backsliding and overtâ—rning of our dayesâ— their godly sorrow would work in them a carefulnesse a clearing of themselves an inâ—ignation a fear a vehement desire a zeal yea and a revenge above all the detestation that our Author and his followers do commonly calumniat as fury amongst us And Cyprian in place of his particular above cited Conâ—titutâ— c. opposed to the then aspiring Prelaâ—y would become a Presbyterian of the strictest form and therefore though I do not owne these accusations of schism total breach of communion with the Church wherein the Authour is pleased to state and phrase the difference of present practice from that of the ancient Church But on the contrary I have often and plainly declared that the sin attending the compliance urged is the plain cause and measure of our withdrawing Yet that our abstaining from the present Church-meetings so widely differing from these of the ancient Church and invironed with circumstances no lesse variant doth not give ground to so much as that seeming opposition in practice which the Author objects But on the contrary is the very same which all the faithful therein would have chosen upon the like exigence I am confident all true and serious observers will very readily acknowledge and consequently that this the Authors one and last word notwithstanding of the enforcing epithets of undeniable and very considerable wherewith he seconds it is neverthelesse nothing singular from all the rest premised Having thus largely digressed in the review of these Papers and therein discussed most of the arguments used for this Accommodation it remains that I follow forth the second Article where I left And though for the better reaching of the outmost of our Adversaries pretensions I have supposed Prelacy to be thereby reduced to a simple Presidency and in this sense argued against it yet since it is certain that the nomination and election of the Episcopus Praeses who when present is to preside and when absent doth at best only permit a precarious suffection is not to be committed to the Presbyteries suffrage but absolutely reserved to his Majesty and next that the general of all Church-affaires and what may be meant by management whether the decision only when proposed to the Assembly or both the proposing and deciding do seem to require a further explication I think the Article is further liable to these exceptions I shall not here repeat what I have said against the unwarrantablenesse and inevitable prejudice of the abridgement of tâ—e Churches just liberty in the choise of its Moderators in its several Assemblies and his Majesties usurpation in this point the thing which I at present note as defective and which was also much desiderat is a clear explanation whether the power and liberty of proposing be aswel offered in this Article to the free vote of the meetings as the power of deciding seems thereby to be conceded or whether according to the scheme of our National Synod as now setled by Authority of Parliament the power of proposing is not still to be the privilege of the constant moderatorâ— or rather his Majesties prerogative to be exercised by the meer intervention of the fixed Praeses as his instrument I shall not criticize nor ask how the proposal came to be set down in these terms That all Church-affaires shall he managed in Presbyteries Synods by their free vote rather then thus that they shall be managed by Presbyteries Synods their free vote Onely this I may affirme that the second member of my doubt is no lesse probable consonant to the tenor and prescript of the Act mentioned then evidently elusory of all the other liberties proposed But wherefore do I hesitat in these smaller mattersâ— The thing here principally to be observed is that as by the present establishment annexing Church power and jurisdiction to the Kings Crown and Prerogative and thereby subverting all true Church-government and making the pretended Presbyteries and Synods only the â—ing and the Prelats their pitiful Conventicles the first Article inviting to Presbyteries Synods is rendered vain and void all its cautions impertinent So the Supremacy now more then ever prevalentâ— is with this second article and all the offer of liberty therein held out plainly inconsistent for proof whereof I only desire that the two may be impartially compared The Article sayes that all Church-affaires shall be managed in Presbyteries or Synods by their free vote And the Act of Supremacy statutes that his Magesty may enact concerning all meetings and matters Ecclesiastick what in his Royal misdome he shall think fit How then can these two consist or in what manner can they be reconciled If these Meetings and the power of the Supremacy were both of the same kinde and did stand in the same line I know the subordination of Synods and Presbyteries to General Assemblies might easily explain the difficulty but seing a subordination of this â—ort betwixt these Courts and this high prerogative would in effect distroy their true being and essence and on the other hand to imagine that by this Accommodation there is any derogation of the Supremacy intended so much as to be connived at were foolish and presumtuous It is clear that the Supremacy and the liberty here pretended cannot rationally be composed if therefore the Accommodators would deal uprightly in this affair let them first shew us where these Presbyteries and Synods are to which they would have us to come and next cause us to understand the truâ—h and reality of the just liberty they seem to offer and then boast of their condescendencies But while they suppose things for uncontroverted grounds which are warrantably and plainly by us denied and then would ingage us by a form of specious concessions wanting al real foundation they only discover their own palpable weaknesse or more unpardonnable disingenuity The third Article bears If any difference fall out in the diocesian Synods betwixt any of the members thereof it shall be lawful to appeal to a Provincial or their Committy That this Provincial is founded upon and overswayed by the Supremacy and therâ—by manifestly disprovable as neither a true Ecclesiastick-Court nor enjoying any competent measure of power liberty is abundantly confirmed by the arguments above adduced against the preceeding articles The singularites that here occurre are that the constitution of a Provincial Assemâ—ly being a Court not in use amongst us should have been expresly declared 2. That if we may guesse at this by Vshers reduction and according to the present establishment it must consist of members viz. the Bishops and Deans or constant Moderators of the province both more unwarranâ—able as to their office and corrupt in their practices then the ordinary constituents of inferior meetings 3. That this provincial is to have a Committie which being yet very unlawfully established for a perpetual Court can only conduce to the greater strengthening of the Archbishop's primacy and the oversway of
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
for the former part of the assertion the Acts other things by me premised do abundantly clear it As for the latter that the King hath no such power in and over the Church it being uncontroverted in the Presbyterian perswasion and the Supremacy made the ground of the abovementioned Act of Restitution being to them a greater cause of offence then any of these difficulties in this matter of conjunction with Presbyteries Synods intended by the Accommodation it was the part of the Accommodators either by conviction or condescendence to have removed it However I may not digresse only I am assured if these three things be considered which I am readie to demonstrat against whatsoever Opponent 1. That this Ecclesiastick power is the sole prerogative of Iesus Christ whereof the administration was committed by our Lord to his Church when no Magistrat was a Member thereof and that upon the Magistrats becoming Christian there is no ground adduceable whereupon it could accrease to him 2. That all the power of the Magistrat is under God from the People and in such things over and about which the original power was to them competent to which this Church-power can in no sort be reckoned 3. That all the extraordinarie interpositions of good Kings and Emperours in matters of Religion did no wayes flow from any inherent right or prerogative they had conversant in these matters but were the pure product of necessitie sustained by the righteousness of the work deficiency of the more proper means These things I say being duely considered I am very confident that all the pretensions of the Supremacy will very quickly evanish and therefore it inevitably followes that seeing the Kings Supremacy is a high usurpation against our Lord Master all Courts depending thereon and acknowledging the same partaking therein what ever opinion a man do reserve or whatever declaration be made anent it must also be rejected But here there ariseth a great noise and clamor what are the present Presbyteries and Synods no Presbyteries and Synods then are the present Ministers no Presbyters But their is no such haste neither have these things any further connexion then that the present Ministers are not Presbyters in so far as the same denotes a power of ruling committed by Iesus Christ which truly I think in ingenuitie they can not deny specially seing that although they hold themselves to be Ministers by mission from Christ yet they do nevertheless acknowledge their power of Ecclesiastick Government and Iurisdiction to be from the King on whom they grant that the Ministerie as to other things doth not in such a manner depend Whereupon it evidently followeth that if the power of government do as well and in the same manner flow from Iesus Christ as the power of order as the Schools speak doth and that thereby true Presbyteries and Synods do only subsist then these meetings which recognosce his Majesty as Supreme for and in the exercise of the power which they acclaime can no more be truly such then he who by vertew of his Soveraign's mission would pretend himself to be a Minister But what need of more words if the present conform Ministers and there meetings have disclained Iesus Christ for their immediat Head in matrer of Government and owne no power thereof but what acknowledgeth a dependence upon and subordination to his Majesty as Supreme wherewith nevertheless he himself is not at all vested and if on the other hand we do disallow all Church-Government and medlings and meetings thereof which do not hold their commission and warrant from Christ alone as the Head of the Body what concurrence can we make in on and the same Assembly Or by what salvo may my sitting and acting be justified in a meeting in the power whereof I hold it unlawful to partake For my part since in the matter of Ecclesiastick Government they do not hold the true Head but have betaken themselves to another to whom they do referr are accountable for all their power if we who in Conscience do both detest this usurpation and disclaime all share in any power save what our Lord hath committed unto us desire to be excused from these Assemblies I think until they first convince us of our mistake in these things they cannot rationally blame us for Separation And therefore what ever may be the effect of an entrie qualified either by declaration or protestation in order to the freeing of the partie from an apparent constructive accession to certain accidental corruptions that may be in a meeting to which he is otherwise obliged to joine yet sure I am in this case where the very constitution it self is so unwarrantable and corrupt that non can actively partake therein without sin this remedie here offered is altogether insignificant The next thing that here occurres is that although this reservation of opinion and declaration permitted could be a salvo as to the evills of the constitution yet without doubt there is a consideration to be had in such conjunctions of the persons also with whom it is to be made There may be an Assembly nay a Presbyterie or Synod of evill doers which we are bound to hate and even the Assembly of the wicked who inclosed him and pearced his hands and his feet wanted not a specious name yea it was the house of his friends sure no man will think that a simple protestation may warrant constant presence in these cases but rather encline with Ieremiah to leave and to draw from an assembly of treacherous men What for assemblies the present Church-meetings are I can be no more tender then it is superflous to utter only this I will say that if it be once granted that such may be the condition of a meeting by reason of the quality of its members that no declaration can warrant any fellowship therein I am certain that the subsumption viz. that such are the Courts to which we are invited may be to the satisfaction of all unbyassed men upon these sufficient grounds of notorious perjury intrusion profanitie and insufficiencie unquestionably made out But I proceed to the next Article bearing That all Church-affaires shall be managed in Presbyteries and Synods by the free vote of Presbyters or the Major part of them This is indeed the main principal condescendence and it is to this place that aswel for the satisfaction of such Brethren as possibly will not so easily at first admit of the foregoing reasons as for a full answere to all that can be said for this Accommodation I have reserved to discourse upon it at more length and on all fair and probable Suppositions In supplement therefore of this Article and to take it in the most advantageous sense that the Proposers can desire I adde that consistently therewith it seems the Bishop is to be reduced to a constant Moderator whence in prosecution of my declared purpose waving any further exceptions against the nullity of
