for the preservation of that which we mostly intended In return whereunto I need not say that every inconsideration is not an just exception to make void an Oath the Authors own inconsideration in this very allegeance is too manifest to reduce us to that strait He saith in effect That the present Episcopacy is not inconsistent with Presbyterian Government And is it not a lamentable thing that thir Churches and Nations should have been so long in so fatal a distraction meerly for want of such a happie discoverie nay that the very vexed Bishops should not for their own peace have been so wise as still to bear with and maintain a thing nothing repugnant to their pretensions But to be a little more serious I say true Presbyterian-government doth not admit amongst the Lords Ministers of any stated imparity either in power prerogative or presidency one or all of which is the very form of the controverâ—ed Episcopacie therefore they are what all men hitherto constantly deemed them to be utterly inconsistent But the Author sayes That Episcopacy by preserving union is perfective of Presbyterie And I grant that any lawful mean preserving Union is indeed perfective of this as of all other Government But seeing that Episcopacie is not only not at all a mean subservient to Presbyterie or its Union what ever it may be to Government or its Union in general but is also in it self unwarrantable and unlawful and in effect as to Union never found to be otherwise more conducible then Presbyterie but either by the destroying or tyrannous suppressing of truth and the love thereof by which the right side of all contentions are maintained I can scarce refrain from censuring the Authors fore going observe as pitifully groundless It is true our Presbyterie did not retain union as it was desired but what then If our corruptions and sins do either frustrat the efficacy or avert the blessing of the best of meanes is therefore the mean it self to be condemned Or if where the Lord hath left no choise a mean shall be devised by man more promising in appearance as to that wherein the mean ordained hath not through our fault been so succesful and withall if this invention shall be inâ—allibly attended with far mâ—re pernicious consequences ought we either in conscience or prudence to shufle out the former to make place for the later Certainlie as these things do exactly quadrat to the case of our accidental differences here objected so the changing of the Lords ordinance for a humane device upon such a pretence is liker to Ieroboam's policie who for the establishment and quiet of his Kingdome set up his Calves in liew of the Lords Sanctuarie then that paritie and straightness of heavenlie wisdome which the Lord requires I might here adde that the want of the Lords blessing and the parties their greater power and for the most part insolent pride being duely cousidered the Oligarchik model of the Author's Episcopoacie seemes to be far more obnoxious to the objected divisions then the lowly and equall Presbyterie that our Lord hath institute And that de facto there is nothing in that state whereunto we can referre their prevention except unto the over-awe either oâ— the papal Tirannie or of a more absurd Supremacie which we see every where to be the ultimat progress of these vain delusions But having formerly met with almost the same alledgeancee I proceed The Authour ads And again they would consider that if the substance be salved in the present model their obligation is abundantly preserved 'T is Ans. Seeing the thing to be principally attended both in the interpretation and observation of an Oath is that which was chiefly intended in the â—raming and taking of it and which is indeed the substance of the Oath although of its subject abstractly considered it may be only a circumstance the â—istinction as here applied appeares to be more captious then pertinent Novv that the thing chieflie intended in that article to preserve the Discipline and Government of the Church of Scotland as then in being was to preserve Presbyterie from the reinvasion of all these corruptious from which it had been before so latelie vindicat and reformed and that of these corruptious the controverted presidencie or constant Moderatorship was one and that the very first is so certain and notour that I cannot but marvel at the Authors so perverse disputings in the contrarie But he sayes If no chip nor circumstance of the then Presbyterian government might be altered even to the better then is the next part of the Article anent uniformity according to the word of God and the example of the best reformed Churches illusorie and a perfect cheat in as much as though the same rule should in order to uniformity call for an alteration yet there could be no receeding from the then frame of the Church of Scotland Thus the Author according to his accustomed deceit when he would perswade to an alteration notwithstanding that he and his associats do manifestly intend and prosecut it with all the might and craft that they can adhibit yet for to delude us to a compliance sâ—icketh not by insinuating the things in controversie to be but chips and circumstances flatly to contradict and condemne the violence of their own practices But seeing that I have alreadie proven from cleare Scripture undeniable reason that this constant presidency in steed of being a chip or circumstance is in effect repugnant to that paritie which our Lorth hath commanded and wherein true Presbyterie is essentially founded and therefore was by us ejected and the discipline and Government sworn to be preserved in the Covenant established in its place 't is evident that all here excepted by the Author is but a meer cavillation In answer whereunto it may well be affirmed that it â—aires vvith the Covenant as with the Truth it self no such redargution of all calumnies objected as by its own evidence The article questioned binds in the first place to the preservation of the reformed Religion in the Church of Scotland in Doctrine VVorship Discipline and Government against the common enemy wherein it is certain that as the truth in all the heads discovered by divine light and after much wrastling recovered from mens corruptions was directly and plainly ingaged unto so such extrinseck and lesser circumstances as are in their own nature variable and only determinable by a prudence regulat by the General Scripture-rules of order and edification and vvere not at that time either questioned or reformed are not in this obliton of our Oath oâ—hervvise comprehended or thereby rendred unalterable In the next place the Article obliâ—ges to the endeavour of reformation in the Kingdomes of England and Ireland in the same points according to the word of God and the example of the best reformed Churches Which qualification adjected alâ—hough through the deceitfulness of men it hath given the principal occasion both to perversions and calumnies
