therefore once for all review and summe up the manifold and manifest evils of this device not more conceited and boasted of by its contrivers the Servants of men then deservedly rejected by all the true Ministers of our Lord Iesus Christ Notwithstanding of all the specious pretexts and fair smoothings that have been adhibite for triming up this Accommodation to an alluring and taking condescendence yet I am perswaded that who ever seriously ponders what hath been said upon it will be quickly convinced that the difficulties following do still remain as invincible impediments to all conscientious men First That a conjunction with and in the present Church meetings is a certain acknowledgment of and participation with the present Ecclesiastick-government which in effect is not truly such but a meer politick constitution wholly dependent upon and resolving in the Supremacy wherein no faithful Minister can take part Seconâ—ly That this conjunction doth evidently infer a consent and submission to this Supremacy as arrant an usurpation upon the Kingdom of Iesus Christ in and over his Church as ever did dare the King of â—ings and Lord of Lords in any age Thirdly That though this consent could not be objected yet such is the present elevation of this all-swaying Prerogative not intended to be depressed that all other concâ—ssions though in themselves satisfying would thereby be deprived of any consistent assurance and rendered wholly elusory And really when I reflect upon these particulars I cannot forbear to ask with what conscience can Ministers rather partake in Church-meetings framed by and under the power of the Supremacy then if the Bishops were therein still to domineer after the rate of the highest Prelacy Or what delusion can be more ridiculous then that men excepting against meetings because of the Bishops usurpation therein should upon the vacating and reassuming of this power by the King as Supreme be thereby entised unto a compliance But Fourthly as these meetings are founded upon and absolutely subjected unto the Supremacy so the often cited Proclamation and Act of Resâ—itution tell us that they are authorized and ordered by the Archbishop and Bishop and consequently do in such manner derive their Authority from them that the Members do only act therein as the Bishops their Delegates or rather as the subdelegates of his Majesties Delegates a strange accumulation of absurdities which I am certain this constitution standing cannot be salved by any overture whatsomever Fifthly The meetings whereunto we are invited do consist of â—uch members for their perjurious intrusion and canonical servitude to say nothing of their more extrinseck delinquencies of profanity insufficiency and irreligion as may not only warrant a non-conjunction but a positive separation And certainly if the lower degree of these crimes in the time of the former Biâ—hops did even under that different constitution offend some of the Lords faithful servants to an abhorrent with drawing how much more should their brimful measures in our dayes with the duty of a testimony which our Covenant and mens unparalleled backslidings do now require justify our detestation It is true G. B. tells us that under this there may be a fear in us that we shall not carry things as we would which he thinks is very little suitable to the patience we pâ—ead for But really so long as our will is moved and directed by the Rules and in order to the ends which our Lord hath appointed to these Courts I see not how this fear can be condemned as either ambitious or disagreeable to our principles Sixtly Notwithstanding of any thing conceded by the Articles and over and above all that hath been said against an Epâ—scopus Praeses even in the most moderate acceptation the â—iâ—hop as offered to be reduced is repugnant both to Scripture purer antiquity and our solemn Oaths and Ingagements inconsistent with he principles of Presbytery and in effect very little lowed from any of these powers and hights which he acclaimes in asmuch as he is still at the King's nomination and not subject to either the censure or control of the meetings over which he doth preside 2. He retaineth all his vain and absurd temporalities 3. As constant Moderator the power of proposing and the method of handling and voting any matter controverted with the care and direction of the execution of any sentence pronounced pertaineth to him solely 4. For any thing as yet declared the Bishop must have at least a more eminent power and suffrage in the matter of Ordination and Excommunication and in this point not only the Articles are most suspitioâ—sly reserved and obscure but if we take notice of the Accomodators their other discourses and writings we have little reason to doubt that the power of both is to abide with him as it was established by the Act 1612. and observed before 1638. So that in my opinion all the ease offered by the Accomodation may be very quickly calculat and in a word amounts to this only that where now these meetings do by a precarious tolerance consult and determine in lesser matters and in things more weighty do rather prepare and ripen to the Bishop's decision who also ordaines and censures with very little ceremony by this Treatie and its Articles over and above the wretched salvo of a pactioned and contrariant protestation this tolerance is to be changed into a more assured liberty as to the Bishop but every whit as dependent upon the King as Supreme And the acts of ordination and excommunication are to be passed and performed more publickly and with greater solemnity Which observation I must confesse is to me so obvious that it hath been alwayes attended with no lesse perswasion that if the Bishop did not judge our consciences as peevish and fickle as he asteemeth the matters in difference frivolous and empty trifles he would not have this risced his own reputation in all the business and stir he hath made about such a nothing of condescendence Of which I am the more confirmed that though the papers which I have discusâ—ed were by the Bishop acknowledged to have been written some years ago and do all along conclude a conformity to the present establishment yet the Bishop very justly though imprudently supposing the case to be still the same hath made much use of them of late without the least alteration to ingage us unto the terms of his new agreement Seventhly This Accommodation utterly disowns cuts off the Ruling Elder an officer not only clearly warranted from Scripture and the nature of the Churches constitution and singularly commended by his usefulness but in some respect countenanced even by the mixtures we see in his Masters ecclesiastick commission Eightly The Terms offered being proposed with this expresse condition Episcopacy being alwayes preserved and in effect so fully retaining the substance of all the corruptions and grievances of that model and frame by us very solemnly and often abjured both by the National and the Solemn League and
