of the Gospel, against the Common enemies p. 225thereof, Iewes, Turks, or Pagans: for there is neither Greek nor Iew if he be a Christian, Christ is all and in all Col. 3. 11. But if they be Hereticks, we can have no Communion with them. 2. We may have a more special Communion with all Protestant Ministers & Members of the Reformed Church, considered as such, more strictly, and upon stricter conditions: providing they hold, not only the Universal of Christians, but the General Testimony of Protestants, against the Greater & lesser Antichrists; thô differing from us in some circumstantial points, not Reformed, and not contradictory unto the Protestant Testimony, against Poperie & all Heresie; nor declining from their oun Reformation, by Defection or Schisme. And Consequently, its Lawful to oune Communion with the Churches of the United Provinces, and take Ordination from them, thô they have some formes not allowable, from which they were never Reformed, because they are sound in the Protestant Testimony. But with the Sectarians or Schismaticks or Apostates among them, we cannot oune that special Communion. 3. We may have a more Particular Communion upon yet stricter conditions, with all our Covenanted Brethren, Ministers & Members of the Churches of Britain & Ireland, considered as such: Providing they hold, not only the Universal, not only the more Special, Protestant Testimony against the Greater & lesser Antichrists, but the Covenanted Testimony for the Reformation in Doctrine, Worship, Discipline, & Government, against Poperie, Prelacy, Superstition, Heresie, Schisme, & Profanness, according to the Covenant; Thô differing from us in those Controversial points, never Reformed, and which were never the Word of Christs patience, and do not overturn the Covenanted Testimony. But with those that contradict & counteract that, we cannot oune that particular Communion. 4. We may have yet a nearer Organical Communion, upon stricter conditions still, with all the Ministers & Members of the National Church of Scotland, constitute & confederate under one Reformed Government, according to the Rule of Christ: providing they hold, not only all the former Testimonies p. 226under the foresaid considerations, but the Presbyterian Testimony as stated in the Ecclesiastical Constitutions, and sworn to in the National Covenants & Engagements of that Church, founded upon the Word of God, against Poperie, Prelacy, Erastianisme, Sectarianisme, Toleration, Schisme & Defection; thô differing in some things from us, never Reformed, never considered in Ecclesiastical Judicatories, never engaged against in our Covenants, never Stated as the Word of patience and Matter of Testimony. But with those that oppose, suppress, reproach, and abandon this Testimony, we cannot oune this Organical Communion, in this broken State of the Church. We may have yet a stricter Congregational Communion, upon stricter conditions, in and with the Ordinary or extraordinary Meetings or Societies of the Lords people for Gospel Ordinances, with any Minister or Ministers, duely & truely admitted to that function, according to Christs Appointment, and the Call of the people, whether in a fixed or unfixed relation: provicing he holds the Testimony of Christ, under all the former considerations, and ounes and adheres unto the true received principles of the Church of Scotland, in Doctrine, Worship, Discipline, & Government, founded upon the written Word of God, and whatsoever Declarations or Testimonies, former or latter, particular or more General, are aggreable thereunto; thô differing from us in some of the Integral & not Essential parts of our Testimony, against the Enemies of our Covenanted Reformation. But with such as deny or decline from it, by Schisme or Defection, or Complyance with the enemies thereof, we cannot oune this Congregational Communion, in this broken State of the Church.

III. Thô there be many things in a Church, to brangle & lessen the Comfort of our Communion with it and the Ministrie thereof; yet we may keep fellowship with a true Church, thô in many things faultie and Corrupt, as all Churches are in some measure in this Militant State. As the Church of Corinth had many corruptions in their practice, yet no separation is enjoyned from it. And the Lord p. 227did not require separation from the Churches of Perga… & Thyatira, though they had many corruptions & deficiencies in Discipline, in a Toleration of Hereticks; and would lay no other burden upon them, but to hold fast what they had: as Mr Durham shewes in his Comment. on the Revel. chap. 2. Lect. 6. Pag. 148, 149. as also Chap. 18. Lect. 1. Pag. 585. in 4^to. This must be granted especially in these cases. 1. In the infant State of the Church, when the Reformation is only begun: then many things may be tolerated, before they be gradually Reformed, which in an adult State are not to be suffered. 2. In a growing case of the Church, advancing out of corruptions: then many things may be born with, while they are ascending & wrestling up the hill, which in a Declining State; when the Church is going backward, must not be yeelded unto. See that Objection of hearing Prelatical men in the time of former Prelacy, answered above, Peri. 4. Pag. 54. 3. In a Constitute and settled case of the Church, enjoying her Priviledges & Judicatories, corruptions may be …oreborn, and the offended are not to withdraw, before recourse to the Judicatories for an orderly redress: But in a broken & disturbed State, when there is no access to these Courts of Christ; then people, thô they must not usurp a power of Judicial Censuring these corruptions, yet they may claim & exercise a discretive power over their oun practice; and by their withdrawing from such Ministers as are guilty of them, signify their sense of the moral equity of these censures that have been legally enacted against these & the equivalent corruptions, and when they should be legally inflicted. As we do upon this Ground withdraw from the Prelatick Curats, and likewise from some of our Covenanted Brethren, upon the account of their being chargable with such corruptions & defections from our Reformation, as we cannot but shew our dislike of. This the Reverend Author of Rectius instruendum justifies Confut. 3. Dial. Chap. 1. Pag. 8. where he is shewing, what separation is not sinful; and gives this for one, if we separate in that, which a National Church hath commanded us as her Members to disoune, by her standing Acts & Authority, while those from whom we separate oune that Corruption. Which p. 228holds true of the Curats, & Indulged, and Addressers, and all that we withdraw from. However it be, certainly those are to be withdrawn from, with whom we cannot communicate without submitting to the Lawes establishing them, and taking on that Test & badge of our incorporation with them, and partaking of their sin, & in hazard of their judgment.

IV. Thô in some cases, as we are warranted, so are necessitated to withdraw: yet neither do we allow it upon slight or slender grounds, nor can any tender soul be forced to discountenance the Ministers of Christ (I do not speak here of the Prelatick Curats) without great reluctancy and grief of heart, even when the grounds of it are solid & valid, and the necessity unavoidable. Therefore we reject these as insufficient Grounds, besides what are given already. 1. We cannot withdraw from a Minister, for his Infirmities or weaknesses, Natural, spiritual or Moral. 2. Neither for Pers…nal faults & escapes: We expect a faithful, but not a sinless Ministrie. 3. Nor for every defect in faithfulness, through Ignorance, want of courage, Misinformation, or being byassed with affection for particular persons. We do not hold, that faults in Members, or defects in Ministers, do pollute the Oordinances, and so necessitate a Separation; but aggree with what Mr Durham sayes on Revel. chap. 2. Lect. 6. Pag. 147. in 4^to. Sincerity discovered, will cover many faults. 4. Nor for every discoverie of Hypocrisie; thô we may have gro…nd to suspect a Mans principle & Motive be not right, yet if he be following duty unblameably, and have a Lawfull Call, What then! notwithstanding every way, whether in Pretence or in Truth, Christ is Preached, therein me may rejoyce Philip. 1. 18. 5. Nor yet for real Scandals, not attended with obstinacy, if Ministers will take reproof & admonition, and at least by Doctrinal Confessing and practicall for saking them satisfie the offended. 6. Yea thô his Scandals be so gross, that we must discountenance him, when he persis…s in them: yet that is not a disouning of his Ministrie `or a rejecting his Commission, but a discountenancing for his disorders, until they be removed. But the Apologet. Rela… Sect. 14. p. 229Pag. 290, 291. sayes (1) there may be Ministerial corruptions, that cut the very throat of the Office, and make one no Officer—and it is past questioning, such may be shunned, without all hazard of Separation (2) when personal faults are very gross & palpable, open & avowed, such may be shuned without any hazard of Separation; because the mans being an Officer coram Deo is much to be questioned, and there is great probability that ipso facto he had forefaulted the same, thô such should be the corruption in a Church, that notwithstanding of all this he may be maintained. (3) Separation is … thing, and not hearing such or such a man is a far other thing: there may be many just grounds of exception against a particular person, why people may refuse to countenance him, without any hazard of separation, or joining with separatists in their principles: Separation is one thing, and refusing to attend the Ministrie of such a man is another thing; for a man may joine with Ordinances in another congregation, and so testify that he hath no prejudice at the Ministrie, but only against such a man in particular. Whence it is an ignorant as wel as malicious calumnie, to say, that our withdrawing from the Curats, and also from some Ministers, whom otherwise we respect & reverence as Godly Ministers, for their offensive defections, is a disouning al the Ministrie of Scotland. Whereas, we do profess indeed a disouning of the Curats Ministrie, but for our Reverend Presbyterian Ministers, thô we do discountenance many of them with sad hearts, for their not keeping the Word of the Lords patience in this hour of tentation, nor adhering to the principles & constitutions of the Church of Scotland: Yet this is not a disouning of their Ministrie, but a Refusing to countenance them in their present administrations, in this disturbed State, till these offences be removed.