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
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
yet I am assured that as in it self it is most sound and rational so it may testifie on our part a most fair and ingenuous candor in asmuch as although the Englishes did first seek to us and willingly freely ingaged with us to the maintainance of the reformation whereunto we had then attained yâ—t in the confidence of the truth wherein it was bottomed and that it might appeare to the world how little we were either addicted to any thing as our own or inclined to abuse and impose upon their distress we agreed to Covenant to the endeavours of their reformation not precisely according to our example though vve vere fully persvvaded of its divine vvarrant but according to the unerring rule of the word of God to which we vvere alwayes and are still ready to submit all our ingagments and persvvasions and the example of the best reformed Churches the best arbiter of all exterior indifferences Now after this cause follows the obligation to Uniformity in these termâ—s And shall endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity c. Which being the part of our Oath whereon our Author doth at present trifle I shall not trouble my Reader to rectifie his misrepresentation as if it were the common work of uniformity and not Englands particular Reformation that were referred to the Word of God But seeing by the obvious tenor of the whole Article the preservation of the reformed Religion in Scotland and the Reformation of England and Ireland according to the Word of God are premised as midses conducing and tendencies certainly concentring in this conjunction wished for I am confident every ingenuous man must acknowledge both the consistency of our Oath and the vanitie of our adversaries sophistrie And therefore it is answered 1. That suppose the intended uniformity and conjunction did require an alteration yet seeing the disconformity of either part maketh place for it even perfection it self imperfection by reason of their disconformity are capable of such a designe the necessity of an alteration to be made on both parts cannot be thence inferred So that the Author's conclusion from the unalterableness of Scotlands frame that the Article of uniformity is illusorie and in plain terms a perfect cheat is pitifully claudicant and unworthy of both his judgment and gravity 2. Although that the things Covenanted to be preserved in Scotland as being very acuratly tried and convincingly found to be agreable to the word of God are in effect both from their vvarrant and our Oath unalterable yet seeing that by reason of our sublunary state there are several external circumstances attending the worship aswell as the discipline and Government of the Church neither positively determined by the vvord of God nor comprehended in this our Oath for preservation that in these there is a latitude on all parts left to the improvement of providence and gratification of charitie for the more easie and happie obtaining of the uniformitie Covenanted is in itself evident and the very subject and intendment of this last clause as to any thing which may be thereby imported over above what the preceeding parts of the article do contain But 3. The palpablâ— fallacie of the Author's objection is that he falsely supposeth not only that the word of God may in order to uniformitie call for an alteration in Scotlands frame covenanted to be preserved but that even the swearers of this oath did thereto referre as not being fully ascertained and ultimatly determined as to the congruitie of that very establishment which in the same article they sweare to mantain whereas it is manifest from the tenor of the article and all other circumstances that as we in Scotland were assuredly perswaded that the things whereunto we had attained and which we sweare to preserve were according to the word of God and England also by concurring with us in the same ingagement did thereunto assent so it was in the same common perswasion that we engadged to endeavour Englands reformation according to the same rule and did in the holding and not altering of these obligations with a just accommodation of undetermined circumstances jointly vow and hope for the above mentioned uniformitie 4. As the certain conformitie of Scotlands then reformation to the word of God doth directly contradict the Authors supposition and the alterableness of the then constitution of Government in so far as we are sworn to preserve it is very consistent with the vowed uniformitie whereby the Authors argument is utterly ruined so we do constantly acknowledge the same word of God to be the supreme and unerring rule whereunto we heartily submit and therefore if the Author can shew that this rule either upon the account of uniformity or any other doth require an alteration of that Government whereunto we are bound it is in vain to redargue us from pretended inconsistencies in the words and contexture of our Oath seeing this is a direct and plain method by vvhich vve are most vvilling to be tryed The Author addes that if no hoofe or hair of the Scottish modell can be altered though both Scripture the example of the best reformed Churches and the vowed uniformity should require it then ought it in stead of according to the vvord of God c. to be rather according to the present forme of the Church of Scotland But 1. Waving the fraud and scorn of the Author's hoofes and haires vvhereof it is certain that his fixed Presidency unless so far as it is an excrementitious superfluity can be called none vvhy doth the Author cavil If the Scripture and the example of the best Reformed Churches do require an alteration of our modell let him shevv it and there is an end 2. I have already given a cleare account vvherefore the ingagment in the Covenant to Reformation in England did referre to the word of God c. rather then to any particular example 3. If upon the matter Englands covenanted Reformation in Discipline Government according to the Word of God c. do in effect resolve in an exact conformity to our then constitution doth it therefore follow that this part of our Oath is either a cheat or an abuse God forbid the Rule is too sacred to give ground to such a consequence And certainly the Author's second thoughts will correct his rashness But the Author subjoines that how this understanding of the Rule of Englands Reformation according to the VVord of God as certainly introductive of the then Scottish model would have past with our English Brethren and particularly with these present at the framing of that Covenant may easily be imagined It is answered 1. The question here mainly agitat is neither how the Englishes understood the ingagment of the Covenant in order to their own Reformation nor yet what may be its real import but plainly what we stand bound to by vertue of that article obliging us to preserve the Reformed
