Chapter XIII: Part III: The Present testimony stated and vindicated in its principal heads (2)

I. It is necessary that we must acknowledge them ministers of Christ, and his ambassadors 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 God, we must account ministers of Christ, 1 Cor. iv. 1. and ambassadors for Christ, standing in his stead, beseeching us to be reconciled to God, 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. Tit. 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 God, Jer. xxiii. making the heart of the righteous sad, and strengthening the hands of the wicked, Ezek. xiii. 22. See also Ezek. xxxiv. 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. xxxiv. 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 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 God, and so cannot profit the people at all, being such as do not stand in God'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 God, 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 God's counsel, they cannot declare all the counsel of God, Acts xx. 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, 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 godliness, 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, Tit. i. 9,--11. which is undeniable 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 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 God, 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 institution: 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 institution; then the deputes that they make cannot be Christ's officers of his institution; but no officers of Christ can have deputes by Christ's institution: every man that hath any piece of stewardship in God'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 ambassadors 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 God'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 ambassadors 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 God'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 title 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 God, Tit. 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 God, 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, so all teachers; though there be a distinction and superiority in diverse kinds, yet not in same. God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, 1 Cor. xii. 28. but not among teachers, some above others, in a power of order and jurisdiction. Hence, an officer over officers of the same kind, is not an officer of Christ's institution, and consequently any power conveyed from him is null; but a prelate pretends to be an officer, over officers of the same kind: therefore, 4. Because every officer in the church hath equally, and in perfect parity, equal power and authority allowed them of God in the exercise of both order and jurisdiction; all ruling elders may rule alike, and deserve equal honour; and all preaching elders have the like authority, and the like honour conferred upon them, 1 Tim. vi. 17. The scripture attributes both power of order and jurisdiction; to all preaching presbyters equally. They must oversee the flock (or as the word is, do the part of a bishop over them) Acts xx. 28. and they must also feed the flock, 1 Pet. v. 2. Subjection and obedience is due to them all alike: all that are over us and admonish us, we must esteem highly for their work's sake, 1 Thes. v. 12. and obey and submit ourselves to them that watch for our souls, Heb. xiii. 17. We find also excommunication belongs to all alike, 2 Cor. ii. 6. and ordination, 1 Tim. iv. 14. But the diocesan prelate takes from presbyters to himself power of ordination, assuming only his curates for fashion's sake, and the sole decisive power in church judicatories, wherein he hath a negative voice; like a Diotrephes, the first prelate who loved to have the pre-eminence, 3 John 9. the only precedent for prelacy in the scripture. Hence, he that would take all power to himself, which is undivided and equal to all officers by Christ's appointment, hath none by Christ's allowance, but is to be reckoned an usurping Diotrephes; but the Diocesan prelate would take all the power to himself, which is undivided and equal to all. By all which it appears, the prelate being no authorized church-officer of Christ's, 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 owned as ministers, whatever they were before. 'For this were an acknowledging of the power and authority of prelates (especially when the law commands our hearing as a submitting to them.) The reason is, because these men came forth from the prelate, having no other call or warrant but what the prelate 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 prelate and his power,' Apol. Relat. 15. p. 272.

