the present Presbyteries and Synods I clearly state the Question thus Whether a constant Moderator or fixed Proeslos for terme of life in Church-meetings be a thing in it self lawful And how far it is by us admissible And what complyance we may have â—or it And because there are some papers gone abroad from the Bishop of Glasgow as is supposed upon this subject and that the current of the speeches at Pasely wereof the same strain I conceive for rendering of the debate more certain it will not be amisse that I bring them to a particular and exact review And in the beginning of these Papers we find it asserted That Episcopal Government managed in conjunction with Presbyters in Presbyteries and Synods is not contrary either to the rule of Scripture or the example of the primitive Church but agreeable to both That this position doth hold forth no more then the lawfulness of an Episcopus Praeses that upon negative grounds giving the asserter the easier part of defence is obvious to the first observation To have affirmed an obligation to this model though the Author's choise had not been convenient the thing which hath been it is that which shall be and an agreeablenesse to Scripture and antiquitie is for the time a very colourable pretension and all that the Author dare adventure to affirme But that as much may be said for a Presbyterian paritie exclusive of this presidencie I think our adversaries themselves will not deny And it is very evident that it is the thing they have no inclination to redargue Which advantage lying equally and fairly on our side and being confirmed by possession strengthned by an Oath and to the present conviction of all mostly arising from the contrary effects of Episcopacie sealed with the seal of good Gospel fruits one of the great evidences produced by Paul for his Apostelship how much it doth impugne the late change and justifie the aversion and non-compliance of all good men therewith all rational men may discerne But seeing our cause is not as theirs leaning only to negative probalities and the power wherewith it is supported to deal clearly in this matter though we do not pretend to a positive expresse and particular Scripture-precept as well against the presidencie as for the parity pleaded yet that we have an equivalent divine warrant more pregnant then what in other particulars is acknowledged for such even by our Opposites The following heads do plainly evince And first That Iesus Christ King in Zion sitting and ruling upon His Throne to whom all Power is given and who is the Head of the Body when He ascended on high sent forth His Apostles to gather feed and rule His Church promising to be with them to the end of the World and thereby hath appointed a Government in His house suitable to these holy ends for which it is designed is not more evidently founded upon the Scripture-grounds insinuat then firme in its connexion and inference 2. As the Apostles and their Successors were the only perpetual Pastors ordained by our Lord for as for the mission of the Seventy what ever allusions after Ages according to their then model did draw from it without all peradventure accòrding to is own tenour it did expire before our Lords suffering so they were by him constitute in an exact paritie as Brethren and because of this equality and the nature of their Ministrie our Lord forbids among them all distinction of authoritative Superioritie the very name of Rabbi and Master then abused and all ambition affectation of these or any other elating dignities and titles but they are only commanded to outstripe and exceed on another in that diligence and humilitie recommended to them in that common service whereunto they were destined 3. According to this command given so they conversed and behaved in the Church of God without the least vestige of imparity either in power or presidencie Nay on the contrary with a manifest equality except it be in some notes of apparent preheminence in these by men esteemed inferior expresly as it seems recorded to counter-ballance the vanity of ambition of after Ages who in favour of others might imagine a Superiority And such are the principal resort made to Iames his moderating rather then Peters in the meeting at Ierusalem Pauls resistance to Peter and the right hand of fellowship given to him by Iames Cephas and Iohn and the like 4. The pastors appointed by the Appostles being their successors both in their ordinarie power and blessing whatever might be the inequalitie betwixt them and the Appostles either from the immediacy and extent of the Apostles their mission their infallible assistance and greater eminency of gifts or by reason that the Apostles were the Lords chosen witnesses and authors of conversion to most of them whom they ordained yet as to the perpetual and ordinary power given to and transmitted by them in the Church it is evident from Scripture that in that they neither claimed nor exercised either superiority or presidencie over other Ministers Hence it is that as they call and account them their brethren partners fellow-labourers and themselves fellow-elders with them so we finde that what in on place Paul ascribes to the laying on of his own hands in another he attributes to the laying on of the hands of the Presbyterie And the same Paul who was not a whit behind the very chiefest Appostles receiving a solemn mission from a Presbyterie not consisting of Fellow-apostles but of other Prophets and Teachers Gifts there fore were indeed diverse and unequal and imploiments also were various in the dayes of the Apostles according to the then exigence of a growing spreading Church but that either among the Apostles themselves or them and the Pastors by them ordained or among the Pastors themselves there was the least imparity in respect of that ordinarie and standing power continued in the Church as the passages mentioned do plainly confirme the negative so there can no instance be adduced from Scripture in the contrary We know Timothie Titus the Angels of the Churches are much talked of as the first superior Bishops and to this it is as easily reponed 1. That there is nothing enjoyned or recommended in Pauls Epistles to Timothie which is not proper for every Pastor unlesse what is evidently referable to his office of an Evangelist there expressed 2. The command given to Titus to ordain Elders was by way of expresse commission and not in the least exclusive of the concurrence of other Elders where they might be found in the place 3 That it is in these very Epistles more then any where els in Scripture that both the names of Bishops and Elders are promiscuously used and the thing and office thereby signified held forth to be the same And lastly that the known use elegancie of the singular number for the plural with the figurative speech and tenor of the seven Epistles in the Revelation do no
The Case of the ACCOMMODATION Lately proposed by the BISHOP of DUMBLANE To the Non-conforming Ministers examined Wherein also The antient Prostasia or Episcopus Praeses is considered and the Solemne League and Covenant occasionally vindicat Together With a Copy of the two LETTERS Herein reviewed VVhereunto also is subjoined an APPENDIX In Ansvver to a Narrative of the Issue of the Treaty anent Accommodation II. COR. XIII V. VIII For we can do nothing against the Truth but for the Truth Printed in the 〈◊〉 〈…〉 The PREFACE ALthough there be nothing more assured both in the acknowledgement and experience of all then that the most important events of this worlds concernes do much depend upon and are frequently turned by the observation or neglect of certain midses and expedients only yea greatly recommended by this their subservient aptitude and influence yet on the other hand it is no lesse evident that in the matters of God and of our souls everlasting wellbeing even the Ordinances of life by him thereto appointed are for the most part slighted by an abstracting undervalue But as it is beyond all controversie that the full perswasion and just estimation of these high and glorious ends whereunto they are designed would quickly intend our care about all things and circumstances thereunto ordered in an agreeable proportion and also extend our commanded circumspection to a fidelity even in the things that are least so it is only unseriousness and insincerity in the main together with the diversion of other temptations that occasioneth all the indifferencie contempt and mockery wherewith we finde the simplicity meanness of Gospel-institutions commonly entertained and hence it is that not only they are despised and perverted by the vain pretenders to liberty gallantrie decencie civil obedience or the like But also they are all contending for them under the specious affectations of more calme sublime and serene contemplations and the saucy reproaches of hote disputations and bitter wranglings is endeavoured to be eluded and the things vilified into empty formalities and thereby an inlet made in the righteous judgement of God to the delusions of mens inventions How much of these truths may be remarked in the ensuing discourse I shall not here anticipat by an unnecessary reflection the point I aime at is to exhort every one desirous to be faithful to God in the midst of this evill generation wherein the strange variety and opposition of events that vve have seen do suggest such strong temptations and interest hath not more seduced mens mindes unto an irreligious lukvvarmness then their Spirits are most perniciously debauched by vvanton and vvild cavillation to studie in the first place to have the minde enlightned vvith the true knovvledge of the most High soveraignity and most pure holiness of God the most vvonderful love and marvellous condescendence of our Lord Iesus Christ and the great perfection of the holy Law and excellencie of all Gospel Oâ—diâ—â—â—â—ces and next to have the heart established through the grace of God by suitable faith and fear cleaving unto God with the whole soul and strength and hating every vain and false way Surely he that is thus qualified shall never be moved but as he will be of a good sound and quick understanding in all things so in these so much tossed debates vvhereby the most part of this backsliden and light generation at best only seeking therein the gratifications of their own curiosity are many times sadly stumbled unto greater irreligion he will easily discerne and lay hold upon the will and way of the Lord being convinced that the meanest of his matters are not of a lower appearance then of a high and in estimable tendencie To such therefore it is that I recommend and submit the ensuing disquisition if the unconcerned world do laugh if the foolish mock the wicked rage yet I hope my work is with my God its fruit shall be to all the lovers of our Lord Iesus Christ in sincerity being moved by the excessive silence of the one the immoderate boasting of the other of the two parties ingaged in this affaire to interpose for truth thus unequally treated that by this poor essay it may be in some measure vindicat and a check given to the pride and swelling words of the Adversaries is all my aime As for these of our opposites who may finde themselves more nearly touched in the few sheets subjoyned if they think me therein transported to any excesse I do assure them that it is from the ungrateful violence of their provocation and not at all the choise of my own inclination I acknowledge also that there are other Papers emitted by them then the two that I do particularly review and annexe specially a long Letter supposed to be G. B's and written by way of amplification of the former But seing I do fully discusse his Text after trial discover that his excellent noble friend's gold as he speaks is but drosse I hope he will easily pardone my not prosecuting a further fruitless search into what he calls his own ore And thus I dismiss my Reader unto the perusal of vvhat follovves READER Before thou read be pleased to correct with a pen these Errata PAg. 18 Lin. 29. read probabilities p. 19. l. 13. r. it s p. 21. l. 29. r. Rule p. 23. l. 15. r. an p. 24. l. 13. r. preach p. 28. l. 27. r. ordination p. 29. l. 17. r. the p. 52. l. 2. what r. with p. 55. l. 17. with r. which p. 68. l. 31. r. revolutions p. 68. l. 35. this r. his p. 72. l. 30. r. cussed p. 73. l. 30. expressed r. expelled p. 74. l. 25. was r. were p. 79. l. 29. r. wisdome p. 88. l. 6. preserve râ— preferre p. 92 l. 18. he r. the. ibid. l. 28. Masters r. Majestie p. 106. l. 23. your r. their p. 109. l. 18. r. change ibid. l. 29. r. enjoyed p. 114. l. 13. r. piece p. 115. l. 23. pretended r. perpended p. 118. l. 18. r. distinct The Case of the ACCOMMODATION Lately proposed by the BISHOP of DUMBLANE To the NON-CONFORMING MINISTERS Examined VVherein also The ancient Prostasia or Episcopus Praeses is considered and the Solemn League and Covenant occasionally vindicat SUch have been the high and stiff oppositions and no less contrary and important consequences of Prelacie and Presbyterie within this Church that as their Accommodation may be very desireable to all our temporizing pursuers of peace so certainly it doth no less challenge the sincere and strict search of all the followers of Truth Upon which consideration having been induced to a more particular notice of the rise procedure and issue of this affair I am resolved for the impartial vindication of the Lords ordinance of Government in his House and our engadgements thereto and in the conscience of that known precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exhibit my observations upon it with the calmeness and candor suitable to such
