ridiculous I grant the cautions subjoined viz that they applied their power alwayes for and not against the truth if made effectual would indeed secure the event But seing they only promise by supposing it and consequently are equally doubtful with it and really such as may recommend the most unwarrantable and improper mean that can be devised it is evident that this empty probability concludeth nothing Let the Pope or some thing worse be set up in the supposition that he do not apply his power to obstruct but to advance what is good and not against but for the truth no question there would thence arise a consequential expedience and advanâ—age But thence to argue for the lawfulâ—esse of such an appointment were plainly to ranverse all reason and righteousness As it is therefore from our Lords own warrant and blessing that we are principally to attend the successe of his ordinances so where these cannot be made appear as in the case of our present Church-government and on the other hand the ensuing of Atheism and profanity cannot be denied the conclusion tâ—at â—hey are to be imputed to the nature of the present establishment is beyond contradiction But our Author sayes That â—hese bad fruits ar raâ—her to be imputed to the schisme made by withdrawing fâ—om the Government For there is not a greater enemie in â—he Woâ—ld to the Power of Religion then the wranglings and bitter contentions that are raised about the external forms of it 'T is answered divisions being in themselves alwayes mutual yea and separation in some cases commanded and necessary to conclude against the thing in common that which is only peculiar to a particular species were grossely to confound the commanded out-coming of the People of God from Babylon with tâ—e most sinful departing of the worst of Hereticks It is not theâ—efore separation or withdrawing in the abstract but in its complexe causes conditions tendency that we are to regard he who in tâ—e fear of God out of a desire to keep himself pure and for a testimony against evil-doers withdraweth from such as walk disorderly from men of corrupt minds destitute of the truth supposing that gain is godlinesseâ— doth no lesse obey the will of God then he who through proud and bitter contention flowing from some carnal principle and design breaking the unity of the Spirit and bond of peace doth wickedly contemn our Lord's new commandment of love Now whether the present Prelats their Dependents who for perfidious breach of Covenant with God man invadingâ— and usurping over Gods House and ejecting persecuting their â—aithful â—rethren are justly disowned and discountenanced of all good men or such who having no encouragement from either the call promise or presence of God do in a tender fear not to partake of other mens sins abstain from the Assemblies of these evil doers be from the former grounds more to be blamed for the present withdrawing let all men judge But as it is not possessionâ— attained by falshood and violence that makes a right and the injurious expeller and nâ—t â—he expelled is certainly the sinful and scismatick divider so that the strange perfidyâ— pride cruelty avarice profanity of the Prelats and their abettors and dependers professing to be the guids of yea and having their livelihood and wealâ—h by Religion and yet for the most part not studying so much as to vail their lewdnesse with a mask of hâ—pocrisy have rendred Religion it self contemptible except with a few who stand at a distance with this horrible thing is undeniable in its own evidence As for the enmity of contentions anent external forms to the Power of Religion if there be really a worth and singular benefite in such forms ordinances that our Lord hath appointed for subservient means to the great end of the Gospel and as visible certain a prejudice and evil influence in mens corrupt novations all-contendings about these matters cannot be implicity censured as bitter wranglings and enmity to the Power of Religion without the just accusation of a luke warm indifferency in the high concerns of the Gospel He who judgeth not the purity and liberty of Gospel ordinances worthy to be contended forâ— will hardlâ— perswade a rational man that ever he will strive for the Faith of the Gospel But 2. We heartily renounce and disown all wranglings and bitter contention it is by the blood of the Lamb and by the word of his patience of our testimony that we hope to overcâ—me if these be accounted contentious it is but a small share of the Lords sufferings compared to these reproaches of rebellion and sedition wherewith heâ— and his followers have been slandered It is rather my regrete that in a time of such backslâ—dingâ— we have not moe saying from the same reason with Ieremiah Wo is us men of strife and men of contention to the whole Earth But the peevish Policy of such who after that by perjury contention and violence they have imposed and pressed their own forms and inventions and by the same practices seated themselves in the possession of what they designed do in effect retain the same peremptory rigor and do only decry contention that they may mock men from anâ— just opposition to their courses doth not merite any further notice He who calmely and impartially considers this whole matter wil easily perceive that it is neither contention separation nor division things in themselves reciprocalâ— of a middle signification that are simply to be condemned But it is from pride perversnesse and other evil mixtures and designes that both their evil and scandal do proceed And on which side these are to be foundâ— a small reflection may satisfy every inquirer But now after all the vehemence we have heard the Authorâ— on purpose to amuse where he cannot prevail Falls a wondering to see wise and good men make so great reckoning of certain metaphâ—sical exceptions against some liâ—tle modes and formaliâ—ies of difference in the Government and seâ— so litâ—le value upon so great a thing as is the peace of the Church â— ' â—is answered The redargution implied in the bosome of this exclamationâ— doth so palpably occurre that I cannot dissemble the Aposâ—les obseâ—vation thereby so obviously suggested viz. That evil men and seducers waxe worse and worse deceiving and being deceived sor while in their deceivings they tell us that not only our reasonings are bare metaphysical exceptions but that even the things contended for are meer words and formalities how do they themselves appear to be deceived who presse theâ—e very â—ordâ— formalitiesâ— more then the weightiest affaires in Religion It being without controversy that if the argument were equally ballanced it wouâ—d begin at home by surceassing the pursuit of such vain trisâ—es thereby most effectually frustrat the contrary defences But the truth is whatever the appearances are neither are we nor the Author mistaken upon the matter A constant fixed Praeses on his
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
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