A Hind Let Loose Part 4

'James the VII. II. by the V. of G. king of Scotland, England, France, and Ireland, defender of the antichristian faith: To all and sundry our good subjects, whom these presents do, or may concern: greeting. We having taken into our royal consideration, the many and great inconveniencies which have happened in that our ancient kingdom of Scotland, especially of late years, through the persuasions of the christian religion, and the great heats and animosities, betwixt the professors thereof, and our good and faithful subjects, whose faith and religion is subject and subservient to our royal will (the supreme law, and reason, and public conscience) to the disappointment of our projects, restraint of our pleasures, and contempt of the royal power, converting true loyalty and absolute subjection, into words and names (which we care not for) of religion and liberty, conscience and the word of G.o.d, thereby withdrawing some to the christian faction, from an absolute and implicit subjection to us and our will, as if there were a superior law to which they might appeal; and considering that these rebellious christians do never cease to a.s.sert and maintain strange paradoxes, such principles as are inconsistent with the glory and interest of our government, as that the authority of kings should be hemmed in with limits, and that their acts and actions are to be examined by another rule than their own authority to make them lawful, that some things in the kingdom are not subject to the king's authority, that there is a kingdom within a kingdom not subordinate to the king, and that there is another King superior to the supreme whom they will rather obey than us, and that we must either take laws from him, or otherwise we are no magistrates; and considering also their practices are conform to their principles, they will not obey our laws, but the laws of another inconsistent with ours, and will calculate their religion according to his laws, and not according to ours, and continually make their addresses to, and receive amba.s.sadors from a prince whom we know not, whom our predecessors, of truly worthy memory, did crucify, one Jesus who was dead, whom they affirm to be alive, whose government they alledge is supreme over all kings, whom they acknowledge but as his va.s.sals: being now by favourable fortune, not only brought to the imperial crown of these kingdoms through the greatest difficulties, but preserved upon the throne of our royal ancestors, which from our great founder Nimrod of glorious memory, and our ill.u.s.trious predecessors Pharaoh, Nebuchadnezzar, Herod the great, Nero, Caligula, &c. of blessed and pious memory, hath been ever opposite to, and projecting the destruction of that kingdom of Christ, do, after their laudable example, resolve to suppress that kingdom by all the means and might we can use, because his government is hateful to us, his yoke heavy, his sayings are hard, his laws are contrary to our l.u.s.ts; therefore we will not let this man reign over us, we will break his bonds, and cast away his cords from us; and advance and exercise our sovereign authority, prerogative royal, and absolute power, which all our subjects are to obey without reserve. 'And as by virtue of our supremacy, whereby we are above all, but such as we are pleased to subject ourselves to, settled by law, and lineally derived to us as an inherent right to the crown, we have power to order all matters of church as well as state, as we in our royal wisdom shall think fit, all laws and acts of Christ to the contrary notwithstanding; and accordingly in our royal wisdom have overturned the platform of that government which Christ hath inst.i.tuted, razed all courts fenced in his name, and severely interdicted all meetings of his subjects, and entertainment of his amba.s.sadors: many of whom, in contempt of him that sent them, we have punished according to law, for negotiating his affairs in our kingdoms without our pleasure, and requiring allegiance and obedience to him, after we had exauctorated him; we have also established our right trusty, and well beloved clerks in ecclestiastic affairs, and their underlings, by our authority to have the administration of the business of religion and impowered our right trusty and well beloved cousins and counsellors, to compel all to submit to them, by finings, confinings, imprisonment, banishment, oaths, and bonds, and all legal means: so now having prosecuted this war against Christ to this length, that we have no fears of a rally of his forces again so often beaten, we are now engaged with other antichristian princes to give our power to our holy father antichrist, so far as may serve his purpose to oppose Christ in his way; but we reserve so much to ourselves, as may encroach upon him in our capacity. And therefore we have thought fit to restore to antichrist our ecclesiastical supremacy, from whom we borrowed it, and for which we have no use at present: but we resolve to maintain and prosecute our sovereign authority, prerogative royal, and absolute power foresaid, against Christ, and without subordination to him, from whom, as we sought none, so we received no power by his warrant and grant, and against whom we mind to manage it to the uttermost of our power. Yet reflecting upon the conduct of the four last reigns, how, after all the frequent and pressing endeavours that were used in each of them, to reduce our kingdoms to antichrist, the subjects of Christ were so stubborn, that the success hath not answered the design: we must now change our methods a little, and tolerate that profession of Christ which we cannot yet get overturned, his subjects being so numerous, but always upon these terms, that they take a special care that nothing be preached or taught among them, which may be a testimony for Christ's prerogatives, in opposition to our usurpation, or may any way tend to alienate the hearts of our people from us, or our government, or preach his truths which we have condemned as seditious and treasonable, under the highest pains these crimes will import.

