The Case of The Accommodation Proposed by the Bishop of Dunblane, Section · Part (1 of 3)

The Case of The Accommodation Proposed by the Bishop of Dunblane · Section · Part (1 of 3)

p. 2Articles proposed by the Bishop of Glasgow to the dissenting Brethren.

1. THat if the dissenting Brethr…n will come to Presbyteries and Synods, they shall not only not be oblidged to renounce their own private opinion anent Church-government, and swear or subscribe any thing thereto; But shall have libertie, at their entrie to the said meeting, to declare and enter it in what form they please.

2. That all Church affairs shall be managed, in Presbyteries or Synods, by the free vote of Presbyters, or the major part of them.

3. If any difference fall out, in the Diocesian Synods, betwixt any of the Members thereof, it shall be lawfull to appeal to a Provincial Synod, or their Committy.

4. That Intrants being lawfully presented by the Patron, and duely tryed by the Presbyterie; there shall be a day agreed on by the Bishop and Presbytrie, for their meeting together for thei… solemn ordination and admission: at which there shall be one appointed to preach; and that it shall be at the Parish Church, where he is to be admitted; except in the case of impossibility, or extream inconvenience: And if any difference fall in, touching that affair, it shall be referable to the Provincial Synods, or their Committy: as any other matter.

5. It is not to be doubted, but my L. Commissioner his Grace will make good what he offered, anent the establishment of Presbyteries and Synods: and we trust his Grace will procure such security to these Brethren for declaring their judgement, that they may do it without any hazard, in contraveening any Law: and that the Bishop shall humbly and earnestly recommend this to his Grace.

6. That no Intrant shall be engadged to any Canonical Oath or Subscription to the Bishop; and that his opinion, anent that Government, shall not prejudge him in this: but that it shall be free for him to declare.

p. 3These being the conditions offered, in order to the intended Accommodation, it is evident, that for a due understanding of their import, we ought first to know what is the nature of these Meetings called Presbyteries, Synods, and Provincial Assemblies, to which the Brethren are invited: And for that end, we must not only transpose the fifth Article to the first place, and supplie it with such other probabilities as may be had; but also arise a little higher, to remember the changes that we have lately seen; and from what, and to what they have carried us: For, seing our joyning in the present Presbyteries and Synods, with, or under Bishops, as they are offered to be reduced, is that which is principally demanded of us, it is so little possible, without this previous examination, rightly and fairly to define the case in contratraversie, that I can hardly acquit the preposterousness and deficiencie in the Articles, of a greater error then a common mistake.

The thing then which comes first to be noted in point of fact, and which I shall represent with that truth and impartiality, that I hope none shall deny it, is, that this Church, having in the Year 1638. abrogat and abjured the Government of the Kirk by Bishops, and set up Presbyterian Government in its purest simplicity and paritie, we together with the renewing of the National Covenant, solemnly engadged, Constantly to adhere unto, and defend the true Religion then established, in Doctrine, Worship and Government, contrary to all the novations and corruptions from which it was at that time reformed; and to labour by all means, for the purity and liberty of the Gospel, as it was established and professed before these novations. After which time the Church, in our acknowledgement, did enjoy a Ministrie and Government truely Ecclesiastick, committed to them by, and depending upon our Lord Iesus Christ alone, as King in Zion, and Head of his Church. Thereafter, by an Act Rescissorie, it was declared and statute, by both King and Parliament, in the Year 1640. and 1641. agreeably to the Oath formerly taken, that the sole and only power and jurisdiction within this Kirk, did stand in the Kirk of God as it was then reformed; and in the General, Provincial and Ptesbyterial Assemblies, with p. 4the Kirk Sessions established by Act. P. 1592. & in like manner, by the Solemn League and Covenant, entred into in the Year 1643. the whole Kingdome doth again swear to the preservation of the Reformed Religion of the Church of Scotland, in Doctrine, Worship, Discipline and Government; and to extirpate Popery, Prelacie, Schism, Superstition, Profannesse, and whatsoever shall be found contrary to sound Doctrine, and the Power of Godliness: Which engagement, we are bound all the dayes of our life zealously aud constantly to continow in, against all opposition; and to promove the same, according to our power. Thus matters stood, both in obligation and general observance, until the Year 1661.