the Act Parliament 1612. giving unto Bishops their Church-power and jurisdiction not to be founded in nor flow from the Supremacy but to proceed simply by way of ratification of an Act of a General assembly made two years preceeding and by the same Act. 1612. The Act 1592. establishing aswel the Protestant Religion as Presbiterian government and also limiting the prerogative as I have said is only rescinded in so far as the same is derogatorie to the Articles then concluded whereas the King with consent of Parliament by the Act 1662. laying down the Supremacy for the basis and ascrybing to himself the origen of Ecclesiastick power restores the Bishops in the same manner as if they were his own Commissioners and Delegates And to the effect the Supremacy may transcend all the Act 1592. is totally rescinded without so much as a reserve for the Protestant Religion as is above declared Fourthly in former times whatever were the errors and wrongs either of Church or State or both in the bringing in of Bishops yet this is very certain and important that the Church-assemblies at first conveened by warrand of the Churches intrinsick power and after confirmed by the Parliament 1592. were not upon the change discontinued but honest men did therein maintain both their right and possession except in so far as the same were invaded and they hindered by the Bishops their prevalencie whereas of late not only were the former Presbytries and Synods raised dissolved but the new meetings now conveened in their place were appointed to sit down as they sould be authorized ordered by the Bishops and Archbishops who thereafter are by Act of Parliament restored and impowered by the King as supreme over Persons and Causes Ecclesiastick and declared Arbiter by right of his Crown in these matters So that it is evident that they both are called in his name and do sit and act by vertew of a power acknowledging a subordination unto and dependence upon his Soveraignity by reason whereof they are also to him made accountable I grant that for better concealing the mysterie of this Supremacie Prelacie the present meetings were set up for the most part in the same bounds much under the same forme and name with the old presbyteries and synods But seeing their precarious dependence on Bishops with the Bishops their proper absolute subordination to the King as Supreme over the Church is undeniable from the above cited Act. 1662. that therefore the present Church-government as it is freqently called in the late Acts of Parliament so de facto is his Majesties government and not that of our Lord Iesus who hath not invested him therewith either by deputation or surrender is evident above exception Neither are these things so only in the law and appointment as is by some alledged no the frequent examples of Bishops their deposing and suspending in Synods after having asked meerly pro forma the advice of a few next to them without the vote of the whole their renversing the deeds of Presbyteries controlling whole Synods by themselves alone with his Majesties granting of the High Commission impowering Seculars to appoint Ministers to be censured by deposition and suspension as well as Ecclesiasticks to punish by fining consining imprisoning his removing and placing Bishops at his pleasure and his late granting a Commission of oversight or episcopacie for the Diocesse of Glasgow to him who mostly scrupled at a Patent of the Bishoprick because of its temporalitie These examples I say do clearly bring up our practice the full length of all enacted Having thus explained the condition of our present Ecclesiastick constitution in its authority principles and practices wholly different from any model that ever was seen in this Church I think were it not for the clearness of method I might leave the description of the present Prebyteries and Synods to the Readers own ingenuous collection but tò render my discourse the more easie I say that the Presbiteries and Synods which are now so termed amongst us are meetings for Church-matters conveened by his Majesties call acting by his authority in a precarious dependence upon the Bishops and absolute subordination to the Supremacie and this definition is so manefestly the result of what is premised and composed as it were of the Act of restitution and supremacy and proclamation so often mentioned that none can deny it Neither is it the present question whether we may simply joyne in these meetings or not For seeing that not only this conjunction would be an acknowledgement of the supremacie nothing different from yea rather worse then the sitting in the High Commission and an active submission to and owning of Prelacie in its highest usurpation But even the Articles of Accommodation by offering a mitigation do evidently suppose it to be inconsistent with Presbyterian principles It is clear that a simple unqualified Union with and in these meetings is not the case of the present debate The point therefore that comes next to be examined is whether or not the Articles do indeed contain such condescensions and conditions as may fully releive us of our just exceptions Which leads me to take notice of the Fifth Article as I said before in the first place as that which appears to be most direct to this purpose And the contents of it are 'T is not to be doubted that my L Commissioner his Grace will make good what he offered aneâ—â— the establishment of Presbyteries and Synods and we trust his Grace will procure such security to these brethren for declaring their judgement that they may do it without any hazard in contraveening any Lawâ— and that the Bishops shall humbly and earnestly commend this to his Grace These are the termes of the Article and for all that I have yet heard I am not so doubtful of the Comissioner's performance as I am still uncertain of what was offered The Brethren who conferred in the Abbey told us that Presbyteries were offered to be set up as before the Year 1638. and that the Bishop should passe from his Negative voice and so forth But what may be the import of the first part of this offer or how far it may conduce to the clearing of our Consciences I confess I am still in the dark That which the dissenting Brethren do and every true Minister of Iesus Christ ought to seek after is a Court meeting in the Name and acting by the authority and rules of our Lord and Master Any other Court called by the King and acting by an authority derived from the Supremacie If in matters properly Ecclesiastick is but a complexed usurpation against Christ whose the Government is both in the Constituent and actors If in Civils then it is wholly without the Ministers Sphaere and not to be medled in by them Now that before the 1638. the Presbyteries and Synods then sitting were for the most part our Lords Courts in so far as they were by Succession the same
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
the present Presbyteries and Synods I clearly state the Question thus Whether a constant Moderator or fixed Proeslos for terme of life in Church-meetings be a thing in it self lawful And how far it is by us admissible And what complyance we may have â—or it And because there are some papers gone abroad from the Bishop of Glasgow as is supposed upon this subject and that the current of the speeches at Pasely wereof the same strain I conceive for rendering of the debate more certain it will not be amisse that I bring them to a particular and exact review And in the beginning of these Papers we find it asserted That Episcopal Government managed in conjunction with Presbyters in Presbyteries and Synods is not contrary either to the rule of Scripture or the example of the primitive Church but agreeable to both That this position doth hold forth no more then the lawfulness of an Episcopus Praeses that upon negative grounds giving the asserter the easier part of defence is obvious to the first observation To have affirmed an obligation to this model though the Author's choise had not been convenient the thing which hath been it is that which shall be and an agreeablenesse to Scripture and antiquitie is for the time a very colourable pretension and all that the Author dare adventure to affirme But that as much may be said for a Presbyterian paritie exclusive of this presidencie I think our adversaries themselves will not deny And it is very evident that it is the thing they have no inclination to redargue Which advantage lying equally and fairly on our side and being confirmed by possession strengthned by an Oath and to the present conviction of all mostly arising from the contrary effects of Episcopacie sealed with the seal of good Gospel fruits one of the great evidences produced by Paul for his Apostelship how much it doth impugne the late change and justifie the aversion and non-compliance of all good men therewith all rational men may discerne But seeing our cause is not as theirs leaning only to negative probalities and the power wherewith it is supported to deal clearly in this matter though we do not pretend to a positive expresse and particular Scripture-precept as well against the presidencie as for the parity pleaded yet that we have an equivalent divine warrant more pregnant then what in other particulars is acknowledged for such even by our Opposites The following heads do plainly evince And first That Iesus Christ King in Zion sitting and ruling upon His Throne to whom all Power is given and who is the Head of the Body when He ascended on high sent forth His Apostles to gather feed and rule His Church promising to be with them to the end of the World and thereby hath appointed a Government in His house suitable to these holy ends for which it is designed is not more evidently founded upon the Scripture-grounds insinuat then firme in its connexion and inference 2. As the Apostles and their Successors were the only perpetual Pastors ordained by our Lord for as for the mission of the Seventy what ever allusions after Ages according to their then model did draw from it without all peradventure accòrding to is own tenour it did expire before our Lords suffering so they were by him constitute in an exact paritie as Brethren and because of this equality and the nature of their Ministrie our Lord forbids among them all distinction of authoritative Superioritie the very name of Rabbi and Master then abused and all ambition affectation of these or any other elating dignities and titles but they are only commanded to outstripe and exceed on another in that diligence and humilitie recommended to them in that common service whereunto they were destined 3. According to this command given so they conversed and behaved in the Church of God without the least vestige of imparity either in power or presidencie Nay on the contrary with a manifest equality except it be in some notes of apparent preheminence in these by men esteemed inferior expresly as it seems recorded to counter-ballance the vanity of ambition of after Ages who in favour of others might imagine a Superiority And such are the principal resort made to Iames his moderating rather then Peters in the meeting at Ierusalem Pauls resistance to Peter and the right hand of fellowship given to him by Iames Cephas and Iohn and the like 4. The pastors appointed by the Appostles being their successors both in their ordinarie power and blessing whatever might be the inequalitie betwixt them and the Appostles either from the immediacy and extent of the Apostles their mission their infallible assistance and greater eminency of gifts or by reason that the Apostles were the Lords chosen witnesses and authors of conversion to most of them whom they ordained yet as to the perpetual and ordinary power given to and transmitted by them in the Church it is evident from Scripture that in that they neither claimed nor exercised either superiority or presidencie over other Ministers Hence it is that as they call and account them their brethren partners fellow-labourers and themselves fellow-elders with them so we finde that what in on place Paul ascribes to the laying on of his own hands in another he attributes to the laying on of the hands of the Presbyterie And the same Paul who was not a whit behind the very chiefest Appostles receiving a solemn mission from a Presbyterie not consisting of Fellow-apostles but of other Prophets and Teachers Gifts there fore were indeed diverse and unequal and imploiments also were various in the dayes of the Apostles according to the then exigence of a growing spreading Church but that either among the Apostles themselves or them and the Pastors by them ordained or among the Pastors themselves there was the least imparity in respect of that ordinarie and standing power continued in the Church as the passages mentioned do plainly confirme the negative so there can no instance be adduced from Scripture in the contrary We know Timothie Titus the Angels of the Churches are much talked of as the first superior Bishops and to this it is as easily reponed 1. That there is nothing enjoyned or recommended in Pauls Epistles to Timothie which is not proper for every Pastor unlesse what is evidently referable to his office of an Evangelist there expressed 2. The command given to Titus to ordain Elders was by way of expresse commission and not in the least exclusive of the concurrence of other Elders where they might be found in the place 3 That it is in these very Epistles more then any where els in Scripture that both the names of Bishops and Elders are promiscuously used and the thing and office thereby signified held forth to be the same And lastly that the known use elegancie of the singular number for the plural with the figurative speech and tenor of the seven Epistles in the Revelation do no