Hereby we shall establish our government on such a foundation, on the ruin of Christ's, as may make our subjects happy, and unite them to us by inclination as well as duty, in a belief that we will not restrain conscience in matters of mere religion: for which we have a dispensation from our holy father, and also from our own absoluteness, to be slaves to this promise no longer than consists with our own interest; and which we have power to interpret as we please: and would have all to understand, that no testimony for Christ's supremacy against our encroachments thereupon, shall be comprehended under these matters of mere religion, for which the conscience shall not be constrained: but we will have the consciences of such subjects of his, that dare a.s.sert it, brought to a test and probation how they stand affected in this compet.i.tion betwixt us and this King Jesus, and see whether they will own or decline our authority, because not of him, nor for him, nor to him, but against him and all his interests. Our will is therefore, that all who will countenance any other meetings of his subjects than we have allowed, or connive at them, shall be prosecuted according to the utmost severity of our laws made against them, which we leave in full force and vigour, notwithstanding of all the premises. And for this effect, we further command all our judges, magistrates, and officers of our forces, to prosecute all these subjects and followers of Christ, who shall be guilty of treating with, or paying homage to that exauctorated king of theirs, in their a.s.semblies with his amba.s.sadors in the fields with the utmost rigour, as they would avoid our highest displeasure: for we are confident none will, after these liberties and freedom we have given to all without reserve, to serve G.o.d publicly, in such a way, as we, by our sovereign authority, prerogative royal, and absolute power aforesaid, have prescribed and allowed, presume to meet in these a.s.semblies, except such whose loyalty to Christ doth alienate them from us and our government. As also, under the same certifications, by the same sovereign authority, and prerogative royal, and absolute power foresaid, we charge, impower, warrant, and authorize, against all hazards (h.e.l.l excepted) all our foresaid judges and officers, in their respective places, to prosecute and execute our laws, against all that may be suspected or convicted of their adherence to Christ, or be found guilty of owning their allegiance to him as their liege Lord, by solemn covenant, which we have caused burn by the hand of the hangman, and declared criminal to own it, or shall be found guilty of declining allegiance to us and our absolute authority, stated in opposition to him and his, or of maintaining that pernicious principle, inconsistent with our government, that their lives are their own, which they will preserve without surrender to our mercy: all which we command to be executed to death, or banished as slaves, as shall be found most conducible to our interest. And to the end, the few that remain of that way may be totally exterminated, we straitly command all our soldiers, horse and foot, to be ready upon order, to march and make search, pursue and follow, seize and apprehend, kill and slay, and cause to perish, all such, whether they shall be found at meetings, or in their wanderings, wherever they may be apprehended: and ordain all our good subjects to be a.s.sistant to these our forces, in prosecuting this war against Christ and his followers, and contribute their best help and encouragement, in giving them their required maintenance, and duly paying cess and locality imposed for that end; and that they shall not dare to countenance, converse with, refer, harbour, supply, or keep any manner of correspondence with any of these traitors that adhere to Christ, under the pain of being found art and part with them, and obnoxious to the same punishments to which they are liable; but on the contrary, to a.s.sist our forces to apprehend, and raise the hue and cry after them wherever they shall be seen, that they may be forthwith pursued, seized, cut off, and destroyed, which we order to be instantly done upon the place, where they or any of them are apprehended, and that without any delay or mercy to age or s.e.x,'

&c.

On the other hand, if any will take a look of the declarations and testimonies of the other party without prejudice or stumbling at some expressions, which may be offensive to critics, he will find the scope and strain of them to have this importance.