an inquirie And therfore omitting to preface any thing upon the first proposal of this Treatie and the methods of its prosecution that have since been practised I shall take its termes from their most assured warrant viz. the Articles lately given in at Paseley to the Mimisters there conveening under the title and of the tenor following Articles proposed by the Bishop of Glasgow to the dissenting Brethren 1. THat if the dissenting Brethrâ—n will come to Presbyteries and Synods they shall not only not be oblidged to renounce their own private opinion anent Church-government and swear or subscribe any thing thereto But shall have libertie at their entrie to the said meeting to declare and enter it in what form they please 2. That all Church affairs shall be managed in Presbyteries or Synods by the free vote of Presbyters or the major part of them 3. If any difference fall out in the Diocesian Synods betwixt any of the Members thereof it shall be lawfull to appeal to a Provincial Synod or their Committy 4. That Intrants being lawfully presented by the Patron and duely tryed by the Presbyterie there shall be a day agreed on by the Bishop and Presbytrie for their meeting together for theiâ— solemn ordination and admission at which there shall be one appointed to preach and that it shall be at the Parish Church where he is to be admitted except in the case of impossibility or extream inconvenience And if any difference fall in touching that affair it shall be referable to the Provincial Synods or their Committy as any other matter 5. It is not to be doubted but my L. Commissioner his Grace will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procure such security to these Brethren for declaring their judgement that they may do it without any hazard in contraveening any Law and that the Bishop shall humbly and earnestly recommend this to his Grace 6. That no Intrant shall be engadged to any Canonical Oath or Subscription to the Bishop and that his opinion anent that Government shall not prejudge him in this but that it shall be free for him to declare These being the conditions offered in order to the intended Accommodation it is evident that for a due understanding of their import we ought first to know what is the nature of these Meetings called Presbyteries Synods and Provincial Assemblies to which the Brethren are invited And for that end we must not only transpose the fifth Article to the first place and supplie it with such other probabilities as may be had but also arise a little higher to remember the changes that we have lately seen and from what and to what they have carried us For seing our joyning in the present Presbyteries and Synods with or under Bishops as they are offered to be reduced is that which is principally demanded of us it is so little possible without this previous examination rightly and fairly to define the case in contratraversie that I can hardly acquit the preposterousness and deficiencie in the Articles of a greater error then a common mistake The thing then which comes first to be noted in point of fact and which I shall represent with that truth and impartiality that I hope none shall deny it is that this Church having in the Year 1638. abrogat and abjured the Government of the Kirk by Bishops and set up Presbyterian Government in its purest simplicity and paritie we together with the renewing of the National Covenant solemnly engadged Constantly to adhere unto and defend the true Religion then established in Doctrine Worship and Government contrary to all the novations and corruptions from which it was at that time reformed and to labour by all means for the purity and liberty of the Gospel as it was established and professed before these novations After which time the Church in our acknowledgement did enjoy a Ministrie and Government truely Ecclesiastick committed to them by and depending upon our Lord Iesus Christ alone as King in Zion and Head of his Church Thereafter by an Act Rescissorie it was declared and statute by both King and Parliament in the Year 1640. and 1641. agreeably to the Oath formerly taken that the sole and only power and jurisdiction within this Kirk did stand in the Kirk of God as it was then reformed and in the General Provincial and Ptesbyterial Assemblies with the Kirk Sessions established by Act. P. 1592. in like manner by the Solemn League and Covenant entred into in the Year 1643. the whole Kingdome doth again swear to the preservation of the Reformed Religion of the Church of Scotland in Doctrine Worship Discipline and Government and to extirpate Popery Prelacie Schism Superstition Profannesse and whatsoever shall be found contrary to sound Doctrine and the Power of Godliness Which engagement we are bound all the dayes of our life zealously aud constantly to continow in against all opposition and to promove the same according to our power Thus matters stood both in obligation and general observance until the Year 1661. At which time the Parliament then sitting having prepared their way by exalting of the prerogative in opposition to and for the overthrow of the practices of bygone times specially that of entering into Leagues and Bonds they at one blow rescinde all Parliaments after the year 1633. and the Government of the Church being thereby wholly deprived of the civill sanction and its continowance by another Act permitted and declared to be only precarious during the Kings pleasure Afterward all Ecclesiastick meetings in Synods Presbytries and Sessions are by proclamation the 9 Ianuary 1662. discharged untill they should be authorized and ordered by the Archbishops and Bishops then nominat by his Maiestie upon their entering into the Government of their respective Sees By which means the former Government being overturned and razed unto the very foundation at least as much as the wit and power of man could effectuat the next thing that offers is the new structure and frame that is raised in its place And in the year 1662. the Parliament again meeting by their first Act for re-establishing of the Government of the Church by Bishops laying it for the ground That the disposal of the external Government of the Church doth properly belong unto his Majestie as an inherent right of the Crown by vertew of his Supremacie They do thereby redintegrat the estate of Bishops not only to their places in Parliament and their accustomed dignities and priviledges but also to their Episcopal function Presidency in the Church and power of Ordination Censures and all Church-discipline to be performed by them with the advice of such of the Clergie as they should find to be of known loyalty and prudence And for removing of all scruples the Parliament doth furder rescinde all former Acts by which the sole and only power and jurisdiction within this Church doth stand in the Church and
the Act Parliament 1612. giving unto Bishops their Church-power and jurisdiction not to be founded in nor flow from the Supremacy but to proceed simply by way of ratification of an Act of a General assembly made two years preceeding and by the same Act. 1612. The Act 1592. establishing aswel the Protestant Religion as Presbiterian government and also limiting the prerogative as I have said is only rescinded in so far as the same is derogatorie to the Articles then concluded whereas the King with consent of Parliament by the Act 1662. laying down the Supremacy for the basis and ascrybing to himself the origen of Ecclesiastick power restores the Bishops in the same manner as if they were his own Commissioners and Delegates And to the effect the Supremacy may transcend all the Act 1592. is totally rescinded without so much as a reserve for the Protestant Religion as is above declared Fourthly in former times whatever were the errors and wrongs either of Church or State or both in the bringing in of Bishops yet this is very certain and important that the Church-assemblies at first conveened by warrand of the Churches intrinsick power and after confirmed by the Parliament 1592. were not upon the change discontinued but honest men did therein maintain both their right and possession except in so far as the same were invaded and they hindered by the Bishops their prevalencie whereas of late not only were the former Presbytries and Synods raised dissolved but the new meetings now conveened in their place were appointed to sit down as they sould be authorized ordered by the Bishops and Archbishops who thereafter are by Act of Parliament restored and impowered by the King as supreme over Persons and Causes Ecclesiastick and declared Arbiter by right of his Crown in these matters So that it is evident that they both are called in his name and do sit and act by vertew of a power acknowledging a subordination unto and dependence upon his Soveraignity by reason whereof they are also to him made accountable I grant that for better concealing the mysterie of this Supremacie Prelacie the present meetings were set up for the most part in the same bounds much under the same forme and name with the old presbyteries and synods But seeing their precarious dependence on Bishops with the Bishops their proper absolute subordination to the King as Supreme over the Church is undeniable from the above cited Act. 1662. that therefore the present Church-government as it is freqently called in the late Acts of Parliament so de facto is his Majesties government and not that of our Lord Iesus who hath not invested him therewith either by deputation or surrender is evident above exception Neither are these things so only in the law and appointment as is by some alledged no the frequent examples of Bishops their deposing and suspending in Synods after having asked meerly pro forma the advice of a few next to them without the vote of the whole their renversing the deeds of Presbyteries controlling whole Synods by themselves alone with his Majesties granting of the High Commission impowering Seculars to appoint Ministers to be censured by deposition and suspension as well as Ecclesiasticks to punish by fining consining imprisoning his removing and placing Bishops at his pleasure and his late granting a Commission of oversight or episcopacie for the Diocesse of Glasgow to him who mostly scrupled at a Patent of the Bishoprick because of its temporalitie These examples I say do clearly bring up our practice the full length of all enacted Having thus explained the condition of our present Ecclesiastick constitution in its authority principles and practices wholly different from any model that ever was seen in this Church I think were it not for the clearness of method I might leave the description of the present Prebyteries and Synods to the Readers own ingenuous collection but tò render my discourse the more easie I say that the Presbiteries and Synods which are now so termed amongst us are meetings for Church-matters conveened by his Majesties call acting by his authority in a precarious dependence upon the Bishops and absolute subordination to the Supremacie and this definition is so manefestly the result of what is premised and composed as it were of the Act of restitution and supremacy and proclamation so often mentioned that none can deny it Neither is it the present question whether we may simply joyne in these meetings or not For seeing that not only this conjunction would be an acknowledgement of the supremacie nothing different from yea rather worse then the sitting in the High Commission and an active submission to and owning of Prelacie in its highest usurpation But even the Articles of Accommodation by offering a mitigation do evidently suppose it to be inconsistent with Presbyterian principles It is clear that a simple unqualified Union with and in these meetings is not the case of the present debate The point therefore that comes next to be examined is whether or not the Articles do indeed contain such condescensions and conditions as may fully releive us of our just exceptions Which leads me to take notice of the Fifth Article as I said before in the first place as that which appears to be most direct to this purpose And the contents of it are 'T is not to be doubted that my L Commissioner his Grace will make good what he offered aneâ—â— the establishment of Presbyteries and Synods and we trust his Grace will procure such security to these brethren for declaring their judgement that they may do it without any hazard in contraveening any Lawâ— and that the Bishops shall humbly and earnestly commend this to his Grace These are the termes of the Article and for all that I have yet heard I am not so doubtful of the Comissioner's performance as I am still uncertain of what was offered The Brethren who conferred in the Abbey told us that Presbyteries were offered to be set up as before the Year 1638. and that the Bishop should passe from his Negative voice and so forth But what may be the import of the first part of this offer or how far it may conduce to the clearing of our Consciences I confess I am still in the dark That which the dissenting Brethren do and every true Minister of Iesus Christ ought to seek after is a Court meeting in the Name and acting by the authority and rules of our Lord and Master Any other Court called by the King and acting by an authority derived from the Supremacie If in matters properly Ecclesiastick is but a complexed usurpation against Christ whose the Government is both in the Constituent and actors If in Civils then it is wholly without the Ministers Sphaere and not to be medled in by them Now that before the 1638. the Presbyteries and Synods then sitting were for the most part our Lords Courts in so far as they were by Succession the same
more allow the Angels representing the Pastors then the Stars signifying the same thing nay or the Candlesticks the Churches to be taken for single persons But for further clearing of all these and like objections I referr the Reader to the many Authors by whom these things are more fully handled These grounds then being all undoubtedlâ— Scriptural with what confidence can it be demanded where doth the Scripture hold out a paritie among Ministers Or how can it be affirmed that the Episcopus Praeses contended for specially with his necessary presence in Ordination as we will afterwards hear is not contrary but agreeable to the word of God By all which it appears that as our Presbyterian paritie is plainly warranted both by general Gospel-rules and very expresse instances contained in Scripture So the apparent lawfulness of any other form of mans devising can be no justification thereof But it is objected If this ground be rejected how will we maintain or where will we finde an expresse command or rule for our own model of Kirk-sessions Presbyteries Syonds Provincial and National with a Commission of the Kirk in their several dependencies and subordinations and the changing of the moderator in these meetings excepting that only of the Kirk-sessions wherein the Minister doth constantly moderat for without this expresse Kule a Bishop or fixed President may very well consist with that frame which we contenâ— for And it is really and actually so at this present in this Church In answering this objection I must begin with its latter part which is so directly contradicted by the present constitution both in its legal establishment and known exercise as I have already proven that I marvel how it could escape any person of ordinary understanding As for the main thing objected having from the Scripture asserted the warrant of our parity its difficulty is easily satisfied for seeing that by Divine institution the Church is erected into one Society and officers in an equal parity for its oversight and Government thereto appointed And seeing that in every concession the things natural and proper to what is conceded must be understood to be therein imported the libertie and power of common counsel together with the subordination of the parts to the whole do thence necessarily result The premisses of which argument being so consistently composed of Scripture and reason thereon dependent I need not here enlarge in any explication Sure I am he who duely perpendeth these uncontrovertible Scripture-truths That the Church is gathered into one body that the Apostles together the Pastors and Elders together are incharged with its oversight and rule that the Spirit of the Prophets is subject unto the Prophets and that where two or three are gathered together in the Lords Name there he is in the midst of them It is impossible he should remain doubtful of the Divine warrant and authority of our meetings Conforme to which truths and principles we not only finde in the Acts of the Apostles the Church governed by common counsel but the same Meetings and Councels inspired and directed by that humilitie love and harmonie that no more then a chair man for the time no sixed moderator can therein be discerned If these grounds were not both solidly and evidently conclusive of all necessarie for me to prove I might easily without either worming or straining as our moderatists phrase it adduce and make out from Scripture precedents more exactly correspondent to our formes But seeing the right and Priviledge