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
its Assemblies and all other Acts whatsomever giving any church-Church-power Iurisdiction or Government to its Office-bearers or Meetings other then that which acknowledgeth a dependance upon and subordination unto the Soveraigne Power of the King as Supreme and which is to be regulated and authorized in the exercise thereof by the Bishops and Archbishops who are to be accountable to his Majesty for ther administration And moreover by the same Act the Act 1592. whereby Presbyterian Government was anciently confirmed and which by vertew of the above mentioned Act Rescissory did now in so far by the Act 1612. stand rescinded in respect that it doth also limite the Kings prerogative to be without prejudice or derogation to the priviledge that God hath given to the Spiritual Office-bearers in the Kirk concerning heads of Religion Heresie Excommunication Collation or Deprivation of Ministers or any such like Censure specially grounded in the Word of God This Act I say 1592. is now for this reason totally annulled in all the heads articles and clauses thereof from which Act of Restitution although the nature of our present Church-constitution may be very obviously gathered yet there are two other also to the same purpose of which I cannot but take notice The one is that concerning a National Synod wherein his Majesty by vertew of his Supremacy doth more absolutely appoint and determine upon the manner and members thereof then if it were a meer civill Court unquestionably dependent upon his Royal Authority reserving to himselfe aswell the proposal as the final approbation of all matters to be therein treated The other is the late Act 1669. asserting the Supremacie whereby the Supreme Authority over all persons in all causes Ecclesiastick is so fully declared to appertaine to the King and that by vertew thereof he may dispose upon the Government and Persons Ecclesiastick and enact concerning the Churches meetings and matters therein to be proposed as he shall think fit that a more absolute power in any thing can hardly be devised in his favours These Acts lying so well together I could not but lay them forth to a joint consideration And from them I suppose it will be very evident that the work of the last revolution was not only an invasion made upon the Churches Government by the setting up of Bishops and their usurpation over Presbyteries and Synods as hapened in their former introduction preceeding the year 1612 But that the alteration made is plainly fundamental and that by his Majesties assuming all church-Church-power to himself as the proper right and prerogative of the Crown without so much as pretending with the Pope a Commission from Iesus Christ for this effect and conveying the same by these communications alone which he is pleased to dispense and to such persons and meetings as he thinketh good to appoint and maketh to himself accountable there is not so much as that Genus of Ecclesiastick Government recognosced by Presbytery as only fountained in and derived from our Lord as Head of the Church let be its specification from our Classical form at present to be found in being in this Church But it may be said that I seem to make a difference betwixt the former and the latter erection of Episcopal Government in this Church and yet when Bishops were brought in in the year 1606. the Kings prerogative was by the then Parliament first enacted and by the next Act their restitution is thereon also founded and in like manner by the Act 1612. Presbyteries and Synods are turned to exercises of the Brethren and Diocesian visitations and the power of ordination deposition and excommunication is given to the Bishop and to compleat all by the same Act the Act 1592. was also rescinded So that it appeares that betwixt the former practices and the late establishment there is no great disparitie 'T is answered the apparent resemblance of the things objected is nevertheless accompanied by such reall and materiall differences that it doth only the more notablie evince the strangeness of the methods and nature of the present establishment beyond all that the same designes in former times could suggest King Iames was indeed bent for Prelacie as all do acknowledge but by seeking thereby to qualifie and oversway the Government of the Church in effect to subvert all Government given by our Lord unto his Church is an absurditie which his better understanding did prudently forbear and nothing save either the mysterie of this growing iniquity or the precipitancie of our times could have produced Now that this is the true state of the difference betwixt our and the former times the particulars following will easiely evince And first it is true the Parliament 1606. doth by their first Act declare the Kings prerogative but only upon the narrative of the accession of the Crowns of England and Ireland and in general over all estates persons and causes without the least derogation to the explication made in favours of the Church by the Parl. 1592. Whereas in our dayes this Supremacy hath been asserted declared and exercised in order to Ecclesiastick Persons meetings and matters not only far beyond any thing pretended to in civils but above all that ever was arrogate either by Pope or temporal Potentate Next by the second Act of the fore-mentioned Parliament 1606. the Estate of Bishops is indeed restored and that upon the ground of the Kings prerogative but to what To ecclesiastick power presidencie jurisdiction c. Fye Not at all but only to their former honours dignities prerogatives priviledges livings lands teinds rents c. And chiefly and especially against the Act of annexation 1587. These though unjustly bestowed were yet proper subjects for a King and Parliament as for other things purely ecclesiastick