'We, a poor company of persecuted, reproached, and despised Christians; who indeed have not many wise men among us after the flesh, not many mighty, not many n.o.ble, but are a few foolish, weak, base, and despised nothings in the world; yet having this ambition to be his called chosen; and faithful soldiers, who is King of glory, King of heaven, King of saints, King of nations, King of kings, whose kingdom is everlasting and universal; considering the many insolent indignities, affronts, and reproaches cast upon his name and glory, and the many usurpations, encroachments, and invasions made upon his crown and dignity, by a pestilent generation of his atheistical, papistical, prelatical, and tyrannical enemies, who have rebelled against him, and have renounced, corrupted, and subverted his royal government, both in the church and in the world, both in his kingdom of grace and of power: do bear witness and testimony against these rebels, from the highest to the lowest: and a.s.sert the interest and t.i.tle of our princely Master, and own allegiance and absolute obedience to him and his government, to which he hath undoubted right; an essential right by his eternal G.o.dhead, being the everlasting Father, whose goings forth have been of old from everlasting; a covenant-right by compact with the Father, to bear the glory and rule upon his throne, by virtue of the council of peace between them both; a donative right by the Father's right of delegation, by which he hath all power given to him in heaven and in earth, and all authority, even because he is the Son of man; an inst.i.tute right by the Father's inauguration, which hath set him as King in Zion; an acquisite right by his own purchase, by which he hath merited and obtained not only subjects to govern, but the glory of the sole sovereignty over them in that relation, a name above every name; a bellical right by conquest, making the people fall under him, and be willing in the day of his power, and overcoming those that make war with him; an hereditary right by proximity of blood and primogeniture, being the first born, higher than the kings of the earth, and the first born from the dead, that in all things he might have the pre-eminence; an electing right by his people's choice and surrender, a crown wherewith his mother crowned him in the day of his espousals. In a humble recognizance of all which rights, we own and avouch, that he hath that incommunicable prerogative of sole sovereignty over his visible kingdom, as well as invisible, without a co-partner or compet.i.tor, either co-ordinate or subordinate; in prescribing laws, by no human authority to be reversed; in appointing ordinances immutable, without addition or diminution, for matter or manner; inst.i.tuting a government, which no man or angel can, without blasphemy, arrogate a power either to invert or evert, change or overturn; and const.i.tuting officers, which must depend only on his authority, and his alone; and must be cloathed only with his commission, and his alone; guided by his instructions, and his alone; acting according to his laws and prescribed platform, and his alone; without any dependence on, subordination to, licence, warrant or indulgence from any mortal. And therefore we disown and detest every thing that hath not the stamp of his authority, either in doctrine, worship, discipline or government: and will discountenance prelacy, supremacy, popery, and all corruption contrary to his inst.i.tution, who is sole and supreme lawgiver to the conscience, and will submit to, or comply with nothing that may directly or indirectly signify our respect unto them. Hence we will take none of their oaths, subscribe none of their bonds, yield to none of their impositions, pay none of their exactions; neither will we hear or receive ordinances from any minister, but the faithful authorized amba.s.sadors of Christ our king, whatever either rage or reproach we suffer for it. We a.s.sert and affirm also, that our exalted Prince is King of the whole world, by whom kings reign, and princes decree justice, as his ministers of justice, in subordination to him; whom he hath hath appointed to rule over us, with just boundaries, that they may not exceed, and true characters, by which we should know them and pay them deference. And therefore, whosoever shall arrogate to themselves, and extend their power beyond and above his prescripts, being neither called to, nor qualified for, nor improving the office for the ends he hath appointed; we will acknowledge them no otherwise than usurping tyrants, and not magistrates nor ministers of justice, to whom he hath given the sword by his perceptive will; only as lions, bears, wolves, to whom he hath given a rod by his providential will; in that case we may be pa.s.sively subject, when we cannot do better; but will never own conscientious allegiance to them, nor own them as our lawful magistrates; and therefore we will not bow down to their idols they have set up, nor prost.i.tute either conscience or liberty to their l.u.s.t, but will endeavour, under our Master's banner and conduct, to preserve whatever he hath intrusted to us religion, life, liberty, estate, and whatsoever the Lord our G.o.d hath given us to possess, as they unjustly possess what their G.o.d gives them; and will maintain a war of constant opposition to them (against whom our Lord hath declared a war for ever) without parley, treaty of peace, capitulation, composition, truce, or any transaction; we will neither meddle nor make with them, less or more, nor seek their favour, nor embrace it when it is offered, on any terms that may imply any obligation to surcease from our duty to our King, and irreconcileable opposition to them,' &c.

Now I shall come more distinctly to the purpose, in offering a short vindication of the heads and grounds of our great sufferings, dividing them into their princ.i.p.al parts, which I reduce to two, to wit, negatives and positives. The negative grounds I reckon three princ.i.p.ally. 1. For refusing to acknowledge a corrupt ministry. 2. For refusing to own a tyrannical magistracy. 3. For refusing to swear and subscribe their unlawful imposed oaths, chiefly that of abjuration, which was the occasion of suffering unto death. The positive grounds are also three. 1. For frequenting field-meetings, to receive gospel ordinances from faithful ministers. 2. For maintaining the principle and practice of defensive resistance of superior powers. 3. For maintaining the privilege and duty of offensive revenge, in executing justice upon murdering enemies of mankind, in cases of extreme necessity, in prosecuting which, I shall intertex some subordinate questions relating to their respective heads, and endeavour to discuss them briefly.

HEAD I.

_Where the sufferings of many, for refusing to acknowledge a corrupt ministry, are vindicated; and the question of hearing curates is cleared._

This question, though it may seem nice, and of no great moment, to persons of Gallio's or Laodicea's temper, indifferent and lukewarm dispositions, consulting their own more than the things of Christ, which make it pa.s.s 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 G.o.d, who is jealous, especially in the matters of his worship; to all who have the true zeal of G.o.d eating them up, in a just indignation at the indignities done to him, in usurping the office and corrupting the administration of the ministry; 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, to wit, what we should hear, Mark iv. 24. how we should hear, Luke viii. 28. 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 licentiousness in the matter and manner of hearing. Nor would that itching humour and luxuriancy of l.u.s.t, in heaping up teachers to please the fancy, have been so much encouraged, to the great detriment of the church, disgrace of the gospel, and destruction of many poor souls. But through the ignorance and neglect of this duty of trying whom we should hear, by seeking some satisfying evidence of their being cloathed with authority from Christ, the world hath been left loose in a licence to hear what they pleased, and so have received the poison of error from the mountebanks, instead of the true and wholesome potions of Christ's prescripts from them that had power and skill to administer them. Hence the many sects, and schisms, and errors that have pestered the church in all ages, have in a great measure proceeded from this lat.i.tude and laxness of promiscuous hearing of all whom they pleased, whom either the world's authority impowered, or by other means were possessed of the place of preaching, without taking any cognizance whether they had the characters of Christ's amba.s.sadors or not. If this had been observed, and people had scrupled and 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 Christ's true ministers; whom we should submit to and obey in the Lord, and love and esteem them for their work's sake, and for their qualities sake, as standing in Christ's stead, having the dispensation of the word of reconciliation committed to them; and how we may discern those characters; what judgment is inc.u.mbent to private Christians, for the satisfaction of their own consciences in the case; and how they ought to demean themselves in their practice, without scandal on either hand, or sin against their own conscience; how to avoid the rocks and extremes that inadvertency or precipitancy in this matter may rush upon; so as to escape and sail by the Scylla of sinful separation on the one hand, and the Charybdis of sinful union and communion on the other, which are equally dangerous; especially how these cautions are to be managed in a broken, and disturbed, and divided case of the church. The question also is the more difficult, that as it was never so much questioned before this time, and never so much sought to be obscured, by the perverse disputings of men of corrupt minds, to find out evasions to cover sin and 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 own times, in a const.i.tute case of the church, when corruptions and 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 and 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 foreign divines, not having this for their exercise, could not be acquainted with our circ.u.mstantiate case, and so are not fit nor competent arbiters to decide this controversy; hence many of them do wonder at our sufferings upon this head. Every church is best acquainted with her own testimony.