of common Counsel for Government in order both to the whole and certain of the partsâ— is by Scripture-practiâ—e obviously held forth its extension to all the parts and their â—ubordination to the whole doth so naturally and necessarily â—ollow thaâ— I judge it superfluous to engadge my self further into our adversaries scrupulous quiblings Now as for the Commission of the Kirk whereof Scripture warrant is also required seeing we do not hold it to be an ordinarie Church-judicatorie but do only regard it as a delegation from the preceeding National-assembly elicit by extraordinary exigences and precisely accountable to the next ensuing It s right is so certainly parallel to that of every Committee appointed by any meeting for dispatch that unlesse it were alledged that this power of commissionating is by Scripture inhibite it must of necessity be understood to be founded in the same warrant with the Assemblies from which it doth flow receive its conâ—irmation I contend not but our observance in practice might have had its own failings in this point but seeing the excesse in this matter if any was did probably flow from the mistake of a suppoâ—sed expediencie the evidence of its warrant and right use by such and error in fact cannot at all be impugned But the ministers their being constantly moderators in Kirk-sessions among the Elders joyned with them for Discipline is that wich our adversaries do urge as a great advantage for proving the lawfulness of the fixed Moderator in Presbyteries and Synods and our inconsequence in denying the same In the fond conceit of which argument it hath been and is so frequently by them inculcat that here is a Presbyter having a fixed presidencie among presbyters that I am sure it may â—ustly nauseat or move to laughter any indifferent observer To begin therefore with this childish emphasis taken from the terme Presbyter and the calling of the minister and parochial-elders both of them presbyters such indeed they are but seeing the scripture doth warrant the office of our Ruling Elder also attributeth several other names to Ministers agreeable to the main labour and to these Parochial Elders only that of Presbyters or Elders and yet on the other hand the classical Assemblies principally consisting of Ministers are commonly called Presbyteries If use for distinction hath appropriat to these Parochial-elders the name of Elders rather then that of Presbyters what folly is it to think that a contrary usurpation of names can be of any import or wherefore do not our adversaries if they have such a complaisance for these conceits tell us further what a qstrange thing it is to see a Presbyterie for so a Kirck-session may well be termed consisting only of one Minister and all the rest Laiks as they speak and withal reflect upon these more pungent retorsions nearer Home viz. that in their way a Bishop pretends to a-Superiority or presidencie over many Bishops and a single Presbyter must have the preheminence over his Fellow-presbyters But leaving these fopperies and taking words according to the determination of custome in such cases in answer to what is material in the objection I say 1. That where there are two Ministers in a parish they moderat in the Session by turnes 2 Where the Session doth consist of one Minister both a preaing and a ruling Elder and the other Elders of the Congregation who are but his helpers in discipline his different quality with the double honour allowed to him by the
Apostle doth abundantly determine the moderatorship in his favours 3. If a Minister who is the Pastor and teacher of the whole flock do preside amongst the Elders of a secondarie order joined to him for his assistance will it therefore follow that one Minister should fixedly preside over many in the same order with himself and equally concerned in all the affaires of the meeting What Logick can knit together such inferences Having thus demonstrat from Scripture-prâ—cepts and practices and firme rational conclusions thence deducted the command of our parity with the warrantableness of our Courts and all their gradations I am very confident that we do thereby fully satisfie all the obligation to bring a clear command for these judicatories and their subordinations which our affirming them to be of unquestionable divine right institutions undoubtedly flowing â—rom the Kingdom of Iesus Christ in his Church and the only lawful government thereof do lay upon us As for what the author alledgeth against us that we do affirme them to be the very Kingdom of Christ upon Earth and the absoâ—utely necessary aswel as only lawful government of the Christian Church what ever tumor may appear in such expressions over and above the account I have given of the matter it is his own devising on purpose contrived that he may represent us as high talkers above the asserters of other forms and yet we not only know that the commenders of Episcopacie as the only true ancient Apostolick government of the Church do speak at as high a rate to say no more but that their acting in its behalfe doth indeed surpass all other measures I am certain will easily be by all acknowledged who consider how Presbyterie is the only butt against which their malice persecution is levelled and that into this malice all the zeal they ought to have against poperie profanity atheisme and irreligion seems to be converted which stirring activity may also in this same Author who being in his Ministrie rather a recluse monastick is for its sake become a very busie Prelate most obviously be instanced Now as by the grounds which I have adduced for our Presbyterian paritie the contrary repugnancy to Scripture rules of a fixed presidencie is sufficiently held out so I would gladly know from what shadow of probabilitie the Scripture agreeablenesse thereof is by our Author asserted For my part unlesse it be in the instance of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotriphes I know not where the least vestige of it is to be found And therefore I say in the next place in opposition to the second point affirmed vizâ— the non-contrariety and agreeablenesse of this Episcopus praeses to the example of the primitive Church that though in the second and third Centuries of the Church this Prostasia could be more evidently discovered yet seeing the better pattern of the more pure and ancient times do hold out no such thing but an equal paritie among the Elders or Overseers Bishops of the Church of God levelled by humilitie and ordered by love and concord and that this Presidencie did in its tendencie and progresse become the rise not only of aspiring Prelacie but of the monstrous Papacy it is evident that it is a meer humane invention equally unwarrantable and dangerous And here I might show how little light we have even in the acknowledgment of some of our Adversaries from History or any other pure and credible Record of the Churches constitution in the Centuries mentioned and that the more near to the dayes of the Apostles and more uncorrupted any such testimony is found as that of Clemens and Ireneus for as for Ignatius Epistles even these of them that are of the best repute I am sure no impartial Reader who considers either the worth of the person or the simplicitie of the times or the stile suitable to both will judge them to be from such an Author the more they homologat with Scripture in the Synonomie of Bishop and Presbyter and the samenesse of the office thereby signified And I might also make it appear how that â—or all the alteration and advance made towards Prelacie in the succeeding Centuries yet the Fathers in these times chiefly Ierom did affirme the same truth of the Apostolick times and the Age immediatly succeeding But as I am too well perswaded that pride was the first and most subtile and active corruption that did invade the Church so I can very easily grant that a Protocathedria was thereby very early either occasioned or usurped and therefore omitting to insist how that partly by designe of the ambitious partly by mistake against the factious it seemeth to have been introduced I shall rather endeavour by a few observes so to discover the evill of its rise and its worse tendencies that in this above all all men may perceive the perinciousness of humane inventions how specious soever when superadded to Gospel truth and simplicitie And first I say that the alledgeance made for this prostasia as conducing much to order and the cure of divisioâ—s in so far as it respects its fixednesse is a vaine emptie pretense for seeing this fixednesse as such importeth no more then the suspending of the more certain change of an annual or other termly election unto that more uncerâ—ain one of term of life and that sometimes this latâ—er may notwithsâ—anding happen to be more frequent then the foâ—mer it is obvious to any mans calme and serious reflection that it is meerly to the presidencie and not at all to this controverted qualitie in itself considered that the advantages commended can be ascribed And therefore as it is certain that the concerne of order being once duely provided for by a sutable moderation the more obnoxious the person moderating is to the suffrage of the Society the lesse hazard of an ensuing abuse or usurpation So it is very evident that this superfluous fixedness importing a certain degree of exemption could only in the end prove a foment of pride and gratification of ambition as the event it self to plainly verifies of which if any man do yet doubt let him consider Romes Papacy that under this pretense fortified by Ierom's testimony Cuncti nempe Apostoli claves regni caelorum accipiunt tamen inter duodecem unus eligitur ut capite constiâ—uto schismatis tollatur occasio did not only arrogat to it self the Primacie but to this day doth thereby vail its Tyrrannie I grant that power is a soveraign antidot against contentions and divisions But if we measure it out by our own wisdom with a regard only to this exigence neither respecting the Lords warrant nor the sufficiencie of gifts and countenance of his blessing it is very manifest that this rule may quickly lead us to surmount the Papacie and its implicite faith and never suffer us to cease until by an absolute subjection both Truth Conscience be swallowed up of ignorance and stupidity Let us therefore above all things in the
matters of God study his own way if we neglect this sure and excellent ordinance of a self-denyed and lowly Gospel ministrie with these prescriptions of truth humilitie and loveâ— given to us as the remedies against all disorder schisme and heresie and indulge to our own devices where wil we subsist I need not represent the subtilty and presumption of mens delusions specially for promoting that mysterie of iniquitie that worketh in Ecclesiastick aspirings If our blind probabilities were sufficient to authorize the means of peace and order there is no question carnal reason would again insinuat according to the pretensions that raised the Papacie and the frequent suggestions of our times in behalfe of the Magistrat that the proper and assured way to a firme establishment were to resolve either mans beleife or his obedience into the uncontrollable determinations either of the Pope or of the Princeâ— But as the disposiâ—ions of the Soveraign and only wise God are not to be fathomed let be regulat by our narrow and weak capacities so ought we alwayes to revere these peremtorie and seuere restraints where with he hath bounded the darrings of vain reason not so much as to think in these things above what is written specially in the case in hand when not only manifest disappointments as to the ends pretended but the worst of consequences have by a very visible progresse openly discovered both the folly and prejudice of this presidencie under question For evincing whereof I observe .2 that as it is not unto this fixed presidencie as such but unto the more abounding grace of God under these frequent and grievous persecutions wherewith the Church was then exercised that the singular order unity and charity of the primitive times is to be ascribed So the gradual advance of this Prostasia together with the joint and perpetual declines of true knowledge piety concurring increase of pride contention irreligion superstition are very pregnant evidences of its vanity I need not note that the first times to which this presidencie can lay any claime were the purest its first setting up as most acknowledge was in the second Centurie in a simple Protocathedria to the Senior Presbyter Shortly thereafter it turned to a Prostasia given by election and then stil ascending even under the discountenance and persecution of the Heathenish powers and people it did notwithstanding what by wresting the election in many places from the Presbyters and what by usurping the power of ordinantion and censures advance to a very high degree of Prelacie as is aboundantly confirmed by what may be gathered from the Records of these times and especially by good Cyprian his words to his Presbyters Epist. 6. A primordio Episcopatus mei statui nihil sine consilio vestro privata sententia gerere whereby as it were in opposition to the then corrupt custome of other Bishops he plainly insinuateth his contrary resolution Now what under this progresse of the Prostasia still pretending to be a remedy was the growth of the evils both of contentions schismes and heresies specially in the intervals of the Churches sufferings wherewith these several degrees were manifestly attended needeth not to be enforced by many instances That of Victor as to superstition contention and schisme who for a different observation of Pasch a weighty point forsooth did excommunicat the better halfe of the Christian world may stand for a thousand and as for Heresies their catalogues are almost endlesse But though its rise under so great pressures doth very convincingly argue the strong and subtile Spirit working in its elevation yet it was from the time of Constantin's Empire and the rising of the Sun of prosperitie upon the Church that it did yet more evidently begin to discover itself in its proper collours And from this period indeed it was that more and more exalting and explicating its powers it ceased not until through proud and fervid contentions of the prelats amongst themselves for precedencie more dangerous by far then al the pettie contests that could arise among Presbyters and these still varnished with he pretexts of unity peace and apostolick example but really animat by pride and ambition and accompanied with covetousness luxurie neglect of truth abounding of errors superstition and irreligion it at length arrived at the papacie which by its tyrannous infallibility and implicit faith did in the end indeed bring forth in the destroying of true knowledge and conscience an apparent peace and unity most like to that indifferencie in the matters of religion and surrender and abjection of conscience which the abettors of our supremacie do under the same plausible names and pretenses so much endeavour to introduce This being then the growth progresse and product of this Prostasia its lying pretense of remedying preventing schism in effect nothing els then the sutable revelation of that mysterie which at first did more latently begin to work under its lesse discernable appearances what judgment is to be made of it I leave to every mans ingenuity If it be objected that although the ensuing of Prelacie and Papacie and all their evils upon the ancient Episcopacy may give a colour to the premised discourse yet it is easie in such matters to strain observations and these consequences may be only its accidental and not its proper effects 'T is answered not to insist upon the natural and gradual connexion of the things represented more easie to be discerned by impartial reflection then perswaded by superfluous arguing it is very observable First that the great if not the sole reason that from the beginning hath been or can be alledged for the â—ixed presidencie viz. the eare of divisions and prevention of schisme was that which in the righteous judgment of God according to the deceivablenesse of unrighteousness was still made use of for carrying on the Mysterie of iniquitie until that at length it appeared in its own colours and discovered its effects infinitly more pernicious then the evils which it pretended to obviat 2 That in matters Religious the want of Divine institution and consequently of our Lords promise and blessing together with the actual following of bad fruits effects are a sufficient demonstration that the thing questioned is thereof properly productive I need not observe that it is upon this ground that the Popes Primacie and Headship is very justly charged with all Romes Superstitions and abominations If of old I sent them not therefore they shall not profit this People was by the Spirit of the Lord made a sure and firme conclusion shall not then the visible accomplishment I appointed it not and it hath not profited but been attended with many grievous mischiefs prove an evidence equally convincing But it is said admitting that this was indeed the course of its exaltation in these times yet the proposal of it being now made with a manifestly contrary designe and in effect to low and reduce Prelacie the preceeding representation is of