At which time, the Parliament then sitting, having prepared their way by exalting of the prerogative, in opposition to, and for the overthrow of the practices of bygone times, specially that of entering into Leagues and Bonds; they at one blow rescinde all Parliaments after the year 1633. and the Government of the Church, being thereby wholly deprived of the civill sanction, and its continowance, by another Act, permitted and declared to be only precarious, during the Kings pleasure: Afterward, all Ecclesiastick meetings in Synods, Presbytries and Sessions, are, by proclamation the 9 Ianuary 1662. discharged, untill they should be authorized and ordered by the Archbishops and Bishops then nominat by his Maiestie, upon their entering into the Government of their respective Sees. By which means, the former Government being overturned and razed unto the very foundation, at least as much as the wit and power of man could effectuat, the next thing that offers, is the new structure and frame that is raised in its place: And in the year 1662. the Parliament again meeting, by their first Act for re-establishing of the Government of the Church by Bishops, laying it for the ground, That the disposal of the external Government of the Church doth properly belong unto his Majestie, as an inherent right of the Crown, by vertew of his Supremacie, They do thereby redintegrat the estate of Bishops, not only to their places in Parliament, and their accustomed dignities and priviledges; but also to their Episcopal function, Presidency in the Church, p. 5and power of Ordination, Censures and all Church-discipline to be performed by them, with the advice of such of the Clergie as they should find to be of known loyalty and prudence. And, for removing of all scruples, the Parliament doth furder rescinde all former Acts, by which the sole and only power and jurisdiction within this Church, doth stand in the Church, and its Assemblies; and all other Acts whatsomever, giving any Church-power, Iurisdiction or Government to its Office-bearers or Meetings, other then that which acknowledgeth a dependance upon, and subordination unto the Soveraigne Power of the King as Supreme; and which is to be regulated and authorized, in the exercise thereof, by the Bishops and Archbishops, who are to be accountable to his Majesty for ther administration: And moreover, by the same Act, the Act 1592. (whereby Presbyterian Government was anciently confirmed, and which, by vertew of the above mentioned Act Rescissory, did now in so far, by the Act 1612. stand rescinded) in respect that it doth also limite the Kings prerogative to be without prejudice or derogation to the priviledge that God hath given to the Spiritual Office-bearers in the Kirk, concerning heads of Religion, Heresie, Excommunication, Collation, or Deprivation of Ministers, or any such like Censure, specially grounded in the Word of God. This Act, I say, 1592. is now for this reason totally annulled, in all the heads, articles and clauses thereof: from which Act of Restitution, although the nature of our present Church-constitution may be very obviously gathered; yet there are two other also, to the same purpose, of which I cannot but take notice. The one is that concerning a National Synod, wherein his Majesty, by vertew of his Supremacy, doth more absolutely appoint and determine upon the manner and members thereof, then if it were a meer civill Court, unquestionably dependent upon his Royal Authority; reserving to himselfe, aswell the proposal, as the final approbation of all matters to be therein treated. The other is the late Act 1669. asserting the Supremacie, whereby the Supreme Authority over all persons, & in all causes Ecclesiastick, is so fully declared to appertaine to the King, and p. 6that by vertew thereof, he may dispose upon the Government and Persons Ecclesiastick; and enact concerning the Churches meetings and matters therein to be proposed, as he shall think fit, that a more absolute power in any thing can hardly be devised in his favours.