more allow the Angels representing the Pastors then the Stars signifying the same thing nay or the Candlesticks the Churches to be taken for single persons But for further clearing of all these and like objections I referr the Reader to the many Authors by whom these things are more fully handled These grounds then being all undoubtedlâ— Scriptural with what confidence can it be demanded where doth the Scripture hold out a paritie among Ministers Or how can it be affirmed that the Episcopus Praeses contended for specially with his necessary presence in Ordination as we will afterwards hear is not contrary but agreeable to the word of God By all which it appears that as our Presbyterian paritie is plainly warranted both by general Gospel-rules and very expresse instances contained in Scripture So the apparent lawfulness of any other form of mans devising can be no justification thereof But it is objected If this ground be rejected how will we maintain or where will we finde an expresse command or rule for our own model of Kirk-sessions Presbyteries Syonds Provincial and National with a Commission of the Kirk in their several dependencies and subordinations and the changing of the moderator in these meetings excepting that only of the Kirk-sessions wherein the Minister doth constantly moderat for without this expresse Kule a Bishop or fixed President may very well consist with that frame which we contenâ— for And it is really and actually so at this present in this Church In answering this objection I must begin with its latter part which is so directly contradicted by the present constitution both in its legal establishment and known exercise as I have already proven that I marvel how it could escape any person of ordinary understanding As for the main thing objected having from the Scripture asserted the warrant of our parity its difficulty is easily satisfied for seeing that by Divine institution the Church is erected into one Society and officers in an equal parity for its oversight and Government thereto appointed And seeing that in every concession the things natural and proper to what is conceded must be understood to be therein imported the libertie and power of common counsel together with the subordination of the parts to the whole do thence necessarily result The premisses of which argument being so consistently composed of Scripture and reason thereon dependent I need not here enlarge in any explication Sure I am he who duely perpendeth these uncontrovertible Scripture-truths That the Church is gathered into one body that the Apostles together the Pastors and Elders together are incharged with its oversight and rule that the Spirit of the Prophets is subject unto the Prophets and that where two or three are gathered together in the Lords Name there he is in the midst of them It is impossible he should remain doubtful of the Divine warrant and authority of our meetings Conforme to which truths and principles we not only finde in the Acts of the Apostles the Church governed by common counsel but the same Meetings and Councels inspired and directed by that humilitie love and harmonie that no more then a chair man for the time no sixed moderator can therein be discerned If these grounds were not both solidly and evidently conclusive of all necessarie for me to prove I might easily without either worming or straining as our moderatists phrase it adduce and make out from Scripture precedents more exactly correspondent to our formes But seeing the right and Priviledge of common Counsel for Government in order both to the whole and certain of the partsâ— is by Scripture-practiâ—e obviously held forth its extension to all the parts and their â—ubordination to the whole doth so naturally and necessarily â—ollow thaâ— I judge it superfluous to engadge my self further into our adversaries scrupulous quiblings Now as for the Commission of the Kirk whereof Scripture warrant is also required seeing we do not hold it to be an ordinarie Church-judicatorie but do only regard it as a delegation from the preceeding National-assembly elicit by extraordinary exigences and precisely accountable to the next ensuing It s right is so certainly parallel to that of every Committee appointed by any meeting for dispatch that unlesse it were alledged that this power of commissionating is by Scripture inhibite it must of necessity be understood to be founded in the same warrant with the Assemblies from which it doth flow receive its conâ—irmation I contend not but our observance in practice might have had its own failings in this point but seeing the excesse in this matter if any was did probably flow from the mistake of a suppoâ—sed expediencie the evidence of its warrant and right use by such and error in fact cannot at all be impugned But the ministers their being constantly moderators in Kirk-sessions among the Elders joyned with them for Discipline is that wich our adversaries do urge as a great advantage for proving the lawfulness of the fixed Moderator in Presbyteries and Synods and our inconsequence in denying the same In the fond conceit of which argument it hath been and is so frequently by them inculcat that here is a Presbyter having a fixed presidencie among presbyters that I am sure it may â—ustly nauseat or move to laughter any indifferent observer To begin therefore with this childish emphasis taken from the terme Presbyter and the calling of the minister and parochial-elders both of them presbyters such indeed they are but seeing the scripture doth warrant the office of our Ruling Elder also attributeth several other names to Ministers agreeable to the main labour and to these Parochial Elders only that of Presbyters or Elders and yet on the other hand the classical Assemblies principally consisting of Ministers are commonly called Presbyteries If use for distinction hath appropriat to these Parochial-elders the name of Elders rather then that of Presbyters what folly is it to think that a contrary usurpation of names can be of any import or wherefore do not our adversaries if they have such a complaisance for these conceits tell us further what a qstrange thing it is to see a Presbyterie for so a Kirck-session may well be termed consisting only of one Minister and all the rest Laiks as they speak and withal reflect upon these more pungent retorsions nearer Home viz. that in their way a Bishop pretends to a-Superiority or presidencie over many Bishops and a single Presbyter must have the preheminence over his Fellow-presbyters But leaving these fopperies and taking words according to the determination of custome in such cases in answer to what is material in the objection I say 1. That where there are two Ministers in a parish they moderat in the Session by turnes 2 Where the Session doth consist of one Minister both a preaing and a ruling Elder and the other Elders of the Congregation who are but his helpers in discipline his different quality with the double honour allowed to him by the
matters of God study his own way if we neglect this sure and excellent ordinance of a self-denyed and lowly Gospel ministrie with these prescriptions of truth humilitie and loveâ— given to us as the remedies against all disorder schisme and heresie and indulge to our own devices where wil we subsist I need not represent the subtilty and presumption of mens delusions specially for promoting that mysterie of iniquitie that worketh in Ecclesiastick aspirings If our blind probabilities were sufficient to authorize the means of peace and order there is no question carnal reason would again insinuat according to the pretensions that raised the Papacie and the frequent suggestions of our times in behalfe of the Magistrat that the proper and assured way to a firme establishment were to resolve either mans beleife or his obedience into the uncontrollable determinations either of the Pope or of the Princeâ— But as the disposiâ—ions of the Soveraign and only wise God are not to be fathomed let be regulat by our narrow and weak capacities so ought we alwayes to revere these peremtorie and seuere restraints where with he hath bounded the darrings of vain reason not so much as to think in these things above what is written specially in the case in hand when not only manifest disappointments as to the ends pretended but the worst of consequences have by a very visible progresse openly discovered both the folly and prejudice of this presidencie under question For evincing whereof I observe .2 that as it is not unto this fixed presidencie as such but unto the more abounding grace of God under these frequent and grievous persecutions wherewith the Church was then exercised that the singular order unity and charity of the primitive times is to be ascribed So the gradual advance of this Prostasia together with the joint and perpetual declines of true knowledge piety concurring increase of pride contention irreligion superstition are very pregnant evidences of its vanity I need not note that the first times to which this presidencie can lay any claime were the purest its first setting up as most acknowledge was in the second Centurie in a simple Protocathedria to the Senior Presbyter Shortly thereafter it turned to a Prostasia given by election and then stil ascending even under the discountenance and persecution of the Heathenish powers and people it did notwithstanding what by wresting the election in many places from the Presbyters and what by usurping the power of ordinantion and censures advance to a very high degree of Prelacie as is aboundantly confirmed by what may be gathered from the Records of these times and especially by good Cyprian his words to his Presbyters Epist. 6. A primordio Episcopatus mei statui nihil sine consilio vestro privata sententia gerere whereby as it were in opposition to the then corrupt custome of other Bishops he plainly insinuateth his contrary resolution Now what under this progresse of the Prostasia still pretending to be a remedy was the growth of the evils both of contentions schismes and heresies specially in the intervals of the Churches sufferings wherewith these several degrees were manifestly attended needeth not to be enforced by many instances That of Victor as to superstition contention and schisme who for a different observation of Pasch a weighty point forsooth did excommunicat the better halfe of the Christian world may stand for a thousand and as for Heresies their catalogues are almost endlesse But though its rise under so great pressures doth very convincingly argue the strong and subtile Spirit working in its elevation yet it was from the time of Constantin's Empire and the rising of the Sun of prosperitie upon the Church that it did yet more evidently begin to discover itself in its proper collours And from this period indeed it was that more and more exalting and explicating its powers it ceased not until through proud and fervid contentions of the prelats amongst themselves for precedencie more dangerous by far then al the pettie contests that could arise among Presbyters and these still varnished with he pretexts of unity peace and apostolick example but really animat by pride and ambition and accompanied with covetousness luxurie neglect of truth abounding of errors superstition and irreligion it at length arrived at the papacie which by its tyrannous infallibility and implicit faith did in the end indeed bring forth in the destroying of true knowledge and conscience an apparent peace and unity most like to that indifferencie in the matters of religion and surrender and abjection of conscience which the abettors of our supremacie do under the same plausible names and pretenses so much endeavour to introduce This being then the growth progresse and product of this Prostasia its lying pretense of remedying preventing schism in effect nothing els then the sutable revelation of that mysterie which at first did more latently begin to work under its lesse discernable appearances what judgment is to be made of it I leave to every mans ingenuity If it be objected that although the ensuing of Prelacie and Papacie and all their evils upon the ancient Episcopacy may give a colour to the premised discourse yet it is easie in such matters to strain observations and these consequences may be only its accidental and not its proper effects 'T is answered not to insist upon the natural and gradual connexion of the things represented more easie to be discerned by impartial reflection then perswaded by superfluous arguing it is very observable First that the great if not the sole reason that from the beginning hath been or can be alledged for the â—ixed presidencie viz. the eare of divisions and prevention of schisme was that which in the righteous judgment of God according to the deceivablenesse of unrighteousness was still made use of for carrying on the Mysterie of iniquitie until that at length it appeared in its own colours and discovered its effects infinitly more pernicious then the evils which it pretended to obviat 2 That in matters Religious the want of Divine institution and consequently of our Lords promise and blessing together with the actual following of bad fruits effects are a sufficient demonstration that the thing questioned is thereof properly productive I need not observe that it is upon this ground that the Popes Primacie and Headship is very justly charged with all Romes Superstitions and abominations If of old I sent them not therefore they shall not profit this People was by the Spirit of the Lord made a sure and firme conclusion shall not then the visible accomplishment I appointed it not and it hath not profited but been attended with many grievous mischiefs prove an evidence equally convincing But it is said admitting that this was indeed the course of its exaltation in these times yet the proposal of it being now made with a manifestly contrary designe and in effect to low and reduce Prelacie the preceeding representation is of