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
search anent the lawfulnesse or unlawfulnesse of things anent which in the time of the covenanting they were more hesitant and after discoverie to reject even that which formerly they thought more probable It is very evident that all the doubting in England anent moderat Episcopacy at the time of these ingagements do nothing impede why both they and we in our respective stations are not still obliged to reform that Church from all Episcopacie and to extirpate it as contrary to the Doctrine which is according to godlinesse So that Englands latitude as to this point is rather apparent then real and our obligations in order to both Kindomes are in effect objectivè the same I grant the Authors cited do understand the thing otherwise but not to tell yow that the proposals mentioned were neither made nor approven by all nor belike by the soundest Presbyterians in England that Mr Baxter is not singular in this only subject and that Timorcus who hath done very well in his main subject might have done better in this particular one thing I am confident to affirme that the ground which all of them lay down viz. that all manner of Episcopacy was not by the Covenant particularly abjured is most fallacious in asmuch as if it may be demonstrat from the word of God and experience that all manner of Episcopacy is repugnant thereto and to the power of godlinesse as I am sure it may and it hath been by me essayed its non-abjuration in special doth nothing militat against the import of the other general Article As for the other grounds contained in the Author's citations viz. the agreeablenesse of this presidencie to the scripture primitive times and the custome of our Kirk-sessions they are already answered what Mr Baxter addeth anent the Superintendents Visitors which we had in Scotland in the begining of the reformation it is as easily removed by the then infancy of our Church and extreme penurie of Pastors as his other argument from the temporary moderators chosen by Synods for the occasion and to them accountable is concludent as to the fixed presidents now under question To these Authorities the Author subjoines that Though we have the names of Dean Chapter and Commissarie yet that none of these under that name exerce any part of the discipline nor is this done by any other having delegation from the Bishops with a total exclusion of the communitie of Presbyters which is a great part of the difference betwixt that model of Prelacie to be extirpat and this with us Who would not pity such folly who knows not that Englands Prelacie was ever different from any Episcopacie that we had in this Church since the Reformation although by the way I must reminde my Reader how much by the late restitution it is advanced but if by the particular obligation to extirpate contained in the second Article of the League we be only bound to extirpat Englands Prelacie doth it therefore follow that notwitstanding of the obligement to preserve Presbyterie then setled in Scotland and in general to extirpate every thing contrary to sound Doctrine and the Power of Godlinesse and especially by vertue of the abjuration made by us of our former Episcopacy in the National Covenant that yet we are not bound to dissent from oppose the late restitution whereby Presbyterian Govern being overturned the same yea a worse bond of Episcopacie then what we abjured is restored Really these insinuations are so raw that I am ashamed to medle with them yet the Authors fancie which all that know him know to be in him a very overâ—ruling faculty being once lesed with this mistake anent the Article for extirpation he goes on and tells us that he will not deny that the generalitie of the people yea even of Ministers in Scotland might have understood that Article as against all Episcopacy But if he will credit truth he may be better informed viz. that though the generalitie might very well by the whole complexed tenor of that Article understand all Episcopacie to be sworne against yet it is most certain that they still understood their principal binding ingagement against it to flow from their abjuration in the year 1638. And their oath in both the National and League and Covenant to preserve and adhere to Presbyterian paritie then estabished and therefore the new discovery here Pretended as if the Covenant did admit in our Church a moderat Episcopacie notwithstanding our obligement to extirpate prelacy with all the ridiculous â—atle ensuing concerning the genuine consistencie of the words of the Article for extirpation with such a qualified and distinctive sense and also the meaning of many of the composers and imposers for a moderate â—piscopacy different from that Prelacie is but the continuance of the same delusion But now I hope to awaken this Dreamer who addes That unlesse we make it appeareâ— that the Episcopacie now in question with us in Scotland is either contrary to the word or to the miâ—igated sense of their own Oath it would seem more suitable to Chrisâ—ian chaâ—itie to yeeld to it as tollerable at least then to continue so inflexibly fast to their fiâ—st mistakes c. And with â—his I heartily close and therefore seing not to repeate in this place wâ—at I have already proved viz that the Episcopacy now among us is not so much as Christs or true Ecclesiastick-governmentâ— but meerly his Majesties usurpation over the houâ—e of God which all men ought to abhorre I say thaâ— seing I have in some measure proven that the Episcopacy in debate is contrary to the word and Whatever may be the impertinent mitigation offered of the Article to extiâ—pat no wayes proper to our purpose that yet it is diametrally opposit to the â—ational Covenant and our abjuration tâ—erein contained and â—he first Article of the League as above declared I hope our Adversaries will cease to accuse us of want of charity of inflexibilitie but ratâ—er yeeld themselves to the conviction of the truth specially to the obligation of our National Covenant which our Author hath hitherto very fatally and foolishly forgotten and thus I suppose the Bishop receiving better information of our grounds will at least cease from his presumptuous confidence untill â—e find out for us a more colourable solution As to what is added in the Papers of the aversion of some in England against the Covenant as being against all Episcopacy it is evidently a strain of the former ravery and therefore mis-regarding both the objection and solution I come to the next passage wherein the Author casting off all fear of God reverence to the most learned and pious Assemblies that ever sat in Britain respect due to as wise and honourable Parliaments as ever these Nations beheld the good opinion and charity he ought to have for men and Christians truly such and regard to his own credit being once far engaged in these wayes proceeds without the least