Yet we want not the suffrage of some of the most learned of them, as the great Gisb. Voetius in his polit. eccles. in several places comes near to favour us: where he allows people to leave some, and hear such ministers as they profit most by, from these grounds, 'That people should choose the best and most edifying gifts, and from that scripture, 1 Thess. v. 21. Prove all things, &c. and answers objections to the contrary, and granteth, that, upon several occasions, one may abstain from explicit communion with a corrupt church, for these reasons, that such communion is not absolutely necessary, by necessity either of the mean or precept, where the Christian shall have more peace of conscience, and free exercise of Christian duties elsewhere, and that he may keep communion with more purity in other places, polit. eccles.

quest. 17. pag. 68. And he approves of the people refusing to 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, and contemn a vile person? They ought not to partake of other men's sins, 1 Cor. v. 9, 11. Eph. v. 11. They should not strengthen the hands of the wicked, and make sad the G.o.dly; 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 somewhat to clear it, with dependence upon light from the fountain, and with the help of faithful men who have sufficiently cleared it up, to all that have a conscience not blinded nor bribed with some prejudices, by which more light hath accrued to the church in this point of withdrawing from corrupt ministers than ever was attained in former times; which is all the good we have got of prelacy. Insomuch that I might spare labour in adding any thing, were it not that I would make the arguments, vindicating this cause of suffering, a little more public, and take occasion to shew, that the grounds espoused by the present and reproached party for their withdrawings, so far as they are stretched, are no other than have been owned by our writers on this head; to the intent that it may appear, there is no discrepancy, but great likeness and harmony between the arguments and grounds of withdrawing, in the late informatory 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 th.o.r.n.y point: some concessory a.s.sertions must first be permitted, and then our grounds propounded.

First, I willingly yield to, and cordially close with the truth of these a.s.sertions.

I. 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 baptism, Eph. iv. 3. &c. and for brethren to dwell together in unity, is good and pleasant, and like the precious ointment upon the head, that ran down upon Aaron's beard, Psal. cx.x.xiii.

1, 2. A fragrant ointment indeed, if it be composed aright of gospel simples, according to divine art, and the wisdom that is from above, which is pure, and then peaceable: and not made up of adulterate politics: that union that hath the Spirit for its author, the scripture for its rule, peace for its bond and beauty, love for its cement, faith for its foment, Christ for its foundation, and truth and holiness for its constant companions, cannot but be intensely desired, enixly endeavoured, and fervently followed by all the professors of the gospel of peace, and subjects of the Prince of peace: which makes division and schism, not only a great misery, but a grand sin. But it must be in the way of truth and duty, and consistent with holiness and the honour of Christ, otherwise if it be in the way of apostasy and defection, it is but a confederacy and 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 over-ruling cause, the anger of the Lord be removed, in turning to and following him.

