The Government and Order of the Church of Scotland, Title page – To the reader
THE GOVERNMENT AND ORDER OF THE CHVRCH OF SCOTLAND.
NVMB. 23. and 24.
How goodly are thy tents O Iacob, and thy Tabernacles O Israel: for this house full of silver and gold I would not curse, for how shall I curse whom God hath not cursed? or how shall I defie, whom the Lord hath not defied.
COL. 2. 5.
Though I be absent in the flesh, yet am I with you in the spirit, joycing and beholding your order and the stedfastnesse of your faith in Christ.
Printed, Anno MDCXLI.
To the Reader.
MY desires at this time to know and to make known to others the form of Government and order of worship used in the Church of Scotland, have brought these following lineaments to light. There come daily into my hands without my seeking; some one forme of Church Government or other, as the divers Authors, from their love to Reformation in their judgements did conceive: But I must confesse they did the lesse relish with me that they were directions and modells without the example or practise of any of the Christian Churches, and were Abstract Idea's of discipline in the minds of men and not Disciplina in Subjecto. One I had, Titled The forme of government used in the Church of Scotland, but, being nothing but an Abridgement, and containing generalls onelyonly, It did not satisfie. I found also many of the godly much wearied of the Prelacy, who yet bow their shoulder to bear, and couch down between the two burthens, because, being unacquainted with the Government of the Reformed Churches, they do not know what to choose, and fear (as to them who are in the dark is usuall) they know not what. Such as these do rather suffer themselves to be led away with the policy of Pacuvius at Capua, which in such a case was cmmendable, then resolve to follow the faith of Abraham when the Lord called him, Get the out of thy Countrey, &c. into a Land which I will shew thee, Gen. 12. 1. What he was to forsake, and the Terminus à quo of his removing, he did know; But whether he was to go and the Terminus ad quem, he did not know, resting assured that God would shew it him. In our own affairs we may think the evill known to be better then the good unknown; But it holdeth not in the matters of God, nor when we speak of Malum turpe and bonum honestum, the evill of sinne and the good of obedience. But as they who travell from the South to the North, losing the sight of the one Pole come in sight of the other, and as they go on the North Pole is elevated to them by degrees: So is it here, if men would once forsake and turn their back upon that which they know to be wrong, and would ask the way to Zion with their faces thither ward, the Lord would teach them his way.
I must confesse that I did give too much ear and audience to the misinformation of many (so may I call it now after true imformation) who would have made me to believe, 1. That the true government of that Church was Episcopall, and that beside the order of Episcopacy, there was nothing in that Church, but disorder and confusion through the Parity of their Ministers, foreign that all did speak and no man did hear any thing of another. 2. That they had no certain rule or direction for their publike worship, but that every man following his extemporary fansie, did preach and pray what seemed good in his own eyes. And 3. (which was to me an huge rock of offence) That they were enemies to Kings for no other cause, but that they are Kings: and, out of a desire of Anarchy, did preferre Democracie to Monarchicall Government: Great crimes I can not deny, and much to be abhorred, for they are destructive of all Ecclesiasticall and Civile Order, and do break both the staves of beauty and of bonds.
But upon tryall I did remember that, if accusation were guiltinesse, no party conld be innocent, and found that it was nothing so as was alledged: for concerning the first, I called to minde the practise of a painter of old, who being desired to represent the body of Hercules, did expresse nothing of the lineaments of his face, stature or members, but did onelyonly make a resemblance of the Lyons skin, which he was wont to carry about as the badge of his strength, and the Trophee of his honour. Episcopacy was never the face nor order of that Church. In the most part of their assemblies have they conflicted with it, and by the strength of God obtaining the victory both of old, and much more of late They may well number it among their spoiles. The order of their Ministers each one standing in his own station, and none usurping over another, and the Subordination of their foure kindes of assemblies, joyning the consent and obedience of the people, are the face and strength of that Church. Against the second, The form of prayers, administration of the Sacraments, admission of Ministers, Excommunication, solemnizing os marriage, visitation of the sick, &c. which are set down before their Psalm-Book, and to which the Ministers are to conforme themselves, is a sufficient witnesse: for although they be not tyed to set formes and words; yet are they not left at randome, but for testifying their consent and keeping unity, they have thelr directory and prescribed order. No where hath preaching and the ministery more spirituall and lesse carnall liberty, the Presbytery and assemblies encouraging to the one and restraining from the other. And against the third, Their Confession of Faith, the doctrine and prayers of their Church, their late declarations and remonstrances, and what is contained in …he conclusion of this Treatise, expresse as much respect and reverence to magistracy, as any Christian Prince will require.
I was also strongly drawn to the liking of that Church by the Testimonies given unto their Reformation by some of the most famous witnesses of this age.
One is of that worthy Scottish Martyr Mr. George Wischeart. This Realm shall be illuminate with the light of Christs Gospel, as clearly as ever was Realm since the dayes of the Apostles. The house of God shall be builded in it, yea it shall not lack (watsoever the enemy imagine to the contrary) the very top-stone; the glory of God shall evidently appear, and shall once triumph in despight of Satan. But alas, if the people shall be after unthankfull, then fearfull and terrible shall the plagues be that after shall follow. Hist. of the Church of Scotland, pag. 108.