V. As to disoune the Ministrie, were hateful Sectarianisme; so to dissolve or break off Communion with a true Church, whereof we are Members, were an unnatural Schisme, which is horrid sin. But because among all the various Sufferings, wherewith the poor tossed, & racked p. 230Remnant now Persecuted have been exercised, this hath not been the lightest; that they have been on all hands stigmatized as Schismaticks & Separatists, not only because they have maintained a resolved withdrawing from the Curats, but also have discountenanced many Presbyterian Ministers, with whom they have been offended for their declining Courses, and Complyances with the Times Corruptions, and forsaking in a great measure the duty of this day: I shall distinguish some cases of Separation, out of the Writings of our approven Authors, which will j…tify all their withdrawings. 1. Mr Durham distinguishes these three; Schisme, separating from the Unity & Communion of a true Church, consisting not alway in diversity of Doctrine, but in divided Practices, according to that of Augustine, Schismaticos facit not diversa fides, sed disrupta communionis Societas: Then separation, either in whole from a Church as no Church, or in part in some things wherein they cannot communicate with that corrupt Church, which is Lawful if it exceed not its ground: Then lastly, Secession, a local removing to a better Church. The first of these cannot be imputed to the Persecuted Wanderers: for they separate from no true Church, whereof they were Members, but these from whom they separate, will be found to be the Schismaticks. 2. The second of these, to wit, separation, is either Positive & Active, or Negative & Passive. The first is, when a party not only leaves Communion with a Church, whereunto they were formerly joyned, but also gathers up new distinct Churches, different from the former, under another Government & Ministrie & Ordinances, disouning those they left. The latter is, when the faithful Remnant of a declining Church, standing still & refusing to concur with the backsliding part of the same Church, after they have become obstinate in their defections, holds clossly by, & adheres unto the Reformation attained. This Famous Mr Rutherfoord in his due Right of Presbytries pag. 253. 254. sheweth to be Lawful, and calleth it a Non-Union, as that in Augustines time, when the Faithf…l did separate from the Donatists, which is Lawful & laudable. 3. Mr Rutherfoord there proceeds to distinguish, p. 231between a separation from the Church in her worst & most part, and a separation from the best & least part: and these who separate from the worst & greatest part, do notwithstanding retain a part of, and a part in the Visible Church, because they do not separate from the Church according to the least & best part therof; as the Godly in England who refused the Popish Ceremonies & Antichristian Bishops. Hence it will follow, that though now People should withdraw from Communion with the greatest part of the Church, which is now Corrupted, they cannot be counted Separatists because, they hold still Communion with the better thô lesser part. Moreover he saith Pag. 254. 255. That there may be Causes of Non-Union with a Church, which are not sufficient causes of separation. Lastly he tells us ibid. Pag. 258. When the Greatest part of a Church makes defection from the Truth, the lesser part remaining sound, the Greast part is the Church of separatists; thô the manyest & greatest part in the actual exercise of Discipline be the Church, yet in the case of right Discipline the best thô fewest is the Church. For Truth is like life, that retireth from the manyest Members unto the heart, and there remaineth in its fountain in case of dangers. So that it is the major part which hath made defection, that are to be accounted Separatists, and not such who stand to their principles, thô they cannot comply or joyne with the corrupt Majoritie. Thus the Apol. Relat. rehearsed his words Sect. 14. pag. 292. 293. 4. There may be a Lawful withdrawing, where the Ordinances & Ministrie are not cast at, as the Apol, Rel. saith. ibid. 291. So then, so long as people do not cast at the Ordinances, but are willing to run many miles to enjoy them: nor cast at the Church as no Church (thô they sadly fear, that God shall be provoked by this dreadful defection, which is carried on by these men & their favourers, to give her a Bill of divorce) nor at the Ministrie, for they love those that stand to their Principles dearly, and are most willing to hear them either in publick or private. 5. It is granted by all that write against Separatists, that separation from p. 232a Church is Lawful, when the case so falleth out, that union cannot be kept up with her without sin, Voet. Polit. Eccles. pag. 68. quest. 17. 6. The Grave Author of Rectius Instruendum Confut. 3. Dial. Chap. pag. 7. &c. allowes, every Separation is not Schisme, even from the Church which hath essentials, yea and more than essentials: If it be from those (thô never so many) who are drawing back from whatever piece of duty & integrity is attained; for this is still to be held fast, according to many Scripture Commands. So Elias, when Gods Covenant was forsaken, was as another Athanasius (I and I only am left) in point of tenacious integrity. 7. Next he sayes, if we separate in that which a National Church hath commanded us as her Members to disoune, by her standing Acts & Authority, while those from whom we separate oune that Corruption. 8. Likewise he there asserts, there is a Lawful forbearance of Union & Complyance with notorious Backsliders, in that which is of it self sinful, or inductive to it: which is far from Separation str…ctly taken. The Commands of abstaining from all appearance of evil, and hating the garment spotted with the flesh, do clearly include this. 9. He addes, many things will warrant Separation from such a particular Minister or Congregation; which will not warrant Separation from the Church National; nor infer it, by Mr Durhams acknowledgement (on Scandal, pag. 129.) for if Scandals become excessive, he allowes to depart to another Congregation. 10. Lastly he sayes, There is a Commanded withdrawing from Persons & Societies even in Worship, the precepts Rom. 16. 17. 2 Cor. 6. 17. Prov. 19. 27. Act. 2. 40. will clearly import this by Consequence—Surely the Ministers & Professors, adhering to the Reformat…on, must be the true Church of Scotland, thô the lesse… number: These Souldiers who keep the Generals Orders, are the true Army, not the deserters of the same.

But Secondly, it being in part cleared by these Assertions, what is our mind in this Controversie, I shall lay coun from Scripture Oracles, all the Causes & Cases justifying & warranding withdrawing from any Ministers; with application p. 233of all of them to the Curats, and accommodation of some of them to all that the Wanderers withdraw from: with Arguments endeavouring to evince the Validity of them, and evidencing they are not new Notions, but the same Grounds which approven Authors have improved in this Controversie. I shall omitt the ordinary Criticismes in stating the Question, in distinguishing betuixt hearing & joyning in Worship, and ouning them as our Ministers, and submitting to them &c. And only essay to prove this Thesis: We cannot without sin oune Church Communion in Gospel Ordinances with the Prelats or their Curats, as Our Ministers, but must Withdraw from them, and any other guilty of the like Corruptions, which we can make out against them. I shall not resume what Confirmations this Thesis is strenthened with, from the Testimonies or Church Constitutions of former Periods, which are premitted in the foregoing discourse: Nor make any repitition of the Circumstances of our present Condition, Represented above, which contributes to clear it: but shortly come to the Arguments.

