A TRUE REPRESENTATION OF PRESBYTERIAN GOVERNMENT, Wherein a short and clear Account is given of the PRINCIPLES Of Them that own IT.  
THE COMMON OBJECTIONS AGAINST IT ANSWERED, And some other Things opened that concern IT in the PRESENT CIRCUMSTANCES.  
By a Friend to that Interest.  
Licenced, April the 18. 1690.  
Edinburgh, reprinted by the Heir of Andrew Anderson, Anno Dom. 1690.   

A True Representation of Presbyterian Government.  
THat any of the Truths or Ordinances of God should need an Apology to be made for them, should be for a Lamentation: For it proceedeth either from the Ignorance or Perverseness of Men. The Principles, and way of Presbyterians, have undergone the common Fate of other of the parts of that Religion that Christ hath taught: It is the Sect every where spoken against; and there hath been no small stir about that way: And this hath proceeded, partly from the enmity against that curb of men's Lusts, and enormities that is in ungodly men: And partly, from want of knowledge of that way, which even they may be under, whose Studies and Thoughts are employed about things of another nature, and not about these matters, though they be otherwise knowing and thinking Men: Or from prejudice that their Interest may fill them with, to the hiding of Truth in this, from their eyes; wherefore we think it our Duty to endeavour the vindication of this our Profession, (with as much brevity and clearness as we can attain) by First giving a plain account of what we hold. 2dly, Taking off the most material Objections, and these that are most common, or reproaches that are used against us; for we have to do not only with men otherwise Sober and Judicious, who differ from us: But with many whose Temper, Practices, and Designs, are not such as becometh the Gospel. We desire as to approve ourselves to our blessed Lord and Master Jesus Christ; so to satisfy the Minds of all Inquirers after Truth, but especially to stand right in the Opinion of His Majesty, our gracious Sovereign, of his Grace the King's High Commissioner, and of the Noble and Honourable Estates of Parliament, who we hope, as Nursing Fathers to the Church, will own us in those ways that the Lord owneth us in.  
Our Principles we lay down in a few Propositions. First, We own Christ the Mediator, as the only Head over, and Lawgiver to his Church; and we disown and visible governing Head over the Church, however pretending to act in Subordination to him: because we know none that he hath given such Commission to.  
2dly. Christ as Head of the Church, hath given forth Laws, whereby the Affairs of his House should be managed: and hath not left any Nomothetick Power in the Church to make Laws for herself (her work being to declare and execute that Laws of Christ) and the Laws of the Magistrate are not to appoint new Ordinances, or Officers in the Church; though he ought to give his civil Sanction to what Christ hath appointed, and may make Laws about these things that are external to the Church, that is, which are common to her with other Societies.  
3dly. Christ hath appointed Officers in his House, and Declared how they should be qualified, and what should be their work: as in the beginning of the Gospel, he was pleased to appoint several extraordinary and temporary Officers, that were immediately called, and extraordinarily Gifted by himself, as Apostles, Prophets and Evangelists, etc. The Apostles by Divine derection, did immediately choose some by themselves for itinerant work (either from amongst the ordinary, or extraordinary Officers of the Church to exercise hic & nunc, their extraordinary Power; (which Officers we commonly call Evangelists) so we do not find that he appointed any ordinary and perpetual Officers, except Elders, (called also Bishops) and Deacons, Phil. 1.1. Of these Elders some were to Rule the Church, & also to Teach her, Heb. 13.7, 17. Others only to Rule, 1 Tim. 5.17. which also we the practice of the first Antiquity, and its desuetude complained of by Ambrose, in the end of the fourth Century: and there are few of the Fathers in the first three Centuries, but they mention Seniores Ecclesiae, that represented the People in the Government of the Church with the Ministers.  
4ly. How the Officers of God's House should be qualified, is at length set down, 1 Tim. 3.2. under the Name of Bishops (which was the Name of all Church Rulers) and Deacons, Tit. 1.6.  
5ly. Their work is fully set down, both negatively, that they should not be entangled with worldly Affairs, 2 Tim. 2. where having mentioned Ordination of Ministers verse 2. he requireth them, vers. 3, and 4. as Soldiers to endure hardness, and to be abstracted from worldly Business, which is to be understood, as much their necessity doth permit. Also positively it is told us in general, that they are directed in this 1 Tim. 3.14, 15. and particular Directions are given about Preaching, and that in all the parts of it, 2 Tim. 4.1, 2. Censures. 1 Cor. 5.4, 5. 2 Thes. 3.14. Ordination, 2 Tim. 2.2, 1 Tim. 5.22.  