things questioned are to us without doubt and only drawn in debate by the perverse disputings of corrupt men Not that I think that even in matters most certain bitâ—er passion revilings and rooted hatreds or malice are allowable nay this is rather my Authors supposition and his insinuation as if we were indeed guilty of these things is aboundantly obvious But as I am truly perswaded that all â—hese are in every case unworthy either of truth or a Christian temper so I am assured an impartial discerner will find no lesse of vain contempt saucy undervaluiug couched in the Author 's affected smoothness then there doth appear of passion in the most impotent railing and therefore if for the rod of pride found in his mouth I have sometime used a rod for his back I hope both its justice and expedience will cleare me of any injury But he goeth on However are we Christians Then doubtlesse the things wherein we agree are incomparably greater then these wherein we disagree and therefore in all reason should be more powerful to unite us then the other to divide us Thus I have heard that the Bishop of Glasgow in answer to a person expressing his fears of the return of Popery told him what then We shall still be Christians a notable use of Christian charity upon the pretext and possession of the name to give way and countenance to corruptions manifestly tending to the subversion of the thing But as a real agreement in tâ—e greater things of Christianity would certainly prove an infallible mean of reconciliation to most of our differences and where it cannot reach the full cure should neverthelesse still treat and handle with all tendernesse so it is without controversy that on the otherhand even the same reality let be its simulat profession is so far from perswading to aforbearance or compliance in case of sin ingredient in incident contests that it both admitteth dissent and frequently requireth a contrary testimony and necessary withdrawing as more suteable thereto But wherefore should I urge such deceitful generals must we of necessity sinne with all Christians or else divide from them or if we unite with them must we therefore sinne and comply with all their errors and defections And now for a just retortion the Autâ—or I hope by his question doth imply that we are also Christians Nay 't is like he denieth not but some of us are Christs Ministers why then are we so hardly dealt with Why â—jected banished imprisoned and confined â—or disagreeing in things far inferior to tâ—ese wherein we agree yea in his own acceptation but modes and formalities How will he excuse this inconsequence and inequality Or doth he think that â—he vain pretense of Authority abused against usâ— doth preponderat to this his great considâ—ration or that it will be an Apology for his so active concurrence But after the manner of the conference at Pasly he is not for debateâ— when it cometh to a reply and therefore here restraineth himself with this advice that if we love either our own or the Churches Peace we should most carefully avoid two things the bestowing of too great zeal upon small things and too much confidence of opinion upon doubtfull â—hings But if his own practice may have any more credit then his words it is easy according to his acceptation of Peace both to redargue this his advice of falshood and also to exhibite a more true account of his method For as in the small and doubâ—ful things by him acknowledged for such it is most certain that on his side he hath of late shown a greater zeal and confidence then ever he did heretofore in all theâ—e strange revelutions and important occasions of testimony both against error and profanity that have hapened in the space of his Ministry and yet no man doubteth but that he is for his own and the Churches peace so it is evident that his want of zeal â—or God together with his compliance with the uppermost power for the time have been his only advantages But why trifle I with such a person If we love either our own or the Churches true peace let us first love our Lord Iesus Christ for He is our peace His Righteousnesse Ministry and Ordinances for these are the means of it accounting nothing small or doubtful which he hath appointed in order thereunto and wherein the great ends of the glory of God and salvation of souls are visibly concerned Whether the things in controversy be such or not I need not again affirm It is indeed a mad thing to rush on hard and bolâ—ly in the daâ—k and such a pertinent reflection in tâ—e close of the example which the Author hath given us of it attended with so little application is an evidence beyond all other confirmation But he that followeth the Lord shall not walk in darknesse And now the Author for a conclusion of this Paper tells us And we all know what kind of person it is of whom Solomon sayeth that he rageth and is confident And really if I had but the halfe of the Authors confidence I think I could point out the very man 'T is true a weak monastick spirit long habituat to an affected abstraction stoicisme may render a man lesse capable of stronger passions and consequently for a time exempt him from these ruder eruptions of rage but whether he rage or laugh there is no rest and if appearances hold according to the influences which his last promotion seems to have had upon his dormant corruption 't is like we may very shortly have a prelatick experiment of both It is enough for us that the Lord is our light and our strength and none that love his righteous cause shall ever be assamed Now followes the second Paper or Letter almost of the same strain and therefore I shall content my self to review it more succinctly After the Author hath excused his not adducing of a positive divine warrant for his moderat Episcopacy by demanding of us the like for our Church-assemblies and their subordinations which I have already fully answered he bringeth us in objecting that we are not against a fixed President or Bishopâ— or whatever else he be called our question is about their power And to this he answereth intreating The question may he so statedâ— for he trusteth that the Bishops shall not be found desirous to usurp any undue power but ready rather to abaâ—e of that poweâ— which is reasonable and conform even to primitive Episcopacy then that a schisme should therefore be continued in this Church It is answered the Author is mistaken in the very entry in as-much as we do not only question the power but are directly against the preheminence of a fixed Praeses for seing the thing is in it self unwarrantable and hath proven in the Church a meer fomentation of pride and in its tendency been inductive of the highest usurpations as I have shewed and is therefore by us expresly