I. It is necessary that we must acknowledge them Ministers of Christs, and his Ambassadours cloathed with his Commission, from whom we receive the ordinances of the Gospel. For otherwise they must be looked upon as Thieves, Robbers, Usurpers, and strangers whom Christs sheep will not, nay must not hear, Iohn. 10. 1, 5. And how shall they preach, or be heard, except they be sent, Rom. 10. 15. for such whom we know may not Lawfully preach, we cannot Lawfully hear. These from whom we may receive the Misteries of God, we must account Ministers of Christ 1 Cor. 4. 1. and Ambassadours for Christ, standing in his stead, beseeching us to be reconciled to God 2. Cor. 5. 20. Hence such as we doubt to acknowledge Ministers of Christ, cloathed with His Commission, them we cannot hear without sin: But the Prelatical Curats are such as we doubt to acknowledge Ministers of Christ, cloathed with His commission: Therefore we cannot hear them. The Minor only needs probation. These who neither have nor can have the Qualifications of a Minister of Christ, nor the Lawful call of a Minister of Christ, cannot be acknowledged p. 234with confidence to be Ministers of Christ cloathed with His commission: But the Prelatical Curats are such: Ergo.—First they neither have nor can have the qualifications of Christs Ministers: Since few of them have the personal, as Christians, far less the Ministerial as Officers, mentioned 1. Tim. 3. 2-4. Tit. 1. 6-9. except it be to be husbands of one wife, and if that do not make them Ministers, they have nothing else: especially four are wanting in all of them. (1) Blamelessness, and freedom from Scandal, even such as affects the office (besides other gross disorders in their life & conversation, obvious to the view of onlookers being men who have denyed the Faith, and therefore unfit to have the priviledge of Church members in any well Go…erned Church) being in the experience of all that know them signalized under the Characters of those that run unsent, and from whom we are commanded to withdraw: Causing the people to erre by their lies and by their lightness, not sent of God Ier. 23. making the heart of the righteous sad, and strengthening the hands of the wicked Ezek. 13. 22. See also Ezek. 34 2, 3. Such as we are commanded to beware of Math. 7. 15, 16. Such as we must mark & avoid, Rom. 16. 17, 18. Phil. 3. 2. Disorderly walkers from whom we must withdraw 2 Thess. 3. 6. Covenant-breakers from whom we are commanded to turn away 2 Tim. 3. 3, 5. They are not then Blameless: and in shewing how fitly these aggree unto the persons now spoken of, time needs not be spent, such as know them can best Judge. Hence, such as either are not fit to be Church members, or have all the Characters of such Officers from whom we are to withdraw, cannot be acknowledged capable of the qualifications of the Ministers of Christ: But such are the Curats: Ergo—(2) The qualification of Vigilancy cannot be found with them: for all that know them will acknowledge that they neither do, nor can in Preaching the word be instant in season & out of season, so as to make full proof of their Ministrie 2 Tim. 4. 1-5. Nay they can give no proof of their Ministrie at all, further than may be competent to dumb Dogs that cannot bark, Isa. 56. 10, 11. for they nor no man can say, that the diseased they have strenghtened, p. 235or healed that which was sick &c. Ezek. 34. 4. And it is known to all that know them, that if ever there were any that assumed to themselves the name of Levites, who departed out of the way, and caused many to stumble at the Law, and corrupted the Covenant of Levi, and therefore were deservedly contemptible & base before all the people (Mal. 2. 8, 9.) they are the men. Let any man judge then, whether they have the qualifications of the Messengers of the Lord of hosts. Hence, they that can give no proof of their Ministry, but that which proves them to be such whom the Lord condemns, & such who deserve to be contemned of all, cannot be acknowledged to be qualified as the Lords Ministers: But the Prelatick Curats can give no proof of their Ministry &c. Ergo—(3) The qualification of Aptness to teach is wanting, yea incompatible with them, not only such of them as are noted for ignorance, of whom clearly that is verified, they are blind watchmen, they are all ignorant (Isa. 56. 10.) but even their Greatest Clerks & Rabbies may fitly be called after the name of their forefathers, whom Christ calls blind Leaders of the blind, concerning whom he gives a Command to let them alone Math. 15. 14. Either generally they are discovered to be such Masters of Israel, as know not these things Iohn. 3. 10. being men not exercised in Religion, and have not Learned the Truth as it is in Jesus: or they are such, as if they have had gifts or Grace, yet now they are palpably blasted of God, and so cannot profit the people at all, being such as do not stand in Gods Counsel, for then they should have turned the people from their evil way, and so they are not apt to teach others when they are not taught of God, but steal his words every one from their Neighbour, clearly discovering they are not sent of Him Ier. 23. 21, 22, 30, 32. And because they do not stand in Gods Counsel, they cannot declare all the Counsel of God, Act. 20. 27. For they can neither be apt to teach repentance towards God, since they cannot be supposed to be sensible of these sins to be repented of, for which the Land perisheth & is burnt up like a wilderness, Ier. 9. 12. for then they would first repent themselves of their oun Conformity with Prelacy, of their breach of Covenant &c. All that they can p. 236do in such a subject is, to see vain & foolish things, and not to discover the Lands intiquity, but to see false burdens, & causes of banishment, Lam. 2. 14. Nor can they be apt to teach faith, seing in many things they teach otherwise than Christ hath taught us in his word, and consen… not to wholesome words and to the Doctrine which is according to Godlyness from such the Command is to withdraw, 1. Tim. 6. 3-5. whose Mouths must be stopped when they teach things which they ought not, Tit. 1. 9-11. which is undenyable to all that know what sort of stuff they Preach, contrary to the word of God, and the principles of our Covenanted Reformation. Hence if none of them be apt to teach, then none of them is fit to be heard; But none of them is apt to teach: Ergo—It is true private Christians may not judge of the enduements & qualifications of Ministers, yet every private Christian h…th the judgment of discretion, and that way may judge such an one if he appear qualified according to the rule of the word; And may doubt if he be a qualified Minister Coram Deo, wanting these qualifications which the word requireth, Apol. Relation Sect 15. p. 283. Secondly, They have not the Lawful Call of a Minister of Christ, So much as an External Call of his Institution: which I prove thus. They that have Presentations from Patrons, & Collations from Prelats, and no more for a Call, have no Lawfull Call at all: But the Curats have presentations from Patrons, & collations from Prelats, and no more for a Call: Ergo they have no Lawful Call at all. The Minor cannot be doubted: for in this Government, the Ministers Mission, Call, Ordination, and Relation to such a people over whom he is to officiate, flowes all from the Prelate; the Congregational Eldership hath not the least interest in it: hence the Presbyterian way of Calling Pastors was ranversed by the Parliament, when Prelacy was set up, and the old custome of Patronages was restored, Rectius Instru. Consut. of 1 Dial. chap. 4. pag. 3. The Major proposition may be proven by parts. First, presentations from Patrons cannot give a Lawful Call: for besides what other reasons might be given against this old relict of p. 237Popish bondage of patronages; It destroyes that priviledge & Liberty of the Church in calling their oun Pastors, and makes all Intruders, without the Churches choice; whereas the flock are allowed a Judgment of Discretion, knowledge of, & consent to the admission of their Pastors, to whom they intrust their Souls Directions, before they be subject & obey him in the Lord, for otherwise he is a stranger that hath not come in at the door, and they must not, nor will not be imposed upon, Iohn. 10. 1-5. They had an Interest in choosing & nominating even the Apostles, though there were other Apostles of infallible knowledge as to qualifications, present to ordain them: And they appointed two to be chosen by Lots, Act. 1. 23. and even the Deacons were looked out & chosen by the people, and appointed over their business Act. 6. 3. Much less ought Ministers, to be thrust upon such a weighty employment, to pleasure Great Men who are Patrons, since in their faithfulness the people are infinitely more concerned. Rectius Instruen. ubi Supra. Hence, if the Curates have no Call but what destroyes the Peoples Priviledge, they have no Lawful Call at all, neither ought they to be ouned or Countenanced as Called Ministers: But by the Presentation of Patrons they have no Call, but what destroyes the peoples Priviledge: Ergo—Next Collations from Prelats cannot give a lawful Call: for (1) they cannot give that to others which they have not themselves: But they have not a Lawful Call themselves, because they are not Lawful officers, as is clear, & may be proven afterwards. (2) The only way of Conveyance of an ordinary Call to this office, is by the Act of a Presbytrie, Tim. 4. 14. And by Ministers their ordaining Elders in every Church, with the Consent of that Church: But a Prelats Collation is not this Act of a Presbytrie. (3) That which only makes a man a Prelats Depute, cannot give him a Call to the Ministry of Christ: But this Collation only makes a man a Prelats Depute. Or thus, A Prelats Depute is no Minister: But a Curate is a Prelats Depute: Ergo—That a Prelats Depute is no Minister, I Prove: not only from that, that a Prelat qua talis is not a servant of Christ but an p. 238enemy, and therefore cannot confer upon another that Dignity to be Christs Servant; but from this, that the Scripture allowes no Derivation of deputed Officers. If no Officers of Christ can have Deputes of Christs Institution; then the Deputes that they make cannot be Christs Officers of His Institution: But no Officers of Christ can have Deputes by Christs Institution: every man that hath any piece of Stewardship in Gods family, must ever see & execute it immediatly by himself, & wait upon it Rom. 12. 7, 8. That Curats are Prelats Deputes is clear: for they are subject to them in order & jurisdiction, and derive all their Power from them, and are accountable to them. Therefore they cannot be acknowledged with confidence of conscience to be Christs Ministers, because they have not such a visible evidence of the Call of Christ, as in reason & charity doth oblige all men to receive the person so called, as truely sent: which things are so evident in themselves, that whoever denyeth them, is obliged by the same consequence to affirm, that if Simon Magus had in his horrid wickednesse purchased the Apostleship by money, the Christian world had been bound to receive him as an Apostle, Napht. p. 105. 106. Prior Edit. That their Ministry is the Lords Ordinance he plainly denyed, Napht. pag. 109. They have nothing like a solemn ordinanation, having no imposition of hands of the Presbytrie with fasting & prayer, according to the order of the Gospel, but the sole warrand & mission of the Prelat, and therefore it cannot be Lawful to countenance such, and to look upon them as Lawful Ministers Apol. Relat. Sect. 15. pag. 283. It will be objected here. 1. That then their baptism is no baptisme, if they be no Ministers. Ans. (1) what sad consequences may follow upon the nulling of their office, let them see to it who either send such …orth or employ them. Apol. Relat. ibid. pag. 294. the best way to avoid these inconveniences is not to countenance them. But (2) the same Answers may serve which are adduced for Popish Baptismes & ordinations: And factum sometimes valet, quod fieri non debuit. Next it will be Obj. 2. That many of the Curats were in the Ministrie before, p. 239therefore the Argument is not stringent against them. Ans. The one half of it about the qualifications does still urge them, through the want of which, and their base Treachery & betraying their trust, and perjuries in breaking Covenant, they have really forfaulted their Ministry, and loosed all from an obligation to hear them, or any other to whom these Scripture Characters may be applyed, and brings all under the guilt of partaking with them that hear them.

II. It is necessary also, that all whom we may lawfully hear as Ministers & Ambassadours of Christ, should not only have had a commission from Christ, sometimes conveyed to them in his orderly appointed way, by & from approven Church officers; but they must have it then when we hear them, at this time when we oune Communion with them. For if they have sometimes had it, and forefaulted it or changed it, by taking anew right another way, it is all one in point of ouning them as if they had none at all: and we must not medle with such changelings, in things that they & we must not come & go upon Prov. 24. 21. Now plain it is that some Curats sometimes had a commission from Christ, when they were Presbyters; but now they have changed their holding, and taken a new right from them who are no Officers of Christ, invested with power to confirm or Convey a Ministerial Mission, and so they have forefaulted what they had Mr Durham, in a digression on this subject of hearing, shewes that Ministers may forefeit on Revel. chap. 1. pag. 55. in 4 ^to. In matter of hearing (sayes he) it is not so hard to discern, who are to be counted to speak without Gods commission; because ordinarely such have no warrantable Call at all (no not in the outward forme, and so cannot be counted but to run unsent) or by palpable defection from the Truth, and Commission given them in that Call, they have forefeited their commission: And so no more are to be counted Ambassadours of Christ, or Watchmen of His flock, than a Watchmen of the City is to be accounted an observer thereof, when he hath publickly made defection to the Enemy, and taken on with him. Let the Indulged p. 240and Addressing Ministers advert to this; And consider, whether or not the truly tender have reason to discountenance them, while they continue in their palpable defection. But undenyably this refells that Objection of the Curats Ordination before they were Curats: For they that change their holding of a right, and take a new right which is null, they forego & forefeit their old right, & all right: But the Prelatick Curats have changed their holding of their right, and taken a new one which is null: Therefore they have foregone & forefeited their old one. The minor I prove thus. They who had aright from Christ by Conveyance of His officers, and take a new grant for the exercise of it, not from Christ, but by conveyance of such as are none of His officers, they change their hold…ng and take a new one which is null: But the Prelatick Curats who had a right by conveyance of His officers, have taken a new grant for the exercise of it, not from Christ, but by conveyance of the Prelat, which is none of His officers: Ergo —The stress of all will ly in the Probation of this, that the Prelat is none of Christs officers, and therefore the conveyance of a power from him is not from Christ. Which I prove. 1. Because His office is cross to the very nature of Gospel Church-Government, and therefore he cannot be a Gospel Church Ruler. Christ discharged His officers to exercise Dominion (or Lordship Luk. 22. 25.) or Authority as the Gentils did, but that the Chiefest should be only a Minister Math. 22. 25, 26. The Apostle Paul disclaims Dominion over the Church, 2 Cor. 1. ult. Peter exhorts the Elders not to be Lords over Gods Heritage 1 Pet. 5. 3. The Authority of Church officers then is not a Desp…tick power, but a Ministerial Stewardship. But the Diocesan Bishop is both a Lordly Title & Power, having all Authority in the Diocess derived from him, as being as it were the Universal Pastor, and so taking upon him a power, which is neither commanded, nor can be discharged. Hence, he that subjects his His Ministrie to the Domination of a strange Lord, inverting the Nature of Gospel Church-Government, cannot be ouned in His Ministrie: But all Curats subject their Ministry &c. Ergo—2. Because he is an p. 241officer Distinct from & superior to a Presbyter or Pastor; whereas the Scripture makes a Bishop and Presbyter all one. The Elders of the Church of Ephesus are called Episcopi or Overseers Act. 20. 17. 28. An ordainded Elder must be a blameless Bishop, as the steward of God, Tit. 1. 5, 7. Again, it cannot be shown where the Scripture mentions either Name, qualification, work, Duty, or ordination of an ordinary Church officer Superior to Presbyters, and which are not likewise appropriat to them, who are called Rulers, Governours, Bishops. In all the Holy Ghost His purposed recitalls of ordinary Church Officers, there is not the least hint of a Diocesan Bishop: and yet a Deacon is described, the meanest officer, in His work & qualifications. Hence then, if this Diocesan Prelate be such an uncouth beast, that neither in name nor Nature is found in the word of God, all the power derived from him is null: But the first is true: Ergo—3. Because every Officer in the Scripture relates to the flock (except the extraordinary Officers, who were further extended, now ceased) Bishops of Ephesus were overseers over the flock Act. 20. the Elders that Peter writes to were over the flock. But this Diocesan Antiscriptural Monster, pretends to be over the Shepherds: And invents new Degrees & orders of Superiority & inferiority, of officers of the same kind, beside & against the Scripture, which makes all Apostles alike, & all Evangelists, so all Teachers: though there be a Distinction & Superiority in diverse Kinds, yet not in the same. God hath set some in the Church, first Apostles, Secondarly Prophets, thirdly Teachers 1 Cor. 12. 28. but not among Teachers some above others, in a power of order & Jurisdiction. Hence, an Officer over officers of the same kind is not an Officer of Christs institution, And consequently any power conveyed from his is null: But a Prelat pretends to be an officer over Officers of the same kind: Ergo—4. Because every officer in the Church hath equally, and in perfect parity, equall power & Authority allowed them of God in the exercise of both the keyes, both of order & Jurisdiction: All ruling Elders may rule alike, and deserve equal honour: And all Preaching Elders have the like Authority, p. 242and the like honour conferred upon them 1 Tim. 6. 17. The scripture attributes both power of Order & Jurisdiction to all Preaching Presbyters equally. They must oversee the flock (or as the word is, do the part of a Bishop over them) Act. 20. 28. and they must also feed the flock 1 Pet. 5. 2. Subjection & obedience is one, to them all alike: All that are over us and admonish us, we must esteem highly for their works sake 1 Thess. 5. 12. and obey & submit our selves to them that watch for our souls Heb. 13. 17. we find also excommunication belongs to all alike 2 Cor. 2. 6. and ordination 1 Tim. 4. 14. But the Diocesan Prelat takes from Presbyters to himself power of ordination, assuming only his Curats for fashions sake, and the sole decisive power in Church Judicatories, wherein he hath a Negative voice; like a Diotrephes, the first Prelat who loved to have the preeminence 3 Iohn. 9. the only precedent for Prelacy in the Scripture. Hence, he that would take all power to himself, which is undivided & equall to all officers by Christs appointment, hath none by Christs allowance, but is to be reckoned an usurping Diotrephes: But the Diocesan Prelat would take all the power to himself, which is undivided & equall to all. By all which it appears, the prelate being no Authorized Church Officer of Christs, no Authority can be derived from him; And so that such as betake themselves to this pretended power for warranting them in the function, can warrantably claim no deference thereupon, nor can be ouned as Ministers whatever they were before. For this were an acknowledging of the power & Authority of Prelats (especially when the Law commands our hearing as a submitting to them.) The reason is because these men came forth from the Prelat, having no other call or warrant but what the Prelat giveth. And so a receiving of them will be a receiving of the Prelate, as a refusing of them will be accounted a slighting of the Prelat & his power. Apol. Relat. 15. pag. 272.