6ly. In all these, Ministers and Elders have no Lordly Authority over the People, but must acts as Christ's Servants, and theirs, (in order to their Salvation) 1 Pet. 5.3. 2 Cor. 4.5. yet they have real and proper (though Ministerial) Authority under Christ.  
7ly. It is not only of Divine Authority natural, that there be a Government in the Church, (Anarchy and Confusion in any Society being contrary to the Dictates of natural reason) but the Lord Jesus hath positively revealed his will in this: He having expressly committed the Keys of the Kingdom of Heaven to his Servants, and that for binding and losing, retaining and remitting of Sins; The Authorotative inflicting of Censures, whereby the man is declared to be free from guilt, and that his Sin is pardoned so far as Men can discern.  
8ly. What should be the Species of this Government is not left indifferent to Men (whether the Magistrate or the Church) to choose, but is determined by Christ, and revealed in the New Testament; In that he hath appointed what Officers should be in his House, how they should be Chosen and Authorized, viz, by Election and Ordination: what should be their Qualifications and Work: How they should manage their work, and rule the Church in common: That the Apostles committed the Ordination of Ministers to the Presbytry, 1 Tim. 4.14. and the Censures of the Church to a Community, 1 Cor. 5. 2 Cor. 2. And not to one person, even in their own time, is an unanswerable argument for this; their Example being declarative of the mind of God, where no peculiar reason appeareth for their Action.  
9ly. This Government the Lord hath not committed to Magistrates, who have no power to Ordain, or Deprive Ministers, or Elders; nor to Excommunicate, or to relax from that Sentence: Nor to Administer, or manage any part of that Work that is peculiar to the Church, as it is a Religious Society; nor to appoint how the Church should be governed: But he hath committed it to the Church Guides, Ministers and Ruling Elders; for to them are all the Directions about it given in the Word, not to the Magistrates; they are to given an account of it, Heb. 13.17. They did manage it for divers hundreds of years, when there was no Magistrate that did own; or countenance Christianity: And there is no hint in Scripture, nor Principle of reason that can evince, that this Power should devolve into the hands of the Magistrate, when he should become Christian; neither are any Directions given to the Magistrate how he should administer any of the Ordinances of Christ.  
10ly. Yet we own the Civil Magistrate as Nursing Father of the Church and Custos utriusque tabulae legis. Upon which account he is not only to provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church, and to procure her Peace and Unity by all good means, (as, repressing of Heresy, Schism, and other Disorders, wherein he is to use a judgement of Discretion, and not blindly to execute the Sentence of the Church) but also may require all the Officers and Members of the Church to do what is their Duty: And that he may (when the Case requireth) convocat Synods, and Indict times of Fasting and Thanksgiving: Though for these we assert and intrinsic Power in the Church, to which that of the Magistrate is not privative, but cumulative: For we maintain a twofold Kingdom of Christ, one, as God over all men, in which the Magistrate is his Vicegerent; another, as Mediator over the Church as such, in which he hath Deputed no Magistratical, but only Ministerial Power: We hold also, that the Persons and Actions of Churchmen are subject to the Civil Magistrate, and that they may be punished when they transgress the Laws.  
11ly. This Ministerial governing Power in the Church, the Lord hath not committed to all the Members, nor to all the Males thereof: But hath made a manifest distinction between Rulers and Ruled, in the Scriptures mentioned already.  
12ly. The Lord hath equally entrusted all his Servants the Ministers, not only with the power of dispensing the Word, and Sacraments, but also with the power of Governing the Church: Which by his appointment, and according to the practice of the first and best Ages of the Churches ought to be, and was done in common by Ministers acting in Parity, and not by a single Prelate set over the rest. This is acknowledge by most, and the most eminent of our Prelatic Brethren: And must be so by all of them who do not plead for a Divine Right of Episcopacy. Besides that, neither Names, Directions, or Reproofs given to Church-Guides in Scripture, do import any such imparity of Power, nor is there any footstep of the exercise of it in Scripture; to infer this disparity of Power from that of the Apostles, is most inconsequential: They being Universal, Extraordinary, Unfixed and Temporary Officers; whom the Lord immediately called, and abrogated their Office with their Death; in that he neither called others to succeed in that Power, nor gave any hint that it should be done by the Church. It is as if one should say, the Church was once governed Monarchically by a visible Head (viz. while Christ was on earth) ergo, It should be so still: Which no Protestant will aver. The Argument in Timothy and Titus is of the same Kidney, they being extraordinary and unfixed Officers, and so no precedent for after times. Neither can any Argument be drawn from the Angels of the Churches, words not being often used properly in that mystical Book; and we know that Thologia Symbolica non est Argumentativa. Besides that the Angel of Thyatira was certainly a Community, being spoken to in the Plural Number, Rev. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
13 There being no disparity of power amongst Ministers, by Christ's grant of power to them: No man can make this Disparity by setting One over the Rest: Neither can they devolve their power on One of themselves. For Christ hath given no such warrant to Men to dispose of His Ordinance as they see fit. And power being delegated to them by him, they cannot so commit it to another to exercise it for them, as to deprive themselves of it. Also, it being not a Licence only; but a Trust, of which they must give an account, they must perform the work by themselves, as they will be answerable. But we must contract, not being now disputing, but asserting what we shall be ready to defend as occasion shall be offered.  