they rightly judged them to be without their line Whereas by the late Act. 1662. the King with consent of the Estates restores the Bishops both to the same things and also to the exercise of their Episcopal function presidency power of ordination and others above rehearsed declaring himselfe to be the proper and supreme Head whence all Church-pover doth flow and to whom the Bishops ought to be accountable An attempt so impertinent to secular Powers and subversive of the very subject matter of Ecclesiastick government that the former times not from any greater tenderness in these things but meerly from a clearer knowledge of their inconsistencie did not once dream of and therefore in the third place King Iames who knew well eneugh that neither did his prerogative extend to the proper power and jurisdiction of the Church nor could this be thereupon founded and that for him to assume the disposal and dispensing thereof was in effect to destroy it although by vertew of his Supremacy he restored the Bishops to their honours temporalities and possessions yet as to the power Ecclesiastick by them acclaimed he applyed himself to compass the same only by the suffrage determination of Church-assemblies and accordingly we see
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
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
therefore once for all review and summe up the manifold and manifest evils of this device not more conceited and boasted of by its contrivers the Servants of men then deservedly rejected by all the true Ministers of our Lord Iesus Christ Notwithstanding of all the specious pretexts and fair smoothings that have been adhibite for triming up this Accommodation to an alluring and taking condescendence yet I am perswaded that who ever seriously ponders what hath been said upon it will be quickly convinced that the difficulties following do still remain as invincible impediments to all conscientious men First That a conjunction with and in the present Church meetings is a certain acknowledgment of and participation with the present Ecclesiastick-government which in effect is not truly such but a meer politick constitution wholly dependent upon and resolving in the Supremacy wherein no faithful Minister can take part Seconâ—ly That this conjunction doth evidently infer a consent and submission to this Supremacy as arrant an usurpation upon the Kingdom of Iesus Christ in and over his Church as ever did dare the King of â—ings and Lord of Lords in any age Thirdly That though this consent could not be objected yet such is the present elevation of this all-swaying Prerogative not intended to be depressed that all other concâ—ssions though in themselves satisfying would thereby be deprived of any consistent assurance and rendered wholly elusory And really when I reflect upon these particulars I cannot forbear to ask with what conscience can Ministers rather partake in Church-meetings framed by and under the power of the Supremacy then if the Bishops were therein still to domineer after the rate of the highest Prelacy Or what delusion can be more ridiculous then that men excepting against meetings because of the Bishops usurpation therein should upon the vacating and reassuming of this power by the King as Supreme be thereby entised unto a compliance But Fourthly as these meetings are founded upon and absolutely subjected unto the Supremacy so the often cited Proclamation and Act of Resâ—itution tell us that they are authorized and ordered by the Archbishop and Bishop and consequently do in such manner derive their Authority from them that the Members do only act therein as the Bishops their Delegates or rather as the subdelegates of his Majesties Delegates a strange accumulation of absurdities which I am certain this constitution standing cannot be salved by any overture whatsomever Fifthly The meetings whereunto we are invited do consist of â—uch members for their perjurious intrusion and canonical servitude to say nothing of their more extrinseck delinquencies of profanity insufficiency and irreligion as may not only warrant a non-conjunction but a positive separation And certainly if the lower degree of these crimes in the time of the former Biâ—hops did even under that different constitution offend some of the Lords faithful servants to an abhorrent with drawing how much more should their brimful measures in our dayes with the duty of a testimony which our Covenant and mens unparalleled backslidings do now require justify our detestation It is true G. B. tells us that under this there may be a fear in us that we shall not carry things as we would which he thinks is very little suitable to the patience we pâ—ead for But really so long as our will is moved and directed by the Rules and in order to the ends which our Lord hath appointed to these Courts I see not how this fear can be condemned as either ambitious or disagreeable to our principles Sixtly Notwithstanding of any thing conceded by the Articles and over and above all that hath been said against an Epâ—scopus Praeses even in the most moderate acceptation the â—iâ—hop as offered to be reduced is repugnant both to Scripture purer antiquity and our solemn Oaths and Ingagements inconsistent with he principles of Presbytery and in effect very little lowed from any of these powers and hights which he acclaimes in asmuch as he is still at the King's nomination and not subject to either the censure or control of the meetings over which he doth preside 2. He retaineth all his vain and absurd temporalities 3. As constant Moderator the power of proposing and the method of handling and voting any matter controverted with the care and direction of the execution of any sentence pronounced pertaineth to him solely 4. For any thing as yet declared the Bishop must have at