III. It is necessare also, that all with whom we oune Communion as Ministers, should be Christs Ambassadours, having then when we hear them, and holding still their Commission from Christ as King, and only Head of p. 243His Church; conveyed not only from Church officers, in a way that He hath revealed as the Prophet of His Church, but in a way of Dependence upon & subordination to Christ as King, who ascending far above Principalities & Powers, appointed & gave the Gifts of the Ministry Eph. 4. 8. 11. and set them in the Church 1. Cor. 12. 28. and gave them commission to go & teach the Nations, by virtue of that all Power that was given to Him in Heaven & Earth Math. 28. 18, 19. If then they take a new holding & close with a new Conveyance of the Ministrie, and of the Power to exercise the same, from a new Architectonick usurped Power in the Church, encroaching on Christs Royal prerogative, we dare not Homologat such an affront to Christ, as to give them the respect of His Ambassadours, when they become the servants of men, and subject even in Ministerial functions to another Head then Christ; for then they are the Ministers of men, & by men, and not by Jesus Christ, and God the Father, who raised Him from the dead, because they do not hold the Head, Col. 2. 19. Hence those that receive & derive their Church-Power from, and are subordinate in its exercise to, another Head then Christ Jesus, should not be received and subjected to as the Ministers of Christ in His Church: But the Prelats & their curats do receive & derive their Church Power from, & are subordinate in its exercise to, another Head then Christ: Therefore they should not be received &c. The first Proposition cannot be denyed. The Second is proved thus: Those officers in the Church, Professing themselves such, that derive their Church-Power from, & are subordinate in its exercise to, a Power truly Architectonick & Supreme in the Church (to wit the Magistrate) beside Christ; Do derive their Power from & are subordinate in its exercise to another Head than Christ Jesus: But so it is that Prelats & their Curats do derive &c. Ergo—The Major is evident: for whosoever hath a Supreme Architectonick Power in & over the Church, must be a Head to the same, and the fountain of all Church Power. The Minor is also clear, from the foregoing Historical Deduction, manifesting the Present Prelacy to be Gross Erastianisme: for the p. 244disposal of the Government of the Church is declared by Law to be the Croun right and an inherent perpetual Prerogative, and thereupon the Bishops are restored to the Episcopal function; And it is expressly Declared, that there is no Church Power in the Church-office bearers, but what depends upon & is subordinate unto the Supremacy, and authorized by the Bishops, who are declared accountable to the King for the Administration. By virtue of which Ecclesiastick Supremacy, He put excomunication & spiritual Censures, & consequently the Power of the Keyes, into the hands of Persons meerly Civil, in the Act for the High Commission. Hence it is clear, that as the fountain of all Church Government, he imparts his Authority to such as he pleases, and the Bishops are nothing else but his Commissioners in the exercise of that Ecclesiastick power, which is originally in Himself, and that the Curats are only His under Clerks. All the stress will lie in proving, that this Monster of a Supremacy, from which the Prelats & their Curats have all their Authority, is a Great Encroachment on the Glory of Christ as King: which will appear if we briefly consider these Particulars. 1. It usurps upon Christs Prerogative, who only hath all undoubted right to this Architectonick & Magisterial Dominion over the Church, His oun Mediatory Kingdom: not only an Essential right by His Eternal Godhead, being the Everlasting Father, whose goings forth hath been of old from Everlasting Isa. 9. 6. Mic. 5. 2. in recognizance of which, we oune but one God the Father, and one Lord, by whom are all things & we by Him 1. Cor. 8. 6. But also a Covenant-right, by Compact with the Father, to bear the Glory & rule upon His Throne, by virtue of the Counsel of Peace between them both Zech. 6. 13. A Donative right by the Fathers Delegation, by which He hath all power given in Heaven & in Earth, Math. 28. 18. and all things given unto His hand Iohn. 3. 35. and all judgment & Authority to execute it, even because He is the Son of man, Iohn. 5. 22, 27. and to be Head over all things to the Church Eph. 1. 22. An Institute right, by the Fathers inaugaration, who hath set Him as King in Zion, Psal. 2. 6. and appointed Him Governour, p. 245that shall rule His people Israel Math. 2. 6. An Acquisite right, by His oun purchase, by which He hath merited & obtained, not only subjects to Govern, but the Glory of the Sole Soveraignty over them in that relation, A name above every name Phil. 2. 9. which is, that He is the Head of the Church, which is as much His Peculiar Prerogative, as to be Saviour of the body Eph. 5. 23. A Bellical right by Conquest, making the people fall under Him, Psal. 45. 4. and be willing in the Day of His power, Psal. 110. 3. and overcoming those that make war with Him, Rev. 17. 14. An Hereditary right by Proximity of blood & Primogeniture, being the first born higher then the Kings of the Earth, Psal. 89. 27. and the first born from the dead, that in all things He might have the preeminence, Col. 1. 18. An Elective right, by His peoples choise & surrender, having a Croun wherewith His Mother Crouned Him, in the day of His Espousals Cant, 3. ult. By all which undoubted Titles, It is His Sole incommunicable Prerogative, without a Copartner or Competitor, Coordinate or subordinate, to be Iudge, & only Lawgiver & King in Spirituals, Isa. 33. 22. to be that one Lawgiver, Iam. 4. 12. who only can give the power of the keyes to His officers, (which Comprehends all the power they have) Math. 16. 19. to be that one Master over all Church officers, who are but brethren, Math. 23. 8, 10. in whose Name only they must perform all Church Acts, and all Parts of their Ministry, and not in the Name of any Mortal, Math. 28. 18. 19. Math. 18. 20. from whom only they receive what ever they have to deliver to the Church 1. Cor. 11. 23. To be the only Instituter of His Officers, who hath set them in the Church 1. Cor. 12. 28. and gave them to the Church Eph. 4. 11. whose Ambassadours only they are 2. Cor. 5. 20. from whom they have authority for edification of the Church 2 Cor. 10. 8. 2 Cor. 13. 10. in whose Name only they are to assemble, and keep & fence their Courts, both the least, Math. 18. 20. and the Greatest Act. 15. But now all this is usurped by one who is not so much as a Church member, let be a Church Officer, as such: for the Magistrate is neither, as he is a Magistrate, otherwise all Magistrats would be Church members. p. 246Hence they that have all their power from a meer usurper on Christs Prerogative, who is neither member nor officer of the Church, have none at all to be ouned or received as His Lawful Ambassadours: But the Prelats & their Curats have all their power from a meer usurper on Christs Prerogative, who is neither Member nor officer of the Church: Ergo—2. It confounds the Mediatory Kingdom of Christ with, & subjects it to, the Kingly Government of the world, removes the Seripture Land Marks & Limits between civil & Ecclesiastick Powers; in making the Governours of the State to be Governours of the Church, and denying all Church Government in the hands of Church officers, Distinct from & independent upon the civil Magistrat: which clearly derogats from the Glory of Christs Mediatory Kingdom, which is altogether distinct from & not subordinate to the Government of the world, both in the Old Testament & in the New. For, they have distinct fountains whence they flow: civil Government flowes from God Creator, Church Government from Christ the Lord Redeemer, Head & King of His Church, whose Kingdom is not of this world, Iohn. 18. 36. though for this end He came into the world, that He should have a Kingdom there, vers. 37. They have distinct Objects: civil Government hath a civil object, the out ward man; Church Government a Spiritual object, men considered as Christians: In the Old Testament, the matters of the Lord are clearly distinguished from the matters of the King 2 Chron. 19. ult. In the new Testament, there are matters of Church Cognizance which do not at all belong to the civil Magistrate; as in the case of offence, they must tell the Church, not the civil Magistrate Math. 18. 15. 20. In the case of Excommunication, the Church is to act by virtue of the power of our Lord Jesus Christ 1 Cor. 5. 4, 5. not by the Magistrats power; In the case of Absolution, the Church is to Iudge what Punishment is sufficient, and what evidence of repentance is sufficient to remove it, 2 Cor. 2. 6. 7. So in the case of Tryal & ordination of Ministers &c. None of these belong to the Magistrate. They have distinct Natures: The civil is a Magisterial, the Ecclesiastick is a Minsterial Government; p. 247the one is the power of the sword, the other of the Keyes; The one put forth in Political Punishments, the other in Ecclesiastick Censures: In the Old Testament, the Magistrats power was Coactive, by death, banishment, Confiscation &c. Ezra. 7. 26. The Church, by puting out of the Synagogue, interdiction from Sacred things &c. In the New Testament, The Magistrats power is described Rom. 13. to be that of the sword by punishment; the power of the Church only in binding & Loosing, Math. 16. 19. They have distinct Ends: the end of the one being the good of the Common wealth, the other the Churches Edification: In the Old Testament, the end of the civil Government was one thing, and of the Church another, to wit, to warn not to trespass against the Lord, in that forecited 2. Chron. 19. 10. In the New Testament, the end of Magistratical power is to be a terror to evil works, & a praise te the good, Rom. 13. 3. but the end of Church power is Edification 1 Cor. 5. 5. 2 Cor. 10. 8. 2. Cor. 13. 10. They have distinct Courts of officers: In the Old Testament, the distinction of the civil & Ecclesiastick Sanhedrin is known, where there were distinct causes, & Persons set over them to judge them respectively 2. Chron. 19. ult. In the New Testament, we find officers given unto the Church 1 Cor. 12. 28. with no mention of the civil Magistrate at all, And Church-Assemblies distinct from Parliaments or senats (yea when the Magistrate was an Enemy) determining questions that did not belong to the Magistrate at all Act. 15. we have Rulers distinct from the Rulers of the Common wealth 1 Thess. 5. 12. whom we are to obey and submit our selves as those who are accountable to Christ only, for to whom else can they give account of souls? Heb. 13. 17. we have Rulers inferiour to Labourers in word & doctrine, not to be honoured so much as they: Sure these cannot be civil Rulers 1 Tim. 5. 17. we have Rulers commended for trying Impostors, which were not Magistrats, Rev. 2. 2. And others who are rebuked for suffering Hereticks ibid. vers. 14, 15, 20. which supposes they had Authority to do it; yet distinct from & not depending on the Magistrate. Besides from this confusion of the two Governments together, p. 248and making the Supreme Magistrate to be Supreme Governour of the Church, would follow many absurdities; as that They who are not Church members should be Church officers, even Heathen Magistrats; yea women should be Church officers; and none should be chosen for Magistrats, but such as have the qualifications of Church officers. Sic Apol. Relat. Sect. 12. pag. 190. Rectius Instruen. Confut. 1 Dial. chap. 6. pag. 50. Hence, they that in deriving their Authority do confound the tuo Governments, civil & Ecclesiastick, and take it all from a meer civil power, cannot be ouned as having any Authority of Christs Institution: But the Prelats & their Curats, in deriving their Authority, do confound the tuo Governments civil & Ecclesiastick and take it all from a meer civil power. This same Argument equally militates against hearing the Indulged Ministers who have taken a Licence & warrand from the Usurper of this Supremacy: because it is highly injurious to Christs Headship; very contrary to to Presbyterian Principles; clearly Homologatorie of the Supremacy; plainly Prejudicial to the power of the people; very much establishing Erastianisme; Sadly obstructive & destructive to the good of the Church; wronging our cause & ground of suffering; Strengthening the Prelats hands; contradictory to our Covenants▪ Prejudging the Meetings of Gods people; and heinously Scandalous & offensive: As is clear by, & unanswerably poven in the History of the Indulgence.