obligation and in that seem invincibly perswadedâ— it is very pertinent if true to declare the consistencie of the present government even with that obligation 'T is answered these insinuations of irregularity and violence being only general without so much as a condescendencie let be any verification I might very justly neglect them but being made by a person who after being eye witnes to the courses which he reproacheth did both take the Covenant himself and administrat it to others and now notwithstanding that all the cavillations and objections of adversaries have been answered without reply hath under his hand renounced it I can not pasâ—e them without â—ome admiration of such inconscionable insolence of which â— do hereby defye the Author to acquit himself by any rational and probable instanceâ— we â—ave indeed heard the proud calumnies of prevailing Adversaries but seing these are certain truths viz. â— That this Landbeing in the beginning lawfully ingaged in the National Covenant did upon the occasion of the ensuing and growing defections and novations very justly both renew and explaine their ingagements and also censure such who by refusing their assent did evidently declare their apostasie 2. That not only the communion of Saints but the very force of that obligement of constant defence and adherence contained in the National did so constrain us to make the League and Covenant as the visibly necesâ—ary mean for that end and without which conjunction the prelatick partie in England which had twice from thence perfidiously attacâ—qued us prevailing there had in all probabilitie overwhelmed us that the refusal of this second Covenant by any who had taken the first could not but be construed a breach thereof and expose them to condigne punishment 3. That the countenance and confirmation of Authority being demanded and unjustly refused to that for preservation and maintenance whereof Government it self was set up can not in reason make the deed so done for want thereof unlawful And 4. That the sufferings of recusants in our former times were either for the merit or number of the delinquents very small and inconsiderable and have been by the renversings and persecutionâ— of these laâ—e times so many degrees exceeded that it is ashame for any person of ingenuity by accusing the past and owning the present to shew such partialitie These I say being certain truths and so fully held out by several writings on our side it is impossible but the same being duely perpended all the vapour of this smoak must instantly evanish But in the next place comes the Authors kindnesse and charitie to relieve such who labour under an apprehended inconsistencie of these their Oaths with this fixed Presidencie in prosecution hereof he sayeth That if men would have the patience to inquire this our Episcopacie will be found not to be the same with that abjured for that is the government of Bishops absolutly by themselves and their Delegates Chancellours Archdeacons c. As it is expressed in the Article was on purpose expressed â—o difference that frame from other forms of Episcopacie particularly from that which is exercised by Bishops joyntly with Presbyters in Presbyteries and Synods which is now used in this Church And here I might again take notice of the grossness of this mistake supposing our present Church-government because forsooth it is not exercised by Chancellours Archdeacons and the rest expressed in the second Article of the Covenant therefore not to be that which was abjured but a distinct from managed by Bishops joyntly with Presbytersâ— whereas it is evident as the Sun-light that our Parliament did not only in preparation to the late change make void the obligation of our Covenants and all the Acts and Authority of former Parliaments whereby Episcopacie had been abrogate But also restore and redintegrat the estate of Bishops to a more full injoyment of Church power and prerogatives then formerly was granted unto them yea unto the sole possession and exercise thereof under his Majesty above all that their Predecessors did ever acclaim As both from the Act of Restitution and the consequent practices of our Bishops I have already plainly evinced that so it is beyond all controversie that the same Episcopacy abjured what ever it was was by our late Parliament again restored But Secondly admiâ—ting that our present frame were in esse such as it is represented or at least by the proposal of Accommodation offered As the mistake or rather wilfull error of this passage doth borrow its colour and preâ—ext from the second Article of the Covenant obliging us to the extirpation of Poperie and Prelacie that is to say c. according to the description there set down so the thing obvious to be observed for clearing thereof is that in order to our case in Scotland it is not the obligation of this second Article to extirpate that we are principally and in the first place to regard but it is the positive ingagement of the first binding as to Scotland to preserve and as to England and Ireland to reforme that is in a manner the key of the whole in as much as by the Church of Scotland and to endeavour the seâ—lement of the Church of England the second Article is manifestly subjoined by way of execution viz. that for attaining the ends of the first we should endeavour the extirpation of all things therein either generally or specially enumerat which two Articles the one to preserve the then constitution of our Church with so great contendings lately reformed from this corruption amongst others of the Bishops their constant Moderatiship and the otheâ— to extirpate every thing found to be contrary to sound doctrine and the Power of Godlinesse as Episcopacy in all its degrees had been by our Church declared to be doth certainly make up an obligation most directly opposite to and inconsistent with this Presidencie re-obtruded Thirdly If thir luk-warm Conciliators were as mindful to pay their vows to the most High as they are bold to devour that which is holy and after vows to make inquiry in place of this impertinent wresting and misapplication of these obligements in the League and Covenant which do more properly concerne the at-that-time-unsetled Estate of England and Ireland then the established condition of the Church of Scotland as we shall immediatly hear they would rather consider their own and our obligations by the National Covenant and how in that day of our distresse and wrestlings from under the yoke of Prelacie we swore unto the Lord to defend that Reformation whereunto we attained and constantly to reject and labour against all these Novations and corruptions from which we were then delivered Under which Head of Novations and Corruptions I am assured that every considerat person will so easily perceive this Presidencie and Moderatorship oâ— Bishops to have been abjured that he will almost as much wonder at the heedlesse expositions of our Adversaries put upon these Covenants as pity the sin of their
perjurious declaring against them It is therefore certain that as since the Reformation we had not in Scotland that species of Prelacie particularly described in the second Article of the Solemn League but the same was therein insert mainly in order to our neighbour Churches so the Episcopal Government at this day restored in Scotland is the same and worse then what we had before and the Presidencie now proposed was one of these very corruptions against which we are bound for ever to preserve this Church at that time therefra reformed But the Author sayes That the Presbyterians in England do generally take notice of this distinction viz. That by the Covenant the Prelacy only therein described and not moderat Episcopacie that is a form of Synodical Government conjunst with a fixed Presidencie is abjured And for proving this assertion he cites the two Papers of proposalls to his Majesty by the Presbyterian Brethen Anno 1661. Master Baxter in his treatise of Church-government and Theophilus Thimorcus in his vindication of the Covenant not to be against all manner of Episcopacy but that Prelacie only therein specified It is answered to measure our main obligation by the Covenant in order to the Church of Scoâ—land by that part of it which was principally intended for the Churches of England and Ireland is so grosse and dull an inadvertencie that I am sure nothing lesse then a judicial delusion could have made a man of the Authors knowledge and sobriety to lapse into it Nay seing that he himself doth note that when that Covenant was framed there was no Episcopacie at all in being in Scotland but in England only Is it not a wonder that thence concluding that the extirpation of that frame only could then be meant intended his logick should so pitifully fail him as not to adde and from that Church alone where it was seated which would have so clearly restricted the subject of that Article that I am certainâ— at on glance he had discovered all his applications of it unto Scotland as its primarie object to be impertinent But where there hath appeared no conscience in keeping why do we expect much sense in interpreting And we all know what kinde of person it is of whom Solomon saith that his eyes are in the ends of the earth To bring him back therefore to the purpose it is the obligation of the Church of Scotland Members thereof in order to its self anent which we do now inquire for clearing thereof it is granted that by the Solemn League the Church of Scotland being then established the preservation of that establishment with the duty of extirpation in so far as is necessary thereunto is only covenanted which though it do sufficiently exclude this fixed Presidencie as contrary to that establishment and also unto sound doctrine the power of godlinesse yet it is by the National Covenant its subjoined explication whereby not only the Episcopal Government which then was amongst us is now restored advanced but the Bishops their constant Moderatorship as a novation and corruption in this Church is plainly abjured By all which it is evident that as the League and Covenant being referred to the National by which the establishment in the former sworne to be preserved was first setled doth maniâ—estly exclude this Episcopus Praeses so the obligement in the League to extirpat the Prelacie therein described only applicable to the Churches where it then was is most improperly made use of for explaining our ingagement in order to our selves in the case controverted Now as to the citations of the English Authors adduced it is certain as to the present question we are not therein much concerned they speak of the obligation of the Covenant in order to England and how that Article of extirpation for that Church principally provided is to be understood the thing that pertaineth to us is to consider how far either by the League and Covenant or any other ingagement lying upon us we are bound against all corruptions to the preservation of the setlement we then enjoyed which are subjects quite distinct and thereby this heap of citations gathered by the Author is by one blast dissipated But lest it may appear hard that we should be bound to such a precise form in Scotland and England in that same Covenant left to such a latitude it is answered not to reflect upon what might have been the secret designs of some unsound men in this matter which we neither were bound nor could distinctly know this one thing is evident that for us in Scotland who could not expect that England groaning to be delivered from Prelacie should instantly upon our grant of assistance embrace Presbytery in all its forms of which they had not full and exact knowledge and no experience and withall seing we did hold Presbyterian government to be according to the word of God and knew the common estimation then made in England of the Câ—urches of Scotland Geneva the Netherlands and France as the best reformed the obligation provided in the Covenant to endeavour Englands reformation according to the word of God and the example of the best reformed Churches with the Article of extirpation subjoined in its full extent was certainly at that time all the assurance we could desire and upon which we did very rationally relyeâ— Neither is the same in the least impugned by that which is alledged out of the Authors cited viz. That many grave men of the Assembly of Divines desired that the word Prelacie might be explained because it was not all Episcopacy they were against and therefore the particular desâ—â—iption was subjoined as also some members of Parliament scrupling the meaning of Prelacy it was resolved with the consent of the Brâ—thren in â—cotland that the Oath was only intended against Prelacy as then in being in England And Mr Coleman administrating it unto the house of Lords diâ— so explaine it Because as it was indeed very consistent that in so far as England had then attained we should â—ave closed with them in a particular Oath for extirpating the evil discovered And yet for a further advance rest upon the more general obligements so surely and safely cautioned until God should give further light so the common acknowledgment of both parties that the then Prelacie was only expresly abjured and not all Episcopacie seeing no species of Episcopacie was on the other hand either by them reserved or by us consented to doth nothing contradict why both the rejecting of all Episcopacie setting up of Presbytery might not still be covenanted unto under the general provisions And therefore seeing it is very agreeable both to Truth and Righteousnesse that a Church convinced of evils but not so enlightned as to the remedies may covenante against the evils in particular and also to endeavour a full reformation according to the word of God and by vertue of this general obligement become bound to make a more exact