contrivance We have heard in the second Article that he is willing that Chnrch-matters be managed in Presbyteries and Synods by the vote of the plurality a fair insinuation that the matter of Ordination shall be in the same manner transacted And in this Article he leaves the trial to the Presbytery consents that if possible the Ordination be at the parish Church where one shall be appointed to preach and lastly is content differences falling in be referred to the Superior Courts all fair generals But wherefore no mention who shall be the actual ordainers whether the Bishop and whole Presbytery or the Bishop alone in behalfe and as Mederator of the Presbytery or the Bishop alone as indeed something greater whether as in a superior order or only in a higher degree is but a School nicety then either a Presbyter or the Presbytery to whose office this part doth properly belong And as to these things though we be left in the dark yet many palpable indications lead us to feel this last to be the thing designed against which if I might now stand to debate I could show this not only to be contrary to Evangelick parity and simplicity and Apostolick practice and destitute even of these pretended testimonies of the next Ages for a fixed prostasia but that it hath been one of the main impostures of the prelatick Spirit first injuriously to usurpe and then mysteriously to involve the matter of Ordination that the Bishops might have the dignity to be its proper dispensators and the mystery of iniquity be the more thereby advanced But the point here most remakable is that apprehending his condescendencies might render him as being obnoxious to the plurality of voices of lesse power and influence in this affair Behold how craftily he goeth about to salve his negative which he may not for fear of a discovery plainly owne and that is by making the appointment of the day for ordaining to depend on his and the Presbyteries joynt agreement wherein if he please to be a dissenter It is certain that his not assenting to this circumstance will be of no lesse consequence for his purpose then if he had reserved unto himself an inhibiting veto upon the substance of the whole businesse Now that this power in what sort soever by him couched and covered is not to be allowed his want of any sufficient warrant for it doth aboundantly evinceâ— And further what the Scripture and Apostolick rule in this affair is these few considerations may in this place satisfie 1. That the power of Ordinantion is certainly annexed to dependent upon the pastoral charge for seing that the cure committed to the Apostles and by them to succeeding Pastors could not be perpetuat without a succession the evident reason of the thing it self with the import of that command The things that thou hast heard of me the same commit thou to faithful men who shall be able to teach others also do plainly perswade the assertion 2. As we find in Scripture the Apostles and others upon occasion by themselves alone ordaining so whereever a concurrence did offer we may observe the Act to be alwayes joyntly done and administrat so we find the twelve joyntly ordaining and laying their hands upon the seven Deacons without any prerogative acclaimed by Peter who yet if falshoods may be compared hath more apparent grounds in Scripture for his Primacy then can be shewed for the Presidency of any Bishop Next we have the fraternity of Prophets and Teachers at Antioch sending forth and imposing hands upou Barnabas and Saul by a like equall conjunction 3. It is said of Paul and Barnabas that they in a plural union Did ordain Elders in every Church And 4. it is manifest that Paul by reason of his concurrence with other Presbyters in the Ordination of Timothie doth attribut the same act indifferently to his own hands and to the hands of the Presbytery Which Scripture-grounds being joyned to the want of any probable reason for this singularity and the manifestly woful and sad consequences of this Episcopal imparity with the present unquestionable design of bearing down the just liberty and authority of the Lord's Ministers in a convenient Subserviency to mens lusts and wickednesse by the stiff and inflexible retaining of this privilege do I am confident make out the eccentrick preheminence acclaimed to be not only in it self unlawfull but by our solemn Oaths to maintain Presbytery and extirpat every thing that shall be found to be contrary to sound Doctrine and the power of godlinesse perpetually abjured Seing therefore that this Article doth certainly imply this corruption as I have above declared that it can have no better acceptance from us then the preceeding needeth no further reasoning As for the other trifling circumstances whereby the principal thing in it is endeavoured to be palliat they do not merite any more speciall inquiry The fift Article is It is not to be â—oubâ—ed but the Lord Commissioner will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procuâ—e such security to the Brethren for declaring their judgment that they may do it without any hazard in counterveening any law and that the Bishop shall humbly and earnestly recommend this to his Grace This Article made up of uncertain assurances ridiculous trusts and the Bishop's conformable undertaking is already by me sufficientâ—y examined in the very entry of this discourse and there told that what the Commissioner did undertake anent the establishment of Presbyteries I did not exactly know but if it was that which is reported viz that they should be set up as preceeding the 1638. I thought it could contribute notâ—ing to the removal of our just exceptions I shall not here offend the Reader by a vain repetition but seing the grounds formerly laid down are very material and yet by the most part little adverted to it will not be amisse that after the full and plain account I have given of these matters I again run over them and 1. That according to the principles of truth Presbyteries are not founded in any humane establishment but in the right and Authority which our Lord hath given unto his Church is our constant perswasion so that though the accessory confirmation and countenance of the powers may be of great use to and no lesse acceptance with the Church yet it is no part of their original right 2. Before the 1638. and even until the Year 1661. Presbyteries were founded and did continue in this Church not by vertue of any Act of â—arliament whereby they were properly authorized but upon the basis of that intrinseck right which I have already mentioned Thus having conveened and settled themselves shortly after the Reformation they continued their possession uninterrupted until the Year 1661. It is true they obtained the confirmation of King and Parliament in the Year 1592. as also in the Year 1612. many corruptions introduced and