least a more eminent power and suffrage in the matter of Ordination and Excommunication and in this point not only the Articles are most suspitioâ—sly reserved and obscure but if we take notice of the Accomodators their other discourses and writings we have little reason to doubt that the power of both is to abide with him as it was established by the Act 1612. and observed before 1638. So that in my opinion all the ease offered by the Accomodation may be very quickly calculat and in a word amounts to this only that where now these meetings do by a precarious tolerance consult and determine in lesser matters and in things more weighty do rather prepare and ripen to the Bishop's decision who also ordaines and censures with very little ceremony by this Treatie and its Articles over and above the wretched salvo of a pactioned and contrariant protestation this tolerance is to be changed into a more assured liberty as to the Bishop but every whit as dependent upon the King as Supreme And the acts of ordination and excommunication are to be passed and performed more publickly and with greater solemnity Which observation I must confesse is to me so obvious that it hath been alwayes attended with no lesse perswasion that if the Bishop did not judge our consciences as peevish and fickle as he asteemeth the matters in difference frivolous and empty trifles he would not have this risced his own reputation in all the business and stir he hath made about such a nothing of condescendence Of which I am the more confirmed that though the papers which I have discusâ—ed were by the Bishop acknowledged to have been written some years ago and do all along conclude a conformity to the present establishment yet the Bishop very justly though imprudently supposing the case to be still the same hath made much use of them of late without the least alteration to ingage us unto the terms of his new agreement Seventhly This Accommodation utterly disowns cuts off the Ruling Elder an officer not only clearly warranted from Scripture and the nature of the Churches constitution and singularly commended by his usefulness but in some respect countenanced even by the mixtures we see in his Masters ecclesiastick commission Eightly The Terms offered being proposed with this expresse condition Episcopacy being alwayes preserved and in effect so fully retaining the substance of all the corruptions and grievances of that model and frame by us very solemnly and often abjured both by the National and the Solemn League and
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
the Act Parliament 1612. giving unto Bishops their church-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
with these which at first by warrand of Power by him given to his Church did set up in his Name and were not depraved from his institution by the Bishops their usurpation and the subsequent corruptions is not doubted But these being lately discharged and discontinued I am sure not intended to be again set down either according to the first warrant and rule or as they were purged after the 1638. but plainly by vertew of the Supremacie and in resemblance to that conjunction of Prelacie and Presbyterie that was by Law established before the 1638. and consequently both upon a wrong founda tion and in their most corrupt condition I can not so much asâ— apprehend what ease to scrupling consciences can be herein designed I have indeed heard it sometimes alledged for the reason of our present withdrawing and in that diâ—â—ering from the practice of our Predecessours under the last Bishops that the then Presbyteries and Synods did meet by warrant of Law which now they want But this reason is in its termes so extrinsick to that which a true Minister of Iesus Christ ought mainly to regard and in truth so groundless the Act 1592. confirming the proper right of these meetings being by the Act 1612. though not totally yet in so far as it was derogatorie to the Articles therein set down rescinded and made void that I cannot but judge both scruple solution offered impertinent If therefore there be true dealing intended and any real respect to conscience in this matter it is evident that it is neither by the re-authorizing of abrogat and abjured corruptions nor yet by any new devised frame by vertew of and depending upon the Supremacie that we can be cleared But the only proposal to any good purpose that can be made in this behalfe should be of Synods and Presbyteries founded upon our Lords warrand and his Churches priviledge and consequently to restore them either as they were first allowed by the Act 1592. or which is all one in the condition wherein they were dissolved in the Year 1661. with an abolition of all inconsistent Acts and practices But it may be said if we be reponed to the same Estate wherein our Predecessours were how can we prove disconforme in our practice 'T is answered the dissolution and discontinuance of true Presbyteries with this new erection first appointed to be authorized by the Archbishops and Bishops and then setled upon the foot of the Supremacie do so evidently difference the cases according to what is already more fully declared that this objection is of no moment And if it be urged that as a restitution repones against a discontinuance so if Presbyteries and Synods be really set up it is but a peevish nicety to stick upon the formalitie how the same is done the returne is easie viz. that it is not questioned but a full and fair restitution doth indeed repone and therefore if it would please his Majestie to restore the Church to its meetings and Priviledges which it enjoyed in the Year 1661â— the pretense of the Supremacieâ— for accomplishing the thingâ— if not really made the foundation of the Churches power contrary to the very nature and being of the right restored would