part were certainly as little worth all the stir and vexation made about him as the Bishops their insignificant Dignities and Ceremonies were a cause inferior to the late wars which they did mostly occasion And it were a folly insufferable for wise menâ— so desirous of ease to set so little value upon so great a thing as is the peace of both Church and State disturbed by the present Episcopacy and this Presidencie offered But seeing it is evident that the thing designed by this proposalâ— is a compliance with the present establishment not only to the relaxing of conscience and the bonds of former ingagements but to the suppression and extirpation of the true Government of Gods House the acknowledging of and submitting unto the Supremacy more absurdlâ— contrary to the Power and Liberty of the Gospel then its instrument Prelacy which we have expresly and particularly abjured can the Author reasonably find fault if he rencounter in us an opposition commensurat both to the value of the prize and the measure of his own instance If men for poor perishing interests do endeavour at so high a rate to introduce their modes and inventions for no other end imaginableâ— then that by the contrivance and influence thereof they may have the Gospel Ministry and Kingdom of our Lord still in subjection unto their lusts and pleasures Should not the lovers of Gods Glory and of their own salvation the proper and great ends of all Christs institutions more vigourously resist all these their intended corruptions I maâ— not here stand to discusse the specious and flattering pretensions held out by our Adversaries as if meer subtilties were by us opposed to the solid good of the Churches peace Certainly he who remembereth how in the ancient times of the Church Satan was very cunning to set the mystery of iniquity on foot from the smallest and least suspicious beginnings yet thence by more subâ—ile and metaphysical methods then these which our Author undervalued to carry it on to the very revelation of the Man of sin and withal considereth in our own late experience the meen entrie as Kirk-commissioners and constant Moderators with the suddain elevation and corruption of King Iames his Prelats unlesse he do very supinely misregard the intimation of all present circumstances specially that of an al-swaying Supremacie already regnant can neither be ignorant of nor catched by such devices But the Peace of the Church is of great value Thus they who have troubled and overturned the righteous Peace of a wel setled Church are not ashamed to make their possession attained by wrong and violence a plea for their security in their evil way and after that by breaking their Oath and Covenant ranversing the Lords Work and Ministry they have got what theâ— desired and used force and compulsion against consciencious Nonconformists until they are wearied now they come forth to practise by flatteries a few Syrens with charmes of peace canting in Nazianzen's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try if these enticings may be more succesful and by a strangely comprehensive spirituality both of truth and error telling us that when one saith he is for Bishops another I am for Presbytery that we are carnal as if the Apostles censure of a divisive respect of persons were equally against the discrimination of things which the Lord himself hath certainly distinguished But as in the competition of peace the heathens saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have admonished the Author and seing that that peace is only precious which is founded in designed for truth so when it is meerly pretended for procuring a sinful compliance with an evil course it is but an empty delusion We know whose practice it was to heal the hurt of the Lords People slightly saying peace peace when there was no peace To pretend for nay to pursue seriously after peace without regard to Truth Righteousnesse and Reconciliation with God is only a precipitant error and lying vision But he who stands in the Counsel of the Lord and causeth his People to hear His Words should turne them from their evil way and from the evil of their doings And when the loud and harsh noises of our debates shall be turned into the sweetersound of united mourning and lamenting after the Lord then and not before may we looke that the Lord will return and cause his face to shine on us and restore unto us his favour the fountain and blessing of all other blessings This is the only way to shew our selves real supplicants for peace indeed to remove all the obsâ—ructions that may disappoint its firm enjoyment Nay this is the mean whereby the sincere seekers of the â—ord do even in the midst of tribulation attain to that superexcelling Peace of God which surely establisheth and that joy which no man takes from them But the Author still longing for and hastening to outward peace not that which the Lord left and gave to his followers exhorteth unto a temper recepâ—ive of it and that is great meeknesse and charity and no doubt in their right applicationâ— these are most beautiful graces but as they seem here to be proposed for the preposterous courting of this worlds peaceâ— I feare that they are not only unseasonably recommended in exclusion of the love of Truth and zeal of God incompatible with the Authors evil courses but with an extension of charity to rejoyce in iniquity and meeknesse towards wickednesse beyond their known and just measures It is true whatsoever party or opinion we follow in this matter the baâ—ge by which we must be known to be â—ollowers of Iesus Christ is â—his that we love on another Yet â— must take the lâ—berty to say first that in this point to confound persons and things on purpose to transfer that love and charitie we owe the former to tâ—e latter though never so detestable is but a silly sophisme He who rightly estimateth Christian love will readily acknowledge that oftentimes the wounds of a friend may be faithful when his kisses would prove deceitful Next that though the Author would alleviat our present differences as amounting to no more then opinâ—ons and humours yet I do reallâ— conceive some of them to be o that importâ— as to judge a perverse and stated enemy asserting tâ—e Supremacie to the manifest denyal of Christ's Kingdom and Government in His house not to merite the privelege of one of his Disciples nay that in order to such David's profession Do not I hate them O Lord that hate thee And am not I grieved O Lord with them that rise up against thee I hate them with perfect hatred I count them mine enemies may rather become our duty And thence it is that although this Law of love be inâ—eed of Divine right therefore would not be broken by bitter passion and revilings rooted haâ—reds foâ— things in dispute betwixt us Yet sure I am it doth as certainly admit of the foregoing exceptions as the
things questioned are to us without doubt and only drawn in debate by the perverse disputings of corrupt men Not that I think that even in matters most certain bitâ—er passion revilings and rooted hatreds or malice are allowable nay this is rather my Authors supposition and his insinuation as if we were indeed guilty of these things is aboundantly obvious But as I am truly perswaded that all â—hese are in every case unworthy either of truth or a Christian temper so I am assured an impartial discerner will find no lesse of vain contempt saucy undervaluiug couched in the Author 's affected smoothness then there doth appear of passion in the most impotent railing and therefore if for the rod of pride found in his mouth I have sometime used a rod for his back I hope both its justice and expedience will cleare me of any injury But he goeth on However are we Christians Then doubtlesse the things wherein we agree are incomparably greater then these wherein we disagree and therefore in all reason should be more powerful to unite us then the other to divide us Thus I have heard that the Bishop of Glasgow in answer to a person expressing his fears of the return of Popery told him what then We shall still be Christians a notable use of Christian charity upon the pretext and possession of the name to give way and countenance to corruptions manifestly tending to the subversion of the thing But as a real agreement in tâ—e greater things of Christianity would certainly prove an infallible mean of reconciliation to most of our differences and where it cannot reach the full cure should neverthelesse still treat and handle with all tendernesse so it is without controversy that on the otherhand even the same reality let be its simulat profession is so far from perswading to aforbearance or compliance in case of sin ingredient in incident contests that it both admitteth dissent and frequently requireth a contrary testimony and necessary withdrawing as more suteable thereto But wherefore should I urge such deceitful generals must we of necessity sinne with all Christians or else divide from them or if we unite with them must we therefore sinne and comply with all their errors and defections And now for a just retortion the Autâ—or I hope by his question doth imply that we are also Christians Nay 't is like he denieth not but some of us are Christs Ministers why then are we so hardly dealt with Why â—jected banished imprisoned and confined â—or disagreeing in things far inferior to tâ—ese wherein we agree yea in his own acceptation but modes and formalities How will he excuse this inconsequence and inequality Or doth he think that â—he vain pretense of Authority abused against usâ— doth preponderat to this his great considâ—ration or that it will be an Apology for his so active concurrence But after the manner of the conference at Pasly he is not for debateâ— when it cometh to a reply and therefore here restraineth himself with this advice that if we love either our own or the Churches Peace we should most carefully avoid two things the bestowing of too great zeal upon small things and too much confidence of opinion upon doubtfull â—hings But if his own practice may have any more credit then his words it is easy according to his acceptation of Peace both to redargue this his advice of falshood and also to exhibite a more true account of his method For as in the small and doubâ—ful things by him acknowledged for such it is most certain that on his side he hath of late shown a greater zeal and confidence then ever he did heretofore in all theâ—e strange revelutions and important occasions of testimony both against error and profanity that have hapened in the space of his Ministry and yet no man doubteth but that he is for his own and the Churches peace so it is evident that his want of zeal â—or God together with his compliance with the uppermost power for the time have been his only advantages But why trifle I with such a person If we love either our own or the Churches true peace let us first love our Lord Iesus Christ for He is our peace His Righteousnesse Ministry and Ordinances for these are the means of it accounting nothing small or doubtful which he hath appointed in order thereunto and wherein the great ends of the glory of God and salvation of souls are visibly concerned Whether the things in controversy be such or not I need not again affirm It is indeed a mad thing to rush on hard and bolâ—ly in the daâ—k and such a pertinent reflection in tâ—e close of the example which the Author hath given us of it attended with so little application is an evidence beyond all other confirmation But he that followeth the Lord shall not walk in darknesse And now the Author for a conclusion of this Paper tells us And we all know what kind of person it is of whom Solomon sayeth that he rageth and is confident And really if I had but the halfe of the Authors confidence I think I could point out the very man 'T is true a weak monastick spirit long habituat to an affected abstraction stoicisme may render a man lesse capable of stronger passions and consequently for a time exempt him from these ruder eruptions of rage but whether he rage or laugh there is no rest and if appearances hold according to the influences which his last promotion seems to have had upon his dormant corruption 't is like we may very shortly have a prelatick experiment of both It is enough for us that the Lord is our light and our strength and none that love his righteous cause shall ever be assamed Now followes the second Paper or Letter almost of the same strain and therefore I shall content my self to review it more succinctly After the Author hath excused his not adducing of a positive divine warrant for his moderat Episcopacy by demanding of us the like for our Church-assemblies and their subordinations which I have already fully answered he bringeth us in objecting that we are not against a fixed President or Bishopâ— or whatever else he be called our question is about their power And to this he answereth intreating The question may he so statedâ— for he trusteth that the Bishops shall not be found desirous to usurp any undue power but ready rather to abaâ—e of that poweâ— which is reasonable and conform even to primitive Episcopacy then that a schisme should therefore be continued in this Church It is answered the Author is mistaken in the very entry in as-much as we do not only question the power but are directly against the preheminence of a fixed Praeses for seing the thing is in it self unwarrantable and hath proven in the Church a meer fomentation of pride and in its tendency been inductive of the highest usurpations as I have shewed and is therefore by us expresly