These Acts lying so well together, I could not but lay them forth to a joint consideration. And from them, I suppose, it will be very evident, that the work of the last revolution, was not only an invasion made upon the Churches Government, by the setting up of Bishops, and their usurpation over Presbyteries and Synods, as hapened in their former introduction, preceeding the year 1612: But that the alteration made, is plainly fundamental: and that, by his Majesties assuming all Church-power to himself, as the proper right and prerogative of the Crown, without so much as pretending, with the Pope, a Commission from Iesus Christ for this effect; and conveying the same by these communications alone, which he is pleased to dispense; and to such persons and meetings as he thinketh good to appoint, and maketh to himself accountable; there is not so much as that Genus of Ecclesiastick Government recognosced by Presbytery, as only fountained in, and derived from our Lord as Head of the Church; let be its specification from our Classical form, at present to be found in being in this Church.

But it may be said, that I seem to make a difference betwixt the former and the latter erection of Episcopal Government in this Church; and yet when Bishops were brought in, in the year 1606. the Kings prerogative was, by the then Parliament, first enacted, and by the next Act, their restitution is thereon also founded; and in like manner, by the Act 1612. Presbyteries and Synods are turned to exercises of the Brethren, and Diocesian visitations; and the power of ordination, deposition, and excommunication is given to the Bishop: and to compleat all, by the same Act, the Act 1592. was also rescinded: So that it appeares, that betwixt the former practices, and the late establishment, there is no great disparitie. 'Tis answered, the apparent resemblance of the things p. 7objected, is nevertheless accompanied by such reall and materiall differences, that it doth only the more notablie evince the strangeness of the methods, and nature of the present establishment, beyond all that the same designes in former times could suggest. King Iames was indeed bent for Prelacie, as all do acknowledge; but by seeking thereby to qualifie and oversway the Government of the Church, in effect to subvert all Government, given by our Lord unto his Church, is an absurditie which his better understanding did prudently forbear; and nothing, save either the mysterie of this growing iniquity, or the precipitancie of our times could have produced.