no moment 'T is answered I grant that this reduction is indeed given out to be the design of the alteration offered But seeing it is in the Supremacie more then in the Papacie in itself considered that the strength and complement of all corruption in Ecclesiastick Government and the very end and design of Prelacie itself doth lye and that the present offer of this Presidencie is only a Politique draught â—ending by the engadging of these who justly reclaim to sit act in its Courts to the more compendious and sure establishment of the same Supremacie and rendering of its influences more effectual it is evident that its project may possibly appear a more covert but is in truth raâ—her a more dangerous part of the same mysterie If then this fixed Praeses at first set up in the Church be a thing unwarrantable and anti-scriptural that the Episcopus Praeses offered to us must be much more such cannot be controverted in as much as there are several material differences betwixt the one and the other all aggravating against the present proposal as this short comparison of the two doth abundantly hold out The Episcopus Praeses in ancient times was at least in the beginning chosen by the Presbyterie over which he presided and consequently was by them censurable as also he did only preside over one and that oftentimes a very small Classis the taking of the election from the Presbyters the exempting the then Episcopus Praeses from their controll and the superinduction of Metropolitans and Arch-bishops being all posterior inventions whereas the Praeses poposed to us is to be nominat and appointed by his Majesty and for any thing we know by him only deposable or removable As also the least of them is to be over many Presbyteries or Classes whereof any one is by far too large for a conscientious Gospel oversight and two of them over several Synods not to mention their extrinsick and absurd secularities clearly incompatible both with the nature and work of their office Which differences to be both certain and material it were easie for me to make out But since our rejecting of this Prostasia doth proceed upon far more solid and comprehensive grounds I shall not urge them Only that I may a little recreat my Reader the returne made at Pasely by a worthie Doctor to that disparitie of the present Praeses his being nominat by the King is very observable and after he had meenly declared the manners of old elections and how the People sometime aswel as the Presbyters had an interest therein and having made his answer that the Church did then appoint and choose this Praeses for want of a Christian Magistrat with no better consequence then iâ— one should alledge that for the same reason the Church did then and the Magistrat might now ordain Ministers he proceeded to prove the lawfulnesse of his Majesties appointment and nomination partly from the prerogative of universal Patron competent to him jure coronae and by Act of Parliament and partly because that an inferior Patron by presenting a Minister to the Kirk of his presentation doth thereby make him a Proestos over the parochial Elders Was not this grave and judicious reasoning But seeing the right of patronage is in it self a civil right though indeed a sad incumberance to the Church only respecting the benefice by vertue whereof the Patron conferreth no Ecclesiastick power or any thing pertaining to the office but in that regard referres the person presented intirely to the tyral of the Church which alone admitts him to the function and conveys to him any Ecclesiastick power thereto competent I only wish the Doctor that reflection and sobrietie as may hereafter prevent such flegmatick mistakes The next argument against this fixed presidencie and why we can not consent unto it I take from the Oath of God that is upon us not that I account these Covenants to be the main if not the only ground of Scrupling as the Bishop alledgeth to be by many of us pretended No I am more perswaded that there is nothing sworne to or renounced by us in these ingagements which is not antecedently either duety or sin then to be in love with their Arguments who from the determination that may arise from an oath in things within our power do thence conclude against Episcopacie as in it self a thing indifferent and by our oath only abjured But seing Covenant-breakers do now turne Covenant-interpreters and it is the authors own undertaking to prove that a fixed presidencie is not contrary to this our oath and seing that the same oath doth indeed superadde a special obligation as we shall afterwards hear I shall first shew that this Episcopus preses is by us abjured and then review the authors observations in the contrary And as to the first it is not from the Solemn League and Covenant that we do only or yet principally conclude in this matterâ— no he who remembereth what I said in the beginning concerning our Reformation in the year .1638 and our renewing of the National Covenant with the explication thereto subjoined whereby having found Preâ—byterian government with an equal paritie to be the government appointed by the Lord in his House and that the same was formerly established by Oath in this Land and having then restored it we bind our selves constantly to defend and adhere to the true Religion as then reformed from the novations and corruptions that had been introduced whereof the government of the Church by Bishops and their constant Moderatorship were reputed to be a part and to labour by all lawful means to recover the purity and liberty of the Gospel as it was professed before the forsaid novations he I say who remembereth these things will easily grant that it is upon this Oath that our chief obligation depends and it is to it that we are to referre our ingagements by the League and Covenant whereby we are bound to preserve the reformed Religion in the Church of Scotland in Doctrine Discipline Worship and Government so that the second Article of the League binding to the extirpation of Popery Prelacie c. And whatsoever shall be found contrary to â—ound Doctrine and the power of godlinesse whatever respect it may have to England and Ireland for the future yet as to Scotland it must more forcibly inferre an abjuration of all these things already found to be such whereupon it most evidently followethâ— that Presbyterian government with its exact paritie being then the thing sworn by us to be preserved and Episcopacie in all its degrees abjured as novations contrary to Truth and Godlinesse this fixed Presidencie offered and our consenting thereto is directly contrary to these Oaths and Ingagements But now let us consider what the Papers say unto this point And first we are told That notwithstanding the many irregularities and violent wayes of pressing and prosecuting oâ— it yet to them who remain under the conscience of its
obligation and in that seem invincibly perswadedâ— it is very pertinent if true to declare the consistencie of the present government even with that obligation 'T is answered these insinuations of irregularity and violence being only general without so much as a condescendencie let be any verification I might very justly neglect them but being made by a person who after being eye witnes to the courses which he reproacheth did both take the Covenant himself and administrat it to others and now notwithstanding that all the cavillations and objections of adversaries have been answered without reply hath under his hand renounced it I can not pasâ—e them without â—ome admiration of such inconscionable insolence of which â— do hereby defye the Author to acquit himself by any rational and probable instanceâ— we â—ave indeed heard the proud calumnies of prevailing Adversaries but seing these are certain truths viz. â— That this Landbeing in the beginning lawfully ingaged in the National Covenant did upon the occasion of the ensuing and growing defections and novations very justly both renew and explaine their ingagements and also censure such who by refusing their assent did evidently declare their apostasie 2. That not only the communion of Saints but the very force of that obligement of constant defence and adherence contained in the National did so constrain us to make the League and Covenant as the visibly necesâ—ary mean for that end and without which conjunction the prelatick partie in England which had twice from thence perfidiously attacâ—qued us prevailing there had in all probabilitie overwhelmed us that the refusal of this second Covenant by any who had taken the first could not but be construed a breach thereof and expose them to condigne punishment 3. That the countenance and confirmation of Authority being demanded and unjustly refused to that for preservation and maintenance whereof Government it self was set up can not in reason make the deed so done for want thereof unlawful And 4. That the sufferings of recusants in our former times were either for the merit or number of the delinquents very small and inconsiderable and have been by the renversings and persecutionâ— of these laâ—e times so many degrees exceeded that it is ashame for any person of ingenuity by accusing the past and owning the present to shew such partialitie These I say being certain truths and so fully held out by several writings on our side it is impossible but the same being duely perpended all the vapour of this smoak must instantly evanish But in the next place comes the Authors kindnesse and charitie to relieve such who labour under an apprehended inconsistencie of these their Oaths with this fixed Presidencie in prosecution hereof he sayeth That if men would have the patience to inquire this our Episcopacie will be found not to be the same with that abjured for that is the government of Bishops absolutly by themselves and their Delegates Chancellours Archdeacons c. As it is expressed in the Article was on purpose expressed â—o difference that frame from other forms of Episcopacie particularly from that which is exercised by Bishops joyntly with Presbyters in Presbyteries and Synods which is now used in this Church And here I might again take notice of the grossness of this mistake supposing our present Church-government because forsooth it is not exercised by Chancellours Archdeacons and the rest expressed in the second Article of the Covenant therefore not to be that which was abjured but a distinct from managed by Bishops joyntly with Presbytersâ— whereas it is evident as the Sun-light that our Parliament did not only in preparation to the late change make void the obligation of our Covenants and all the Acts and Authority of former Parliaments whereby Episcopacie had been abrogate But also restore and redintegrat the estate of Bishops to a more full injoyment of Church power and prerogatives then formerly was granted unto them yea unto the sole possession and exercise thereof under his Majesty above all that their Predecessors did ever acclaim As both from the Act of Restitution and the consequent practices of our Bishops I have already plainly evinced that so it is beyond all controversie that the same Episcopacy abjured what ever it was was by our late Parliament again restored But Secondly admiâ—ting that our present frame were in esse such as it is represented or at least by the proposal of Accommodation offered As the mistake or rather wilfull error of this passage doth borrow its colour and preâ—ext from the second Article of the Covenant obliging us to the extirpation of Poperie and Prelacie that is to say c. according to the description there set down so the thing obvious to be observed for clearing thereof is that in order to our case in Scotland it is not the obligation of this second Article to extirpate that we are principally and in the first place to regard but it is the positive ingagement of the first binding as to Scotland to preserve and as to England and Ireland to reforme that is in a manner the key of the whole in as much as by the Church of Scotland and to endeavour the seâ—lement of the Church of England the second Article is manifestly subjoined by way of execution viz. that for attaining the ends of the first we should endeavour the extirpation of all things therein either generally or specially enumerat which two Articles the one to preserve the then constitution of our Church with so great contendings lately reformed from this corruption amongst others of the Bishops their constant Moderatiship and the otheâ— to extirpate every thing found to be contrary to sound doctrine and the Power of Godlinesse as Episcopacy in all its degrees had been by our Church declared to be doth certainly make up an obligation most directly opposite to and inconsistent with this Presidencie re-obtruded Thirdly If thir luk-warm Conciliators were as mindful to pay their vows to the most High as they are bold to devour that which is holy and after vows to make inquiry in place of this impertinent wresting and misapplication of these obligements in the League and Covenant which do more properly concerne the at-that-time-unsetled Estate of England and Ireland then the established condition of the Church of Scotland as we shall immediatly hear they would rather consider their own and our obligations by the National Covenant and how in that day of our distresse and wrestlings from under the yoke of Prelacie we swore unto the Lord to defend that Reformation whereunto we attained and constantly to reject and labour against all these Novations and corruptions from which we were then delivered Under which Head of Novations and Corruptions I am assured that every considerat person will so easily perceive this Presidencie and Moderatorship oâ— Bishops to have been abjured that he will almost as much wonder at the heedlesse expositions of our Adversaries put upon these Covenants as pity the sin of their
perjurious declaring against them It is therefore certain that as since the Reformation we had not in Scotland that species of Prelacie particularly described in the second Article of the Solemn League but the same was therein insert mainly in order to our neighbour Churches so the Episcopal Government at this day restored in Scotland is the same and worse then what we had before and the Presidencie now proposed was one of these very corruptions against which we are bound for ever to preserve this Church at that time therefra reformed But the Author sayes That the Presbyterians in England do generally take notice of this distinction viz. That by the Covenant the Prelacy only therein described and not moderat Episcopacie that is a form of Synodical Government conjunst with a fixed Presidencie is abjured And for proving this assertion he cites the two Papers of proposalls to his Majesty by the Presbyterian Brethen Anno 1661. Master Baxter in his treatise of Church-government and Theophilus Thimorcus in his vindication of the Covenant not to be against all manner of Episcopacy but that Prelacie only therein specified It is answered to measure our main obligation by the Covenant in order to the Church of Scoâ—land by that part of it which was principally intended for the Churches of England and Ireland is so grosse and dull an inadvertencie that I am sure nothing lesse then a judicial delusion could have made a man of the Authors knowledge and sobriety to lapse into it Nay seing that he himself doth note that when that Covenant was framed there was no Episcopacie at all in being in Scotland but in England only Is it not a wonder that thence concluding that the extirpation of that frame only could then be meant intended his logick should so pitifully fail him as not to adde and from that Church alone where it was seated which would have so clearly restricted the subject of that Article that I am certainâ— at on glance he had discovered all his applications of it unto Scotland as its primarie object to be impertinent But where there hath appeared no conscience in keeping why do we expect much sense in interpreting And we all know what kinde of person it is of whom Solomon saith that his eyes are in the ends of the earth To bring him back therefore to the purpose it is the obligation of the Church of Scotland Members thereof in order to its self anent which we do now inquire for clearing thereof it is granted that by the Solemn League the Church of Scotland being then established the preservation of that establishment with the duty of extirpation in so far as is necessary thereunto is only covenanted which though it do sufficiently exclude this fixed Presidencie as