II. Though there be not perfect union, but diversity both of judgments and practices, in several cases there may be communion with a church in its ordinances and ministry. As, 1. We may have a catholic communion with all christian ministers and members of the catholic church, considered as such; holding the head Christ, and the fountain 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. though differing in controversies of lesser moment, not overturning that; if they hold the universal testimony of the gospel, against the common enemies thereof, Jews, Turks, or Pagans: for there is neither Greek nor Jew, if he be a christian, Christ is all and in all, Col. iii. 11. But if they be heretics, we can have no communion with them. 2. We may have a more special communion with all protestant ministers and 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 and lesser antichrists; though differing from us in some circ.u.mstantial points, not reformed, and not contradictory unto the protestant testimony against popery, and all heresy; nor declining from their own reformation, by defection or schism. And consequently, it is lawful to own communion with the churches of the united provinces, and take ordination from them, though they have some forms not allowable, from which they were never reformed, because they are sound in the protestant testimony. But with the sectarians, or schismatics, or apostates among them, we cannot own that special communion. 3. We may have a more particular communion upon yet stricter conditions with all our covenanted brethren, ministers and members of the churches of Britain and Ireland, considered as such: providing they hold, not only the universal, not only the more special, protestant testimony against the greater and lesser antichrists, but the covenanted testimony for the reformation in doctrine, worship, discipline, and government, against popery, prelacy, superst.i.tion, heresy, schism, and profaneness, according to the covenant; though differing from us in those controversial points, never reformed, and which were never the word of Christ's patience, and do not overturn the covenanted testimony. But with those that contradict and counteract that, we own that particular communion. 4. We may have yet a nearer organical communion, upon stricter conditions still with all the ministers and members of the national church of Scotland const.i.tute and confederate under one reformed government, according to the rule of Christ: providing they hold, not only all the former testimonies under the foresaid considerations, but the presbyterian testimony as stated in the ecclesiastical const.i.tution, and sworn to in the national covenants and engagements of that church, founded upon the word of G.o.d, against popery, prelacy, erastianism, sectarianism, toleration, schism and defection; though 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 own 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 Lord's people for gospel ordinances, with any minister or ministers, duly and truly admitted to that function, according to Christ's appointment, and the call of the people, whether in a fixed or unfixed relation; providing he holds the testimony of Christ, under all the considerations, and owns and adheres unto the true received principles of the church of Scotland, in doctrine, worship, discipline and government, founded upon the written word of G.o.d, and whatsoever declarations or testimonies, former or latter, particular or more general, are agreeable thereunto; though differing from us in some of the integral and not essential parts of our testimony against the enemies of our covenanted reformation. But with such as deny or decline from it, by schism or defection, or compliance with the enemies thereof, we cannot own this congregational communion, in this broken state of the church.

III. Though there be many things in a church, to brangle and lessen the comfort of our communion with it, and the ministry thereof; yet we may keep fellowship with a true church, though in many things faulty 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 enjoined from it. And the Lord did not require separation from the churches of Pergamos and Thyatira; though they had many corruptions and deficiences in discipline, in a toleration of heretics; and would lay no other burden upon them, but to hold fast what they had: as Mr. Durham shews in his Commentary on the Revelation, chap. 2. lect.

6. page 148, 149. as also chap. 18. lect. 1. page 585. in 4to. 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 borne with, while they are ascending and wrestling up the hill, which in a declining state, when the church is going backward, must not be yielded unto. See that objection of hearing prelatical men in the time of former prelacy, answered above, Period 4. In a const.i.tute and settled case of the church, enjoying her privileges and judicatories, corruptions may be forborn, and the offended are not to withdraw, before recourse to the judicatories for an orderly redress; but in a broken and disturbed state, when there is no access to these courts of Christ; then people, though they must not usurp a power of judicial censuring these corruptions, yet they may claim and exercise a discretive power over their own 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 and the equivalent corruptions, and when they should be legally inflicted. As we do upon this ground withdraw from the prelatic curates, and likewise from some of our covenanted brethren, upon the account of their being chargeable with such corruptions and defections from our reformation, as we cannot but shew our dislike of. This the reverend author of Rectius Instruendum justifies, Confut. 3. Dial. chap. 10. p. 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 disown, by her standing acts and authority, while those from whom we separate own that corruption. Which holds true of the curates, and 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 laws establishing them, and taking on that test and badge of our incorporation with them, and partaking of their sin, and in hazard of their judgment.

IV. Though 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 here speak of the prelatical curates), without great reluctancy and grief of heart, even when the grounds of it are solid and 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 weakness, natural, spiritual, or moral. 2. Neither for personal faults and escapes: we expect a faithful, but not a sinless ministry. 3. Nor for every defect in faithfulness, through ignorance, want of courage, misinformation, or being bia.s.sed with affection for particular persons. We do not hold, that faults in members or defects in ministers, do pollute the ordinances, and so necessitate a separation; but agree with what Mr.

Durham says on Revelations, chap. 2. lect. 6. p. 147. in quarto.

Sincerity discovered will cover many faults. 4. Nor for every discovery of hypocrisy; though we may have ground to suspect a man's principle and motive be not right, yet if he be following duty unblameably, and have a lawful call, what then! "notwithstanding every way, whether in pretence or in truth, Christ is preached, therein we may rejoice," Phil. i. 18.

5. Nor yet for real scandals, not attended with obstinacy, if ministers will take reproof and admonition, and at least by doctrinal confessing, and practical forsaking them, satisfy the offended. 6. Yea, though his scandals be so gross, that we must discountenance him, when he persists in them: yet that is not a disowning of his ministry, or a rejecting his commission, but a discountenancing for his disorders, until they be removed. But the Apologet. Relat. sect. 14. p. 290, 291. says, (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 and palpable, open and avowed, such may be shunned without any hazard of separation; because the man's being an officer, before G.o.d, is much to be questioned; and there is great probability, that by the very deed itself, he had forefaulted the same, though such should be the corruption in a church, that notwithstanding of all this he may be maintained. (3.) Separation is one 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 ministry of such a man is another thing; for a man may join with ordinances in another congregation, and so testify that he hath no prejudice at the ministry, but only against such a man in particular.' Whence it is an ignorant as well as malicious calumny, to say, that our withdrawing from the curates, and also from some ministers, whom otherwise we respect and reverence as G.o.dly ministers, for their offensive defections, is a disowning all the ministry of Scotland. Whereas, we do profess indeed a disowning of the curate's ministry, but for our reverend presbyterian ministers, though we do discountenance many of them with sad hearts, for not keeping the word of the Lord's patience in this hour of tentation, nor adhering to the principles and const.i.tutions of the church of Scotland: yet this is not a disowning of their ministry, but a refusing to countenance them in their present administrations, in this disturbed state, till these offences be removed.