abjured how can we in conscience again admit of it 2. Not to examine subtilly and strictly the import of the word power seing its fixednesse and its concomitant dignity that in a great part doth advance this moderatorship which otherwise would be only an office unto a superority and thereto adde an influence of power is rather a begging of the question and therefore though in Civils this fixednesse with its many other prerogatives and powers be by reason of the subject matter and expediency of humane affaires very lawful and allowable yet in Ecclesiasticks the very same reason of the different nature of the things with the constitution of a Gospel-Ministry and the contradistinction which our Lord himself hath founded betwixt it and the manner of civil governments do clearly render this fixed presidency an undue gravamâ—n impinging upon the brotherly parity and just liberty of his Ministers And certainly if the necessary privileges of the naked office viz. that of proposing directing the consultationâ— stating the question asking of opinions and votes and the casting vote in case of equality be of such noment in the conduct of affaâ—res that all the liberty of the Assembly and unfixedness and accountablenesse of the Chairman are scarce sufficient to secure them from abuse to enforce them by a fixation contrary to the Lords appointment of a ministerial parity is not more unwarrantable then inconvenient But 3. As these reasons do militat against the controverted Presidency in its greatest simplicity so the Presidency now offered unto us for all the abatements pretended being still that of a Bishop absolutely at this Majesties nomination not accountable to these over whom he presides vested with great temporalitiesâ— and lastlyâ— wholly dependent upon the beck of the Supremacy is without all question a thing most anti-scriptural unreasonable disconform to all pure antiquity Now that thus it isâ— both as to the reality of the thing offeredâ— the censure I have passed upon it I here openly challenge the Author and all his partakers if they dare adventure to contradict me What other construction can therefore be made of the alledged condescendences then that in such a mixture they are only empty foolish pretensions And what other judgment can be given upon the Authors offer to abate of his reasonable power warranted by primitive example then that the obligation of reason and pure antiquity are no lesse false then the offer made is simulat and elusory But seing the Autâ—or for all the warrants pretendedâ— doth at least acknowledge himself not to be thereby astricted but that he can come go in thir matters at his pleasure if he do indeed sincerely hate schisme as he professeth let hâ—m also confesse the violence done both to our consciences and persons in such free arbitrary things nay in his Dialect trifles and repent of his late inconsiderat accession Passing therefore his deluded beliefe of the Bishops their not being desirous to usurp any undue power but rather to abate contrary to their continual practice the Churches experience now for the space of 1200 years upwards and evidently repugnant to the manifest conviction of all the circumstances of our case I go on to his next supposition viz. That though Bishops do stretch their power some what beyond their line yet let all the World judge whether Ministers are for that ingaged to leave their stations and withdraw from these meetings for discipline which themselves approve And to this the answer is obvious that neither the sinful thrusting in of Bishops nor yet their excessive stretchinâ—s are the principal causes of our leaving and withdrawing When in former times K. Iames introâ—uced Prelats into this Church and they from time to time extended their usurpations many of the â—ords faithful servants in these dayes did neitâ—er desert nor withdraw but continuing with much stedfastness did constantly resist and testify against all the corruptions then invading the true Church-government whereof they were possessed But as the Author doth here fallaciously joyn our leaving of our stations Which is false we having been thence violently expelled And our withdrawing from their meetings groundlesly alledged to be by us approven which we hold to be a necessary duty So whoever considereth the manner of the late overturning by summary ejecting of many of us dissolving all our Church Assemblâ—es establishing a new government not in but over the Church by the King and his prelats wherein we never had any place will easily be convincedâ— that we are not more calumniously accused by these who would have their own crime to be our sin of leaving our stations then clearly justifiable for withdrawing from these their Courts which are wholly dependent on the Supremacy and very corrupt Assemblies which we never approved but have expressly abjured It is not therefore as G. B. apprehends it only by reason of the Bishops undue assuming of the Presidency in these meetings nor yet because we are by them restrained in and debarred from the exercise of our power in ordination and excommunication although these be very material grievances that we do abstain from their Courts No but the plain truth is that over and above the foregoing cause we hold the very constitution to be so much altered from that of a true Eccleasiastick Iudicatory called in our Lords Name and acting by his authority unto meetings appointed meerly by the King and recognoscing his Supremacy that we judge our not conveening therein ought not to be so much as termed a privative withdrawing but that it is in effect a negative disowning of them as of Assemblies wherein we never had either part or place which being a ground by himself acknowledged as I â—ave above observed the Doctor 's argument that the Ministâ—y is a complexe power and that as some of us have accepted a liberty to preach administer the Sacraments and exercise discipline congregationally wiâ—hout liberty to meet in Presbyteries and ordain so they may come to â—resbyteâ—ies notwithstanding they should be excluded fâ—om the full exâ—ercise of all their power is by reason of the non-existence of the subject viz. true Presbyteries utterly cut off besides that it also labours of a manifest inconsequence in asmuch as a Minister's doing in the first case all that he is permitted and only forbearing where a vis major doth impede is no just ground to inferre that therefore in the second case he may come to a meetingâ— and there by surceasing the exercise of his function and making himself a câ—pher for strengthning encreasing of the Bishops usurpation in effect tacitely surrender the power that he is bound to maintain vvhich tacite surrender I do really iudge to be more strongly implied aâ—d of a more sinistruous consequence then can be purged by a naked protestation espeâ—ially the same being precontrived capitulat Whereby without doubt the significancy of this remedy mostly commended by the necessityâ— and as it were the surprisal of the
the subjected Assemblies But seing the Bishop in his last conference hath passed from this Article I shall not pursue it any further only the gradation here traced of Presbyteries Synods and Provincial Assemblies moveth me to enquire wherefore no mention of National Assemblies a Court not only the Supreme in that scale but so distinctly defined by a particular Act viz. Act 4. 1663. in its Members methods of procedor and extent of power that I cannot judge its omission accidental and undesigned nay in effect it is a reserve which doth so unquestionably secure the whole interests and designs of Prelacy and so evidently redargue all the proposals made of a trepanning mockery that as I seriously marvel how the Accommodators knowing of this ultimate resort so strongly complicated of all the strength of the Supremacy and Prelacy did not extend their other concessions to all things else that could be demurred so I am no lesse to seek wherefore the Brethren who treated did except so little against it I need not here exhibite any long description of this Court which I have several times above mentioned The Act is full and plain to the meanest capacity The King in the very entry assumes to himself not the indiction only Which was all that after long contendings the more consistent usurpation of former times did by the Act 1612. ascribe unto him but the constitution of this National Synod whereby having named and appointed the members and the Archbishop of S. Andrews for President with an expresse limitation of the time and place of their meeting to his Majesties order and of the matters to be treated and determined concerning Doctrine Worship Discipline and Government to his Royal pâ—easure to be signified in write to the President above named The â—ing with the advice of the Estates confirmeth the same as the lawful constitution of our Church-assemblies provided that the King or his Commissioner be alwayes present and that no Act or Oâ—der be owned as such but that which shall be agreed upon by the President and major part of the members and not contrary to the Kings prerogative or law of the Kingdom And lastly that no Act matter or cause be debated consulted and concluded but what shall be allowed and confirmed by his Majesty or his Commissioner for the time Now I say this Act and Constitution still standing remaining let any ingenuous person declare singly what he thinketh all the proposals so long tinckled upon can signify or what liberty have the dissenting Presbyterian brethren which may not hereby be restrained and rendered ineffectual And what abatement is there condescended unto of the exorbitant powers of Prelacy which is not here either formally or virtually repaired And in a word what good can we expect by any Accommodation which may not by this frame be certainly frustrat and made void I have not in this place noted the strange and palpable usurpations of the Supremacie against the Lord and over his Church which this device and project containeâ— because as in all the parts and passages of our present establishment the vestiges of that wickednesse are very conspicuous so it is in this Act that they are visible in their highest exaltation From all which it may very easily be gathered that the Bishop's policy in his silence on this point was no lesse necessary for the carrying on of his intention then the reservation of the thing the very colluvies of all corruption of Church-governmentâ— deriving its influence and perversions unto all inferior and subordinat Assemblies doth render all the other overtures of agreement elufory and insignificant The fourth Article is that Intrants being lawfully presented by the Patron and â—â—ly tryed by the Presbytery there shall be a day agreed upon by the Bishop and Presbytery for their meeting together for their solemn ordination and admission at which there shall be one appointed to preach and that it shall be at the parish Church where he is to be admitted except in the case of impossibility or extreme inconveniency and if any difference fall in touching that affair it shal be referable to the provincial Synod or the Committee as any other matter This is the Article but there is nothing sound the very entrie offends not that I judge that for the single cause of Patronages being restored and presentations made requisite for intituling to a â—tipend or benefice Intrants all other things being plain should stand off and may not lawfully enter that way No though patronages be indeed in themselves a heavy grievance and in their exercise for the most part partial and sinful and upon these grounds by an expresse Act in the year 1649. abolished yet to Intrants otherwise innocent they are certainly only the greatest injurie But the thing I except is 1. That according to this proposal it seems Ministers formerly lawfully called and ordained and now wrongfully outed shall have no regresse to the exercise of their Ministry save by this method which certainly in these circumstances can not but render the pressure far more uneasy 2. What shall become of Patronages pertaining to Bishops and of other Churches which are of their patrimony Certainly this is a point not so far without our line but at least in a conjunction with the many other things that justly grieve us it may make a part of our regrete But I proceed to take notice of the manner of Ordination here discribed and passing the trial previously appointed It is proposed that there shall be a day agreed upon by the Bishop and Pâ—esbytery for their meeting together for the solemn ordination of Intrants By which it is evident that it is not the vote of the plurality that in this matter can make a determination no the Bishop and Presbytery must both agree to this appointment the whole Presbytery cannot overrule him in it And here I cannot but observe the cunning slieness of this draught The Bishop in all his discourses and treaties hath still in this point of Ordination kept himself in the clouds To assume to himself the sole power of Ordination or a negative voice and part in it is more then all his musty alledgeances from obscure antiquity and declining purity for his fixed presidency will amount unto and to descend to posterior Ages of the Church would be of a consequence no lesse dangerous as to the many corruptions that then were crept in then the ascending to the prior times of scripture light would prove contrary to this prelatick arrogance On the other hand seing both the humor and design of Episcopacy ingage him to be principal in the action of Ordination therein to be subject to the determination of the susfrage of the Presbytery is nothing agreeable and can not be digested And what variety in his discourses this halting ambiguity hath produced I leave it to such as have had the opportunity to observe But now that we have him in write it is worth our pains to consider the
contrivance We have heard in the second Article that he is willing that Chnrch-matters be managed in Presbyteries and Synods by the vote of the plurality a fair insinuation that the matter of Ordination shall be in the same manner transacted And in this Article he leaves the trial to the Presbytery consents that if possible the Ordination be at the parish Church where one shall be appointed to preach and lastly is content differences falling in be referred to the Superior Courts all fair generals But wherefore no mention who shall be the actual ordainers whether the Bishop and whole Presbytery or the Bishop alone in behalfe and as Mederator of the Presbytery or the Bishop alone as indeed something greater whether as in a superior order or only in a higher degree is but a School nicety then either a Presbyter or the Presbytery to whose office this part doth properly belong And as to these things though we be left in the dark yet many palpable indications lead us to feel this last to be the thing designed against which if I might now stand to debate I could show this not only to be contrary to Evangelick parity and simplicity and Apostolick practice and destitute even of these pretended testimonies of the next Ages for a fixed prostasia but that it hath been one of the main impostures of the prelatick Spirit first injuriously to usurpe and then mysteriously to involve the matter of Ordination that the Bishops might have the dignity to be its proper dispensators and the mystery of iniquity be the more thereby advanced But the point here most remakable is that apprehending his condescendencies might render him as being obnoxious to the plurality of voices of lesse power and influence in this affair Behold how craftily he goeth about to salve his negative which he may not for fear of a discovery plainly owne and that is by making the appointment of the day for ordaining to depend on his and the Presbyteries joynt agreement wherein if he please to be a dissenter It is certain that his not assenting to this circumstance will be of no lesse consequence for his purpose then if he had reserved unto himself an inhibiting veto upon the substance of the whole businesse Now that this power in what sort soever by him couched and covered is not to be allowed his want of any sufficient warrant for it doth aboundantly evinceâ— And further what the Scripture and Apostolick rule in this affair is these few considerations may in this place satisfie 1. That the power of Ordinantion is certainly annexed to dependent upon the pastoral charge for seing that the cure committed to the Apostles and by them to succeeding Pastors could not be perpetuat without a succession the evident reason of the thing it self with the import of that command The things that thou hast heard of me the same commit thou to faithful men who shall be able to teach others also do plainly perswade the assertion 2. As we find in Scripture the Apostles and others upon occasion by themselves alone ordaining so whereever a concurrence did offer we may observe the Act to be alwayes joyntly done and administrat so