contrary to that establishment and also unto sound doctrine the power of godlinesse yet it is by the National Covenant its subjoined explication whereby not only the Episcopal Government which then was amongst us is now restored advanced but the Bishops their constant Moderatorship as a novation and corruption in this Church is plainly abjured By all which it is evident that as the League and Covenant being referred to the National by which the establishment in the former sworne to be preserved was first setled doth maniâ—estly exclude this Episcopus Praeses so the obligement in the League to extirpat the Prelacie therein described only applicable to the Churches where it then was is most improperly made use of for explaining our ingagement in order to our selves in the case controverted Now as to the citations of the English Authors adduced it is certain as to the present question we are not therein much concerned they speak of the obligation of the Covenant in order to England and how that Article of extirpation for that Church principally provided is to be understood the thing that pertaineth to us is to consider how far either by the League and Covenant or any other ingagement lying upon us we are bound against all corruptions to the preservation of the setlement we then enjoyed which are subjects quite distinct and thereby this heap of citations gathered by the Author is by one blast dissipated But lest it may appear hard that we should be bound to such a precise form in Scotland and England in that same Covenant left to such a latitude it is answered not to reflect upon what might have been the secret designs of some unsound men in this matter which we neither were bound nor could distinctly know this one thing is evident that for us in Scotland who could not expect that England groaning to be delivered from Prelacie should instantly upon our grant of assistance embrace Presbytery in all its forms of which they had not full and exact knowledge and no experience and withall seing we did hold Presbyterian government to be according to the word of God and knew the common estimation then made in England of the Câ—urches of Scotland Geneva the Netherlands and France as the best reformed the obligation provided in the Covenant to endeavour Englands reformation according to the word of God and the example of the best reformed Churches with the Article of extirpation subjoined in its full extent was certainly at that time all the assurance we could desire and upon which we did very rationally relyeâ— Neither is the same in the least impugned by that which is alledged out of the Authors cited viz. That many grave men of the Assembly of Divines desired that the word Prelacie might be explained because it was not all Episcopacy they were against and therefore the particular desâ—â—iption was subjoined as also some members of Parliament scrupling the meaning of Prelacy it was resolved with the consent of the Brâ—thren in â—cotland that the Oath was only intended against Prelacy as then in being in England And Mr Coleman administrating it unto the house of Lords diâ— so explaine it Because as it was indeed very consistent that in so far as England had then attained we should â—ave closed with them in a particular Oath for extirpating the evil discovered And yet for a further advance rest upon the more general obligements so surely and safely cautioned until God should give further light so the common acknowledgment of both parties that the then Prelacie was only expresly abjured and not all Episcopacie seeing no species of Episcopacie was on the other hand either by them reserved or by us consented to doth nothing contradict why both the rejecting of all Episcopacie setting up of Presbytery might not still be covenanted unto under the general provisions And therefore seeing it is very agreeable both to Truth and Righteousnesse that a Church convinced of evils but not so enlightned as to the remedies may covenante against the evils in particular and also to endeavour a full reformation according to the word of God and by vertue of this general obligement become bound to make a more exact
all these things or to contend for them blindfold without knowing them wheâ—her this be lawful righteous whether the common People be more knowing in their own Liberties and their representatives Privileges or conforming Ministers in his Majesties sublime prerogatives and extensive Iurisdictions I leave it to every impartial discerner But 3. What strange hodge podge indeed do we find in this ingagement all things spiritual ecclesiastick and temporal confounded in the Supremacie is not enough but the poor Intrant must further abjure all forreign Powers and â—urisdictions swear to defend all his Majesties Authorities and Privileges acknowledge upon Oath that he holds the Church and his possession of it if of the King's presentation under God of his Majestie doing homage unto the King and not unto God for the same if at the presentation of another under God by the King of the Patron thereof And lastly swear obedience to his Ordinarie in all lawful things even his Majesties authority though just now so fully recognosced not excepted Is not this an odde medly to be hudled up in a sacred oath Whereof whether every Article therein be more impertinent for an Intrant Minister of the Gospel or in it self more obscure and indistinct really I can not define But the Author goes on and tells us that It were ingenuously done to take some notice of any point of moderation or any thing else commendable even in our enemies and not to take any partie in the World for the absolute Standart and unfailing rule of truth and righteousnesse in all things And so it were indeed but I freely appeal to all ingenuous men if ever they heard ingenuitie exhorted to by two such disingenuous insinuations As first to recommend the moderation of a partie who after that they themselves had perjuriously broken their Covenant both to God and their Brethren did in such manner instigat the Powers to rigours exclusions and persecutions against all who in conscience did only refuse to owne and countenance their wicked Apostasy as had almost ruined a great part of the Kingdom and did at length wearie the very Actors And next to give out as if we were so implicitly wedded to our partie whereof the least Argument or vestige hath not been made appeare no nor is so much as alledged but but as al men do sufficiently know these restraints of want of power in the Clergieâ— and of better considerations in our Rulers that have produced the apparent quiet which is here pretended for moderation so we hope that by a full manifestation of the truth and righteousnesse of our way we have in such sort commended our selves to every mans conscience in the sigâ—t of God as there to leave this accuser of the brethren convicted and confounded boâ—h â—or his open perjury and craftâ— calumny But the Author as it seems fearing such a replyâ— provided a retrâ—at concluding But oh who would not long for the shadows of the evening and â—o bâ— at rest from all these poor childish trifling contestâ— I shall not say that since he walks so much in darknesse it is little wonder that he longe for shaddes But of this I am very certain that if he had laboured as seriously upon his Masters mâ—ssion to reconcile souls unto God as he seemeth to have travelled upon his Majesties commission â— to patch up a sinful Accommodation his hope of rest had been both more sweet and more assured and in place of the shadows of â—he evening he might have promised to himselfe the lâ—ght inaccessible for his everlasting refreshment But seing these very poor childishâ— trifling contests whereby he would cuningly decry all the just oppositions of the faithful to his evil course are in effect his own devices against the â—ingdome of our Lord Iesus the day wherein every man shall receive his own reward according to his own labour shall make his work manifest when the fire shall try it And I heartily wish that the burning thereof may be all his losse After the body of one of these Letters we have a Postscript that is to say for all the longings for rest we just now heard of another whife As we know who once characâ—ered the Lords Servants when with much travel laâ—ouring in his work and herein the Author complementing wiâ—h an Apology otâ—er Churches joining Rome with England as is most supposible whâ—rein Episcopal-government is otherwiâ—e exercised wishes that â—he Aâ—gument ad hominem as he calls it by him used may be brought to the knowledge of such as know least of it and need it most And one part of his wish I am sure I have served by a very candid representation If the event misgive he must blame himself his design is to allay mens extreme fervor by the consideration that this very form which to us is hateful is to English Presbyterians desireable and that upon inquiry the Reformed Churches abroad will be found â—o be much of the same opinion But seeing I have already demonstrat our present form as established and exercised to be not only meer Prelacy but the very absurd usurpation of tâ—e Supremacy and have also at large excepted against â—he fixed Presidency of late proposed and shewed both what the soundest Presbyterians in England do think and all of them ought to think anent it Why doth our Author by such weak repeâ—itions pretend under the name of exâ—reme fervor to condemn an aveâ—sion which alas is in all to remisse One thing I shall only adde that whatever may be the thoughts of Presbyterians in England â— yet sure I am that their ingagements in order to Scotland are the same with ours and what these do import is already sufficiently declared As for the Reformed Châ—rches I neither decline nor use their testimonies We are fixed on surer foundations yet of this I am most perswaded that as abstracted general questions are but lame and blind discussions of cases of this nature so whereever our case shall be fully and clearly represented we shall report the assent of all the lovers of our Lord Iesus Châ—ist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in incorruptness But we are told that perâ—aps it were not only lawful but expedient that these who now govern in â—his Church should in some insâ—ances use a little moâ—e authoriâ—ie then they do provided they applied their power â—o advance what is good and not at all againsâ— the truâ—h but alwayes for it And that all things being so far out of course the present condition of our Church Bâ— reason of the irreligion and profanitie that are gone forth from its Prophets unto the whole Land Doth require an extraordinary remedy I wish the Author were as sensible of â—he cause as he seems to be of the symptomes of the malady but to think that the present Church-governours in the conviction of all sober observers the main if not the only Authors of this mischief should be intrusted with the cure what more hopelesse or what more
things questioned are to us without doubt and only drawn in debate by the perverse disputings of corrupt men Not that I think that even in matters most certain bitâ—er passion revilings and rooted hatreds or malice are allowable nay this is rather my Authors supposition and his insinuation as if we were indeed guilty of these things is aboundantly obvious But as I am truly perswaded that all â—hese are in every case unworthy either of truth or a Christian temper so I am assured an impartial discerner will find no lesse of vain contempt saucy undervaluiug couched in the Author 's affected smoothness then there doth appear of passion in the most impotent railing and therefore if for the rod of pride found in his mouth I have sometime used a rod for his back I hope both its justice and expedience will cleare me of any injury But he goeth on However are we Christians Then doubtlesse the things wherein we agree are incomparably greater then these wherein we disagree and therefore in all reason should be more powerful to unite us then the other to divide us Thus I have heard that the Bishop of Glasgow in answer to a person expressing his fears of the return of Popery told him what then We shall still be Christians a notable use of Christian charity upon the pretext and possession of the name to give way and countenance to corruptions manifestly tending to the subversion of the thing But as a real agreement in tâ—e greater things of Christianity would certainly prove an infallible mean of reconciliation to most of our differences and where it cannot reach the full cure should neverthelesse still treat and handle with all tendernesse so it is without controversy that on the otherhand even the same reality let be its simulat profession is so far from perswading to aforbearance or compliance in case of sin ingredient in incident contests that it both admitteth dissent and frequently requireth a contrary testimony and necessary withdrawing as more suteable thereto But wherefore should I urge such deceitful generals must we of necessity sinne with all Christians or else divide from them or if we unite with them must we therefore sinne and comply with all their errors and defections And now for a just retortion the Autâ—or I hope by his question doth imply that we are also Christians Nay 't is like he denieth not but some of us are Christs Ministers why then are we so hardly dealt with Why â—jected banished imprisoned and confined â—or disagreeing in things far inferior to tâ—ese wherein we agree yea in his own acceptation but modes and formalities How will he excuse this inconsequence and inequality Or doth he think that â—he vain pretense of Authority abused against usâ— doth preponderat to this his great considâ—ration or that it will be an Apology for his so active concurrence But after the manner of the conference at Pasly he is not for debateâ— when it cometh to a reply and therefore here restraineth himself with this advice that if we love either our own or the Churches Peace we should most carefully avoid two things the bestowing of too great zeal upon small things and too much confidence of opinion upon doubtfull â—hings But if his own practice may have any more credit then his words it is easy according to his acceptation of Peace both to redargue this his advice of falshood and also to exhibite a more true account of his method For as in the small and doubâ—ful things by him acknowledged for such it is most certain that on his side he hath of late shown a greater zeal and confidence then ever he did heretofore in all theâ—e strange revelutions