V. As to disown the ministry were hateful sectarianism; so to dissolve or break off communion with a true church, whereof we are members, were an unnatural schism, which is horrid sin. But because among all the various sufferings, wherewith the poor tossed and racked remnant now persecuted, have been exercised, this hath not been the lightest; that they have been on all hands stigmatized as schismatics and separatists, not only because they have maintained a resolved withdrawing from the curates, but also have discountenanced many presbyterian ministers, with whom they have been offended for their declining courses, and compliances 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 justify all their withdrawings. 1. Mr. Durham distinguishes these three, schism separating from the unity and communion of a true church, consisting not always in diversity of doctrine, but in divided practices, according to that of Augustine, it is not a different faith makes schismatics, but a broken society of communion: 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 schismatics. 2. The second of these, to wit separation, is either positive and active, or negative and pa.s.sive. The first is, when a party not only leaves communion with a church whereunto they were formerly joined, but also gathers up new distinct churches, different from the former, under another government and ministry, and ordinances, disowning those they left. The latter is, when the faithful remnant of a declining church, standing still and refusing to concur with the backsliding part of the same church, after they have become obstinate in their defections, hold closely by, and adheres unto the reformation attained. This famous Mr. Rutherford, in his due right of presbyteries, p. 253, 254. sheweth to be lawful, and calleth it a non-union, as that in Augustine's time, when the faithful did separate from the Donatists; which is lawful and laudable. 3. 'Mr.

Rutherford there proceeds to distinguish between a separation from the church in her worst and most part, and a separation from the best and least part: and these who separate from the worst and 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 and best part thereof; as the G.o.dly in England, who refused the popish ceremonies and antichristian bishops. Hence it will follow, that though people should now withdraw from communion with the greatest part of the church, which is now corrupted, they cannot be counted separatists, because they hold full communion with the better, though lesser part.

Moreover he saith, p. 254, 255. That there may be causes of non-union with a church which are not sufficient causes of separation. Lastly, he tells us in the same place, p. 258. when the greatest part of a church makes defection from the truth, the lesser part remaining sound, the greatest part is the church of separatists; though the manyest and greatest part in the actual exercise of discipline be the church, yet in the case of right discipline the best, though 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, though they cannot comply or join with the corrupt majority.'

Thus the Apol. Relat. rehea.r.s.ed his words, sect. 14. pag. 292. 293. 4.

There may be a lawful withdrawing, where the ordinances and ministry 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 (thought they sadly fear, that G.o.d shall be provoked by this dreadful defection, which is carried on by these men and their favourers, to give her a bill of divorce) nor at the ministry, for they love those that stand to their principles dearly, and are most willing to hear them either in public or private. 5. It is granted by all that write against separatists, that separation from a church is lawful, when the case so falleth out, that union cannot be kept up with her without sin,' Voet. Polit. Eccles. p.

68. quest. 17. 6. The grave author of Rectius Instruendum Confut. 3 dial. chap. pag. 7. &c. 'Allows, every separation is not schism, even from the church which hath essentials; yea, and more than essentials: if it be from those (though never so many) who are drawing back from whatever piece of duty and integrity is attained; for this is still to be held fast, according to many scripture commands. So Elias, when G.o.d's covenant was forsaken, was as another Athanasius (I and I only am left) in point of tenacious integrity. 7. Next he says, If we separate in that which a national church hath commanded us as her members to disown, by her standing acts and authority, while those from whom we separate own that corruption. 8. Likewise he there a.s.serts, there is a lawful forbearance of union and compliance with notorious backsliders, in that which is of itself sinful, or inductive to it: which is far from separation strictly taken. The commands of abstaining from all appearance of evil, and hating the garment spotted with the flesh, do clearly include this. 9. He adds, 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. Durham's acknowledgment (on Scandal, pag. 129.) for if scandals become excessive, he allows to depart to another congregation. 10. Lastly, He says, There is a commanded withdrawing from persons and societies even in worship, the precepts, Rom. xvi. 17. 2 Cor. vi. 17. Prov. xix. 27. Acts ii. 40.

will clearly import this by consequence.--Surely the ministers and professors, adhering to the reformation, must be the true church of Scotland, though the lesser number: these soldiers who keep the generals orders, are the true army, not the deserters of the same.'