III. It is necessary also, that all with whom we own communion as ministers, should be Christ's ambassadors, having then, when we hear them, and holding still their commission from Christ as king, and only head of his 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, and subordination to Christ as king, who ascending far above principalities and powers, appointed and gave the gifts of the ministry, Eph. iv. 8, 11. and set them in the church, 1 Cor. xii. 28. and gave them commission to go and teach the nations, by virtue of that all power that was given to him in heaven and earth, Matth. xxviii. 18, 19. If then they take a new holding, and close with a new conveyance of the ministry, and of the power to exercise the same, from a new architectonic usurped power in the church, encroaching on Christ's royal prerogative, we dare not homologate such an affront to Christ, as to give them the respect of his ambassadors, when they became the servants of men, and subject even in ministerial functions to another head than Christ, for then they are the ministers of men, and 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. ii. 19. Hence those that receive and derive their church power from, and are subordinate in its exercise to, another head than Christ Jesus, should not be received and subjected to as the ministers of Christ in his church; but the prelates and their curates do receive and derive their church power from, and are subordinate in its exercise to, another head than Christ: therefore they should not be received, &c. The first proportion cannot be denied, the second is proved thus: Those officers in the church, professing themselves such, that derive their church power from, and are subordinate in its exercise to, a power truly architectonic and supreme in the church (to wit the magistrate) beside Christ, do derive their power from, and are subordinate in its exercise to another head than Christ Jesus; but so it is that prelates and their curates do derive, &c. Therefore----The major is evident; for whosoever hath a supreme architectonic power in and 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 erastianism; for the disposal of the government of the church is declared by law to be the crown-right, and and an inherent perpetual prerogative, and thereupon the bishops are restored to the episcopal function; it is expressly declared, that there is no church power in the church office-bearers, but what depends upon, and is subordinate unto the supremacy, and authorized by the bishops, who are declared accountable to the king for the administration; by virtue of which ecclesiastic supremacy, he put excommunication, and spiritual censures, and consequently the power of the keys, into the hands of persons merely 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 ecclesiastic power, which is originally in himself, and that the curates are only his under clerks. All the stress will ly in proving, that this monster of a supremacy, from which the prelates and their curates have all their authority, is a great encroachment on the glory of Christ as king; which will appear, if we will briefly consider these particulars. 1. It usurps upon Christ's prerogative, who only hath all undoubted right to this architectonic and magisterial dominion over the church, his own 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. ix. 6. Mic. v. 2. in recognizance of which, we own but one God the Father, and one Lord, by whom are all things, and we by him, 1 Cor. viii. 6. but also a covenant-right, by compact with the Father, to bear the glory and rule upon his throne, by virtue of the counsel of peace between them both, Zech. vi. 13. A donative right by the Father's delegation, by which he hath all power given in heaven and in earth, Mat. xxviii. 18. and all things given into his hand, John iii. 35. and all judgment and authority to execute it, even because he is the Son of man, John v. 22, 27. and to be head over all things to the church, Eph. 1. 22. An institute right, by the Father's inauguration, who hath set him as King in Sion, Psal. ii. 6. and appointed him governor, that shall rule over his people Israel, Matth. ii. 6. 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, Phil. ii. 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. v. 23. A bellical right by conquest, making the people fall under him, Psal. xlv. 4. and be willing in the day of his power, Psal. cx. 3. and overcoming those that make war with him, Rev. xvii. 14. An hereditary right by proximity of blood and promogeniture, being the first born, higher than the kings of the earth, Psal. lxxxix. 27. and the first born from the dead, that in all things he might have the pre-eminence, Col. i. 18. An elective right, by his people's choice and surrender, having a crown wherewith his mother crowned him in the day of his espousals, Cant. iii. last verse. By all which undoubted titles, it is his sole incommunicable prerogative, without a co-partner or competitor, co-ordinate or subordinate, to be judge, and only lawgiver, and king in spirituals, Isa. xxxiii. 22. to be that one lawgiver, Jam. iv. 12. who only can give the power of the keys to his officers, (which comprehends all the power they have) Matth. xvi. 9. to be that one Master over all church officers, who are but brethren, Matth. xxiii. 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, Matth. xxviii. 18, 19. Matth. xviii. 20. from whom only they receive whatever they have to deliver to the church, 1 Cor. xi. 23. to be the only instituter of his officers, who hath set them in the church, 1 Cor. xii. 28. and gave them to the church, Eph. iv. 11. whose ambassadors only they are, 2 Cor. v. 20. from whom they have authority for edification of the church, 2 Cor. x. 8. 