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
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
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
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