IV. There is a necessity that any man whom we may Joine with as a Minister, must not only be a minister, and a Minister cloathed with Christs commission then when we Joins with Him, but He must also have a right to administer there where we Ioin with Him. Else we can look upon him no otherwise than a thief & a robber. whom Christs sheep should not hear Io. 10. 1-5. Now the Prelats & Curats, though they should he accounted & acknowledged Ministers, yet they have not a right to officiate where they have intruded themselves. Hence we have several Arguments, as. 1. They who have no just Authority, nor right to officiate fixedly in this Church as the p. 249proper Pastors of it, ought not to be Received but withdrawen from: But the Prelats & their Curats have no just Authority, or right to officiate in this Church as her proper Pastors: Therefore they ought not to be received, but withdrawen from. All the debate is about the Minor, which may thus be made good. They who have entered into & do officiate fixedly in this Church, without her Authority & Consent, have no right so to do: But the Prelats & their Curats have entered into & officiate fixedly in this Church, without her Authority & Consent: Ergo— The Major is manifest: for if this Church have a just right & power of Electing & Calling of Ministers, then they who enter into & officiate fixedly in this Church, without her Authority & Consent, have no just Authority or right so to do: But this Church hath a just right & power of Electing & Calling of Ministers, as all true Churches have And, if it were not evident from what is said above, might be easily demonstrated from Scripture. The minor, to wit, that the Prelats & their Curats have entered into & officiate fixedly in this Church, without her Authority & consent, is evident, from matter of fact: for there was no Church Judicatory called or convocated, for bringing of Prelats in to this Church; but on the contrary her Judicatories were all cashiered & discharged, and all her officers turned out to let them in; And all was done immediatly by the King & Acts of Parliament without the Church; A practice wanting a Precedent in this and (for any thing we know) in all other Churches: All that the Curats can say is, that they came in by the Bishop & Patron, who are not the Church, nor have any power from her for what they do; all their right & power is founded upon & derived from the Supremacy, whereby the Diocesan Erastian Prelat is made the Kings Delegate & substitute, only impowered thereto by his Law. This is Mr Smiths 1^st & 6 Argum. If we suppose a particular Congregation acknowledging their oun Lawful Pastor, and a few violent Persons arise and bring in a Minister by plain force, and cast out their Lawful Pastor; Are not the faithful in that Church obliged to relinquish the Intruder, and not only Discountenance p. 250him, but endeavour his ejection? This is our case Napth. Pag. 106. § 5. Prior Edit. 2. If we cannot submit to these Curats, without consenting to the great Encroachments made upon the Priviledges of this Church, then we cannot submit to them without sin: But we cannot submit to them without consenting to the great Encroachments made upon the Priviledges of this Church: Therefore we cannot submit to them without sin. The Minor is all the question: but instances will make it out. As first, The robbing of the Church of the Priviledge of Election of her Pastors, and substituting the bondage of Patrons presentations, is a great Encroachment upon the Priviledge of this Church: But accepting of Curats as Ministers Lawfully called, notwithstanding that they want the Election of the people, and have nothing for their warrant but a presentation from the Patron, were a Consenting to that Robberie and wicked Substitution. It will be of no force to say, our forefathers did submit to this, and to a Ministry who had no other Call. This is answered above in the Narrative: Its a poor Consequence to say, the posterity may return backward, because their forefathers could not advance further forward. Secondly, the thrusting out of Lawfull Ministers without any Cause but their adhering to the Covenanted work of Reformation, and the thrusting in others in their rooms who denyed the same, is a great Encroachment on the Churches Priviledges; But embracing & encouraging Curats by countenancing their pretended Ministry were a consenting to this violent extrusion & intrusion. The minor is proven thus. They who leave the extruded & countenance the Intruded, they consent to the extrusion & intrusion, and declare they confess the Intruded his right is better than his who is extruded; But they who embrace & encourage Curats by countenancing their pretended Ministry, do leave the extruded, to wit, their old Ministers, and countenance the intruded: Ergo—To say, that people in this case should protest against these Encroachments, is frivolous; for withdrawing is the best protestation: And if after their protestation they still countenance the Encroachment, they should p. 251undo their oun protestation. The same Argument will militate against countenancing the Indulged, or any that obtained Authority to Preach in any place by a power encroaching on the Churches Liberties. There is an objection to be removed here, from Math. 23. 2, 3. The Scribes & Pharisees sit in Moses Chair, therefore whatever they bid yow observe, that observe & do; therefore they who without a title usurpe the office may be heard. Ans. 1. The case is no wayes alike; for then the Lord had no other Church in the world but that, which was confined in its Solemnities of worship to that place, where they intruded themselves: He had not yet instituted the New Testament forme of Administration, in its ordinances & Officers. Therefore the Head of the Church being present might give a Toleration, Durante beneplacito: But it is not so now. But 2. Our Lords words bears no command for the people to hear them at all, but only not to reject sound Doctrine, because it came from them: Surely he would not bid them hear such, as He calls Plants that His Father had never planted, whom He bids let alone, Math. 15. 13, 14. and who were Thieves & Robbers whom His Sheep should not hear.