prove no long demurre But as for the restitution offered seeing it is not adjusted to our distresse but expresly referreth to a juncture which was in it self very corrupt and needed reformation and whereunto if bottomed upon the Supremacy and not continuing on the old foundation the faithful men of these dayes had doubtless never joyned it is but ane emptie conceit no wayes reaching the question in hand From which ground it is also evident that as we have good reason to declare that we might have continued in these judicatories had they not been once raised and setled again upon a new basis and that though a Bishop had come and obtruded himself upon us we might have sit still after a free protest given against his usurpation so G. Bâ— endeavour in a letter supposed to be from him perswading to this Accommodation to represent this as a methaphysical nicety of no more value then the emptie difference of sitting still though a Bishop come in and of sitting down again when a Bishop is alreadie there and yet acknowledging in the same passage the case to be different if the Court constitution of the Iudicatorie be not the same doth manifestly bewray the Doctors grosse inadvertencie that the more to be regrated that he is not affrayed to obtest us as before God to answere for our sticking at such a punctilio when yet he himself in a short but untrue supposition of the samness of the former and present Episcopal courts insinuateth a very obvious reason rendering the difference very material and important To be plain therefore seeing the Supremacy as at present established hath clearly everted and swallowed up all true Ecclesiastick-government and the Presbyteries and Synods now bearing that name are only its unwarrantable Conventicles unless that these prevailing floods of this prerogative be abated and the true establishments of the government of the Lords house discovered I do not see where the disire of any to be innocent can rest or how the Lords faithful servants can be satisfied and comply with this part of the overture I might here adde that seeing there may be in some cases just reason for withdrawing aswel because of the quality of the members as the nature of the constitution the rectification of the latter can as little in our case as in any be respected as a full ground of satisfaction but the defectivenesse of thir Articles will more properly afterward come to be considered And therefore I shall novv go to the First to see vvhat is thereby further offered and here vve find it proposed That if the dissenting brethren will come to Presbyteries and Synods they shall not only not be obliged to renounce their own private opinion anent Church-government and swear and subscrive any thing thereto but shall have libertie at there entrie to the said meeting to declare enter it in what form they please If I were enclined to use sharpness I might on just ground say that this Article certainly to be understood of entering to sit act not only to protest testifie doth contain no better Salvo for our exceptions then what if admitted will equally allow the same accesse to the Pope's Conclave or any other the most unwarrantable and corrupt meeting upon earth is as evident as that a Iesuitick reservation of opinion and declaration without any effect or a protestation contrarie to fact is thereby judged a sufficient exoneration But to come to the purpose closely I affirme that the Synods and Presbiteries here invited to are not truely such but meerly nominal and pretended being in effect Courts authorized by Bishops and subordinat to his Majestie in matters purely Ecclesiastick over and about which he himself hath no such power And
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
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
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
was evident to the Author that that very scruple was made by some members in Parliament and resolved with the consent of their Brethren in Scotland that the Covenant was only intended against Prelacie as then it was in being in England leaving a latitude for Episcopacy c. It would be noted that when that Covenant was framed there was no Episcopacie at all in being in Scotland but in England only so that the extirpation of that frame only could then be meant and intended Likewise it would be considered that though there is in Scotland at present the name of Dean and Chapter and Commissaries yet that none of tâ—ose at all do exerce any part of the Discipline under that name neither any other as Chancellor or Surrogat c. by delegation from Bishops with a total exclusion of the community of Presbyters from all power and share in it which is the great point of difference betwixt that model and this with us and imports so much as to the main of Discipline I do not deny that the generalitie of the People yea even of Ministers in Scotland when they took the Covenant might likewise understand that Article as against all Episcopacy whatsoever even the most moderat especially if it should be restored under the expresse name of Bishops and Archbishops never considering how different the nature and model and way oâ— exercising it may be though under the same names and that the due regulating of the thing is much more to be regarded then either the retaining or altering of the name But though they did not then consider any such thing yet certainly it concernes them now to consider it when it is represented to them that not only the words of the Oath it selfe do very genuinly consist with such a qualified distinctive sense but that the very Composers or Impoâ—ers of it or a considerable part of them did so understand and intend it And unless they make it appear that the Episcopacy novv in question vvith us in Scotland is either contrarie to the vvord or to that mitigated