14 We assert Presbyterial Government to be so of Divine Right as We can make no composition with men about it, though none shall be more condescending to them that are otherwise minded in what is consistant with Truth and necessary Duty than we. Yet it is not alike so in all the parts of it. For some parts of it are of Christ's institution; as the officers of the Church, the Laws, and Censures of it. And others of the Dictates of natural Reason, (which is also a Beam of Divine Light) as that there be a Government and meeting for managing of it, that one preside in them, that lesser and greater parts of the Church had their meetings, as Congregational, Classical, Provincial, and National Assemblies, for Government; that there be a subordination and appeals amongst these. To require positive assertions of Scripture, warranting every one of these, (though there want not Scripture examples and other hints to countenance severals of them) is as unreasonable as if we should be called to bring a Text to prove, that we should come in to the public assemblies clothed and not naked: In an usual and not in an antiquat Garb.  
15 Whether the Moderator, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ruling Church meetings should continue for one or more Diets, or for how long a time, is not determined by any institution of Christ, nor by any general dictate of natural Light: Yet we judge a constant Moderator, highly inconvenient, and by all means to be shunned: For if he be imposed on the meeting, it is an encroachment on their intrinsic power of governing themselves in such things as are peculiar to them. And though chosen by themselves, fatal; and constant examples together with the inclinations of men to usurpation, do show it to have so violent tendency to Lordly Prelacy, as rarely doth it fail of the bad effects, nor can be expected not to Issue in it.  
We maintain that no Church Judicature ought to cognosce of Affairs of State, nor of men's civil Rights, or Interests, except their advice should be sought by the Magistrate concerning Sin or Duty in any such matter: As if the thing be manifestly Scandalous, and evidently dangerous to the interest of Religion, and the Souls of Men. Neither do they inflict any punishment save Spiritual Censures. Their work is to inquire into, and declare controverted Truths; to censure Scandalous Sinners: to try and ordain Ministers: to absolve the penitent by applying the comforts of the Gospel to them, and such like: Wherefore there is no Ground of Fear that they should Clash, or Cope with Magistrate, unless they go beyond their line; in which case they fall under the Magistrates coercive power.  
16 The way how men come into any office or power in the Church, is by Election of the people, which designeth the Person (in which Election as in other things they are to be under the Conduct and Regulation of the Church Guides) and ordination, by laying on of the hands of the Presbytery, which is the mean of communicating authority to him: and the former of these aught to preceded the latter: For we find no warrant for a Ministerium Vagum in the Church, seeing even in times of great trouble and Persecution we read of none ordained by the Apostles, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the suffrages of the People.  
17 Though superintendency, that is a power of inspection delegated from the Church to one, used in case of necessity when a qualified Minister could hardly be had in a Province: he might for a time be appointed to oversee them who could do little more than read the word publicly, that is no warrant for bringing qualified Ministers under that subjection in a constituted Church, where there are (through the mercy of God) competent number of Ministers.  
If our Principles be rightly understood, we confidently hope they will suggest grounds of answer for most of the objections made against us, to the minds of the intelligent and : Yet we shall endeavour to afford some farther light this way also.  