and important occasions of testimony both against error and profanity that have hapened in the space of his Ministry and yet no man doubteth but that he is for his own and the Churches peace so it is evident that his want of zeal â—or God together with his compliance with the uppermost power for the time have been his only advantages But why trifle I with such a person If we love either our own or the Churches true peace let us first love our Lord Iesus Christ for He is our peace His Righteousnesse Ministry and Ordinances for these are the means of it accounting nothing small or doubtful which he hath appointed in order thereunto and wherein the great ends of the glory of God and salvation of souls are visibly concerned Whether the things in controversy be such or not I need not again affirm It is indeed a mad thing to rush on hard and bolâ—ly in the daâ—k and such a pertinent reflection in tâ—e close of the example which the Author hath given us of it attended with so little application is an evidence beyond all other confirmation But he that followeth the Lord shall not walk in darknesse And now the Author for a conclusion of this Paper tells us And we all know what kind of person it is of whom Solomon sayeth that he rageth and is confident And really if I had but the halfe of the Authors confidence I think I could point out the very man 'T is true a weak monastick spirit long habituat to an affected abstraction stoicisme may render a man lesse capable of stronger passions and consequently for a time exempt him from these ruder eruptions of rage but whether he rage or laugh there is no rest and if appearances hold according to the influences which his last promotion seems to have had upon his dormant corruption 't is like we may very shortly have a prelatick experiment of both It is enough for us that the Lord is our light and our strength and none that love his righteous cause shall ever be assamed Now followes the second Paper or Letter almost of the same strain and therefore I shall content my self to review it more succinctly After the Author hath excused his not adducing of a positive divine warrant for his moderat Episcopacy by demanding of us the like for our Church-assemblies and their subordinations which I have already fully answered he bringeth us in objecting that we are not against a fixed President or Bishopâ— or whatever else he be called our question is about their power And to this he answereth intreating The question may he so statedâ— for he trusteth that the Bishops shall not be found desirous to usurp any undue power but ready rather to abaâ—e of that poweâ— which is reasonable and conform even to primitive Episcopacy then that a schisme should therefore be continued in this Church It is answered the Author is mistaken in the very entry in as-much as we do not only question the power but are directly against the preheminence of a fixed Praeses for seing the thing is in it self unwarrantable and hath proven in the Church a meer fomentation of pride and in its tendency been inductive of the highest usurpations as I have shewed and is therefore by us expresly
abjured how can we in conscience again admit of it 2. Not to examine subtilly and strictly the import of the word power seing its fixednesse and its concomitant dignity that in a great part doth advance this moderatorship which otherwise would be only an office unto a superority and thereto adde an influence of power is rather a begging of the question and therefore though in Civils this fixednesse with its many other prerogatives and powers be by reason of the subject matter and expediency of humane affaires very lawful and allowable yet in Ecclesiasticks the very same reason of the different nature of the things with the constitution of a Gospel-Ministry and the contradistinction which our Lord himself hath founded betwixt it and the manner of civil governments do clearly render this fixed presidency an undue gravamâ—n impinging upon the brotherly parity and just liberty of his Ministers And certainly if the necessary privileges of the naked office viz. that of proposing directing the consultationâ— stating the question asking of opinions and votes and the casting vote in case of equality be of such noment in the conduct of affaâ—res that all the liberty of the Assembly and unfixedness and accountablenesse of the Chairman are scarce sufficient to secure them from abuse to enforce them by a fixation contrary to the Lords appointment of a ministerial parity is not more unwarrantable then inconvenient But 3. As these reasons do militat against the controverted Presidency in its greatest simplicity so the Presidency now offered unto us for all the abatements pretended being still that of a Bishop absolutely at this Majesties nomination not accountable to these over whom he presides vested with great temporalitiesâ— and lastlyâ— wholly dependent upon the beck of the Supremacy is without all question a thing most anti-scriptural unreasonable disconform to all pure antiquity Now that thus it isâ— both as to the reality of the thing offeredâ— the censure I have passed upon it I here openly challenge the Author and all his partakers if they dare adventure to contradict me What other construction can therefore be made of the alledged condescendences then that in such a mixture they are only empty foolish pretensions And what other judgment can be given upon the Authors offer to abate of his reasonable power warranted by primitive example then that the obligation of reason and pure antiquity are no lesse false then the offer made is simulat and elusory But seing the Autâ—or for all the warrants pretendedâ— doth at least acknowledge himself not to be thereby astricted but that he can come go in thir matters at his pleasure if he do indeed sincerely hate schisme as he professeth let hâ—m also confesse the violence done both to our consciences and persons in such free arbitrary things nay in his Dialect trifles and repent of his late inconsiderat accession Passing therefore his deluded beliefe of the Bishops their not being desirous to usurp any undue power but rather to abate contrary to their continual practice the Churches experience now for the space of 1200 years upwards and evidently repugnant to the manifest conviction of all the circumstances of our case I go on to his next supposition viz. That though Bishops do stretch their power some what beyond their line yet let all the World judge whether Ministers are for that ingaged to leave their stations and withdraw from these meetings for discipline which themselves approve And to this the answer is obvious that neither the sinful thrusting in of Bishops nor yet their excessive stretchinâ—s are the principal causes of our leaving and withdrawing When in former times K. Iames introâ—uced Prelats into this Church and they from time to time extended their usurpations many of the â—ords faithful servants in these dayes did neitâ—er desert nor withdraw but continuing with much stedfastness did constantly resist and testify against all the corruptions then invading the true Church-government whereof they were possessed But as the Author doth here fallaciously joyn our leaving of our stations Which is false we having been thence violently expelled And our withdrawing from their meetings groundlesly alledged to be by us approven which we hold to be a necessary duty So whoever considereth the manner of the late overturning by summary ejecting of many of us dissolving all our Church Assemblâ—es establishing a new government not in but over the Church by the King and his prelats wherein we never had any place will easily be convincedâ— that we are not more calumniously accused by these who would have their own crime to be our sin of leaving our stations then clearly justifiable for withdrawing from these their Courts which are wholly dependent on the Supremacy and very corrupt Assemblies which we never approved but have expressly abjured It is not therefore as G. B. apprehends it only by reason of the Bishops undue assuming of the Presidency in these meetings nor yet because we are by them restrained in and debarred from the exercise of our power in ordination and excommunication although these be very material grievances that we do abstain from their Courts No but the plain truth is that over and above the foregoing cause we hold the very constitution to be so much altered from that of a true Eccleasiastick Iudicatory called in our Lords Name and acting by his authority unto meetings appointed meerly by the King and recognoscing his Supremacy that we judge our not conveening therein ought not to be so much as termed a privative withdrawing but that it is in effect a negative disowning of them as of Assemblies wherein we never had either part or place which being a ground by himself acknowledged as I â—ave above observed the Doctor 's argument that the Ministâ—y is a complexe power and that as some of us have accepted a liberty to preach administer the Sacraments and exercise discipline congregationally wiâ—hout liberty to meet in Presbyteries and ordain so they may come to â—resbyteâ—ies notwithstanding they should be excluded fâ—om the full exâ—ercise of all their power is by reason of the non-existence of the subject viz. true Presbyteries utterly cut off besides that it also labours of a manifest inconsequence in asmuch as a Minister's doing in the first case all that he is permitted and only forbearing where a vis major doth impede is no just ground to inferre that therefore in the second case he may come to a meetingâ— and there by surceasing the exercise of his function and making himself a câ—pher for strengthning encreasing of the Bishops usurpation in effect tacitely surrender the power that he is bound to maintain vvhich tacite surrender I do really iudge to be more strongly implied aâ—d of a more sinistruous consequence then can be purged by a naked protestation espeâ—ially the same being precontrived capitulat Whereby without doubt the significancy of this remedy mostly commended by the necessityâ— and as it were the surprisal of the
by Proclamation cast out both of our places pulpits and parishes and that our former Church-assemblies being all at once in the same manner suppressed we never had any station in these present meetings pretending to the succession this pitiful quibling as if we had extirpate our selves when we was in effect expulsed iâ— but a poor and weak mint at witâ— altogether insufficient to colour its obvious impertinency As to what doth here ensue for proving that the preâ—ent Episcopal-government is not the same with that which by the Covenant we abjured and concerning the acceptation that it would find in England I am sure I have considered it at that length and discussed it upon such evident and certain grounds as neither the Authors reason nor his prejudice his impartiality nor partiality with all the patience he wished us and impatience which he himself often sheweth will be able satisfyingly to removeâ— Whether then the things mentioned in this place by the Author be indeed truths as he alledgeth or grosse errors and mistakes as I have evinced and his discerning in themâ— though the best he hathâ— sound or on the contrary a palpable delusionâ— I willingly leave it to the Readers ingenuity He saith if they be truths â— he is sure they are pertinent truths towards the healing of our sad divisions â—ut when he shall make as much serious search after the cause as he seemeth to be sensible of the effects then I am sure he shall acknowledge them to be not only untruths but most impertinent However if any list to be contentions he wisheth he could say of this Churchâ— we have no such custome And this wish I confesse is very consequent to both the Authors opinion and design For as we have heard him undervalue the Ordinance and Oath of God though most convincingly sealed amongst us by the Lords Power and presence unto modes and trifles to the effect he may gain to a compliance where he can not prevail by his simulat condescendencies so at present supposing them to be as little material as the length or shortnesse of the excrementitious hair he endeavours to enervat all the just opposition of the faithful with the reproach of strange contention But seing the things that we contend for do really merite that immovable stedfastnesse and constant perseverance so much commended by our Lords command and the example of all his followers we hope the custome of perfidious time-serving which the Prelats have so much practised in this distracted Church shall never be able to counterballance it And therefore as these men have by their vain carnal and violent contentions at best for their formalities butâ— in effect for fulfilling their sinâ—ul lusts and affections not only dis-edifiedâ— but destroyed and subverted the Church of God in this Land and disobeyed and disgraced the Prince of Peace whom they pretend to follow so let us as the fearers of the God of truth and true lovers of our Lord Iesus who is the Truth and also our Peace considering his example so much the more endure contradiction despise shame and reproach fight â—he good fight keep the faith and hold fast our integrity that we may attain unto that Crown of righteousnesse which the Lord the righteous Iudge shall give at that day unto all that love his appearing And now remaineth the Authors one word which he is sure is undeniable and he thinks very considerable and it is that he that cannot joyn with the present frame of this Church And if yow please to bring the matter nearer with the termes of the present Accommodation could not have lived in the Communion of the Christian Church in the time of the first most famous general Assembly of it the Conncil of Nice yea to go no higher though safely I might sayes he he must as certainly have separated from the whole catholick Church in the dayes of the holy Bishop and Martyr Cyprian upon this very scruple of the Government as Novatus did upon another occasion Whence the Author doth draw his assurance and whereon it is that he would have us to bestow our consideration I wish he had been more explicite That in the times to which he referres there was an Episcopacy well advanced in the Church and consequently a corruption contracted in its government and yet by all quietly comported with I do not deny and to this if it should be repliedâ— that there is a hudge disparity betwixt a corruption contracted in lawful government still holding the head and substance by our