sense of their ovvn Oath it vvould seem more suitable to Christian charitie moderation rather to yeeld to it as tolerable at least then to continue so inflexibly fast to their first mistakes and excessive zeal as for love of it to divide from their Church and break the bond of peace It may likevvise be granted that some learned men in England vvho refused to take the Covenant did possiblie except against that Article of it as signifying the total renounciation and abolition of all Episcopacie And seeing that vvas the real event and consequent of it aud they having many other strong and vveightie reasons for refusing it it is no vvonder that they vvere little curious to enquire vvhat past amongst the contrivers of it and vvhat distinction or different senses either the vvords of that Article might admit or those contrivers might intend by them And the truth is that besides many other evils the iniquitie and unhappiness of such Oaths and Covenants lies much in this that being commonly framed by persons that even amongst themselves are not â—ully of one minde but have there different opinions and interests to serve and it vvas so even in this they are commonly patched up of so many several Articles clauses those too oâ— so versatile ambiguous termes that they prove most vvretched snares thickets of briars thornes to the Consciences of those that are ingaged in them matter of endless contentions disputs amongst them about the true sense and intendment the tye obligements of those doubtful clauses especially in some such alterations revolutions of affaires as alvvayes may often do even vvithin fevv Years follovv after them for the models and productions of such devices are not usually long Liv'd And vvhatsoever may be said for their excuse in whole or in part who in yeeldance to the power that press'd it and the general opinion of this Church at that time did take that Covenant in the most moderate least schismatical sense that the termes can admit yet I know not what can be said to clear them of a very great sin that not only framed such an engine but violently imposed it upon all rankes of men not Ministers other publick persons only but the whole bodie community of the People thereby ingaging such droves of poor ignorant persons to they know not what to speak freely to such a hodge podge of various concernments Religious and Civil as Church-Discipline and Government the Priviledges of Parliament and Liberties of Subjects condigne punishment of Malignants things hard enough for the wisest and learnedest to draw the just lines of and to give plain definitions and decisions of them therefore certainly as far off from the reach of poor countrey Peoples understanding as from the true interest of their souls yet to tye them by a Religious and sacred Oath either to know all these or to contend for them blindfold without knowing them can there be instanced a greater oppression and tyrannie over Consciences then this Certainly they that now governe in this Church cannot be charged with any thing near or like unto it for whatsoever they require of intrants to the Ministrie they require neither subscriptions nor Oaths of Ministers alreadie entered and far less of the whole bodie of the People and it were ingenuously done to take some notice of any point of moderation or whatsoever els is really commendable even in those we account our greatest enemies not to take any part in the World for the absolute Standard and unfailing rule of truth and righteousness in all things But oh who would not long for the shadowes of the evening and to be at rest from all these poor childish triffling contests POST-SCRIPT WHatsoever was the occasion of copying out the passages cited in this Paper of adding these few thoughts that then occurred touching that subject I would have neither of them understode as intended any way to reflect upon or judge other Churches where this Government is otherwise exercised but what is here said is only argumentum ad hominem Particularly adapted to the Persons and notions and scruples we have to do withal in this Church And though this is de figned to come to very few hands yet I wish that what is here represented were by some better way brought to the notice of such as know least of it and need it mostâ— that if it be posfible their extream fervor might be somewhat allayed by this consideration that this very form of Government which is so hateful to them is by the Presbyterians of the Neighbour Kingdome accounted a thing not only tolerable but desireable And I might add that upon due enquiry the reformed Churches abroad will be found in a great part much of the same opinion Yea I am not affrayed to say yet further that I think
for the preservation of that which we mostly intended In return whereunto I need not say that every inconsideration is not an just exception to make void an Oath the Authors own inconsideration in this very allegeance is too manifest to reduce us to that strait He saith in effect That the present Episcopacy is not inconsistent with Presbyterian Government And is it not a lamentable thing that thir Churches and Nations should have been so long in so fatal a distraction meerly for want of such a happie discoverie nay that the very vexed Bishops should not for their own peace have been so wise as still to bear with and maintain a thing nothing repugnant to their pretensions But to be a little more serious I say true Presbyterian-government doth not admit amongst the Lords Ministers of any stated imparity either in power prerogative or presidency one or all of which is the very form of the controverâ—ed Episcopacie therefore they are what all men hitherto constantly deemed them to be utterly inconsistent But the Author sayes That Episcopacy by preserving union is perfective of Presbyterie And I grant