if such an Episcopacy shall be introduced and continued against their will But the truth is if men would have the patience to enquire into it and consider the thing without pâ—ejudice and partialitie this our Episcopacy will be found not to be the same with that abjured in that Covenant For that is the Government of Bishops and Archbishops absolutely by themselves and their Delegates Chancellors Archdeacons Officials c. as it is exprest in the very words of the Article and was on purpose so exprest to difference that frame from other formes of Episcopacyâ— and particularlie from that which is exercised by Bishops jointly with Presbyters in Presbyteries and Synods and that is it which is now used in this Church And that the Presbyterians in England do generally take notice of this difference and to that degree as to account the one model contrary to the Covenant and the other not contrary to it bâ—t very well agreeing with it is a thing that none can deny nor any that uses diligence to enquire can be ignorant of for it is clear in diverse treatises extant in print These things to my best discerning are truths and if they be indeed so I am sure are pertinent truths toward the healing of our sad divisions but if any like to be contentious I wish I could say of this Church we have no such custome But this certainly may be said that there is no custom doth more disedifie the Churches of God and less become the followers of the Prince of peace I shall only add on word which I am sure is undenyable and I think is veâ—y considerable that he that cannot joyne with the present frame of this Chuâ—ch could not have lived in the communion of the Christian Church in â—he time of the first most famous General Assembly of it the Councel of Nice yea to go no higher up â—hoâ—gh safely I might he must as certainly have separated from the whole Catholick Churâ—h in the dayes of the holy Bishop and Martyr Cyprian upon this veâ—y scruple of the Government as Novatus did upon another occasion An APPENDIX In Answer to a Narrative of the Issue of the Treaty anent Accommodation SInce the finishing of these sheets I have seen a narrative of the last passage aâ—d issue of this Treatie for Accommodation which again ingageth me to take my pen. And in this Discourse the Author and 't is like one of the two whom I have already rencountered premising the Articles that we have heard exhibiteth the words and manner of the Brethrens refusal to close therewith and then resumeth the Accommodators their Arguments concluding with a short additional reflecction upon both our Covenants And as for the first part touching the Brethrens refusal and their declining to give in their reasons or to debate the matter without an express command I do neither contradict nor apologize Only of this I am assured that whatever influence the manifold transgressions and mightie sins of the present times the intractableness of adversaries or the hopeless self-conceit of the party with whom they dealt might have had upon their prudence to keep silence yet neither can a cause so righteous and evident be there throw justly prejudged nor will the duty of a testimony for God and his Truth in so cleare on exigent be thereby satisfied The Arguments by the Author resumed are little or nothing different from these that I have already discussed and when I come to re-examine them I shall take them rather as they shall fall in then as they lye But seeing that both the strain of this Paper and certain other grounds of conjecture do probably inâ—inuat that the Accommodators rather then to fail of a designe so advantageous may possibly abate their termes to the most taking condescendence and make all the stress of the controversie to fall upon the lawfulness or unlawfulness of a fixed Praeses it will not be amisse that for the better defeating of this contrivance we resume the Question supposing this President to be both eligible deposible by the very meetings over which he presides and vvaving all oâ—her singularities inquire a little more accuratly into the nature of his office and vvherein its differences from an ambulatory Moderator do precisely consist And first vve may observe in general that although there be nothing more frequent in the mouths of our Opposits then in the pursuance of their present purpose to undervalue the difference inquired into unto the almost nothing of a formalitiâ— depending meerly upon the diversity of the periods of the two Moderators their duration yet in other cases of the like nature wherein they or any persons els do conceive themselves to be concerned what coâ—traâ—ie contendings and reasonings doth a little inteâ—â—st elicit I need not alledge partiâ—ular insâ—ances he who seriouslie considereth how that there is no Court Society or Incorporation so meen whereof the Members upon the alteration of their Priviledge either by usurpation among themselves or by extrinsâ—ck imposing of others from a chair-man freelie elected during pleasure unto a Praeses fixed ad vitam would not complain of a great and material innovation will in the matter of Courts institute by God and not by man and that in order to things of an everlasting consequence be easily satisfied either of the delusion or more hurtful designe of the former pretense so that a man may well conclude that it is because that neither the great Authoâ— nor the principal ends of these meetings are duely regarded that therefoâ—e the Ordinances themselves are accordingly slighted 2. I observe that the Origen and warrant of a Moderator in Church-meetings is not from any particular positive Scripture-precept or rule given anentâ—â— but being a thing by clear evidence necessary for the concerne of order and the right expeding of affaires its immediâ—t rise comes to be referred to the common providence of reason and is only reductivè and in sâ— far of divine institution as the Courts whereunto the office belongeth are founded upon that Authoritie and do require this moderation as an expedieâ—â— needful to the right management of your business which ground being in it self manifest and such as may be examplified in many other instancesâ— and also fortified by apostolick practice doth abundantly make out my assertion and yet confirme the institution with a sufficient impress of Gods appointment Only it may be remembered that whereever this rational necessity taketh place in divine ordinances as its exigence is the precise measure and warrant of any thing thereby introduced so if this limiâ— be once â—lighted and transgressed we not only tacitly impeach the holy and wise couâ—sel of God in ordering his own matters but in effect cast open a door to all that the weakness and wantonness of human invention and caâ—nal reason shall please therein to devise and how displeaâ—ing this is in Gods sight and of what dangerous consequence no serious christian needeth to be advertised 3.