2 Cor. xiii. 10. in whose name only they are to assemble, and keep and fence their courts, both the least, Matth. xviii. 20. and the greatest, Acts xv. But now also 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 magistrates would be church-members. Hence they that have all their power from a mere usurper on Christ's prerogative, who is neither member nor officer of the church, have none at all to be owned or received as his lawful ambassadors; but the prelates and their curates have all their power from a mere usurper on Christ's prerogative, who is neither member nor officer of the church: Ergo----2. It confounds the mediatory kingdom of Christ with, and subjects it to, the kingly government of the world, removes the scripture land-marks and limits between civil and ecclesiastic powers in making the governors of the state to be governors of the church, and denying all church-government in the hands of church-officers, distinct from and independent upon the civil magistrate: which clearly derogates from the glory of Christ's mediatory kingdom, which is altogether distinct from, and not subordinate to the government of the world, both in the old testament and in the new. For, they have distinct fountains whence they flow; civil government flows from God Creator, church government from Christ the Lord Redeemer, Head and King of his church, whose kingdom is not of this world, John xviii. 36. though for this end he came into the world, that he should have a kingdom there, verse 37. They have distinct objects: civil government hath a civil object, the outward 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. xix. last verse. 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, Matth. xviii. 15, 20. In the case of excommunication, the church is to act by virtue of the power of the Lord Jesus Christ, 1 Cor. v. 4, 5. not by the magistrate's power; in the case of absolution, the church is to judge what punishment is sufficient, and what evidence of repentance is sufficient to remove it, 2 Cor. ii. 6, 7. So in the case of trial and ordination of ministers, &c. None of those belong to the magistrate. They have distinct natures: the civil is a magisterial, the ecclesiastic is a ministerial government; the one is the power of the sword, the other of the keys; the one put forth in political punishments, the other in ecclesiastic censures: In the old testament, the magistrate's power was coactive, by death, banishment, confiscation, &c. Ezra vii. 26. the church, but putting out of the synagogue, interdiction from sacred things, &c. In the new testament, the magistrate's power is described, Rom. xiii. to be that of the sword by punishment; the power of the church only in binding and loosing, Matth. xvi, 19. They have distinct ends, the end of the one being the good of the commonwealth, the other the church's 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. xix. 10. In the new testament, the end of magistratical power is to be a terror to evil works, and a praise to the good, Rom. xiii. 3. but the end of church power is edification, 1 Cor. v. 5. 2 Cor. x. 8. 2 Cor. xiii. 10. They have distinct courts of officers: in the old testament, the distinction of the civil and ecclesiastic Sanhedrim is known, where there were distinct causes, and persons set over them to judge them respectively, 2 Chron. xix. last verse. In the new testament, we find officers given unto the church, 1 Cor. xii. 28. with no mention of the civil magistrate at all, and church assemblies distinct from parliaments or senates (yea, when the magistrate was an enemy) determining questions that did not belong to the magistrate at all, Acts xv. we have rulers distinct from the rulers of the commonwealth, 1 Thess. v. 12. whom we are to obey and submit ourselves to as those who are accountable to Christ only, for to whom else can they give account of souls? Heb. xiii. 17. we have rulers inferior to labourers in word and doctrine, not to be honoured so much as they: sure these cannot be civil rulers, 1 Tim. v. 17. we have rulers commended for trying impostors, which were not magistrates, Rev. ii. 2. And others who are rebuked for suffering hereticks, ibid. ver. 14, 15, 20. which supposes they had authority to do it; yet distinct from and not depending on the magistrate. Besides it is from the confusion of the two governments together, and making the supreme magistrate to be supreme governor of the church, would follow many absurdities; as that they who are not church-members should be church-officers, even heathen magistrates; yea women should be church-officers; and none should be chosen for magistrates, but such as have the qualifications of church-officers. See 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 two governments, civil and ecclesiastic, and take it all from a mere civil power, cannot be owned as having any authority of Christ's institution: but the prelates and their curates, in deriving their authority, do confound the two governments civil and ecclesiastic, and take it all from a mere civil power. This same argument equally militates against hearing the indulged ministers, who have taken a licence and warrant from the usurper of this supremacy: because it is highly injurious to Christ's headship; very contrary to presbyterian principles; clearly homologatory of the supremacy; plainly prejudicial to the power of the people; very much establishing erastianism; sadly obstructive and destructive to the good of the church; wronging our cause and ground of suffering; strengthening the prelates hands; contradictory to our covenants; prejudging the meetings of God's people; and heinously scandalous and offensive: as is clear by, and unanswerably proven in the history of the indulgence.