1. It is objected (or rather we are reproached with) by some, that Presbyterial Church Government is inconsistent with Civil Government. Answ. 1. A simple denial is enough to stop the mouth of such bold Asserters: Neither hath the World yet seen any topic (except Calumnies) whereby this could be pretended to be proved. 2. Experience proveth the contrary, Civil Government is advantageously managed in several of the most eminent of the reformed Churches, with that discipline of Christ's House that we plead for. And our own land is a confounding instance that might stop the mouth of impudence itself, wherein Presbytery commenced with the Reformation from Pupery, and continued with much Peace, till ambitious Men, by labouring to unsettle it, did disturb, and at last overturn the State. 3. We have already shown how we give to Caesar that which is Caesar's, and to God that which is Gods; neither can our Adversary make any Power appear to be due to the Magistrate, but what we allow Him: Indeed Erastians' do require for the Magistrate some Power that the Presbyterians cannot approve of: But this is not peculiar to us, but common to all that assert a Government in the Church distinct from that of the State. Which is the principle of Papists, Prelatists, (that are only such) and Independents, as well as it is ours. 4. Our obedience to Magistrates in all their Lawful commands, and our peaceful sufferings of unjust violence are notour to all that can behold us with an unprejudiced Eye. And if instances can be given to the contrary, the disloyalty of some is not to be imputed to all; (for what party of men hath not afforded such instances) and where the peace was broken by Men of our way (which were but a few) it was the fruit of such insupportable Severities and Hardships, as even they could not have born, who blame others for that practice: As late Instances do make manifest.  
2. It is next objected that Presbytery and Monarchy are inconsistent, No Bishop, no King; at least it is not so adapted to Monarchy as Prelacy is; and the Government of the Church should be so moulded as it may best suit that of the State. Answ. 1. The falsehood of the Assertion and Maxim, is evident from what hath been said: Presbytery and Monarchy have well consisted in our own Land, and in France: 2 None maintain more loyal Principles towards Kings than Presbyterians do, who think themselves obliged to fear God and Honour the King, and were always ready to obey him in the Lord. 'Tis true they cannot give him Unlimited Obedience: But this is not as they are Presbyterians, but as they are men of Conscience, and will obey God rather than Man, which I hope the Objecters will not say is peculiar to Presbyterians; If they do, and plead for the public Conscience (as some of them have done) to the laying aside the use of particular Consciences in the actions that are moral, which is to introduce practical Atheism) They do not hurt our cause, but their own. 3. Our practice hath also been Loyal in abhorring the Murder of King Charles the first, and in contributing the most effectual endeavours to restore His Son: And in owning and submitting to a King of a contrary Religion, so long as our Religion and Liberties were in any tolerable safety, or the Laws that were the measure of our obedience were any way regarded; and what was then done, was not by us alone. 4. It is boldly alleged but not proved, that the Church Government should be framed according to that of the State; for that may be various, but this is one: And was so under the old Testament, though the Civil Government varied.  
3 'Tis said that Presbyterians encroach on the Authority of the Magistrate, by meddling with state Affairs. Answ. 1 Our Principle in this is already declared. And whatever instances of former times, this allegation may seem to be built on, had their rise from Statesmen taking the advice of Churchmen in their Assemblies, who sometimes gave advice contrary to the inclination of the leading Men of the State: And if their Zeal for a good Interest led them at any time to press their advice with Reasons and Threaten from the Word of God; And if some excess did happen this way, the blame lay on them who gave the first rise to it. Besides this when the actings of Rulers have a manifest, and direct tendency to lead People into sinful Courses, (such as imposing of unlawful Oaths, and engaging People in a false Religion) who could be silent without unfaithfulness to God, and cruelty both to the Souls of Rulers and People? Another answer may be, by retorting this Argument on the prelatic Clergy; Do not Bishops sit in the Councils, and interpose directly and formally in affairs of State, which Presbyterians never pretended to.  