parity cannot be concluded from our Saviour's command It shall not be so with you nor any other of his holy injunctions of moderation humility meekness for that would destroy all Church-government and all Superiority of Pastors over other Elders and Deacons and over their People If all imparitie of Rule in Ecclesiastick Persons were inconsistent with these great Laws of our holy profession the Apostles themselves would have been the first most signal transgressors It is answered If from the Text It shall not be so with you I were contending for an absolute paritie in all respects among all Church-officers and Members in as much as thereby all their distinction with the whole oversight of Pastors should be taken away without doubt the objection would be unanswerably concludent but seeing the divisions of Church-officers in extraordinarie and ordinarie and of the ordinarie in Pastors Elders and Deacons with the imparity thence resulting is not so much as by us questioned the laxeness of such arguing doth merite a more severe censure then at preseâ—t I am inclined to use It is therefore to be considered that as the several powers offices and gifts by our Lord institute in and given unto his Church with their beautiful order and subordination are by us very chearfully acknovvledged and no constructive imparitie that may be thence inâ—inferred in the least doubted so neither is the same a proper imparity a thing only incident to Officers of the same kind Nor if it vvere is it the imparitie at present under debate vvhich being an imparitie of place or other the like priviledge attribute to one exclusive of others of the same order is the only subject of the controversie Which standing thus in plain termes vvhether or not our Lord by appointing his Apostles and their successors the Ministers of the Gospel in the same equalitie of power as Brethren and quelling all there competitions about the majority and preâ—erence by reducing them to the lowe degree of Servants without any distinction except what may arise from a greater measure of humility and diligence hath thereby discharged all imparitie of power and presidencie among them I am confident that not only the simple proposal doth conclude the affirmative but render the absurditie here objected against it widely impeâ—tâ—nâ—nt I say then for a distinct answer 1. That the paritie by us pleaded is not indeed to be concluded from any of our Lords holy injunctions of Moderation humilitie and meekness to insinuat the tontrarie to be our assertion is not only a plain calumnie seeing all men know that the highest as vvell as the lovvest of men constitute in lavvful degrees are liable to these sacred instâ—uctions but also a desingenuous artifice to make it be thought that we take the command it shall not be so among you for a meer precept of that kind and thereby surrender one of our main arguments in as much as it is rather from the intimation it contains of the Apostles their future condition then from any precept of humilitie that may be thence inferred that it strongly concludeth my position 2. Although the command It shall not be so among you doth not prohibit the different orders and degrees of Church-officers whether extraordinarie or ordinarie of our Lords appointment which both manifest reason and the genuine import of the antithesis do plainly evince yet that all that superior eminencie and coactive authoritie whereby the Princes and great ones of the earth are properlie from others distinguished is here removed from Church administrations and Lordlie Prelacie with all its priviledges and dignities thereby discharged is obvious to the meanest capacity 3. As these words It shall not be so among you do in the first place clear the nature and manner of ecclesiastick in opposition to secular rule So it is from the ensuring ampliation but whosoever will be great among you let him be your Minister c. that consistentlie with the former declaration the paritie by us pleaded of ofâ—icers in the same order all imparitie whatsoever among Church-officers resulting meerly from a greater eminencie of place and dignity is utterly excluded I say resulting meerly from a greater eminencie c. For that Apostles Evangelists in respect of their extraordinarie qualities and employments and Pastors and ruling Elders in respect of their different charges are stated in a kind of imparitie is not at all controverted but the question being plainly concerning the lawfulness of an imparitie not from any special power trust or gift given by our Lord but from an higher place and dignitie having no other foundation then a greater measure and larger interest in the Government conâ—erred by man upon the person therewith vested I affirme that not only among officers of the same kind and order but among all Church-officers whatsoever this is an imparitie of rule in ecclesiastick persons as litle countenanced by the superioritie of Pastors over â—ther Elders and deacons and the whole sâ—ock or by the Apostles their practice as our Lords discourse and command to the twelve upon the sute of the brothers doth certainly condemne that Proedrie whereunto they pretended As for our Authors anticipation viz. that to say the Apostles were extraordinarie persons would upon the supposition of their imparity in the point of rule say nothing but that they were extraordinarie transgressors it is like many other his mistakes wherein thâ— glances of an iâ—consiâ—erat phansie do very visiliet preoccupy his judgment for seeing the imparitie which our Lord doth condemne and we do disown is an iâ—paritie consiâ—â—ing in the inequalitie of place and dignity in one and the same order and not that imparitie which ariseth from an extraordinarie office power or gift of our Lords ordaining it is evident that the imparitie of the Apostles extraordinarie officers compared with ordinarie Presbyters doth not in the least contradict and that the Author by imagining the answer of their being extraordinarie persons to import no more then that they were extraordinarie transgressors doth only shew his extraordinarie inadvertence And really when I consider that notwithstanding the different orders of offices which Christ hath ordained in the Church he hath nevertheless most expresly stated his Apostles and in their persons all succeeding Pastors in an exact equalitie and clearly discharged all pretensions to any sort of majoritie or preference among them and that even our adversaries themselves do not maintaiâ— their Episcopus Praeses by any claim of succession to these superior officers at first by our Lord institute I do not only wonder to find my Author in this objection so foolishly and rawly confounding the imparitie of place and preheminence in one and the same order by us from Gods word rejected with the imparitie of orders by the Lord established but am fully of the opinion that the more eminent degree of a fixed President is yet more unreasonable then the distin order of superior prelats although in the seeming acknowledgment of our