we find the twelve joyntly ordaining and laying their hands upon the seven Deacons without any prerogative acclaimed by Peter who yet if falshoods may be compared hath more apparent grounds in Scripture for his Primacy then can be shewed for the Presidency of any Bishop Next we have the fraternity of Prophets and Teachers at Antioch sending forth and imposing hands upou Barnabas and Saul by a like equall conjunction 3. It is said of Paul and Barnabas that they in a plural union Did ordain Elders in every Church And 4. it is manifest that Paul by reason of his concurrence with other Presbyters in the Ordination of Timothie doth attribut the same act indifferently to his own hands and to the hands of the Presbytery Which Scripture-grounds being joyned to the want of any probable reason for this singularity and the manifestly woful and sad consequences of this Episcopal imparity with the present unquestionable design of bearing down the just liberty and authority of the Lord's Ministers in a convenient Subserviency to mens lusts and wickednesse by the stiff and inflexible retaining of this privilege do I am confident make out the eccentrick preheminence acclaimed to be not only in it self unlawfull but by our solemn Oaths to maintain Presbytery and extirpat every thing that shall be found to be contrary to sound Doctrine and the power of godlinesse perpetually abjured Seing therefore that this Article doth certainly imply this corruption as I have above declared that it can have no better acceptance from us then the preceeding needeth no further reasoning As for the other trifling circumstances whereby the principal thing in it is endeavoured to be palliat they do not merite any more speciall inquiry The fift Article is It is not to be â—oubâ—ed but the Lord Commissioner will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procuâ—e such security to the Brethren for declaring their judgment that they may do it without any hazard in counterveening any law and that the Bishop shall humbly and earnestly recommend this to his Grace This Article made up of uncertain assurances ridiculous trusts and the Bishop's conformable undertaking is already by me sufficientâ—y examined in the very entry of this discourse and there told that what the Commissioner did undertake anent the establishment of Presbyteries I did not exactly know but if it was that which is reported viz that they should be set up as preceeding the 1638. I thought it could contribute notâ—ing to the removal of our just exceptions I shall not here offend the Reader by a vain repetition but seing the grounds formerly laid down are very material and yet by the most part little adverted to it will not be amisse that after the full and plain account I have given of these matters I again run over them and 1. That according to the principles of truth Presbyteries are not founded in any humane establishment but in the right and Authority which our Lord hath given unto his Church is our constant perswasion so that though the accessory confirmation and countenance of the powers may be of great use to and no lesse acceptance with the Church yet it is no part of their original right 2. Before the 1638. and even until the Year 1661. Presbyteries were founded and did continue in this Church not by vertue of any Act of â—arliament whereby they were properly authorized but upon the basis of that intrinseck right which I have already mentioned Thus having conveened and settled themselves shortly after the Reformation they continued their possession uninterrupted until the Year 1661. It is true they obtained the confirmation of King and Parliament in the Year 1592. as also in the Year 1612. many corruptions introduced and
that very Covenant which is pretended by so many as the maine if not the only reason of their scrupling And for their sakes it is necessary to adde this For notwithstanding the many irregularities both in the matter and forme of that Covenant and the illegal and violent wayes of pressing and prosecuting of it yet to them who remain under the Conscience of its full force and obligation and in that seem invincibly perswaded it is certainly most pertinent if it be true to declare the consistence of the present Government even with that obligation And as both these assertions I believe upon the exactest if impartial and impassionat inquirie will be found to be in themselves true so they are owned by the generality of the Presbyterians in England as themselves have published their opinion in print under this Title Two Papers of proposals humblie presented to his Majestie by the Reverend Ministers of the Presbyterian perswasion Printed at London Anno 1661. Besides other passages in these Papers to the same purpose Page 11 and 12. are these words And as these are our general ends and motives so we are induced to insist upon the form of a Synodical Government conjunct with a fixed Presidency or Episcopacy for these reasons 1. We have reason to believe that no other termes will be so generally agreed on c. 2. It being agreeable to the Scripture primitive Government is likeliest to be the way of a more universal concord if ever the Churches on Earth arrive to such a blessing However it will be most acceptable to God and well informed Consciences 3. It will promote the practice of Discipline Godliness without disorder and promote order without hindering Discipline and Godliness 4. And it is not to be silenced though in some respect we are loath to menton it that it will save the Nation from the violation of their solemn vow and Covenant without wronging the Church at all or breaking any other Oath c. And a little after they add that the Prelacie disclaimed in that Covenant was the ingrossing oâ— the sole Power of Ordination and Iurisdiction exercising of the whole Discipline absolutly by Bishops themselves and there Delegates Chancellors Surrogates and Officials c. Excluding wholly the Pastors of Particular Churches from all share in it And there is one of prime note amongst them who in a large Treatise of Church-Government doth clearly evince that this was the minde both of the Parliament of England and of the Assemblie of Divines at VVestminster as they themselves did expresly declare it in the admitting of the Covenant That they understand it not to be against all Episcopacy but only against the particular frame as it is worded in the Article it selfe For our principal model in England and the way of managing of it whatsoever is amisse and it can be no wrong to make that supposition concerning any Church on Earth or whatsoever they apprehend to be amisse though it may be upon mistake the Brethren that are dissatisfied had possiblely better acquitted their dutie by free admonitions and significations of their own sense in all things then by leaving of their station which is the one thing that hath made the breach I fear very hard to cure and in humane appearance near to incureable But there is much charity due to them as following the dictat of their own Conscience And they owe and I hope pay the same back again to these that do the same in another way whatsoever may be the readiest happiest way of reuniting those that are mutually so minded the Lord reveal it to them in due time This one word I shall add That this difference should arise to so great a hight may seem somewhat strange to aâ—y man that calmely considers that there is in this Church no change at all neither in the Doctrine nor worship no nor in the substance of the Discipline it selfe But when it falls on matters easily inflamable how little a spark how great a fire will it kindle Because every on hath not the Book I have transcribed here Mr Baxter's own words Baxt. of Church Government 3. P. C. 1. P. 276. An Episcopacy desireable for the Refâ—rmation and Peace of the Churches A fixt President durante vitâ P. 297. P. 330. But some will say VVe are ingaged against all Prelacie by Covenant and therefore cannot yeeld to so much as you do without perjurie Ans. That this is utterly untrue I thus demonstrate 1. VVhen that Covenant was presented to the Assemblie with the bare name of Prelacy joyned to Poperie many grave and reverend Divines desired that the word Prelacie might be explained because it was not all Episcopacie they were against and thereupon the following concatenation in the Parenthesis was given by way of explication in these words That is Church Government by Arch Bishops Bishops there Chancellors and Commissaries Deans and Chapters Arch Deans and all the other Ecclesiastical Officers depending on that Hyerarchie By which it appears that it was only the English Hierarchie or frame that vvas covenanted against and that which vvas then existent that vvas taken dovvn 2. VVhen the House of Lords took the Covenant Mr Thomas Coleman that gave it them did so explain it and professe that it vvas not their intent to Covenant against all Episcopacy and upon this explication it vvas taken and certainly the Parliament vvas most capable of giving the due sense of it because it vvas they that did impose it 3. And it could not be all Episcopacy that vvas excluded because a Parochial Episcopacy vvas at the same time used and approved commonly here in England 4. And in Scotland they had used the help of visiters for the Reformation of their Churches committing the care of a Countrey or Circuit to some one man vvhich vvas as high a sort of Episcopacy at least as any I am pleading for Besides that they had Moderators in all their Synods vvhich vvere temporarie Bishops 5. Also the chief Divines oâ— the late Assemblie at Westminster that recommended that Covenant to the Nations have professed there ovvn judgements for such a moderat Episcopacy as I am here defending and therefore never intended the exclusion of this by Covenant After he adds As vve have Prelacie to bevvar of so vve have the contrarie extream to avoid and the Churches peace if it may be to procure And as we must not take down the Ministry least it prepare men for Episcopacie so neither must we be against any profitable exercise of the Ministrie or desireable order amongst them for fear of introducing Prelacy Thus far Baxter's own words There is another that hath write a Treatisâ— on purpose that zealous strict enough touching the obligation of the League and Covenant under the name of Theophilus Timorcus And yet therein it is expresly asserted that however at first it might appear that the Parliament had renounced all Episcopacy yet upon exacter inquirie is
there is good reason to believe that it were not only Lawfull for these that now governe in this Church but if prejudice hindered not might prove expedient and useful for the good of the Church it self that they did use in some instances a little more authoritie nor they do and yet might still be very far off from proud and tyrannical domination never applying their power to obstruct what is good but to advance it and not at all against the truth but alwayes for it and while they do so the Atheisme and profanness that abounds cannot reasonablie be imputed to the nature of the Government as too commonly it is by some but rather to the schisme that is made by withdrawing and dividing from it For there is not a greater enemie in the World to the power of Religion then the wranglings and bitter contentions that are caused about the external formes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen pathetically begins one of his orations for peace I confess I have sometime wondered to see some wise and good men after all that can be said to them make so great reckoning of certain Metaphysical exceptions against fome little words formalities of difference in the Government and set so little a value upon so great a thing as is the peace of the Church Oh when shall the loud and harsh noises of our debates be turned to the sweeter sound of united prayers for this blessed peace that we might cry with one heart and voice to the God of peace who alone can give it Pacem te poscimus omnes and if we be real supplicants for it we would bewar of being the disappointers of our own desires and of obstructing the blessing we pray for and therefore would mainly study a temper receptive of it and that is great meekness and charitie and certainly whatsoever partie or opinion we follow in this matter the badge by which we must be known to be followers of Iesus Christ is this that we love one another and that law unquestionably is of divine right and therefore would not be broken by bitter passion and revilings and rooted hatreds one against another for things about which the right is in dispute betwixt us and however that be are we Christians Then doubtless the things wherein we agree are incomparablely greater then these wherein we disagree and therefore in all reason should he more powerful to unite us then the other to divide us But to restrain my selfe and stop here if we love both our own and the Churches peace there be two things I conceive we should most carefully avoide the bestowing of too great zeal upon small things and too much fidence of opinion upon doubtful things It is a mad thing to rush on hard and boldly in the darke and we all know what kind of person it is of whom Solomon sayes That he rages and is confident The second Letter SIR The question betwixt us is not concerning Bishops governing absolutely by themselves and their delegates but concerning Bishops governing in conjunction with Presbyters in Presbyteries and Synods of which vve affirme That it is neither contrary to the Scriptures nor the example of the primitive Church but must agreeable to both If any think othervvayes let them produce their evidences of Scripture and antiquity If they say it is not enough to make such a forme lavvful that it is not contrary to Scripture but there ought to be an expresse command or rule in Scripture to vvarrand it they vvill sure be so just as to be subject to the same Lavv themselves Let them then produce such an express command or rule for their ovvn model of Kirk-sessions Presbyteries Synods Provincial National and a commission of the Kirk in their several dependences and subordinations for the ordinary and constant govâ—rnmâ—nt and exercise of discipline in the Church and the necesâ—ary changing of the moderators in these meetings excepting only that of the Kiâ—k-session vvherein the Minister is constanly to moderat for vvithout such an express rule as this a Bishop or fixed Prâ—sident may very vvel consist vvith that vvhole from they contend for And it is really and actually so at this present in this Church and they stand so much the rather obliged to bring a clear command for these Iudicatories and their subordinations because they affirme them to be of unquestionable divine right and the very Kingdome of Christ upon earth and the only lavvâ—ul and absolutely necessary Government of the Christian Church vvhâ—reas the asserters of other forms do not usuâ—lly speak so big If they shall say they are not against a fixed Prâ—sident or Bishop or call him vvhat you vvill for to contest about names â—specially in so grave a matter is trivial and childish but that the question is about their povvâ—r then vve beg that it may be so Let that be all the question betvvixt us and then vve hope the controversie vvill be quickly ended for vve trust vve shall be found not at all desireous to usurpe or effect any undue povver but rather to abate of that povver vvhich is reasonable and conforme even to primitive Episcopacie then that a schisme should continue in this Church upon that score But be it supposed that Bisbops do stretch their power somewhat beyond their line let all the World judge whether Ministers are for that ingaged to leave their Station and vvithdravv from those meetings of the Church vvhich themselves approve of for the exercise of Discipline yea and as many of them have done to separate from the publick Worship and vvhole communion of the Church because of some degree of vvrong done them as they think in that point of povver or vvether they had not sufficiently acquitted themselves and discharged there Consciences by free declaring of their opinion concerning that matter modestly desiring the redress of it patiently waiting for it though it be not presently redress'd continuing in the performance of their own duty to their power though others above them or about them do transgress theirs or seem at least to them to do so otherwise if we think our selves obliged for every thing that is or that vve judge faulty in other persons or in the frame of things to relinquish either the communion of it or our station in it vvhat vvill there be but endless svvarmes of separations and divisions in any Church under the Sun But there is one thing in this business of ours that stickes after all the rest The Covenant As to that waving all the irregularities of it though so many and so great that in the judgement of diverse both wise and good men they seem to annul the obligation of it suppose it still to bind all that took it and suppose likewise that the present Episcopacy in this Church is that same that was abjured in that Covenant yet the Article relating thereto obliges each one only to this to endeavour whithin there calling and station