4 The rigidity of Presbyterians is objected. Answ. 1 Can any man have the brow to compare the rigidity of Presbyterians, with that of either Bapists or Prelatists, either in bearing with no dissent from their way, even in the least matters, and which themselves count indifferent, or in the Bloody and cruel way of Persecuting such as descent; by Massacres, Inquisitions, horrid Tortures, Imprisonment, Fining, and strange Severities: Is there any thing that can be alleged against Presbyterians that can be once compared with the Persecutions that many in the west of Scotland, and elsewhere, have lately Endured? Yea Independents cannot compare with the Moderation of Presbyterians; For they (most of them) will not communicate with any but of their own way; And so with none but those of their own Congregation, which is far from Our way. As for Anabaptists and Quakers, They own none for Members of the Church but Men of their own Stamp: So that it may be on good ground said, That Presbyterians are the most Moderate of any Party that pretend to Religion. 2. That which Men call Rigidity in Presbyterians is mostly against men's Immoralities, that are unquestionably such: If other Men be Gentle to these, it may recommend them to wicked men's good liking, but will not render them acceptable to God: This strictness of discipline against scandalous Sins, is enjoined in Scripture, and we go not beyond the bounds there set; we rebuke such before all, we do not punish them in their Bodies or Purses; and our strictness falleth very far short of that of the primitive times; as every one who hath read any thing of the History of the ancient Church knoweth, both their Catechumeni were detained from Church privileges; and their Penitents put to long and hard Penance, at another rate then any thing that we do. 3. Wherein lieth the Rigidity of Our discipline? Do not our Ministers deal with them who fall into scandalous sins, with all Meekness and Tenderness, admonishing them, laying before them the Evil and Danger of their way, the necessity of Repentance, the hope of Mercy through Christ that there is to the penitent. It is our way, even where the Sinner is most obstinate and rejecteth all advice, to wait for many weeks, before we proceed to Excommunication, that, that dreadful Sentence, if possible, may be prevented. We give public Admonition three several Lords days, and sometimes oftener: We pour out Prayers to God, not only in secret, but with the Congregation as long; that the Sinner may be turned from his evil way; And after all this we use to wait Patiently for the Man's Repentance: If he appear Penitent, the Sentence doth not pass against him; and after Sentence is passed upon the hardened Sinner, if afterward he show any signs of Repentance, how readily is he received into the Church again, and we cheerfully confirm our love to him. And where Church Censures are used, it is not for Worldly matters (not paying Church deuce, as is the practice of some others) not for small offences, but for Gross and scandalous Sins. 4. For their severity toward such as differ from them in Principles, they think it their Duty not to bear them that are Evil, and to try them that say they are Apostles, and are not; They have a zeal against Error, Disorders and Usurpations in the Church, and cannot understand how they who do not own Presbyterial Government, should be the managers of it: Yet can use that Moderation (and resolve to do so when opportunity shall be put in their hand) as not to deny Church Communion to any sober and Religious Person, though of a contrary sentiment to them, in these inferior of Truth.  
5ly. Another Objection, is from the Indiscretion of the present Ministers of this way: Their want of that Learning, Prudence, and other good parts that may fit them to manage so great a Trust, as is the Government of the Church. Answ. We know these are the diminutive thoughts that our adversaries have of us: And we have not such high thoughts of ourselves, as to magnify ourselves: We have cause to be humbled, (as we hope we are, in some measure) for our imperfections, both in Gifts, and Grace: Yet we may, and must (being thus put to it) say, that there want not men amongst us, who fall not short in Ministerial Qualifications, of them who have lately had the Rule of the Church; and for the generality of us, it is the Opinion of the World, and of  men (yea, even of some, that are not of our way) that these of the other party have no cause in their Glorying over us in this. 2. Church Government doth not require any great degree of politic Accomplishment: A plain Man who understandeth the Laws of Christ, and the Scripture Directions concerning Censures, is fit to Govern the Church, than a great Statesman is. 3. Any Indiscretion that of late years hath appeared in our Conduct, may and should be imputed to our want of Liberty to govern the Church: Every one (among Ministers and People) did what was right in his own Eyes, and we do not deny, but there are some Indiscreet persons among us, as there are in all parties: And even wise Men in our Circumstances, could not shun some acts that might seem Indiscreet, either to Adversaries, or to less considering Persons.  
6ly. The Divisions of Presbyterians are objected. Ans. 1. Where are these not to be found; neither Bishop nor Pope have been able to keep them out of the Church, or from among their own Party. 2. Our Divisions we do not deny, or approve, we are men of like Passions with others; we labour to shun Divisions as much as is possible, and through Grace have come to more Unity than they who reproach us with our Divisions. 3. The Divisions that were among us, as we deny not that our Mistakes and Corruptions had a hand in them, so we know that enemies were active to promote and heighten them: which though it excuse not us a toto, yet it doth a tanto, and put our enemies in mala fide to reproach us with them. 4. The Unity that the Prelatic party made in the Church, was like that of a conquering Tyrant, who beholdeth all that oppose him, slain before him; there was peace to the King and Haman, when there was none to the people of God; the Unity of some, is a combination in error, and the result of a Conquest over men's Consciences, that now dare not mutter against the Lusts of their Imposing Task masters: we think contending about Truth, more desirable than such peace: It is known that our Church enjoyed such Unity for many years after the Reformation, as was Celebrated by Churches abroad, as is evident from the Preface to Corpus Confessionum, till ambitious men began to trouble her with their Innovations, and Usurpations, and so were the cause of Division.  