Another of Beza.
Magnum hoc Dei munus quod una & religionem purā, & foreign, doctrinae, viz. retinendae vinculum, in Scotiam intulistis. Sic obsecro & obtestor haec duo simul retinete, ut uno amisso alterum diu permanere non posse semper memimeritis. Sicut Episcopi papatum pepererunt, ita pseudoepiscopos papatus reliquias Epicureismū terris invecturos: hanc pestem caveant, qui salvam Ecclesiam cupiunt, & quum illam in Scotia in tempore profligaris, ne quaeso illam unquam admittas, quantumvis unitatis retinendae specie, quae veteres etiam optimos multos fefellit, blandiatur. Bez Epist. 79.
This is a great gift of God, that you have brought into Scotland, together pure Religion and good order, which is the bond to hold fast the Doctrine. I heartily pray and beseech for Gods sake, Hold fast these two together so, that you may remember, that if one be lost, the other cannot long remain. So Bishops brought forth popery, so false Bishops, the reliques of popery, shall bring into the world Epicureism. Whosoever would have the Church safe, let them beware of this pest, and seeing you have timely dispatched it in Scotland, I beseech you never admit it again, albeit it flatter with shew of the preservation of unity, which hath deceived many of the best of the Ancients.
A third of the body of Confessions of faith.
It is the rare priviledge of the Church of Scotland before many, in which respect her name is famous, even among strangers, that about the space of four and fifty years without schisme, let be heresie, she hath kept and holden fast unity with purity of doctrine. The greatest help of this unity, through the mercy of God, was, that with the doctrine, the discipline of Christ and the Apostles, as it is prescribed in the Word of God, was by little and little together received, and according to that discipline so neer as might be, the whole government of the Church was disposed. By this means all the seeds of schism…s and errors, so soon as they began to bud, and shew themselves, in the very breeding and birth, were smothered and rooted out. The Lord God of his infinite goodnesse grant unto the Kings most gracious Maiesty, to all the rulers of the Church, to the powers that are the Nursers of the Church, that according to the Word of God, they may keep perpetually that unity and purity of doctrine, Amen.
Est illud Ecclesiae Scoticanae privilegium rarum prae multis, in quo etiam ejus nomen apud exteros fùit celebre, quod circiter annos plus minus 54. sine schismate nedum haeresi unitatem cum puritate doctrina servaverit & retinuerit. Hujus unitatis adminiculum ex Dei misericordia maximum fuit, quod paulatim tum doctrina, Christi & Apostolorum disciplinam, sicut ex verbo Dei est praaescripta, una fuit recepta, &, quam proixme fieri potuit, secundum eam totum regimen Ecclesiasticum fuit administratum H…e ratione omnia schismatum atque errorum semina quam, prinum pullulare, aut se exerere visa sunt, in ipsa quasi herba & partu sunt suffocata & extirpata. Det Dominus Deus, pro immensa su a bonitate Regiae Majestati Serenissimo, omnibusque Ecclesiarum gubernatoribus, potestatibus Ecclesiae nutritiis, ut ex Dei verbo illam unitatem & doctrinae puritatem perpetuo conservent, Amen. Corp. Confess. fidei, pag. 6.
The fourth of King Iames of happy memory. The Religion professed in this Countrey, wherein I was brought up, and ever made profession of, and wishes my son ever to continue in the same, as the onelyonly true form of Gods Worship, &c. I do equally love and honour the learned and grave men of either of these opinions, that like better of the single form of policy in our Church, than of the many Ceremonies of the Church of England, &c. I exhort my son to be beneficiall to the good men of the Ministry, praising God that there is presently a sufficient number of good men of them in this Kingdom, and yet are they all known to be against the form of the English Church. Basildor. To the Reader, And in the Assembly 1590 his Majesty praised God, for that he was born to be a King in the sincerest Church in the world, &c.
The fift is of Brightman, our own Countryman, who joyneth the Churches of Helvetia, Suevia, Geneva, France, Holland, SCOTLAND, all together into one Church, for the Counter-payn of the Church of Philadelphia, because, saith he, they almost live by one and the same laws and manner of Government, as touching any matter of moment. Neither doth the distance of place break off that society which the Conjoyning of mindes and good will coupleth together, having thus joyned them into one Church, he subjoyneth concerning it. Loth would I be to provoke any man to envy, or to grieve him with my words, yet this I must say there is no place, where the doctrine soundeth not more purely, the worship of God is exercised more uncorruptly: where more faithfull diligence of the Pastors doth flourish, or more free aud willing obedience is given by the people, nor yet where there is greater reverencing of the whole Religion among all orders. And afterward, Neither doth it onelyonly keep the doctrine of salvation free from corruption, but it doth also both deliver in writing and exercise in practice that sincere manner of government, whereby men are made partakers of salvation, Revel. of the Apocal. Chap. 37.