if such an Episcopacy shall be introduced and continued against their will But the truth is if men would have the patience to enquire into it and consider the thing without pâ—ejudice and partialitie this our Episcopacy will be found not to be the same with that abjured in that Covenant For that is the Government of Bishops and Archbishops absolutely by themselves and their Delegates Chancellors Archdeacons Officials c. as it is exprest in the very words of the Article and was on purpose so exprest to difference that frame from other formes of Episcopacyâ— and particularlie from that which is exercised by Bishops jointly with Presbyters in Presbyteries and Synods and that is it which is now used in this Church And that the Presbyterians in England do generally take notice of this difference and to that degree as to account the one model contrary to the Covenant and the other not contrary to it bâ—t very well agreeing with it is a thing that none can deny nor any that uses diligence to enquire can be ignorant of for it is clear in diverse treatises extant in print These things to my best discerning are truths and if they be indeed so I am sure are pertinent truths toward the healing of our sad divisions but if any like to be contentious I wish I could say of this Church we have no such custome But this certainly may be said that there is no custom doth more disedifie the Churches of God and less become the followers of the Prince of peace I shall only add on word which I am sure is undenyable and I think is veâ—y considerable that he that cannot joyne with the present frame of this Chuâ—ch could not have lived in the communion of the Christian Church in â—he time of the first most famous General Assembly of it the Councel of Nice yea to go no higher up â—hoâ—gh safely I might he must as certainly have separated from the whole Catholick Churâ—h in the dayes of the holy Bishop and Martyr Cyprian upon this veâ—y scruple of the Government as Novatus did upon another occasion An APPENDIX In Answer to a Narrative of the Issue of the Treaty anent Accommodation SInce the finishing of these sheets I have seen a narrative of the last passage aâ—d issue of this Treatie for Accommodation which again ingageth me to take my pen. And in this Discourse the Author and 't is like one of the two whom I have already rencountered premising the Articles that we have heard exhibiteth the words and manner of the Brethrens refusal to close therewith and then resumeth the Accommodators their Arguments concluding with a short additional reflecction upon both our Covenants And as for the first part touching the Brethrens refusal and their declining to give in their reasons or to debate the matter without an express command I do neither contradict nor apologize Only of this I am assured that whatever influence the manifold transgressions and mightie sins of the present times the intractableness of adversaries or the hopeless self-conceit of the party with whom they dealt might have had upon their prudence to keep silence yet neither can a cause so righteous and evident be there throw justly prejudged nor will the duty of a testimony for God and his Truth in so cleare on exigent be thereby satisfied The Arguments by the Author resumed are little or nothing different from these that I have already discussed and when I come to re-examine them I shall take them rather as they shall fall in then as they lye But seeing that both the strain of this Paper and certain other grounds of conjecture do probably inâ—inuat that the Accommodators rather then to fail of a designe so advantageous may possibly abate their termes to the most taking condescendence and make all the stress of the controversie to fall upon the lawfulness or unlawfulness of a fixed Praeses it will not be amisse that for the better defeating of this contrivance we resume the Question supposing this President to be both eligible deposible by the very meetings over which he presides and vvaving all oâ—her singularities inquire a little more accuratly into the nature of his office and vvherein its differences from an ambulatory Moderator do precisely consist And first vve may observe in general that although there be nothing more frequent in the mouths of our Opposits then in the pursuance of their present purpose to undervalue the difference inquired into unto the almost nothing of a formalitiâ— depending meerly upon the diversity of the periods of the two Moderators their duration yet in other cases of the like nature wherein they or any persons els do conceive themselves to be concerned what coâ—traâ—ie contendings and reasonings doth a little inteâ—â—st elicit I need not alledge partiâ—ular insâ—ances he who seriouslie considereth how that there is no Court Society or Incorporation so meen whereof the Members upon the alteration of their Priviledge either by usurpation among themselves or by extrinsâ—ck imposing of others from a chair-man freelie elected during pleasure unto a Praeses fixed ad vitam would not complain of a great and material innovation will in the matter of Courts institute by God and not by man and that in order to things of an everlasting consequence be easily satisfied either of the delusion or more hurtful designe of the former pretense so that a man may well conclude that it is because that neither the great Authoâ— nor the principal ends of these meetings are duely regarded that therefoâ—e the Ordinances themselves are accordingly slighted 2. I observe that the Origen and warrant of a Moderator in Church-meetings is not from any particular positive Scripture-precept or rule given anentâ—â— but being a thing by clear evidence necessary for the concerne of order and the right expeding of affaires its immediâ—t rise comes to be referred to the common providence of reason and is only reductivè and in sâ— far of divine institution as the Courts whereunto the office belongeth are founded upon that Authoritie and do require this moderation as an expedieâ—â— needful to the right management of your business which ground being in it self manifest and such as may be examplified in many other instancesâ— and also fortified by apostolick practice doth abundantly make out my assertion and yet confirme the institution with a sufficient impress of Gods appointment Only it may be remembered that whereever this rational necessity taketh place in divine ordinances as its exigence is the precise measure and warrant of any thing thereby introduced so if this limiâ— be once â—lighted and transgressed we not only tacitly impeach the holy and wise couâ—sel of God in ordering his own matters but in effect cast open a door to all that the weakness and wantonness of human invention and caâ—nal reason shall please therein to devise and how displeaâ—ing this is in Gods sight and of what dangerous consequence no serious christian needeth to be advertised 3.
offends us is that admitting the thing were really performed by way of a solemn blessing in the manner represeâ—ted yet seeing this presidency being repugnant to our Lords command is not an holy but an unhallowed employment any form of benediction that can be thereto used is not only deâ—â—itute of any promise but a profanation of the holiness of God which he jealously loveth We do not therefore condemn this conservation as if vve judged that a grave and solemn admission to a high and holy employment were apt to unhallow it no this alledgeance doth too groslie and caloumniouslie beg the question But seeing it is certain that the Author will as soon prove gain to be godliness as he will rationally perswade that this high employment is holy it is evident that his grave and solemn admission is as little apt to hallow it or to be a proper instrument of making it better as the consecration of the high places was of old when they were commanded to be destroyed in it self allovvable or unto the Lord acceptable The next thing we meet with is That the degree or power of Bishops beyond other Presbyters is certainly not to be so fitly measured by any other rule as by the receaved practice of the primitive Church and canons of the most ancient Councels Very right why should not their origen and warrant and the measure and rule of their power go together But seeing we have found this primitive practice to be dislonant from and contrarie to the truth and simplicitie of the Gospel the first and chief rule the Author must pardon us in this matter to disown both his rule and measures and to hold us to this only unerring canon yet seeing he hath been pleased in his deep ingenuity to acquaint us with that wherein we account our selves but little concerned it will not be amiss that for our warning we take particular notice of the discoverie He adds then That by the forementioned practice and canons it will undoubtedly be found that they had not only some such particular power as what I know not but exortem eminenâ—em potestatem as Hierom speaks A man might hitherto have thought that if not all yet the main thing acclaimed by the Author to his Episcopus Praeses was a power of constant Moderation in Church meetings But here lest as I apprehend he should frustrat his solemn conseâ—ration or rather the special ordination which he hath just now asserted he deals a great deal more plainly and tels us not only in general of such a measure of power as may be gathered from primitive practice and ancient canons which certainlie may be as large as the most favourable conjecture from any probable pretence of either of these within the first three or four centuries of the declination of the primeve puritie pleaseth to form it but that by these same rules beside a certain particular povver vvhich he doth not specifie they should have potestatem exortem eminentem and this no doubt in a congruous enough construction of the frequent hyperbolies used by the fathers on this subject may arise as high as either ambition or interest shall please to to scrue it This being then the ambiguous and laxe comprehension of the Author's measures vvhat hath been the sinceritie of this Treatie or vvhat might have been the issue of an assenting close to it I suppose it may be obvious to everie mans reason For my ovvn part as I look upon this superior Episcopacie from the very fiâ—st degâ—ee of its ascending to have been in all the steps of its progress the continual decline oâ— pure châ—istianitie and advance of the Antichristian papacie and as I am convinced from clear Scripture light and undeniable experieâ—ce that all the pretâ—nces made â—or it and its power and priviledges either from the practices graces vertues or sufferings of those Centuries wherein it had its first rise and grouth are only the involutions of that strange misterie whereby it most secretly and subtillie proceeded to its most prodigious maâ—ifestation in the revelation of the Man of sin so I am perswaded in the same evidence that the accommodating of faithful men with it under whatsomever pretext whithin this land shall quicklie either prove the readvancing of its pride domination and wickedness or els the greater establishment of the supremacie to the as inâ—allible prejudice and ruine of the power and puritie of Religion the Devils grand designe in all these unwarranted contrivances But the Author addes for a salvo to these just feares that the foregoing passage may suggest that if the Spirit of our meek and lowly master did more possess the minds both of Bishops and Presbyters there would certainly be little or no dispute but the sweet contest of striving who should yeeld most and give most honor the one to the other Thus we find him alwayes a high pretender to Gospel rules when they seem to make for his advantage If he once attain to the possession of what either his phansie or interest do recommend to him then according to the strain of the former letters how full is he of the high elogies of peace of earnest longings after it how hateful odious is contention hatred nay it is the main antichristian character and in the same manner now that he is for Episcopacie its eminencie how sweetly would he seem to commend the spirit of our meek lowly Master But seeing it is without all controversy that if this spirit were indeed prevalent not only our disputs contests about thir matters would cease but the very subject oâ— them being at best a vain invention pretending to order vvould be totally removed my hearty vvish and desire is that the Author would rather endeavour to vvitness his sinceritie by a through and absolute conformitie then by such partial applications The 9 and last consideration which the Author offers is anent the great and known moderation of all the late Reformers the present reformed Churches and of the presbyterian brethâ—en in England concerning the episcopacy now in question But having before answered this abundantly I am not so much swayed with such alledgeances as here to make repetitions Only he sayes It is wonderful that we should affect so exorbitant an hight of Zeal and fervor in this point so far beyond what can be found in any of these we have named or any other society or party of men in the whole Christian world either of our own former times 'T is answered the zeal of God is so rare a thing in this evill and hipocritical generation and it and the worlds wonder do so often trist that I am only sorry that we have not provocked the Author and all men to more of it and that our reproch for Christ and consequently the matter of our rejoicing should amount to no more in midst of such backslidings and perverâ—ness then to the just and slender charge of a singular affâ—cted fâ—rvor