Religion in the Church of Scotland in Doctrine Worship Discipline and Government and that thereby we are obliged to disown and reject the Authors Episcopacy and fixed Presidency from which our Government was at that time expresly reformed is that which I am perswaded he himself dare not seriously deny 2. Whatever meaning interest passion or prejudice may possibly devise yet that the words according to the VVord of God c. are in themselves most plain safe and sound cannot be controverted But 3. That under this very form of words both England did give and Scotland did obtain a sufficient asâ—urance for the setting up of Presbyterian Government in England as it was at that time established in Scotland is no hard matter to explain in as much as not only the Word of God the declared Rule doth thereto strictlie and antecedentlie tye as hath been made out but whoever herevvith considered the knovvledge the Englishes had of our then constitution the affectionat sympathie they had testified both in our labour and victorie vvhereby it vvas attained their frequent and significant insinuations in publict in privat in print and in speeches to this purpose their express ingaging to the preservation of our frame their brotherlie covenanting and concurring vvith us for the cause of God and many other circumstances vvill vvithout hesitation conclude that we had as pregnant grounds of persvvasion of there being like minded with us in this matter as could be demanded or expected by ingenuous men from a nation at that time so unsetled and discomposed And therefore seeing there was nothing for several years preceeding more clearlie and distinctlie held forth by us then that we judged the form of Government then in being among us to be the only Church Government agreeable to the word of God I think we may well take the Author's suggestion as if the Englishes would never have passed this sense and meaning of the words according to the word of God to be only a cunning hint to collour a confidence which canâ—ot be avowed It is true that in process of time the love of truth and zeal of God did much abate error abound in that Nation whence to many who desired a sutable licence the just severitie of Presbyterie became uneasie and odious but as that doth nothing convel the former arguments by me adduced so it is no less true that the sounder and better part of England not carried away by the present defection do still own Presbyterian Government as by us asserted to be the only Government that our Lord has appointed in his Church But our Author tells us yea it is not unknovvn hovv careful one of the English Commissioners vvas to have that clause inserted according to the vvord of God and hovv secure he thought himself and his Countrey by that expression from the inroade of Scottish Presbyterie upon them notvvithstanding that former Article premised in favours of it Well admit this to be a truth what then â— If one of them was a deceaver deceaved yet manifestly taken in his own craftiness what is either the work or the Covenant the worse If confident errors or treacheries be sufficient to consute the truth the Author needed not have called this witness to his assistance but seeing it is most certain that whoever that person was and whatever might have been his peculiar opinion and communication or correspondence with the author in it neither was there any such thing openly declared or treated nor hath it the least foundation in the words under debate but on the contrary is by them as manifestly confured as the Author now is to what he formerly professed most repugnant the thing is scarce worthy this my reflection and yet behold the conclusion that the Author drawes from it Thus saith he were the Contrivers of that Covenant bussied in patching it up to outwit one another by words and clauses hovv incoâ—herent and discordant soever to salve their different interests and opinions and to make it strong in odium tertii hovv vveake soever it might prove to discerning men by disagreeing and jarring vvith it self and a very Babel by the divided and confused language of its Architects And thus our Author having abandoned all Conscience of the Oath of God doth also cast off all shame and in his envy standeth not openly to contradict and blaspheme If he had premised any thing to give so much as a collour to this incoherence discordance and confusion objected somewhat in excuse of such conclusion might be indulged to his passion and interest But when nothing hath been alledged except a blind conjecture of some persons their different apprehensions of the soundest and plainest form of words contrarie to the undeniable evidence of the truth it selâ— and from which inconvenience the most pure light of divine revelation hath not been exempted upon thir grounds to inferre an accusation against the holy Covenant in the termes vve have heard can only be the effect of a most wicked indignation and apostatick malice Lord bow downe thine eare and heare open Lord thine eyes and see and hear the words of this man who hath set himself to reproach thy truth and woâ—k which thou hast manifestly owned and save I beseech thee thy People out of the hands of these evill men that all the Churches may know that thou art the holy Loâ—d God of truth vvho searcheth the reines and heart And therefore in return to this contempt and scorn I shall only here briefly adde to what I have in the former Discourse observed to this purpose 1. That all the forged ambiguities and inconsistencies that either the deceit of Hypocrites or perversness of open adversaries have hithâ—â—to laboured to fix upon the words and frame of this Oath are not only the fate of truth but according to its proper vertue by the serious consideration thereof in its own light most readily and satisfyingly salved 2. As the Covenant was attended by a most signal power and presence from on high so it s sincere prosecution was constantly blessed with a very beautiful concord and whoever divided from its genuine meaning and purpose did quickly also abandon the reverence and regard thereof which he once professed 3. That not only the forsakers of the Covenant do relinquish it without repentance and for the most part by the irritation of their own guilt and shame are exasperate to irrational railing and rage but if the revilings and persecutions of the ungodly World be the badge of truth the Covenant hath from the beginning been thereby very notably confirmed and all its true followers may herein rejoice and be exceeding glade as being by the Lord pronounced blessed 4. That as the beautie and glorie of the work of God were very visibly promoted both by the Covenant and its contrivers and confusion formerly and calamity and wasting consumption now the certain and manifest effects of mens svverving and backsliding from it and as in that
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