V. They must not only be Ministers, & acknowledged as such then and there, when & where we joine with them; but they must be such as we can oune Church Communion with in the Ordinances administrated by them, as to the matter of them. Otherwise if they pervert & corrupt their Ministrie, by preaching & maintaining errors, either in Doctrine, Worship, Discipline, or Government, contrare to the Scriptures, our Confessions, & principles of our Covenanted Reformation, and contradictory to our Testimony founded thereupon & aggreable thereunto, maintaining errors condemned thereby, or condemning Truths maintained thereby, we must withdraw from them. For if any seek to turn us away from the Lord our God, we most put away that evil & not consent nor hearken to them, Deut. 13. 5, 8. We must cease to hear the instruction that causeth to erre from the words of knowledge, Prov. 19. 27. we must have a care of these Leaders that will cause us to erre lest we be destroyed with them Isa. 9. 16. we must mark p. 252these who contradict the Doctrine that we have Learned, & avoid them Rom. 16. 17. If any man teach otherwise we must withdraw our selves from such 1 Tim. 6. 3, 5. If there come any & bring not this Doctrine, we must not receive him, nor bid him God speed, in that work of his preaching or practising against any of the Truths, we have received from the word 2 Iohn 10, 11. Hence we most not hear false Teachers, who in preaching & prayer bring forth false Doctrine contrary to the principles of our Reformation: But the Curats are false Teachers, who in preaching & prayer bring forth salse Doctrine &c. Therefore we must not hear them. The Minor is certain, in that not only many of them are tainted with points of Poperie & Ar…inianisme; but all of them do teach false Doctrine tending to seduce the hearers; when in their preaching they cry up the Lawfullnesse of Prelacy, and vent bitter invectives against Presbyterian Government, condemn the work of Reformation, and enveigh against the Covenant, and so teach & encourage people to follow them in open perjurie, and condemning all our Testimony, as nothing but Treason & Sedition; which we are perswaded is Truth, and that therefore they are Blasphemers: And in their prayers, stuffed with error & larded with Blasphemy, they reproach the work of Reformation, & the power of Godlyness, and pray for a blessing on the Prelats, and on their courses which are cursed; besides their parasitick prayers for the King, to be blessed in his Government when stated in opposition to Christ, and severall other things that tender consciences cannot go along with them therein. And yet if they hear them they must go along and actively concur with them, as their mouth to God. If it be obj…cted here: That this doth not strike against all, nor against any at all times, because some Preaches always sound Doctrine, and all preach sometime sound Doctrine; and the like may be said of their prayers: Therefore sometimes at least they may be heard. I ans. 1. This may be alledged for all Hereticks, who do all at sometimes preach sound Doctrine, and yet these Scriptures are stringent against them at all times, which I have adduced: for by these fr…its which p. 253they bring forth at sometimes, they shew themselves to be such as we must beware of at all times. 2. We cannot know when they will Preach sound Doctrine, seeing by their subjection to that Government, they are obliged to maintain Prelacy, and impugne our Covenanted constitution.

VI. They must not only be such as we can Joine with in the Ordinances as to the Matter of them, but in the manner also they must be such Administrators, as we are obliged in charity to think the Lord will approve of them, & their Administrations, & of us in our Communion with them; Or at least that in their manner of Dispensing ordinances, they be not such as we find are under a recorded sentance of dreadful punishment, both against them & their partakers: for if it be so, it is as sufficient a ground to withdraw from them, as for men to withdraw from a Company staying in a house, that they see will fall & smother them in its ruin; yea it is as warrantable to separate from them, as for Israel to separate themselves from the Congregation of the Rebells who were to be consumed in a moment, Numb. 16. 21. or for the Lords people to come out of Babylon, that they receive not of her plagues Rev. 18. 4. Now we find that not only the Prophets of Baal, and Inticers to Idolatrie, and Leaders to error upon the matter are threatened, and the people for adhering to them but we find also (as is observed by Rect. Instruend. confut. dial. chap. 1. pag. 21.) many terrible charges & Adjurations laid upon Ministers, in reference to a faithful Diligence in their Ministerial function, and a suitable Testimony concerning the sin & duty of the time, that they are commanded to cry aloud and shew the people their sin, Isa. 58. 1. and as they would not have the blood of souls upon them, to give faithful warning touching the peoples case & hazard, sin, & duty, especially in times of great sin & judgment, when God is terribly pleading His Controversie with them, Ezek. 3. 17. therefore they must be instant in season & out of season 2 Tim. 4. 2. And for their negligence & unfaithfulness herein, we find many Scripture woes & threatenings thundered against them. When in the deceit of their oun heart they promise p. 254assured Peace, when the Lord is pleading against a Generation, they are threatened to be consumed with sword & famine, and the people to whom they Prophecie shall be cast out in the Streets, Ier. 14. 13. 15. 16. therefore we dare not admit them to Prophecie to us. When they strengthen the hands & harden the hearts of evil-doers, that none doeth return from his wickedness, the Lord threatens to feed them with wormwood, & commands not to hearken to them, Ier. 23. 14-16. their blood shall be required at their hands Ezek. 3. 18. one builds a wall, and another daubs it with untempered morter, then ye o great hailstones shall fall, and they shall be consumed in the midst thereof Ezek. 13. 10, 11, 14, 18, 22. we dare not joine with either builders or daubers of such a work, as is carried on to the dishonour of Christ & ruining of Reformation, nor by our countenance & concurrence strengthen either builders or daubers. lest we also be consumed in the midst thereof. When there is a Conspiracy of the Prophets, and the Priests violate the Law, and profane holy things, and shew no difference between the unclean & the clean then the Lord will pour out His Indignation upon all, Ezek. 22. 25—ad…fin. We would endeavour to keep our selves free of having any hand in that Conspiracy. These Scriptures do give the perfect pourtracture of our Curats, in the conviction of all that know them. Hence we draw a complexe Argument: Such Ministers as can do no good by their Ministrie, but a great deal of hurt to their hearers, and expose themselves & them both to the Indignation of a jealous God, are not to be heard: But the Curats are such as can do no good by their Ministrie, but a great deal of hurt to their hearers, and expose themselves and them both to the Indignation of the jealous Lord: Therefore they are not to be heard. The connexion of the Major is clear from what is said above. The Minor is also evident from the application of these Scriptures, thus: They that in the deceit of their oun heart promise Peace to, and strengthen the hands of evil doers, and give them not warning, but seduce them by daubing their wickedness, and shew no difference between the unclean & the clean &c. are such as can do no p. 255good by their Ministrie, but a great deal of hurt to hearers, and expose themselves and them both to the Indignation of God: But the Curats are such: and all others who are so unfaithful as give no warning against but Justifie the sins of the times. To be short, the Minor of both these foregoing Arguments is evident from the experience of all that go to the Curats, who wrong thereby their oun souls, mar their edification, & run to Cisterns without water. What blessing can be expected upon the labours of such, who having perjured themselves in taking on with the Prelats, are prosecuting that Course of defection, and making themselves Captains to lead the people back to Egypt, encouraging profanity & wickedness, being themselves Patterns & Patrons of the times corruptions? And seeing a blessing cannot be expected upon their labours, but rather a curse, as daylie experience maketh good, when instead of any work of conversion or conviction among people, there is nothing seen but a fearful hardening in profanity ignorance & Atheisme; so that many that seemed to have somewhat like Religion before, through hearing of them, are turned loose & laxe in all Duties: yea never can it be instanced these 27 years, that they have brought one soul to Christ, from darkness to light, and from the power of Satan unto God; but many instances might be given of their murdering souls, as indeed they can not be free of it, who cannot warn nor declare the whole Counsel of God. Hence these who cannot but be soul-Murderers, may not be heard nor intertained as Soul-Phisicians: But the Curats cannot but be soul-Murderers: Again we can expect no good from them, but a great deal of hurt: Seeing their Ministrie is not the Lords Ordrnance, which He will approve, and no performances can be acceptable unto the Lord which are not, in manner as well as in matter aggreeable to His will: hence the wickedness even of the Lords Lawful Priests, not only caused the people to abhor the offerings of the Lord, but even the Lord Himself to abhor His Sanctuary, and to account their incense an abomination, so that He could not away with the Calling of their Assemblies, which yet upon the matter were duties. Should p. 256not we then hate that which the Lord hates, and withdraw from that which He hath forsaken? But the Meetings of the Curats for Administration of Ordinances in their way, the Lord hates, and hath signally forsaken: Therefore we should hate & forsake them. This is confirmed by what Mr Durham sayes in that digression about hearing Revel. 1. pag. 55. in 4^to. seeing edification is Gods gift, can it be expected but in his way, Or can that be accounted His way which He hath not warranted.

VII. As we would not partake of their Judgment in countenancing of their Administration of Ordinances, so we would keep our selves free from all participation of their sin. For we must not be partakers with any in sin, nor have fellowship with the unfruitful works of darkness, that we must reprove, and that we find the Lord reproves & condemns, Eph. 5. 7, 11. And not only Ministers in ordaining, but people in hearing, may be in hazard of partaking of some mens sins who enter into the Ministry 1 Tim. 5. 22. we must keep at the greatest distance from sin. Hence if we cannot hear the Curats without partaking of their sin, then we must not hear them: But we cannot hear the Curats without partaking of their sin. Therefore we must not hear them. The Minor I prove. If hearing of them be a Tessera of our Incorporation with them, … Test of our Submission to them, a badge of our comp…yance with them, and sign of our Approbation of them, then we cannot hear them without partaking of their sin: But hearing of them is such: The Major cannot be denyed, if Prelacy & conformity therewith be sin, as is in part proven above: for if these be sins, then we must not incorporate with, nor submit to them, nor comply with them, nor approve them. The Minor I prove by Parts. 1. Hearing of Curats is a Tessera of our Incorporation with them. For Communion in Sacred things doth infer an incorporation of the Communicants or Joiners in all cases, both in Lawful & unlawful Communions 1 Cor. 10. 17-20. All partakers of the bread are one body, and they which eat of the Sacrificies are partakers of the Altar; And also they that partake of the Sacrifice offered to Devils, though they do p. 257not offer it so themselves, yet they are incorporate and have fellowship with Devils. And 2 Cor. 6. 14-17. where they that do not come out, and are separate from unlawful Communions, are expostulated with as making an unequally yoked fellowship, between righteousness & unrighteousness, light & darkness; Christ & Belial, the Temple of God & Idols. Hence then, if we cannot partake of their Sacred things without partaking of their Altar, and becoming one body with them; and making such an unequally yoked Mixture with them, then we must be separate: But the first is true from these places. This Argument concludes with equal force, against joyning with any deeply engaged in the gross defections of the time. 2. Hearing of Curats is a Test of our Submission to them, & Complyance with them: for so it is required by Law, as the Acts themselves say, that a chearful concurrence, countenance, & assistence given to such Ministers, and attending all the ordinary Meetings for divine worship, is an evidence of a due ackowledgment of & hearty complyance with his Maj. Government Ecclesiastical & civil, as now established by Law within this Kingdom, Act of Parl. Iul. 10. 1663. And themselves look on all such as obey this Act, as their friends, Hence if this be sinful to submit to them, and comply with their establishment, in obedience to a sinful Act of Parliament, then it is sinful to hear them: But the former is true, as hath been shown. Ergo—3. Hence it followes by native consequence, that hearing of Curats is a sign of our Approbation of them: for he that gives that which is required, & accepted, & Interpreted as an evidence of a due acknowledgment, & of complyance with the Government Ecclesiastical, gives the sign of his Approbation of it: But the hearer of Curats does that in obedience to the Act, requiring, accepting, & expressly interpreting it so: Therefore &c.