Lords authority given to His Church the worst that can be supposed of these primitive times and a Government fundamentally corrupt deriving all its power from him to whom it doth not belong and founded in an Antichristian â—upremacy the certain character of the present constitution I am confident the Author would not be able to make any satisfying reâ—urn But the true account of the matter is that in these ancient times this Prostasia having crept in and from small beginings and under very specious pretenses grown up insensibly in the Church and the mystery therein secretly working not having openly disclosed it self it is little wonder that though by the more discerning the evill might be feared yet never the lesse no remedy offering it was not directly opposed whereas in our dayes this latent corruption with its most pernicious tendency and bitterfruits being fully discovered and thereupon by us solemnly ejected and abjured and now onâ—â— re-obtruded under the guilding of some apparent condescendencies the better to suppresse the true Government of Gods house which we are bound to preserve and for establishing the Supâ—emacy the very consummation of this iniquity Certainly these things do import a most manifest difference I shall not here stand to cleare how that an Oath though taken upon a matter antecedently binding doth neverthelesse in such manner superinduce a â—urther obligation as doth not only more strictly bind to vigilance and circumspection but also to a measure of zeal against defection beyond the opposition to that same material transgression formerly required nor need I to put any in minde how that the sacrificing to the Lord in the high places permitted without reproof to Samuel David and Solomon before the building of the Temple did afterward make an exception from the integrity of succeeding Princes Certainly to judge that the continuance of an evill and a relapse into it are of the same nature and that at this time we may have the same compliance with this episcopal Presidency which once it found in the Church under quite different circumstances were grossly to confound times despise warnings trample upon deliverances and violate the Oath of God nay further to contradict even the principles of these times mentioned and that to that hight that I am assured were the same ancient Christians boasted of on liâ—e to see the sad effects that have ensued upon their well-meaning practices and the patrociny which is thence taken for the
contrivance We have heard in the second Article that he is willing that Chnrch-matters be managed in Presbyteries and Synods by the vote of the plurality a fair insinuation that the matter of Ordination shall be in the same manner transacted And in this Article he leaves the trial to the Presbytery consents that if possible the Ordination be at the parish Church where one shall be appointed to preach and lastly is content differences falling in be referred to the Superior Courts all fair generals But wherefore no mention who shall be the actual ordainers whether the Bishop and whole Presbytery or the Bishop alone in behalfe and as Mederator of the Presbytery or the Bishop alone as indeed something greater whether as in a superior order or only in a higher degree is but a School nicety then either a Presbyter or the Presbytery to whose office this part doth properly belong And as to these things though we be left in the dark yet many palpable indications lead us to feel this last to be the thing designed against which if I might now stand to debate I could show this not only to be contrary to Evangelick parity and simplicity and Apostolick practice and destitute even of these pretended testimonies of the next Ages for a fixed prostasia but that it hath been one of the main impostures of the prelatick Spirit first injuriously to usurpe and then mysteriously to involve the matter of Ordination that the Bishops might have the dignity to be its proper dispensators and the mystery of iniquity be the more thereby advanced But the point here most remakable is that apprehending his condescendencies might render him as being obnoxious to the plurality of voices of lesse power and influence in this affair Behold how craftily he goeth about to salve his negative which he may not for fear of a discovery plainly owne and that is by making the appointment of the day for ordaining to depend on his and the Presbyteries joynt agreement wherein if he please to be a dissenter It is certain that his not assenting to this circumstance will be of no lesse consequence for his purpose then if he had reserved unto himself an inhibiting veto upon the substance of the whole businesse Now that this power in what sort soever by him couched and covered is not to be allowed his want of any sufficient warrant for it doth aboundantly evinceâ— And further what the Scripture and Apostolick rule in this affair is these few considerations may in this place satisfie 1. That the power of Ordinantion is certainly annexed to dependent upon the pastoral charge for seing that the cure committed to the Apostles and by them to succeeding Pastors could not be perpetuat without a succession the evident reason of the thing it self with the import of that command The things that thou hast heard of me the same commit thou to faithful men who shall be able to teach others also do plainly perswade the assertion 2. As we find in Scripture the Apostles and others upon occasion by themselves alone ordaining so whereever a concurrence did offer we may observe the Act to be alwayes joyntly done and administrat so we find the twelve joyntly ordaining and laying their hands upon the seven Deacons without any prerogative acclaimed by Peter who yet if falshoods may be compared hath more apparent grounds in Scripture for his Primacy then can be shewed for the Presidency of any Bishop Next we have the fraternity of Prophets and Teachers at Antioch sending forth and imposing hands upou Barnabas and Saul by a like equall conjunction 3. It is said of Paul and Barnabas that they in a plural union Did ordain Elders in every Church And 4. it is manifest that Paul by reason of his concurrence with other Presbyters in the Ordination of Timothie doth attribut the same act indifferently to his own hands and to the hands of the Presbytery Which Scripture-grounds being joyned to the want of any probable reason for this singularity and the manifestly woful and sad consequences of this Episcopal imparity with the present unquestionable design of bearing down the just liberty and authority of the Lord's Ministers in a convenient Subserviency to mens lusts and wickednesse by the stiff and inflexible retaining of this privilege do I am confident make out the eccentrick preheminence acclaimed to be not only in it self unlawfull but by our solemn Oaths to maintain Presbytery and extirpat every thing that shall be found to be contrary to sound Doctrine and the power of godlinesse perpetually abjured Seing therefore that this Article doth certainly imply this corruption as I have above declared that it can have no better acceptance from us then the preceeding needeth no further reasoning As for the other trifling circumstances whereby the principal thing in it is endeavoured to be palliat they do not merite any more speciall inquiry The fift Article is It is not to be â—oubâ—ed but the Lord Commissioner will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procuâ—e such security to the Brethren for declaring their judgment that they may do it without any hazard in counterveening any law and that the Bishop shall humbly and earnestly recommend this to his Grace This Article made up of uncertain assurances ridiculous trusts and the Bishop's conformable undertaking is already by me sufficientâ—y examined in the very entry of this discourse and there told that what the Commissioner did undertake anent the establishment of Presbyteries I did not exactly know but if it was that which is reported viz that they should be set up as preceeding the 1638. I thought it could contribute notâ—ing to the removal of our just exceptions I shall not here offend the Reader by a vain repetition but seing the grounds formerly laid down are very material and yet by the most part little adverted to it will not be amisse that after the full and plain account I have given of these matters I again run over them and 1. That according to the principles of truth Presbyteries are not founded in any humane establishment but in the right and Authority which our Lord hath given unto his Church is our constant perswasion so that though the accessory confirmation and countenance of the powers may be of great use to and no lesse acceptance with the Church yet it is no part of their original right 2. Before the 1638. and even until the Year 1661. Presbyteries were founded and did continue in this Church not by vertue of any Act of â—arliament whereby they were properly authorized but upon the basis of that intrinseck right which I have already mentioned Thus having conveened and settled themselves shortly after the Reformation they continued their possession uninterrupted until the Year 1661. It is true they obtained the confirmation of King and Parliament in the Year 1592. as also in the Year 1612. many corruptions introduced and
that very Covenant which is pretended by so many as the maine if not the only reason of their scrupling And for their sakes it is necessary to adde this For notwithstanding the many irregularities both in the matter and forme of that Covenant and the illegal and violent wayes of pressing and prosecuting of it yet to them who remain under the Conscience of its full force and obligation and in that seem invincibly perswaded it is certainly most pertinent if it be true to declare the consistence of the present Government even with that obligation And as both these assertions I believe upon the exactest if impartial and impassionat inquirie will be found to be in themselves true so they are owned by the generality of the Presbyterians in England as themselves have published their opinion in print under this Title Two Papers of proposals humblie presented to his Majestie by the Reverend Ministers of the Presbyterian perswasion Printed at London Anno 1661. Besides other passages in these Papers to the same purpose Page 11 and 12. are these words And as these are our general ends and motives so we are induced to insist upon the form of a Synodical Government conjunct with a fixed Presidency or Episcopacy for these reasons 1. We have reason to believe that no other termes will be so generally agreed on c. 2. It being agreeable to the Scripture primitive Government is likeliest to be the way of a more universal concord if ever the Churches on Earth arrive to such a blessing However it will be most acceptable to God and well informed Consciences 3. It will promote the practice of Discipline Godliness without disorder and promote order without hindering Discipline and Godliness 4. And it is not to be silenced though in some respect we are loath to menton it that it will save the Nation from the violation of their solemn vow and Covenant without wronging the Church at all or breaking any other Oath c. And a little after they add that the Prelacie disclaimed in that Covenant was the ingrossing oâ— the sole Power of Ordination and Iurisdiction exercising of the whole Discipline absolutly by Bishops themselves and there Delegates Chancellors Surrogates and Officials c. Excluding wholly the Pastors of Particular Churches from all share in it And there is one of prime note amongst them who in a large Treatise of Church-Government doth clearly evince that this was the minde both of the Parliament of England and of the Assemblie of Divines at VVestminster as they themselves did expresly declare it in the admitting of the Covenant That they understand it not to be against all Episcopacy but only against the particular frame as it is worded in the Article it selfe For our principal model in England and the way of managing of it whatsoever is amisse and it can be no wrong to make that supposition concerning any Church on Earth or whatsoever they apprehend to be amisse though it may be upon mistake the Brethren that are dissatisfied had possiblely better acquitted their dutie by free admonitions and significations of their own sense in all things then by leaving of their station which is the one thing that hath made the breach I fear very hard to cure and in humane appearance near to incureable But there is much charity due to them as following the dictat of their own Conscience And they owe and I hope pay the same back again to these that do the same in another way whatsoever may be the readiest happiest way of reuniting those that are mutually so minded the Lord reveal it to them in due time This one word I shall add That this difference should arise to so great a hight may seem somewhat strange to aâ—y man that calmely considers that there is in this Church no change at all neither in the Doctrine nor worship no nor in the substance of the Discipline it selfe But when it falls on matters easily inflamable how little a spark how great a fire will it kindle Because every on hath not the Book I have transcribed here Mr Baxter's own words Baxt. of Church Government 3. P. C. 1. P. 276. An Episcopacy desireable for the Refâ—rmation and Peace of the Churches A fixt President durante vitâ P. 297. P. 330. But some will say VVe are ingaged against all Prelacie by Covenant and therefore cannot yeeld to so much as you do without perjurie Ans. That this is utterly untrue I thus demonstrate 1. VVhen that Covenant was presented to the Assemblie with the bare name of Prelacy joyned to Poperie many grave and reverend Divines desired that the word Prelacie might be explained because it was not all Episcopacie they were against and thereupon the following concatenation in the Parenthesis was given by way of explication in these words That is Church Government by Arch Bishops Bishops there Chancellors and Commissaries Deans and Chapters Arch Deans and all the other Ecclesiastical Officers depending on that Hyerarchie By which it appears that it was only the English Hierarchie or frame that vvas covenanted against and that which vvas then existent that vvas taken dovvn 2. VVhen the House of Lords took the Covenant Mr Thomas Coleman that gave it them did so explain it and professe that it vvas not their intent to Covenant against all Episcopacy and upon this explication it vvas taken and certainly the Parliament vvas most capable of giving the due sense of it because it vvas they that did impose it 3. And it could not be all Episcopacy that vvas excluded because a Parochial Episcopacy vvas at the same time used and approved commonly here in England 4. And in Scotland they had used the help of visiters for the Reformation of their Churches committing the care of a Countrey or Circuit to some one man vvhich vvas as high a sort of Episcopacy at least as any I am pleading for Besides that they had Moderators in all their Synods vvhich vvere temporarie Bishops 5. Also the chief Divines oâ— the late Assemblie at Westminster that recommended that Covenant to the Nations have professed there ovvn judgements for such a moderat Episcopacy as I am here defending and therefore never intended the exclusion of this by Covenant After he adds As vve have Prelacie to bevvar of so vve have the contrarie extream to avoid and the Churches peace if it may be to procure And as we must not take down the Ministry least it prepare men for Episcopacie so neither must we be against any profitable exercise of the Ministrie or desireable order amongst them for fear of introducing Prelacy Thus far Baxter's own words There is another that hath write a Treatisâ— on purpose that zealous strict enough touching the obligation of the League and Covenant under the name of Theophilus Timorcus And yet therein it is expresly asserted that however at first it might appear that the Parliament had renounced all Episcopacy yet upon exacter inquirie is