Now that this is the true state of the difference betwixt our, and the former times, the particulars following will easiely evince. And first, it is true, the Parliament 1606. doth, by their first Act, declare the Kings prerogative, but only upon the narrative of the accession of the Crowns of England and Ireland, and in general, over all estates, persons, and causes, without the least derogation to the explication made in favours of the Church by the Parl. 1592. Whereas, in our dayes, this Supremacy hath been asserted, declared and exercised, in order to Ecclesiastick Persons, meetings and matters, not only far beyond any thing pretended to in civils; but above all that ever was arrogate, either by Pope, or temporal Potentate. Next, by the second Act of the fore-mentioned Parliament 1606. the Estate of Bishops is indeed restored; and that upon the ground of the Kings prerogative: but to what? To ecclesiastick power, presidencie, jurisdiction, &c. Fye! Not at all; but only to their former honours, dignities, prerogatives, priviledges, livings, lands, teinds, rents, &c. And chiefly and especially against the Act of annexation. 1587. These, though unjustly bestowed, were yet proper subjects for a King and Parliament: as for other things, purely ecclesiastick, they rightly judged them to be without their line: Whereas, by the late Act. 1662. the King, with consent of the Estates, restores the Bishops, both to the same things, and also to the exercise of their Episcopal function, presidency, power of ordination, and others above rehearsed: declaring p. 8himselfe to be the proper and supreme Head, whence all Church-pover doth flow, and to whom the Bishops ought to be accountable: An attempt so impertinent to secular Powers, and subversive of the very subject matter of Ecclesiastick government; that the former times, not from any greater tenderness in these things, but meerly from a clearer knowledge of their inconsistencie, did not once dream of: and therefore, in the third place, King Iames, who knew well eneugh, that neither did his prerogative extend to the proper power and jurisdiction of the Church, nor could this be thereupon founded; and that for him to assume the disposal and dispensing thereof, was in effect to destroy it; although by vertew of his Supremacy, he restored the Bishops to their honours, temporalities and possessions; yet, as to the power Ecclesiastick by them acclaimed, he applyed himself to compass the same only by the suffrage & determination of Church-assemblies: and accordingly we see the Act, Parliament, 1612. giving unto Bishops their Church-power and jurisdiction, not to be founded in, nor flow from the Supremacy; but to proceed simply, by way of ratification of an Act of a General assembly, made two years preceeding; and by the same Act. 1612. The Act 1592. establishing aswel the Protestant Religion, as Presbiterian government, and also limiting the prerogative, as I have said, is only rescinded, in so far as the same is derogatorie to the Articles then concluded: whereas, the King, with consent of Parliament, by the Act 1662. laying down the Supremacy for the basis, and ascrybing to himself the origen of Ecclesiastick power, restores the Bishops, in the same manner, as if they were his own Commissioners and Delegates. And to the effect the Supremacy may transcend all, the Act 1592. is totally rescinded, without so much as a reserve for the Protestant Religion; as is above declared. Fourthly, in former times, whatever were the errors and wrongs, either of Church, or State, or both, in the bringing in of Bishops; yet this is very certain and important, that the Church-assemblies, at first, conveened by warrand of the Churches intrinsick power, and after, confirmed by the Parliament p. 91592. were not upon the change discontinued; but honest men did therein maintain both their right and possession, except in so far as the same were invaded, and they hindered by the Bishops their prevalencie: whereas of late, not only were the former Presbytries and Synods raised & dissolved, but the new meetings, now conveened in their place, were appointed to sit down, as they sould be authorized & ordered by the Bishops and Archbishops; who thereafter, are, by Act of Parliament, restored and impowered by the King, as supreme, over Persons and Causes Ecclesiastick, and declared Arbiter by right of his Crown in these matters: So that it is evident, that they both are called in his name, and do sit and act, by vertew of a power, acknowledging a subordination unto, and dependence upon his Soveraignity; by reason whereof, they are also to him made accountable. I grant, that for better concealing the mysterie of this Supremacie & Prelacie, the present meetings were set up, for the most part, in the same bounds, & much under the same forme and name with the old presbyteries and synods: But seeing their precarious dependence on Bishops, with the Bishops their proper & absolute subordination to the King, as Supreme over the Church, is undeniable from the above cited Act. 1662. that therefore the present Church-government, as it is freqently called in the late Acts of Parliament, so de facto, is his Majesties government, and not that of our Lord Iesus, who hath not invested him therewith, either by deputation or surrender, is evident above exception. Neither are these things so, only in the law and appointment, as is by some alledged; no, the frequent examples of Bishops, their deposing and suspending in Synods, after having asked, meerly pro forma, the advice of a few next to them, without the vote of the whole; their renversing the deeds of Presbyteries, & controlling whole Synods by themselves alone, with his Majesties granting of the High Commission, impowering Seculars to appoint Ministers to be censured by deposition and suspension, as well as Ecclesiasticks to punish by fining, consining & imprisoning; his removing and placing Bishops at his pleasure; and his late granting p. 10a Commission of oversight or episcopacie, for the Diocesse of Glasgow, to him who mostly scrupled at a Patent of the Bishoprick, because of its temporalitie: These examples, I say, do clearly bring up our practice the full length of all enacted.

Having thus explained the condition of our present Ecclesiastick constitution, in its authority, principles and practices, wholly different from any model that ever was seen in this Church, I think, were it not for the clearness of method, I might leave the description of the present Prebyteries and Synods, to the Readers own ingenuous collection: but tò render my discourse the more easie, I say, that the Presbiteries and Synods, which are now so termed amongst us, are meetings for Church-matters, conveened by his Majesties call, acting by his authority, in a precarious dependence upon the Bishops, and absolute subordination to the Supremacie: and this definition, is so manefestly the result of what is premised and composed as it were of the Act of restitution, and supremacy, and proclamation so often mentioned, that none can deny it. Neither is it the present question, whether we may simply joyne in these meetings or not? For seeing, that not only this conjunction would be an acknowledgement of the supremacie, nothing different from, yea rather worse then the sitting in the High Commission, and an active submission to, and owning of Prelacie in its highest usurpation; But even the Articles of Accommodation, by offering a mitigation, do evidently suppose it to be inconsistent with Presbyterian principles: It is clear, that a simple unqualified Union, with and in these meetings, is not the case of the present debate.