7. Many object, that if Presbyterians get Power, they will force all to make public Repentance who have owned Bishops, taken the Test, or other Oaths that they dislike. Ans. Our Principle is, that public Scandals ought to be publicly rebuked; yet there are Cases in which the strictness of Discipline in this matter, may and must be relaxed: I shall name two. 1. When the matter of Offence is controverted, and the sinful practice is from the misinformation of the Conscience: where the matter is not of the highest moment, and the person appeareth Conscientiously to follow his Light, Church Discipline may then be forborn. 2. When the fault is universal, either the whole, or the greater part, or a great part of the Church is guilty: The rigour of Censure (that otherwise might be due) is to be abated, even the Primitive Church, though very severe in Discipline, used a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Case: When many, or most had fallen in Persecution, though the Crime was of the highest nature, even denying the Faith. A general Humiliation of the whole Church may be in stead of particular application of Censures; I hope there is no cause of fear from Men of such moderate Principles. If in this, or any thing else, we have been chargeable with Excess, (as who can clear himself of all blame) I hope our riper Thoughts Studies, and Sufferings, (by the Blessing of God on them) hath taught us, and will engage us to let our Moderation be known to all men; considering that the Lord is at hand: And though we have been severely Beaten by our Fellow Servants; yet we will stand in awe, and be loath that the Lord, when he cometh, should find us so doing to them.  
8ly. Some Object, That in this way, Ministers many Domineer over People, even the greatest Men, at their pleasure. Answ. Beside that they must walk by the Rule set down in the Word; and if they exceed that bounds, they may be kerbed by Superior Judicatories: Or if their Insolence amount to the disturbing of the Peace, the Magistrate may restrain them: we say, beside this, the Ministers do nothing alone, but with the people's Representatives, the Elders, who may be of the Nobles, or any other Rank, as they are qualified for that work, and chosen to it by the Church.  
Some other Objections are tossed among Men that talk of these things, which do not so much concern Presbyterial Government in general, as some parts of it, or things about it, that are now in agitation. The 9th. Objection then, may be framed against the taking away the Election of Ministers by Patrons, viz. That if that be done, men of Note, and Interest in Parishes may be overruled by the multitude (which often is ignorant and heady) and have Ministers imposed on them. Answ. 1 That Patronages are an intolerable Grievance, and yoke of Bondage on the Church, and have always been the cause of pestering the Church with a bad Ministry: and a temptation to Intrants to please the Patron (farther than to his Edification) rather than to please God: Beside the Simoniacal buying & felling of Gospel Ordinances, that frequently, & in all times have attended this Device of Men: But (which is worst of all) that it is a direct crossing Christ's Institution, and a robbing his people of the privilege he hath bequeathed to them: These things, I say, are full proved elsewhere. And therefore, if it be supposed that the Inconvenience mentioned should follow from taking away of patronages, yet it will not (I hope) move them who regard Christ's Institutions; or the good of his Church, the Salvation, and Edification of Souls, to be for their continuance. 2 The same inconvenience was apt to follow on popular Election in other Ages of the Church; and yet in the Apostles times, and in the first and best Ages, till the seventh or eight Century, or latter, patronages were not settled in the Church; they came in among the latest Antichristian Corruptions and Usurpations; The primitive Christians were not so tender of their Grandeur, and such privileges as their rank in the World gave them, nor so little tender of the Liberties of the Church, and the Interest of Christians, as such. And if any such pretensions appeared to be owned by the Grandees of these times, they met with a severe Check, and that in lesser matters than acclaiming a Power of choosing Ministers for the whole Church: as appeareth by the Apostles reproving the Distinction even in the Seats in their Assemblies, that was made between the Man with the Gold Ring and gay Clothing, and the Man in Vile Raiment: We are content to allow great Men all due Respect, but not to compliment them with what is Christ's Legacy to his People. And therefore we hope That they who are willing to subject themselves to the Laws of Christ, will be content to stand on equal Ground (though we be far from aiming at the Levelling principle in other things) with their poor Brethren in the Church, with respect to Church privileges, which belong not to Men as Poor or Rich, as Great or Small; but as they are Christ's Disciples. 