IV. There is a necessity that any man whom we may join with as a minister, must not only be a minister, and a minister clothed with Christ's commission then, when we join with him, but he must also have a right to administer there where we join with him. Else we can look upon him no otherwise than a thief and a robber, whom Christ's sheep should not hear, John x. 1-5. Now the prelates and curates, though they should be accounted and 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 proper pastors of it, ought not to be received but withdrawn from: but the prelates and their curates have no just authority, or right to officiate in this church as her proper pastors: therefore they ought not to be received, but withdrawn from. All the debate is about the minor, which may thus be made good. They who have entered into and do officiate fixedly in this church, without her authority and consent, have no right so to do: but the prelates and their curates have entered into and officiate fixedly in this church, without her authority and consent: Ergo--The major is manifest: for if this church have a just right and power of electing and calling of ministers, then they who enter into and officiate fixedly in this church, without her authority and consent, have no just authority or right so to do: But this church hath a just right and power of electing and 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 prelates and their curates have entered into and officiate fixedly in this church, without her authority and consent, is evident, from matter of fact: for there was no church-judicatory called or convocated, for bringing of prelates into this church; but on the contrary her judicatories were all cashiered and discharged, and all her officers turned out to let them in; and all was done immediately by the king and 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 curates can say is, that they came in by the bishop and patron, who are not the church, nor have any power from her for what they do; all their right and power is founded upon and derived from the supremacy, whereby the diocesan erastian prelate is made the king's delegate and substitute, only impowered thereto by his law. This is Mr. Smith's, 1st and 6th argum. If 'we suppose a particular congregation acknowledging their own 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 him, but endeavour his ejection?' This is our case, Naphtali, pag. 106. Sect. 5. first edition. 2. If we cannot submit to these curates, without consenting to the great encroachments made upon the privileges 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 privileges 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 privilege of election of her pastors, and substituting the bondage of patrons presentations, is a great encroachment upon the privilege of this church: but accepting of curates 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 robbery 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; 'tis a poor consequence to say, The posterity may return backward, because their forefathers could not advance further forward. Secondly, The thrusting out of lawful ministers without any cause but their adhering to the covenanted work of reformation, and thrusting in others in their rooms who denied the same, is a great encroachment on the churches privileges; but embracing and encouraging curates by countenancing their pretended ministry, were a consenting to this violent extrusion and intrusion. The minor is proven thus. They who leave the extruded, and countenance the intruded, they consent to the extrusion and intrusion, and declare they confess the intruded's right is better than his who is extruded: but they who embrace and encourage curates 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 undo their own 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 Matth. xxiii. 2, 3. The Scribes and Pharisees sit in Moses chair; therefore whatever they bid you observe, that observe and do; therefore they who, without a title, usurp the office, may be heard. Ans. 1. The case is no-ways 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 form of administration in its ordinances and officers. Therefore the head of the church being present might give a toleration, during pleasure: but it is not so now. But, 2. Our Lord's words bear 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, Matth. xv. 13, 14. and who were thieves and robbers whom his sheep should not hear.

V. They must not only be ministers, and acknowledged as such then and there, when and where we join with them; but they must be such as we can own church communion with in the ordinances administrated by them, as to the matter of them. Otherwise if they pervert and corrupt their ministry, by preaching and maintaining errors, either in doctrine, worship, discipline, or government, contrary to the scriptures, our confessions, and principles of our covenanted reformation, and contradictory to our testimony founded thereupon, and agreeable 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 must put away that evil, and not consent nor hearken to them, Deut. xiii. 5, 8. We must cease to hear the instruction that causeth to err from the words of knowledge, Prov. xix. 27. We must have a care of these leaders that will cause us to err lest we be destroyed with them, Isa. ix. 16. we must mark these who contradict the doctrine that we have learned, and avoid them, Rom. xvi. 17. If any man teach otherwise we must withdraw ourselves from such, 1 Tim. vi. 3, 5. If there come any, and 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, 1 John x. 11. Hence we must not hear false teachers, who, in preaching and prayer, bring forth false doctrine contrary to the principles of our reformation; but the curates are false teachers, who, in preaching and prayer, bring forth false doctrine, &c. Therefore we must not hear them. The minor is certain, in that not only many of them are tainted with points of Popery and Arminianism; but all of them do teach false doctrine tending to seduce the hearers: when in their preaching they cry up the lawfulness of prelacy, and vent bitter invectives against presbyterian government, condemn the work of reformation, and inveigh against the covenant, and so teach and encourage people to follow them in open perjury, and condemning all our testimony, as nothing but treason and sedition; which we are persuaded is truth, and that therefore they are blasphemers: and in their prayers, stuffed with error, and larded with blasphemy, they reproach the work of reformation, and the power of godliness, and pray for a blessing on the prelates, 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 several 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 objected here, that this doth not strike against all, nor against any at all times, because some preach 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 answer 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 fruits which they 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 impugn our covenanted constitution.