VIII. As we would be free of their sin, in approving of, & complying with their course; so we must endeavour to stand at the greatest Distance from all appearance of sin in our selves, either by commission or omission, in which our Joining with them in these circumstances would involve p. 258us. For we must astain from all appearance of evil 1 Thess. 5. 22. and from every thing that circumstances may make sinful: for otherways suppose a thing might be materially Lawful & not simply sinful, yet circumstances may make it sinful, and a countenancing it so circumstantiated, doth infer a Communion in these Circumstances that make it sinful. They that eat of the sacrifice are Partakers of the Altar, and if the Altar be not of Gods Approbation, the thing offered though otherwise Lawful to be eaten, cannot justify the eaters, so circumstantiated. An Idol is nothing, and that which is offered in Sacrifices to Idols is nothing, yet they who eat of it, when they know it is so circumstantiated, have fellowship with Devils 1 Cor. 10. 18, 19, 20, 21. And it is called Idolatry comp. vers. 14. which provokes the Lord to jealousie vers. 22. Especially when an action is so circumstantiated, that it would infer an omission of our Duty, and a declining from or denying of our Testimony, then it is clearly sinful. For whosoever shall deny the Lord before men, him will He deny before His Father, Math. 10. 33. And we must hold fas… the Profession of our faith without wavering, Heb. 10. 23. and keep the word of His patience, if we would be kept in the hour of tentation, and hold it fast that no man take our Croun Rev. 3. 10, 11. All Truth must be avowed, & practically avowed, on the greatest hazard: And as this Testimony must be full, so must it be also constant. It was Demass shame, that the afflictions of the Gospel made him forsake the Apostle, after great appearances for Christ: And therefore whatever Truth or Duty is opposed, that becomes the special object of this Testimony. Rectius Instruend. Consut. 3. Dial. chap. 1. pag. 18. 19. Hence, if Hearing of the Curats would infer & involve us under the guilt both of commission of sin, and omission os Duty, then we cannot hear them without sin: But the former is true: Therefore also the Latter. I prove the Minor by Parts. First, that it would infer & involve us under the guilt of Commisssion of sin, All that is said above doth evince it: And besides, palpable breach of Covenant, hereafter to be charged & cleared: And, Idolatrie is a great sin of that na…ur: but the p. 259hearing of the Curats doth infer this. Which may be made out, thus: The breach of the sceond Commandment is Idolatrie (for to make the sins against that Command odious, they are all commprehended under that odious name of worshipping Images; as the sins against the seventh are called Adultrie, comprehending all unchast thoughts, words, & actions) Hearing of Curats is a breach of the second Command: Ergo—The Minor I prove thus: Every worship not according to Christs appointment, is a breach of the second Commandment: But hearing of Curats is a worship not according to Christs appointment. Which I prove thus: A worship enjoined by and performed in obedience to a Law, establishing a humane Ordinance in the Church, besides and against the Institution of Christ, is a worship not according to Christs appointment: But the hearing of Curats is a worship enjoined by and performed in obedience to a Law establishing a humane Ordinance, to wit, Diocesan Erastian Prelacy, with the Curats their substitutes. Hence also the second doth follow by necessary consequence, that it would infer & involve us under the guilt of Omission of Duty. For first, if reductively it may involve us under the guilt of Idolatrie & breach of the second Commandment, then it will infer the guilt of omission of these necessary Duties incumbent to the Lords people with a reference to Idolatry; to make no Covenant with them nor with their Gods, nor let them dwell in the Land lest they make us sin, Exod. 23. 32, 33 Exod. 34. 14, 15. to overthrow their Altars, & break their Pillars, and destroy the names of them out of the place Deut. 12. 3. Iudg▪ 2. 2. I do not adduce these precepts, to stretch them to the full measure of the demerit of the grossest of Idolaters: for as there are degrees of breaches or the Commandment, some grosser some smaller, so there are also degrees of punishment, and as to the manner of destroying & extirpating all pieces of Idolatry: But that the Commands being founded upon a Moral ground, lest they … & snares unto us, do oblige us to some endeavour …, extirpating & overthrowing all Pieces or … according to the word and our Covenants; And … p. 260true & right Zeal of God, should and would not only inspire all with an unanimous aversion against the profane intruding Curats, but animate us as one man to drive away these wolves & theives, and to eradicate these plants which our heavenly Father never planted, Napht. Prior edit. pag. 108. The least Duty that can be inferred is that of the Apostles, flee from Idolatry 1 Co,. 10. 14. which Idolatry there mentioned to be avoided, is to eat of the sacrifices offered to Idols: whence we infer that if to eat of things consecrated to Idols be Idolatrie, then also to partake of Sacred things consecrated by Idols must be Idolatry; as the Curats dispensing of Ordinances is consecrated by, & hath all its Sanction from, an I…ol of Diocesan Erastian Prelacy: But we see the Apostle expresses the former: Therefore we may infer the Latter. Further it will also infer a declining from & denying a Necessary Testimony, in the case circumstantiated. Even the smallest matter is great, when a Testimony is concerned in it, were it but the circumstance of an open window; Daniel durst not omitt it upon the greatest hazard. And now this is clearly come to a case of confession, when there is no other way to exoner our consciences befor God & the world, and declare our Non-conformity to this course of backsliding, no getting of wrongs redrest or corruptions in the Ministry removed but by this practice: And certainly some way we must give publick Testimony against these courses, and there is no otherway so harmless & innocent as this, though suffering follow upon it Apol. Relat. Sect. 14. 272. 273. And now there is no other way apparent, whereby the difference shall be kept up betuixt such as honestly mind the Covenanted work of Reformation, and the corrupt Prelatical & Malignant Enemies. but this Argument also will infer the expediency of withdrawing, from all Ministers with whom our circumstantiat Joyning would involve us in a participation with their defections.

IX. As we would endeavour to avoid Sin in our selves; So we must have a care to give no occasion of others sinning, by our taking Liberty in a promiscuous Joining in Church Communion, whereby we may offend & stumble the consciences p. 261of others: for to that, in this as well as in other things, we must have a special respect, and forbear things not only for our oun unclearness, but for the sake of others also. If therefore the Hearing of Curats be a Scandal, we must refuse it, be the hazard what will. For who so shall offend one of Christs little ones, it were better for him that a milstone were hanged about his neck Math. 18. 6. No man must put a stumbling block or an occasion to fall in his brothers way, Rom. 14. 13. They that sin so against the brethren, and wound their weak Conscience, they sin against Christ 1 Cor. 8. 12. we must forbear somthings for conscience sake, conscience, I say, not our oun but of others, giving none offence neither to the Iewes, nor to the Gentiles, nor to the Church of God, 1. Cor. 10. 28, 29, 32. and so cut off all occasion from them that desire occasion 2 Cor. 11. 12. These Commands discharge whatever Practice give occasion of our brothers sinning, of calling Truth in question, of acting with a doubting conscience, or which weakens his Plerophory or assurance; And neither the Lawfulness nor indifferency of the thing it self, nor mens Authority commanding it, nor the weakness yea or wickedness of those in hazard to be stumbled, will warrand the doing of that out of which offence arises, Rectius Instruend. Confut. 3. Dial. chap. 1. pag. 19. Mr Durham in that forecited place saith, It carries offence along with it; in reference to the partie who runs unsent, it proves a strengthening & confirming of him, and so a partaking of his sin; in reference to others, either strengthens them by that example to cast themselves in that snare, which possibly may be their ruine, or it grieves them and makes them sad who are tender of such things, or gives occation to make all difference of that kind to be thought light of. Hence, If Hearing of the Curats be an offence or Scandal, both in reference to Malignants, and in reference to the Godly, and in reference to the Posterity, Then it must be avoided: But the former is true: which is evidenced by parts. First, in reference to Malignants, it hardens & encourages them in their opposition to the work of God, and all backsliders & Complyers with them p. 262in their Apostasie; This strengthens their hands in their wicked courses, when they see how they are countenanced by all, and that there is no disrespect put upon them, nor dissatisfaction evinced against their courses, then they conclude that they are approven of all: And this hardeneth them, so that they never once think of the evil of their wayes. Next in reference to the Godly, it stumbles the truly tender, by encouraging them to do contrare to their light & conscience, even when they are not clear to hear them, then they are emboldened thereunto when they see others doing so; and so it tends to the wounding of their Peace, and makes them halt in the wayes of the Lord. Lastly with a re…erence to Posterity, it would prejudge them very much: Though now the honest party be not in a capacity to transmit the work of Reformation unto their Posterity, in such a manner as were to be wished; Yet they should do something for keeping fresh the memory of the good old cause, by keeping up some footsteps of a standing Controversy for Zions Interest against the common enemy: But now let all Joine with, & oune the Curats, what appearance of this shall the Posterity see? shall not they conclude that the day is lost, & the cause is gone, when they see that this generation hath fled the fields, or rather sold & betrayed the cause, by ouning, countenancing, & complying with the enemy, and no standing Testimony against these corruptions? whereas if there were but this much of a standing difference, betwixt the People of God & the common Enemies of God, to be seen; Posterity shall in some measure be kept from being deceived, and shall see the Interest of Christ not killed nor buried quick, but living though in a bleeding condition, and this will occasion their engaging for Christ, and interesting themselves in the quarrel; and it is far better to see the cause of Christ ouned though, by suffering & blood, then sold & betrayed by base flenching & complying with Persecuters. This Argument may also found & i…ter a withdrawing from the Addressing Ministers who to the Great Scandal of Presbyterians give forth their Addresses in the name of all of that perswasion.