3. It is carefully to be Observed that the Election of a Minister is not to be left to the Management of the confused Rabble, (tho' the meanest adult male Member of the Church hath a Right to assent or dissent) but it is to be ordered by the Eldership, and that under the inspection of the Presbytery (and by the Presbytery where no congregational Eldership is) in the Number of which Elders it is to be supposed, that Heretors and Men of Interest in the Paroch will be, if they be tolerably qualified for, and will undertake, such an Office, and then they have a special hand in the Election, and cannot complain of being imposed upon: And the Eldership is to exclude from having an hand in the Election, them that are scandalous, grossly ignorant, Heady and Schismatic, or any way disorderly. And if Divisions fall in, the Elders are Judges of the difference between the two Parties; and are to consider the Reasons on both Hands; and to ponder and weigh, as well as to Number the Votes. They ought also to exclude from voting in such Elections all such as are not fixed Members of the congregation. And to lay more weight on the suffrages of them that are more fixed, and less on them that are otherwise, Caeteris paribus. For though Christianity maketh one a Member of the Church Catholic, yet a fixed abode is needful to make one a Member of, and to give a share in the privileges of that particular Flock. But how to limit this fixation is not easy: For though some be manifestly unfixed as servants; and others are manifestly fixed, as ancient inhabitants who are like to continue long in that place; yet there may be a middle sort who cannot be determined by General Rules, but it must be left to the prudence of the Church to judge in this. If these things be duly considered, Great Men need not fear having a Minister obtruded on them; especially if we add, that Men of interest usually are able to influence those that live under them, or that do depend upon them. 4. In the times wherein Patronages were taken away by Law, Men of Interest and respect found no cause to complain of being imposed upon, but the Church laid down such directions (as may be seen in the Acts of the General Assembly August. 4. 1649. Sess. 40. And the constant practice of the Church was to give such deference to them, as they were Generally satisfied with the Elections: And they may still be persuaded, that it will be the care of Elderships and Presbytries to do nothing that they can Justly complain of. Besides that it may be presumed that no Minister, who regardeth his being useful, or his own Peace and Comfort, will enter into a place with the dislike 〈◊〉 any considerable part of the People, either for Number or Quality. If it be objected that there were great Divisions and Tumults about Elections, in and about the Year. 1650. Answer. 1. So there were in the primitive Church, which the Advocats for Patronages use as an Argument against our Opinion, and yet that Church did not think of such a Remedy, as putting the Election in the hand of one single Person, nor of taking it from the People. 2. At the time mentioned there was a lamentable Schism in the Church about other Matters; and therefore it was no wonder it appeared in this Matter also, People were for choosing Ministers that were of the same Sentiment with them, about the things then in Controversy, and this Schism was Industriously kept up and promoted by the Rulers, that then had enslaved this Nation by force of Arms, and made use of Our Factions to wreathe their Yoke on our Necks. It is a wide consequence to infer from this, that the privilege of choosing their own Pastors should alwise be taken from the People of God. 3. When divisions appear in this matter, the controversy is to be decided by the Session, or Presbytery, Synod, or General Assembly; And if it Amount to the breach of the Peace, the Magistrate is to interpose his Authority: These are the proper remedies of such divisions, and not to deprive both parties of that which is their Right and Christ's grant to them, because they cannot agree about it: It were a strange way of composing Civil contending about Meum and Tuum, if that which they contend about should be taken from both, and given to a third Person; the better way is, the Judge competent is to decide in favour of him who is found to have the best Right (if Arbitrators cannot compromise the matter) So it is here.  