The point therefore that comes next to be examined, is, whether or not the Articles do indeed contain such condescensions and conditions, as may fully releive us of our just exceptions? Which leads me to take notice of the Fifth Article (as I said before) in the first place, as that which appears to be most direct to this purpose: And the contents of it are; 'Tis not to be doubted, that my L, Commissioner his Grace will make good what he offered, ane… the establishment of Presbyteries and Synods; and we trust, his Grace will p. 11procure such security to these brethren for declaring their judgement, that they may do it without any hazard in contraveening any Law… and that the Bishops shall humbly and earnestly commend this to his Grace. These are the termes of the Article, and for all that I have yet heard, I am not so doubtful of the Comissioner's performance, as I am still uncertain of what was offered: The Brethren, who conferred in the Abbey, told us, that Presbyteries were offered to be set up, as before the Year 1638. and that the Bishop should passe from his Negative voice, and so forth: But what may be the import of the first part of this offer, or how far it may conduce to the clearing of our Consciences, I confess I am still in the dark. That which the dissenting Brethren do, and every true Minister of Iesus Christ ought to seek after, is a Court, meeting in the Name, and acting by the authority and rules of our Lord and Master: Any other Court called by the King, and acting by an authority derived from the Supremacie, If in matters properly Ecclesiastick, is but a complexed usurpation against Christ, whose the Government is, both in the Constituent and actors: If in Civils, then it is wholly without the Ministers Sphaere, and not to be medled in by them. Now that before the 1638. the Presbyteries and Synods then sitting, were, for the most part, our Lords Courts, in so far as they were by Succession the same with these, which at first, by warrand of Power by him given to his Church, did set up in his Name, and were not depraved from his institution by the Bishops their usurpation, and the subsequent corruptions, is not doubted. But these being lately discharged and discontinued, & I am sure, not intended to be again set down, either according to the first warrant and rule, or as they were purged after the 1638. but plainly by vertew of the Supremacie, and in resemblance to that conjunction of Prelacie and Presbyterie, that was by Law established before the 1638. and consequently, both upon a wrong founda, tion, and in their most corrupt condition, I can not so much as… apprehend, what ease to scrupling consciences can be herein designed. I have indeed heard it sometimes alledged, for the reason of our present withdrawing, and in that di…ering from the p. 12practice of our Predecessours under the last Bishops, that the then Presbyteries and Synods did meet by warrant of Law, which now they want: But this reason, is in its termes so extrinsick to that which a true Minister of Iesus Christ ought mainly to regard, and in truth so groundless, the Act 1592. confirming the proper right of these meetings, being by the Act 1612. (though not totally, yet in so far as it was derogatorie to the Articles therein set down,) rescinded and made void, that I cannot but judge both scruple & solution offered, impertinent. If therefore there be true dealing intended, and any real respect to conscience in this matter, it is evident, that it is neither by the re-authorizing of abrogat and abjured corruptions, nor yet by any new devised frame, by vertew of, and depending upon the Supremacie, that we can be cleared: But the only proposal to any good purpose that can be made in this behalfe, should be of Synods and Presbyteries, founded upon our Lords warrand, and his Churches priviledge; and consequently to restore them, either as they were first allowed by the Act 1592. or which is all one, in the condition wherein they were dissolved in the Year 1661. with an abolition of all inconsistent Acts and practices.