X. Our duty to themselves, yea our greatest office of p. 263Love we owe to them in order to their conviction, does oblige us to withdraw from them. This may seem a Paradox, yet it will be apparent; if we search the Scriptures, to see what we owe to Scandalous Brethren. There we find, it is a duty to endeavour by all Lawful means to shame them out of their sin: And it is an argument of hatred, when we do not rebuke our Neighbour or when we suffer sin upon him, Lev. 19. 17. If we consider them then as neighbours & friends, we must use endeavours to take away their sin from them; if we consider them not as such but as enemies, then we must avoid them, and not be mingled with them, as I could adduce many Scriptures for that. But I suppose all that will oppose my Thesis, would have them considered as friends. Well then, if they be scandalous Brethren, this is the way prescribed by the Apostle to deal with them, in order not to suffer sin upon them, that we should withdraw from them our Company: and if we must withdraw our Company, then also a fortiore, we must deny them our Religious Communion; for that must either be included there, or necessarly inferred. He writes, not to keep Company if any man that is called a Brother (mark that speciality) be a fornicator, or covetous, or an Idolater, or a railer, or an extortioner, with such an one no not to eat 1 Cor. 5. 11. And I presume they that know them best, will grant, that it would not be hard to prove that all the Curats in Scotland were chargable with some of these, or at least Partakers with them. And that if they were all impartially impannelled, they would be rare ones whom an honest Jury would not bring in guilty of this lybel. Then we are expressly Commanded, in the name of our Lord Jesus Christ, to withdraw our selves from every brother that walketh disorderly, and not after the received Tradiction; and if any man obey not the word, to note him and have no Company with him, that he may be ashamed 2 Thess. 3. 6. 14. Sure neither their office nor their innocency, can exempt them from these rules. For either they must be considered as our brethren, or not: If not, then we oune no Church Communion with them, for that is only among brethren that are so in Sympathie, & affection, & affinity, having p. 264one father, and one mother: If they be brethren, Then all Scandalous brethren are to be withdrawn from; But they are Scandalous brethren: Therefore they are to be withdrawn from. The Minor will not be doubted by any but such as are strangers to them, who both in their Ministerial & Personal Capacity are so scandalous to the Conviction of all, that Profanness hath gone forth from them unto all the Land, and they as much as ever the Profane Sons of Eli, have made men to abhor the offering of the Lord 1 Sam. 2. 17. But even strangers that are unacquaint with their Personal Profligatness & ignorance &c. cannot be altogither ignorant of the Scandal of Prelacy & E…astianisme, in which they are all involved, of the Scandal of Apostasie, Perjurie, & breach of Covenant, which is their brand, and the Nations bane, that hath countenanced them. And none can doubt, but if our Church were dwely constitute and invested with the orderly power of Christ, and in capacity to exerce & improve it, they would soon be censured every Soul of them as Scandalous, as they have been also Previously sentanced as such, by the Acts of our General Abssemblies. This Argument levells also against all Complying, Indulged, Addressing Ministers, who by these Courses have incurred the Character of disorderly Brethren.

XI. Our faithfulness to God, and to one another ingaged in our Covenants, doth oblige us to turn away from them who have broken it, and so classed themselves among these Truce-breaking Traitors, who make our times Perillous, from whom we must turn away 2 Tim. 3. 1-5. It appears from the foregoing deduction, how solemnly these Nations were engaged both to keep out & put out this Generation of Prelatists, now prevailing; The obligation of which yet lyes upon all the Inhabitants of the Land, with a binding force, both in regard of their forme, and object, and end. Hence if the Curats be Covenant breakers, and we also in ouning them, then we cannot oune them without sin; But the Curats are Covenant breakers, and we also in ouning them. Ergo—The Minor may be manifest by an indiction of all the Articles of the Solomn p. 265League & Covenant, broken by them, and all that oune them 1. That Doctrine, worship, discipline, & Government in the 1. Ar:. sworn to be preserved & propagated, was the Presbyterian then established, which our Church was in possession of, which they have opposed, & their ouners resiled from, and have not maintained. 2. We are engaged in 2. Art. to endeavour the extirpation of Prelacy, and its dependents; which is diametrically opposite to ouning of Curats: can we oune them whom we are bound to abhor? and submit to them whom we are bound to extirpate? Surely this were to rebuild what we have destroyed see Napht. p. 104. And since in relation to Poperie, Heresie, & Schisme, this Article obliges us to disoune, & not to hear Papists & Schismaticks, why not also in relation to Prelatists, who are the greatest Schismaticks? 3. They have established & homologated an Erastian Supremacy, to the Prejudice of true Religion and the Liberties of the Church & Kingdom, and their ouners have abetted & contenanced the same, and not preserved either the Liberties of Church or Kingdom, contrary to the 3. Art. 4. They have not only concealed & Countenanced Malignant Enemies to this Church & Kingdom, but have themselves been reall Incendiaries hindering the Reformation of Religion, making factions & Parties amongst the People, contrary to this League & Covenant, And their hearers are so far from bringing them to Condign Punishment. that they have strengthened their hands in their avowed opposition to the Covenants, contrary to the 4 Art. 5. They have broken our Conjunction in firme peace & union; and yet their hearers have not marked & avoided these Causers of Divisions, contrary to Scripture, and the 5 Art. 6. Instead of assisting & defending all these that entered into this League & Covenant &c. they have been the greatest Persecuters of all them that adhered to it; And their ouners have suffered themselves, by combination or perswasion or terror, to be divided & withdrawn from their suffering Brethren, and have made defection to the contrary part, and given themselves to a detestable indifferency in this cause, contrary to the 6. Art. 7. Instead of humbling themselves for their p. 266sins, and going before others in the example of a real Reformation, they have obstinately defended their breach of Covenant, and have been Patrons & Patterns of all deformations; And their ouners & hearers have not repented of that neither, when they countenance such Covenant-breakers & profane persons, nor of their not labouring for the purity & power of the Gospel, when they seek it from such impure hands: Neither do they go before others in Reformation, when they are such bad examples of defection, contrary to the conclusion of the Covenant. This Argument will also strike against hearing of such Ministers that have made themselves guiltie of the same, or equivalent breaches of Covenant.

XII. Finally, for Unions sake, and to avoid Schisme in the body, we must withdraw from them. This may seem another Paradox: but it is apparent, if we consider, that there should be no Schisme in the body, but that the members should have the same care one for another, 1 Cor. 12. 25. And that for to prevent & remede this, the Apostle beseeches us to mark them which Cause Divisions, & offences contrary to the Doctrine which we have learned, & avoid them, Rom. 16. 17. Now then, if the Prelats and their Curats be Schismaticks, & Separatists, and dividers, then we must avoid & withdraw from them: But so it is that the Prelats & their Curats are Schismaticks, & Separatists, and dividers: Therefore we must avoid & withdraw from them. The Minor I prove from all the Constituents of a formed Schisme, Separation, & sinful division. 1. They that start out from under due relations to a Church, and from her Ministry, are Schismaticks, Separatists, & dividers, But the Prelats and their Curats have started out from under due relations to the Covenanted Church of Scotland, & from her Ministry, in being so unnatural rebellious Children, as have broken their Mothers beauty & bands, order & Union, & razed her Covenanted Reformation, in doctrine, worship, Discipline, & Government: 2. These who withdraw from the Communion of a true Church, and therefore are Censureable by all her standing acts, are Schismatical Separatists: But the Prelats and their Curats p. 267have withdrawn from the Communion of the true Church of Scotland, and therefore are censureable by all her standing acts, in that they have made a faction & Combination repugnant to the Communion of this Church, and all her established order: 3. Those who Separate from a Church, whose Principles & Practices are subservient to that Churches true Union & Communion and right establishment, are properly Schismaticks: But the Prelats and their Curats have Separated from this Church, whose Principles & practices are subservient to its true Union & Communion and right establishment; for they could never yet impeach or challenge any Principle or practice, contrary to the word of God, or not subservient to true Union & order, but their Principles & practices are stated in opposition to her purity & Reformation. 4 Those who innovate the worship & Government, ouned & established in a true Church, are Schismaticks: But the Prelats and their Curats have innovated the worship & Government of the true Church of Scotland, in bringing a Doctrine new & odd, and not the voice of this Church; and their worship, over and above the corruption adhering to it, is the worshiping of an innovating party, contrary to our Churches established order: 5. They that make a rent in the bowels of the true & genuine Church, are the Schismaticks: But the Prelats and their Curats have made a rent in the bowels of this Church, and have caused all the divisions in this Church. 6. Those that divide themselves from the fellowship of a pure Church, either in her Ministry, Lawful Courts, & Ordinances, are the Schismaticks: But the Prelats and their Curats have divided themselves from the fellowship of this pure Church, in her Ministry, Lawful Courts & Ordinances, in that they have caused the ejection of her Ministry, dissipation of her Assemblies, and subversion of her pure Ordinances. 7. Those that break union with such, to whom they were under obligations to adhere, are Schismatical dividers: But the Prelats and their Curats have broken Union with such to whom they were under obligations to adhere, both from the antecedent morally obliging duty, p. 268and from the superadded obligation of the Covenants, neither could they ever pretend any thing that might loose the obligation: 8. That party in a Reformed Church, which having overturned her Reformation, hath shut out, laid aside, & persecute away sound adherers thereunto, both Ministers & Professors, & will not admit Ministers to officiate but upon the sinful termes of complyance with their way, are Schismaticks: But the Prelats and their Curats are that party in this Reformed Church, which having overturned her Reformation, hath shut out, laid aside, and Persecute away sound adherers thereunto &c. Therefore they are the Schismaticks to be withdrawn from, and their way is the Schisme, which we are bound to extirpate in the Covenant.