Apostle doth abundantly determine the moderatorship in his favours 3. If a Minister who is the Pastor and teacher of the whole flock do preside amongst the Elders of a secondarie order joined to him for his assistance will it therefore follow that one Minister should fixedly preside over many in the same order with himself and equally concerned in all the affaires of the meeting What Logick can knit together such inferences Having thus demonstrat from Scripture-prâ—cepts and practices and firme rational conclusions thence deducted the command of our parity with the warrantableness of our Courts and all their gradations I am very confident that we do thereby fully satisfie all the obligation to bring a clear command for these judicatories and their subordinations which our affirming them to be of unquestionable divine right institutions undoubtedly flowing â—rom the Kingdom of Iesus Christ in his Church and the only lawful government thereof do lay upon us As for what the author alledgeth against us that we do affirme them to be the very Kingdom of Christ upon Earth and the absoâ—utely necessary aswel as only lawful government of the Christian Church what ever tumor may appear in such expressions over and above the account I have given of the matter it is his own devising on purpose contrived that he may represent us as high talkers above the asserters of other forms and yet we not only know that the commenders of Episcopacie as the only true ancient Apostolick government of the Church do speak at as high a rate to say no more but that their acting in its behalfe doth indeed surpass all other measures I am certain will easily be by all acknowledged who consider how Presbyterie is the only butt against which their malice persecution is levelled and that into this malice all the zeal they ought to have against poperie profanity atheisme and irreligion seems to be converted which stirring activity may also in this same Author who being in his Ministrie rather a recluse monastick is for its sake become a very busie Prelate most obviously be instanced Now as by the grounds which I have adduced for our Presbyterian paritie the contrary repugnancy to Scripture rules of a fixed presidencie is sufficiently held out so I would gladly know from what shadow of probabilitie the Scripture agreeablenesse thereof is by our Author asserted For my part unlesse it be in the instance of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotriphes I know not where the least vestige of it is to be found And therefore I say in the next place in opposition to the second point affirmed vizâ— the non-contrariety and agreeablenesse of this Episcopus praeses to the example of the primitive Church that though in the second and third Centuries of the Church this Prostasia could be more evidently discovered yet seeing the better pattern of the more pure and ancient times do hold out no such thing but an equal paritie among the Elders or Overseers Bishops of the Church of God levelled by humilitie and ordered by love and concord and that this Presidencie did in its tendencie and progresse become the rise not only of aspiring Prelacie but of the monstrous Papacy it is evident that it is a meer humane invention equally unwarrantable and dangerous And here I might show how little light we have even in the acknowledgment of some of our Adversaries from History or any other pure and credible Record of the Churches constitution in the Centuries mentioned and that the more near to the dayes of the Apostles and more uncorrupted any such testimony is found as that of Clemens and Ireneus for as for Ignatius Epistles even these of them that are of the best repute I am sure no impartial Reader who considers either the worth of the person or the simplicitie of the times or the stile suitable to both will judge them to be from such an Author the more they homologat with Scripture in the Synonomie of Bishop and Presbyter and the samenesse of the office thereby signified And I might also make it appear how that â—or all the alteration and advance made towards Prelacie in the succeeding Centuries yet the Fathers in these times chiefly Ierom did affirme the same truth of the Apostolick times and the Age immediatly succeeding But as I am too well perswaded that pride was the first and most subtile and active corruption that did invade the Church so I can very easily grant that a Protocathedria was thereby very early either occasioned or usurped and therefore omitting to insist how that partly by designe of the ambitious partly by mistake against the factious it seemeth to have been introduced I shall rather endeavour by a few observes so to discover the evill of its rise and its worse tendencies that in this above all all men may perceive the perinciousness of humane inventions how specious soever when superadded to Gospel truth and simplicitie And first I say that the alledgeance made for this prostasia as conducing much to order and the cure of divisioâ—s in so far as it respects its fixednesse is a vaine emptie pretense for seeing this fixednesse as such importeth no more then the suspending of the more certain change of an annual or other termly election unto that more uncerâ—ain one of term of life and that sometimes this latâ—er may notwithsâ—anding happen to be more frequent then the foâ—mer it is obvious to any mans calme and serious reflection that it is meerly to the presidencie and not at all to this controverted qualitie in itself considered that the advantages commended can be ascribed And therefore as it is certain that the concerne of order being once duely provided for by a sutable moderation the more obnoxious the person moderating is to the suffrage of the Society the lesse hazard of an ensuing abuse or usurpation So it is very evident that this superfluous fixedness importing a certain degree of exemption could only in the end prove a foment of pride and gratification of ambition as the event it self to plainly verifies of which if any man do yet doubt let him consider Romes Papacy that under this pretense fortified by Ierom's testimony Cuncti nempe Apostoli claves regni caelorum accipiunt tamen inter duodecem unus eligitur ut capite constiâ—uto schismatis tollatur occasio did not only arrogat to it self the Primacie but to this day doth thereby vail its Tyrrannie I grant that power is a soveraign antidot against contentions and divisions But if we measure it out by our own wisdom with a regard only to this exigence neither respecting the Lords warrant nor the sufficiencie of gifts and countenance of his blessing it is very manifest that this rule may quickly lead us to surmount the Papacie and its implicite faith and never suffer us to cease until by an absolute subjection both Truth Conscience be swallowed up of ignorance and stupidity Let us therefore above all things in the
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
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
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