VI. They must not only be such as we can join 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, and their administrations, and 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 sentence of dreadful punishment, both against them and 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 and 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 rebels who were to be consumed in a moment, Numb. xvi. 21. or for the Lord's people to come out of Babylon, that they receive not of her plagues, Rev. xviii. 4. Now we find that not only the prophets of Baal, and enticers to idolatry, and leaders to error upon the matter are threatened, and the people for adhering to them, but we find also (as is observed by Rectius Instruendum confut. dial chap. 1. pag. 21.) many terrible charges and adjurations laid upon ministers, in reference to a faithful diligence in their ministerial function, and a suitable testimony concerning the sin and duty of the time, that they are commanded to cry aloud and shew the people their sin, Isa. lviii. 1. and as they would not have the blood of souls upon them, to give faithful warning touching the peoples case and hazard, sin and duty, especially in times of great sin and judgment, when God is terribly pleading his controversy with them, Ezek. iii. 17. therefore they must be instant in season and out of season, 2 Tim. iv. 2. And for their negligence and unfaithfulness herein, we find many scripture woes and threatenings thundered against them. When in the deceit of their own heart they promise assured peace, when the Lord is pleading against a generation, they are threatened to be consumed with sword and famine, and the people to whom they prophesy shall be cast out in the streets, Jer. xiv. 13, 15, 16. therefore we dare not admit them to prophesy to us. When they strengthen the hands, and harden the hearts of evil doers, that none doth return from his wickedness, the Lord threatens to feed them with wormwood, and commands not to hearken to them, Jer. xxiii. 14.-16. their blood shall be required at their hands, Ezek. iii. 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. xiii. 10, 11, 14, 18, 22. we dare not join with either builders or daubers of such a work, as is carried on to the dishonour of Christ and ruining of reformation, nor by our countenance and 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 and the clean, then the Lord will pour out his indignation upon all, Ezek. xxii. 25,--to the end. We would endeavour to keep ourselves free of having any hand in that conspiracy. These scriptures do give the perfect pourtracture of our curates, in the conviction of all that know them. Hence we draw a complex argument: such ministers as can do no good by their ministry, but a great deal of hurt to their hearers, and expose themselves and them both to the indignation of a jealous God, are not to be heard; but the curates are such as can do no good by their ministry, 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 own 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 and the clean, &c. are such as can do no good by their ministry, but a great deal of hurt to hearers, and expose themselves and them both to the indignation of God; but the curates are such, and all others, who are so unfaithful as to give no warning against, but justify 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 curates, who wrong thereby their own souls, mar their edification; and run to cisterns without water. What blessing can be expected upon the labours of such, who having perjured themselves in taking on with the prelates, are prosecuting that course of defection, and making themselves captains to lead the people back to Egypt, encouraging profanity and wickedness, being themselves patterns and patrons of the times corruptions? And seeing a blessing cannot be expected upon their labours, but rather a curse, as daily 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 and atheism: so that many that seemed to have somewhat like religion before, through hearing of them, are turned loose and lax in all duties: yea never can it be instanced these twenty-seven 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 cannot 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 entertained as soul-physicians; but the curates cannot but be soul-murderers. Again, we can expect no good from them, but a great deal of hurt; seeing their ministry is not the Lord's ordinance, which he will approve, and no performances can be acceptable unto the Lord which are not, in manner as well as in matter, agreeable to his will: hence the wickedness even of the Lord's 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 not we then hate that which the Lord hates, and withdraw from that which he hath forsaken? But the meetings of the curates for administration of ordinances in their way, the Lord hates, and hath signally forsaken: therefore we should hate and forsake them. This is confirmed by what Mr. Durham says in that digression about hearing, Rev. 1. page 55. in quarto, 'Seeing edification is God's gift, can it be expected but in his way, or can that be accounted his way which he hath not warranted.'