But, Secondly, it being in part cleared by these a.s.sertions, what is our mind in this controversy, I shall lay down from scripture oracles, all the causes and cases justifying and warranting withdrawing from any ministers; with application of all of them to the curates, 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 controversy. I shall omit the ordinary criticisms in stating the question, in distinguishing betwixt hearing and joining in worship, and owning them as our ministers, and submitting to them, &c. And only essay to prove this thesis: we cannot, without sin, own church communion in gospel ordinances with the prelates or their curates, 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 strengthned with, from the testimonies, or church const.i.tutions of former periods, which are permitted in the foregoing discourse; nor make any repet.i.tion of the circ.u.mstances 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 Christ, and his amba.s.sadors clothed 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 Christ's sheep will not, nay must not hear, John x. 1, 5. And "how shall they preach," or be heard, "except they be sent," Rom. x. 15. For such whom we know may not lawfully preach, we cannot lawfully hear. These from whom we may receive the mysteries of G.o.d, we must account ministers of Christ, 1 Cor. iv. 1.

and amba.s.sadors for Christ, standing in his stead, beseeching us to be reconciled to G.o.d, 2 Cor. v. 20. Hence such as we doubt to acknowledge ministers of Christ, clothed with his commission, them we cannot hear without sin; but the prelatical curates are such as we doubt to acknowledge ministers of Christ, clothed 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, cannot be acknowledged with confidence to be ministers of Christ clothed with his commission: but the prelatical curates are such: Ergo----First, they neither have, nor can have the qualifications of Christ's ministers; since few of them have the personal, as christians, far less the ministerial as officers, mentioned 1 Tim. iii. 2, 3. t.i.t. i. 6, 9.

except it be to be "husbands of one wife," and if that do not make them ministers, they having 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 and conversation, obvious to the view of onlookers, being men who have denied the faith; and therefore unfit to have the privilege of church members in any well governed 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 err by their lies, and by their lightness, not sent of G.o.d, Jer. xxiii. making the heart of the righteous sad, and strengthening the hands of the wicked, Ezek. xiii. 22. See also Ezek. x.x.xiv. 2, 3. Such as we are commanded to beware of, Matth. vii. 15, 16. Such as we must mark and avoid, Rom. xvi. 17, 18. Phil. iii. 2. Disorderly walkers from whom we must withdraw, 2 Thess. iii. 6. Covenant breakers, from whom we are commanded to turn away, 2 Tim. iii. 3, 5. They are not then blameless: and in shewing how fitly these agree 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 curates: 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 and out of season,"

so as to make "full proof of their ministry," 2 Tim. vi. 1,--5. Nay, they can give no proof of their ministry at all, further than may be competent to dumb dogs that cannot bark, Isa. lvi. 10, 11. For they nor no man can say, That the diseased they have strengthened, or healed that which was sick, &c. Ezek. x.x.xiv. 4. And it is known to all that know them, that if ever there were any that a.s.sumed 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 and base before all the people, (Mat. ii. 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, and such who deserve to be contemned of all, cannot be acknowledged to be qualified as the Lord's ministers; but the prelatic curates 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.

lvi. 10.) but even their greatest clerks and 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, Mat.

xv. 14. Either generally they are discovered to be such masters of Israel, as know not these things, John iii. 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 G.o.d, and so cannot profit the people at all, being such as do not stand in G.o.d's 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 G.o.d, but steal his words every one from their neighbour, clearly discovering they are not sent of him, Jer. xxiii. 21, 22, 30, 32. And because they do not stand in G.o.d's counsel, they cannot declare all the counsel of G.o.d, Acts xx. 27. For they can neither be apt to teach repentance towards G.o.d, since they cannot be supposed to be sensible of these sins to be repented of, for which the land perisheth, and is burnt up like a wilderness, Jer. ix. 12. For then they would first repent themselves of their own conformity with prelacy, of their breach of covenant, &c. All that they can do in such a subject is, to see vain and foolish things, and not to discover the land's iniquity, but to see false burdens, and causes of banishment, Lam. ii. 14. Nor can they be apt to teach faith, seeing in many things they teach otherwise than Christ hath taught us in his word, and consent not to wholesome words, and to the doctrine which is according to G.o.dliness, from such the command is to withdraw, 1 Tim. vi. 3,--5. whose mouths must be stopped when they teach things which they ought not, t.i.t. i. 9,--11.

which is undeniable to all that know what sort of stuff they preach, contrary to the word of G.o.d, 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 endowments and qualifications of ministers; yet every private christian hath 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 before G.o.d, wanting these qualifications which the word requireth,' Apol.

Relat. sect. 15. p. 285. Secondly, They have not the lawful call of a minister of Christ, so much as an external call of his inst.i.tution: which I prove thus. They that have presentations from patrons, and collations from prelates, and no more for a call, have no lawful call at all; but the curates have presentations from patrons, and collations from prelates, and no more for a call: Ergo they have no lawful call at all. The minor cannot be doubted: 'For, in this government, the minister's mission, call, ordination, and relation to such a people over whom he is to officiate, flows 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 custom of patronages was restored,' Rectius Instru.