To these may be added what upon the one hand is said by these of the separation in their first petition to to King Iames, insert in their Apology to the Doctors of Oxford. We are willing and ready to subscribe to these grounds of Religion published in the Confession of Faith made by the Church of Scotland, hoping in the unity of the same Faith to be saved by Jesus Christ: being also like minded for and with other Reformed Churches in points of greatest moment. And upon the other hand, That the meetings of Ministers for interpreting Scripture, like unto their Presbyteries were allowed by Arundell, Hutton and Matthew, three Archbishops in England, and proved very profitable in the Northern parts for increase of knowledge both in Ministers and People.
But all these and the like testimonies were to me but like the saying of the woman of Samaria to her Countrey-men, till I did more fully understand the constitution and order of that Church. Then did I believe, not because of their testimonies, but because I did see and know. And from that which I have seen and do now know when I have walked and gone round about that Church, when I have told the Towers thereof, marked well her Bulwarks, and considered her pallaces, I may without offence affirm three things.
First, That God hath not dealt so with every nation, if envy would permit, I might say, any nation, as he hath dealt with them. Whereof no cause can be given but his own good pleasure, he showeth mercy, and maketh his Sunne to shine on whom and were he will, and of him, and through him, and for him are all things.
Secondly, that it is no marvail if that Nation stand to the defence of their Reformation, had the Lord been pleased to blesse us with the like at the time of our Reformation we would not have been so unwise as to make exchange of it with Prelacy, we would have forsaken all things rather then have forsaken it, It is more strange that any should have been found amongst them at any time to speak or to do against their own Church:Sed quum omnia ratione animoque lustraris, omnium societatum nulla est gravior, nulla carior, quum ea quae cum Repub. unicuique nostrum est. Cari sunt Parentes, Cari liberi, propinqui, familiares; sed omnes omnium caritates patria una complexa est, pro qua quis dubitet mortem oppetere, si ei sit profuturus? quo est detestabilior istorum immanitas qui lacerarunt omni scelere patriam & in ea funditus delenda occupati sunt & fuerunt, Cicer. Offi. l. 1. But after you have with your reason and minde made a generall survey of all societies there is none more grave, more dear then that which each one of us hath with his Countrey; Parents are dear, Children, Friends, familiars are dear; But our native Countrey alone taketh all these within her compasse, for which what good man would doubt to die, could his death serve her for good? So much the more detestable is their barbarity, who have with all kinde of wickednesse rent asunder their native Countrey, and both are and have been exercised in overturning her from the very foundation. If a Patriote spoke so of his Countrey, a Citizen so of his Republike, what should the Christian born, baptized, and bred in Scotland think and say, if he have been borne there not only to this mortall, but to that immortall and everlasting life: No children on earth have better reason to say, Wee are not ashamed of our Mother, and it were to be wished that the saying were reciprocally true.
Thirdly, having the pattern of all the Reformed Churches before us, and this example so neer unto us, what need we to stand amazed, as not knowing what to choose; To abide that which we have been, is neither profitable nor possible, To conjoyn the two in one is but the mixture of Iron with Clay, and must needs make the distemper greater. It were well for us (and no other well for us can I see) that laying aside our high conceit of our selves, and the low esteem of other reformed Churches We would resolve to follow them as they follow Christ, and not to despise the government of Christ, because they seeme to be but Molehils; But to conforme to them, because they are conforme to Christ, and to the pattern shewed in the Mountain. What reciprocation of giving and receiving in matters of Religion, hath beene betweene this and the Scottish Nation may be knowne by the words of Beda, Nec multo post illi quoque qui insulam Hii incolebant Monachi Scoticae Nationis, cum bis quae sibi subdita erant monasteriis, ad ritum paschae, & tonsurae Canonicum, domino procurante, perducti sunt &c. And afterward, Quod mira divinae factum constat dispensatione pietatis, ut quoniam Gens illa qua noverat scientiam divinae cognitionis, libenter ac sine invidia, populo Anglorum communicare curavit, ipsa quoque postmodum per Gentem Anglorum, in eis quam minus habuerat, ad perfectam vivendi norman perveniret. Beda eccles. hist. gentis Angl. l. 5. c. 23.but speaking in his own idiome, according to the grounds of popery.
Not long after the Monkes of the Scottish Nation, who lived in the Iland Hii, with the Monasteries under their power were brought into the rite of observing of Easter, and of shaven Crownes. The Lord bringing it so to passe (he should have ascribed it to another spirit). Which certainly was done by the marvellous dispensation of divine mercy, that because that Nation, who had the science of divine knowledge, did willingly and without envy communicate the same to the people of England; that the same Nation afterward should by the Nation of the English attain unto the perfect rule of living in these things which they had not before.
The Governement and Order OF The Church of Scotland.
A Description and not a Demonstration of the Church of Scotland is intended; non jus sed factum, their doing simply and not the reason of their so doing is desired: The delineation therefore of the face of that Church, without artificiall Colours and dispute of her comelinesse and beauty, is nakedly expressed in two Parts: The one of her Officers, the other of her Assemblies.