there is good reason to believe that it were not only Lawfull for these that now governe in this Church but if prejudice hindered not might prove expedient and useful for the good of the Church it self that they did use in some instances a little more authoritie nor they do and yet might still be very far off from proud and tyrannical domination never applying their power to obstruct what is good but to advance it and not at all against the truth but alwayes for it and while they do so the Atheisme and profanness that abounds cannot reasonablie be imputed to the nature of the Government as too commonly it is by some but rather to the schisme that is made by withdrawing and dividing from it For there is not a greater enemie in the World to the power of Religion then the wranglings and bitter contentions that are caused about the external formes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen pathetically begins one of his orations for peace I confess I have sometime wondered to see some wise and good men after all that can be said to them make so great reckoning of certain Metaphysical exceptions against fome little words formalities of difference in the Government and set so little a value upon so great a thing as is the peace of the Church Oh when shall the loud and harsh noises of our debates be turned to the sweeter sound of united prayers for this blessed peace that we might cry with one heart and voice to the God of peace who alone can give it Pacem te poscimus omnes and if we be real supplicants for it we would bewar of being the disappointers of our own desires and of obstructing the blessing we pray for and therefore would mainly study a temper receptive of it and that is great meekness and charitie and certainly whatsoever partie or opinion we follow in this matter the badge by which we must be known to be followers of Iesus Christ is this that we love one another and that law unquestionably is of divine right and therefore would not be broken by bitter passion and revilings and rooted hatreds one against another for things about which the right is in dispute betwixt us and however that be are we Christians Then doubtless the things wherein we agree are incomparablely greater then these wherein we disagree and therefore in all reason should he more powerful to unite us then the other to divide us But to restrain my selfe and stop here if we love both our own and the Churches peace there be two things I conceive we should most carefully avoide the bestowing of too great zeal upon small things and too much fidence of opinion upon doubtful things It is a mad thing to rush on hard and boldly in the darke and we all know what kind of person it is of whom Solomon sayes That he rages and is confident The second Letter SIR The question betwixt us is not concerning Bishops governing absolutely by themselves and their delegates but concerning Bishops governing in conjunction with Presbyters in Presbyteries and Synods of which vve affirme That it is neither contrary to the Scriptures nor the example of the primitive Church but must agreeable to both If any think othervvayes let them produce their evidences of Scripture and antiquity If they say it is not enough to make such a forme lavvful that it is not contrary to Scripture but there ought to be an expresse command or rule in Scripture to vvarrand it they vvill sure be so just as to be subject to the same Lavv themselves Let them then produce such an express command or rule for their ovvn model of Kirk-sessions Presbyteries Synods Provincial National and a commission of the Kirk in their several dependences and subordinations for the ordinary and constant govâ—rnmâ—nt and exercise of discipline in the Church and the necesâ—ary changing of the moderators in these meetings excepting only that of the Kiâ—k-session vvherein the Minister is constanly to moderat for vvithout such an express rule as this a Bishop or fixed Prâ—sident may very vvel consist vvith that vvhole from they contend for And it is really and actually so at this present in this Church and they stand so much the rather obliged to bring a clear command for these Iudicatories and their subordinations because they affirme them to be of unquestionable divine right and the very Kingdome of Christ upon earth and the only lavvâ—ul and absolutely necessary Government of the Christian Church vvhâ—reas the asserters of other forms do not usuâ—lly speak so big If they shall say they are not against a fixed Prâ—sident or Bishop or call him vvhat you vvill for to contest about names â—specially in so grave a matter is trivial and childish but that the question is about their povvâ—r then vve beg that it may be so Let that be all the question betvvixt us and then vve hope the controversie vvill be quickly ended for vve trust vve shall be found not at all desireous to usurpe or effect any undue povver but rather to abate of that povver vvhich is reasonable and conforme even to primitive Episcopacie then that a schisme should continue in this Church upon that score But be it supposed that Bisbops do stretch their power somewhat beyond their line let all the World judge whether Ministers are for that ingaged to leave their Station and vvithdravv from those meetings of the Church vvhich themselves approve of for the exercise of Discipline yea and as many of them have done to separate from the publick Worship and vvhole communion of the Church because of some degree of vvrong done them as they think in that point of povver or vvether they had not sufficiently acquitted themselves and discharged there Consciences by free declaring of their opinion concerning that matter modestly desiring the redress of it patiently waiting for it though it be not presently redress'd continuing in the performance of their own duty to their power though others above them or about them do transgress theirs or seem at least to them to do so otherwise if we think our selves obliged for every thing that is or that vve judge faulty in other persons or in the frame of things to relinquish either the communion of it or our station in it vvhat vvill there be but endless svvarmes of separations and divisions in any Church under the Sun But there is one thing in this business of ours that stickes after all the rest The Covenant As to that waving all the irregularities of it though so many and so great that in the judgement of diverse both wise and good men they seem to annul the obligation of it suppose it still to bind all that took it and suppose likewise that the present Episcopacy in this Church is that same that was abjured in that Covenant yet the Article relating thereto obliges each one only to this to endeavour whithin there calling and station
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
furious storme that broke off and destroyed the branches the root of the Kingdome was by this bond made sure until the time of our restitution wherein it made the first and most airly appearance so the remembrance of these things may yet be ground of hope that the Lord will arise aud have mercy upon Zion and in place of the Babel-confusions wherewith these Masters of confusion and rebuilders of Babilon do upbraid us cause his work appeare unto his Servants and his glory unto their Children In the last place the Author saith He heareth that some take the Romish Hierarchie in the National Covenant for the same with our present Episcopacy and that by vertue of the Gloss of Glasgow which yet he saith doth grosly corrupt the Text For the Romish Hierarchie is the Romish Hierarchie and no other nor hath any man or assembly of men even such as have most of the spirit in them power to bind a sense upon the words so different from and opposite to their clear and genuine signification I cannot here in the close insist on all the impertinencies hudled up in these few lines though by the Romish hierarchie abjured in the National Covenant there is no doubt meaned not only Romes proper hierarchie usurping and pretending to a domination over us but also all such like corruption in Ecclesiastick government whether in its rise growth or consummation under which it is manifest that the controverted Episcopacy as being the first workings of that mystery must necessarily be comprehended Yet it was not by this clause alone of this Covenant that this Episcopacy was conceived to be abjured amongst us in as much as the argument that may be gathered from it for this abjuration is both cumulative and concludent above exception viz. that albeit that it doth principally relate to heads of doctrine and the maintainance of the truth therein contrary to the errors of poperie yet it doth also extend itself against all manner of Superstition corruption and therefore doth not only reject the Popes worldly monarchy and wicked Hierarchie whereby without question all the degrees occasions tendencies either of worldly domination or undue Elation of Christs Ministers over his flock or among themselves are disclaimed but thereby we do expressly joine our selves to the Church of Scotland as then reformed in doctrine faith religion and discipline promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and Discipline of this Kirk and shall defend the same according to our vocation and power all the dayes of our lives Under vvhich heads especially that of Discipline according to the usual phrase of these times as it is vvithout controversy that the Government then in being vvas contained so if vve consider that the taking and subscribing of this Covenant in the year 1581. and 1590. was designedly enjoined by the general Assembly for the confirmation of Presbiterian Government then completly perfected and unanimously agreed to in the year 1581. and universally setled and established in the year 1590 it is not possible that in this matter any shadovv of scruple should remain I might here adde for a further evidence that when within a few years thereafrer King Iames and his Court-faction took upon them to innovat that forme by the introduction of Kirk-commissioners and constant Moderators or fixed presidents the faithâ—ul who opposed these courses did as it appeares by their writings and publick protestations yet extant very freely testify against them as perjurious defections and breaches of the oath of God which is an undeniable proof of the sense wherein it was taken But the plain and obvious account of this oath which I have already exhibit is more then sufficient to vindicat the consonancy and soundness of that interpretation made by the forementioned Assembly against the author's identick and ridiculous reasoning to wit that therefore the Romish hierarchy in that Oath cannot contain the present episcopacy because forsooth the Romish hierarchy is the Romish hierarchy And no less ignorant and lascivient confidence whereby he goeth about not only impudently to decry a most certain and cleare explication as gross and shameful but impertinently to defie or mock the Spirit of the Lord and all thereby conducted I might in this place moreover subjoine that admitting for the Author 's more ful redargution that the Assembly had lapâ—ed in their exposition yet seeing it was materially agreeable to truth we are thereunto bound by our sacred oath not so much assertorie of the justness of the explanation as positivè renouncing the thing therein contained this error in the manner could not by any rule dissolve the force of our oath but the certainty and lawfulness of our abjuration by this oath both of Prelacy and Episcopacy and all their aspyring degrees hath been already by me so largely and evidently declared that any addition were altogether superfluous As for what the Author tells us in the last place that the Presbyterian brethren in former times did not think themselves by that Coveâ—ant oblidged to Separate from the Synods wherein Bishops presided as their practices do evidence I am persvvaded I have so abundantly cleared the difference of their case from ours and thereby reconciled their and our practices in a most agreeable consistency that the very simple noticing of this reflection may almost be accounted an excess I might here adde that if Presbyterian government were offered to be truly restored upon its own properâ— foundation and no thing imposed beside this constant President both eligible deposible by the Courts wherein he moderats the practice of vvithdravving would be liable to more probable exceptions but seeing the very lovvest condescendence that probably can be conjectured is immensly distant from this hypothesis and the exigence of a teâ—timony flovving from our present unrepented backslidings vvith the far more probable ensuing of evill then good upon a conjunction vvith the persons and in the other circumstances obvious in our present condition doe according to these grounds and rules declared in my first Discourse still persvvade to a humble tender prudent and vvitnessing separation I do here put a period to these debates FINIS