Confut. of 1 Dial. chap. 4. p. 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 popish bondage of patronages, it destroys that privilege and liberty of the church in calling their own pastors, and makes all intruders, without the church's choice; whereas the flock are allowed a judgment of discretion, knowledge of, and consent to the admission of their pastors, to whom they intrust their soul's directions, before they be subject to, and 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, John x. 1-5. They had an interest in choosing and 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 lot, Acts vi. 23. and even the deacons were looked out and chosen by the people, and appointed over the business, Acts vi. 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 destroys the people's privilege, they have no lawful call at all, neither ought they to be owned, or countenanced as called ministers; but by the presentation of patrons they have no call, but what destroys the people's privilege: Ergo--Next, collations from prelates 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, and may be proven afterwards. (2.) the only way of conveyance of an ordinary call to this office, is by the act of a presbytery, Tim. iv. 4. And, by ministers, their ordaining elders in every church, with the consent of that church; but a prelate's collation is not this act of a presbytery. (3.) That which only makes a man a prelate's depute, cannot give him a call to the ministry of Christ; but this collation only makes a man a prelate's depute. Or thus, a prelate's depute is no minister; but a curate is a prelate's depute: Ergo----That a prelate's depute is no minister, I prove; not only from that, that a prelate, as such, is not a servant of Christ, but an enemy; and therefore cannot confer upon another, that dignity to be Christ's servant; but from this, that the scripture allows no derivation of deputed officers. If no officers of Christ can have deputes of Christ's inst.i.tution; then the deputes that they make cannot be Christ's officers of his inst.i.tution; but no officers of Christ can have deputes by Christ's inst.i.tution: every man that hath any piece of stewardship in G.o.d's family must ever see and execute it immediately by himself, and wait upon it, Rom. xii. 7, 8. That curates are prelates deputes is clear: for they are subject to them in order and jurisdiction, and derive all their power from them, and are accountable to them: therefore they cannot be acknowledged with confidence of conscience to be Christ's ministers. 'Because they have not such a visible evidence of the call of Christ, as, in reason and charity, doth oblige all men to receive the person so called, as truly sent: which things are so evident in themselves, that whoever denieth them, is obliged by the same consequence to affirm, that if Simon Magus had in his horrid wickedness, purchased the apostleship by money, the Christian world had been bound to receive him as an apostle,' Naphtali, p. 105, 106, first edition.

That their ministry is the Lord's ordinance is plainly denied, Naphtali, p. 109. 'They have nothing like a solemn ordination, having no imposition of hands of the presbytry with fasting and prayer, according to the order of the gospel, but the sole warrant and mission of the prelate, and therefore it cannot be lawful to countenance such, and to look upon them as lawful ministers,' Apol. Relat. sect. 15. pag. 183. It will be objected here, 1. 'That then their baptism is no baptism, 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 forth, or employ them.' Apol. Relat. ib. p. 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 baptisms and ordinations: and the deed sometimes signifies, That it ought not to be done. Next it will be, Object. 2. That many of the curates were in the ministry before, therefore 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 and betraying their trust, and perjuries in breaking covenant, they have really forefaulted their ministry, and loosed all from an obligation to hear them, or any other to whom these scripture-characters may be applied, 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 and amba.s.sadors of Christ, should not only have had a commission from Christ, sometimes conveyed to them in his orderly appointed way, by and from approven church officers; but they must have it then when we hear them, at this time when we own communion with them.

For if they have sometimes had it, and forefaulted or changed it, by taking a new right another way, it is all one in point of owning them, as if they had none at all: and we must not meddle with such changelings, in things that they and we must not come and go upon, Prov.

xxiv. 21. Now plain it is, that some curates 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, shews, that ministers may forefeit, on Revel. chap.

i. p. 55. in 4to. 'In matter of hearing (says he) it is not so hard to discern, who are to be counted to speak without G.o.d's commission; because ordinarily such have no warrantable call at all (no not in the outward form, 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 amba.s.sadors of Christ, or watchmen of his flock, than a watchman of the city is to be accounted an observer thereof, when he hath publicly made defection to the enemy, and taken on with him.' Let the indulged and 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 undeniably this resells that objection of the curates ordination before they were curates; for they that change their holding of a right, and take a new right which is null, they forego and forefeit their old right, and all right; but the prelatic curates have changed their holding of their right, and taken a new one, which is null: therefore they have foregone and forefeited their old one. The minor I prove thus. They who had a right 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 holding, and take a new one, which is null. But the prelatic curates, 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 prelate, which is none of his officers; Therefore----The stress of all will ly in the probation of this, that the prelate is none of Christ's 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, Luke xxii. 25.) or authority, as the Gentiles did, but that the chiefest should be only a minister, Matth. xxii. 25, 26. The apostle Paul disclaims dominion over the church, 2 Cor. i. ult. Peter exhorts the elders not to be lords over G.o.d's heritage, 1 Pet. v. 3. The authority of church-officers then is not a despotic power, but a ministerial stewardship. But the diocesan bishop is both a lordly t.i.tle and power, having all authority in the diocese 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 ministry to the domination of a strange lord, inverting the nature of gospel church-government, cannot be owned in his ministry; but all curates subject their ministry, &c.

Therefore----2. Because he is an officer distinct from, and 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, Acts xx. 17, 28. An ordained elder must be a blameless bishop, as the steward of G.o.d, t.i.t. i. 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 appropriate to them who are called rulers, governors, bishops. In all the holy Ghost's purposed recitals 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 and qualifications. Hence then, if this diocesan prelate be such an uncouth beast, that neither in name nor nature is found in the word of G.o.d, all the power derived from him is null; but the first is true: therefore----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, Acts xx.

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 and orders of superiority and inferiority of officers of the same kind, beside and against the scripture, which makes all apostles alike, and all evangelists,