that any lawful mean preserving Union is indeed perfective of this as of all other Government But seeing that Episcopacie is not only not at all a mean subservient to Presbyterie or its Union what ever it may be to Government or its Union in general but is also in it self unwarrantable and unlawful and in effect as to Union never found to be otherwise more conducible then Presbyterie but either by the destroying or tyrannous suppressing of truth and the love thereof by which the right side of all contentions are maintained I can scarce refrain from censuring the Authors fore going observe as pitifully groundless It is true our Presbyterie did not retain union as it was desired but what then If our corruptions and sins do either frustrat the efficacy or avert the blessing of the best of meanes is therefore the mean it self to be condemned Or if where the Lord hath left no choise a mean shall be devised by man more promising in appearance as to that wherein the mean ordained hath not through our fault been so succesful and withall if this invention shall be inâ—allibly attended with far mâ—re pernicious consequences ought we either in conscience or prudence to shufle out the former to make place for the later Certainlie as these things do exactly quadrat to the case of our accidental differences here objected so the changing of the Lords ordinance for a humane device upon such a pretence is liker to Ieroboam's policie who for the establishment and quiet of his Kingdome set up his Calves in liew of the Lords Sanctuarie then that paritie and straightness of heavenlie wisdome which the Lord requires I might here adde that the want of the Lords blessing and the parties their greater power and for the most part insolent pride being duely cousidered the Oligarchik model of the Author's Episcopoacie seemes to be far more obnoxious to the objected divisions then the lowly and equall Presbyterie that our Lord hath institute And that de facto there is nothing in that state whereunto we can referre their prevention except unto the over-awe either oâ— the papal Tirannie or of a more absurd Supremacie which we see every where to be the ultimat progress of these vain delusions But having formerly met with almost the same alledgeancee I proceed The Authour ads And again they would consider that if the substance be salved in the present model their obligation is abundantly preserved 'T is Ans. Seeing the thing to be principally attended both in the interpretation and observation of an Oath is that which was chiefly intended in the â—raming and taking of it and which is indeed the substance of the Oath although of its subject abstractly considered it may be only a circumstance the â—istinction as here applied appeares to be more captious then pertinent Novv that the thing chieflie intended in that article to preserve the Discipline and Government of the Church of Scotland as then in being was to preserve Presbyterie from the reinvasion of all these corruptious from which it had been before so latelie vindicat and reformed and that of these corruptious the controverted presidencie or constant Moderatorship was one and that the very first is so certain and notour that I cannot but marvel at the Authors so perverse disputings in the contrarie But he sayes If no chip nor circumstance of the then Presbyterian government might be altered even to the better then is the next part of the Article anent uniformity according to the word of God and the example of the best reformed Churches illusorie and a perfect cheat in as much as though the same rule should in order to uniformity call for an alteration yet there could be no receeding from the then frame of the Church of Scotland Thus the Author according to his accustomed deceit when he would perswade to an alteration notwithstanding that he and his associats do manifestly intend and prosecut it with all the might and craft that they can adhibit yet for to delude us to a compliance sâ—icketh not by insinuating the things in controversie to be but chips and circumstances flatly to contradict and condemne the violence of their own practices But seeing that I have alreadie proven from cleare Scripture undeniable reason that this constant presidency in steed of being a chip or circumstance is in effect repugnant to that paritie which our Lorth hath commanded and wherein true Presbyterie is essentially founded and therefore was by us ejected and the discipline and Government sworn to be preserved in the Covenant established in its place 't is evident that all here excepted by the Author is but a meer cavillation In answer whereunto it may well be affirmed that it â—aires vvith the Covenant as with the Truth it self no such redargution of all calumnies objected as by its own evidence The article questioned binds in the first place to the preservation of the reformed Religion in the Church of Scotland in Doctrine VVorship Discipline and Government against the common enemy wherein it is certain that as the truth in all the heads discovered by divine light and after much wrastling recovered from mens corruptions was directly and plainly ingaged unto so such extrinseck and lesser circumstances as are in their own nature variable and only determinable by a prudence regulat by the General Scripture-rules of order and edification and vvere not at that time either questioned or reformed are not in this obliton of our Oath oâ—hervvise comprehended or thereby rendred unalterable In the next place the Article obliâ—ges to the endeavour of reformation in the Kingdomes of England and Ireland in the same points according to the word of God and the example of the best reformed Churches Which qualification adjected alâ—hough through the deceitfulness of men it hath given the principal occasion both to perversions and calumnies