Another Objection (the 10) Is concerning a question that ariseth from the present circumstances of this Church, under which it is judged necessary, that the Government of the Church should be in its first settlement in the hands only of them who are known to be truly Presbyterian. Before we consider what is objected against this, It may be needful to lay down the case, and the grounds of the necessity of what we desire, resulting from it. It is then to be considered, That the Church of Scotland hath almost ever been Presbyterian: It received that Government with Christianity, and retained it while the Antichristian Doctrine and Government prevailed in other parts; as hath been of late made appear. And after it had been overrun by Popery, it was reform by Presbyters; and that Government as it is founded on Scripture, so it hath continued in this Church ever since the Reformation, save that it had some short interruption, which did always breed disqueit in the minds of People, and troubles in the Nation, and sufferings to some of the most sober and best of the Ministers and People: And when in the Year 1662. That Government was suppressed, and Prelacy set up by an Act of Parliament; the deed was never consented to by the National Church, but Presbytery, as it 〈◊〉 been settled by the Authority of the Church and State, so continued, and 〈◊〉 continue settled by the Authority of the Church: Whence it may ration●●●● be Deduced, that the Ministers that entered by and under Prelacy, neither 〈◊〉 nor have any Right to be Rulers in the Presbyterian Church; they having had not Call nor Authority given them from her (whatever they might have in another Church that the State set up in the Nation, beside the Church that then was in being, from which a great Body of Ministers and People did descent, which Authority they were never suffered to exercise even in their own Church.) It is also to be considered, that on this happy Revolution the King and Parliament have been pleased to abolish Prelacy, and have declared their Resolution by their Authority to settle Presbyterian Government. From this it followeth, that the Prelatic Clergy should not be admitted to a share in this Government: Except such of them as shall by the Presbyterian Church be found qualified for the Ministry, and such from whom there is no hazard of overturning that Government that now is intended to be established: For they being more in number than the Presbyterians, is it to be imagined that Presbyterian Government can be safe in their Hands, or that they will not erect a prelacy in the Church, or something in stead of it, or some way that is inconsistent with Presbytery in its purity? And there being many among them known to be Insufficient, Scandalous, or erroneous, it is not possible that the Church can be purged of such, if they have the Government, but rather there is an hazard that the best Men should be cast out, and that by Church Authority, lest they should stand in the way of their Designs. Wherefore as they have no just Right to such power, so Necessity (which quicquid coegit, defendit) doth bar their Exercise of such power in the present juncture. Mean while Presbyterians do declare, that they do not desire that all these Men should be restrained from the parochial exercise of their Ministry. And that who ever among them (as soon as the Church can be in case to purge herself) is not proved to be Insufficient, Scandalous, Erroneous, or extremely negligent, shall be cordially received into Her Society, and have the full Exercise of their Ministry; and that where uncontroverted Scandals cannot be charged on them, none shall be dealt with as Scandalous, because of their having had a Hand in this late public Defection.  
These things thus laid down, let us hear what is objected against this course. 1st. This is to set up Prelacy among Ministers, even while it is so much decried, that a few should have Rule of the Churches, and the rest excluded. Answ. It is no Prelacy, but a making distinction between Ministers of one Society, and these of another: Though they be Ministers, they are not Ministers of the Presbyterian Church, they have deported from it; we have continued in the good old way that they and we professed: It is not then unreasonable, that if they will return to that Society, they should be admitted by it, and not be Imposed on it, to overturn it. At the Reformation from Popery, was it a Prelacy in the few Protestant Ministers, that they were not willing to let the Popish Priests govern the Church? Or did Nehemiah and the Jews pretend to any power over Tobiah, Sanballat, and their party, that they would not suffer them to build with them? Pardon these Comparisons, they are not intended to parallel our Burden with either of these sorts of Men, except in this, that they are not of the Presbyterian Church, more than those others were of the Protestant, or Jewish Church; and that there is hazard from them to our way, as well as there was from the other to their ways.  
Obj. 2. By this means the lesser party in the Church of Scotland shall exclude the greater from the Government. Ans. This is not absurd, where the greater party have left the Church they were of; and the lesser had abode in it, or rather are left as the constituent Members of it: And when the greater party hath set up another frame of a Church, which they are now forced to part with, when they would return to the former way, they cannot Incorporate again with them who abode in it, without their Consent; especially where this consent is ready to be given on any tolerable Security for the way that the lesser party doth own, and the other departed from.  
Obj. 3. What warrant is there for leaving to these men the Parochial exerci●● of their Ministry, and to deprive them of the other part of it, seeing the exercise of the Ministry in Teaching and Ruling is Quid Indivisum. Ans. There are two Reasons for this; one is the necessity of the Church, which for such a critical interim as our lot is fallen into, may warrant that, which out of such an exigence, and for a constant continuance in the Church were unwarrantable. It is necessary on the one hand, that the Parishes be not deprived of their Labours, lest a great part of the Country should be destitute of all Gospel Ordinances: It is as necessary on the other hand, that they have not Ruling Power in the Church with the Presbyterians, lest that Government which Christ hath instituted, and which is now designed to be Settled, be over-turned. And we know, that many things may be done in turbato Statu Ecclesiae, (such as we now are in) which ought not to be allowed in paccato Ecclesiae Statu●. Another reason is, we do neither deny their Teaching, nor their Ruling Power: Yet Teaching being common to the one Church way with the other we may well allow to them the exercise of that among us, while Ruling being different in their way and ours, and the Principle that they hold in it being aversive of our way, it is rational to deny them a share among us. Not to insist on further Objections, whatever inconveniences may seem to follow on this conduct, may be answered by the force of Necessity already held forth, and obviated by the speedy settling the Church upon its right Basis.  
FINIS.