But it may be said, if we be reponed to the same Estate wherein our Predecessours were, how can we prove disconforme in our practice? 'Tis answered, the dissolution and discontinuance of true Presbyteries with this new erection, first appointed to be authorized by the Archbishops and Bishops, and then setled upon the foot of the Supremacie, do so evidently difference the cases, according to what is already more fully declared, that this objection is of no moment. And if it be urged, that as a restitution repones against a discontinuance; so, if Presbyteries and Synods be really set up, it is but a peevish nicety to stick upon the formalitie how the same is done: the returne is easie, viz. that it is not questioned, but a full and fair restitution doth indeed repone; and therefore, if it would please his Majestie to restore the Church, to its meetings and Priviledges which it enjoyed in the Year 1661… the pretense of the Supremacie… for accomplishing the thing… p. 13if not really made the foundation of the Churches power, contrary to the very nature and being of the right restored, would prove no long demurre. But as for the restitution offered, seeing it is not adjusted to our distresse, but expresly referreth to a juncture, which was in it self very corrupt, and needed reformation; and whereunto, if bottomed upon the Supremacy, and not continuing on the old foundation, the faithful men of these dayes, had doubtless never joyned; it is but ane emptie conceit, no wayes reaching the question in hand. From which ground, it is also evident, that as we have good reason to declare, that we might have continued in these judicatories, had they not been once raised and setled again upon a new basis; and that though a Bishop had come and obtruded himself upon us, we might have sit still, after a free protest given against his usurpation; so, G. B… endeavour, in a letter, supposed to be from him, perswading to this Accommodation, to represent this as a methaphysical nicety, of no more value, then the emptie difference of sitting still, though a Bishop come in, and of sitting down again when a Bishop is alreadie there; and yet acknowledging, in the same passage, the case to be different, if the Court & constitution of the Iudicatorie be not the same, doth manifestly bewray the Doctors grosse inadvertencie; & that the more to be regrated, that he is not affrayed to obtest us, as before God, to answere for our sticking at such a punctilio, when yet he himself, in a short but untrue supposition of the samness of the former and present Episcopal courts, insinuateth a very obvious reason, rendering the difference very material and important.

To be plain therefore, seeing the Supremacy, as at present established, hath clearly everted and swallowed up all true Ecclesiastick-government; and the Presbyteries and Synods now bearing that name, are only its unwarrantable Conventicles; unless that these prevailing floods of this prerogative be abated, and the true establishments of the government of the Lords house discovered; I do not see where the disire of any to be innocent can rest, or how the Lords faithful servants can be satisfied, and comply with this part of the overture. I might here p. 14adde, that seeing there may be in some cases just reason for withdrawing, aswel because of the quality of the members, as the nature of the constitution, the rectification of the latter can as little in our case as in any be respected as a full ground of satisfaction: but the defectivenesse of thir Articles will more properly afterward come to be considered.

And therefore I shall novv go to the First, to see vvhat is thereby further offered: and here vve find it proposed, That, if the dissenting brethren will come to Presbyteries and Synods, they shall not only not be obliged to renounce their own private opinion, anent Church-government, and swear and subscrive any thing thereto; but shall have libertie, at there entrie to the said meeting, to declare & enter it in what form they please. If I were enclined to use sharpness, I might on just ground say, that this Article, certainly to be understood of entering to sit & act, & not only to protest & testifie, doth contain no better Salvo for our exceptions, then what, if admitted, will equally allow the same accesse to the Pope's Conclave, or any other the most unwarrantable and corrupt meeting upon earth; is as evident, as that a Iesuitick reservation of opinion, and declaration without any effect, or a protestation contrarie to fact, is thereby judged a sufficient exoneration. But to come to the purpose closely, I affirme that the Synods and Presbiteries, here invited to, are not truely such, but meerly nominal and pretended: being in effect Courts authorized by Bishops, and subordinat to his Majestie in matters purely Ecclesiastick, over and about which he himself hath no such power. And for the former part of the assertion, the Acts & other things by me premised do abundantly clear it. As for the latter, that the King hath no such power in and over the Church; it being uncontroverted in the Presbyterian perswasion, and the Supremacy, made the ground of the abovementioned Act of Restitution, being to them a greater cause of offence, then any of these difficulties in this matter of conjunction with Presbyteries & Synods intended by the Accommodation; it was the part of the Accommodators, either by conviction or condescendence, to have removed it. However I may not digresse; only I am assured, if these three things be considered, p. 15which I am readie to demonstrat against whatsoever Opponent; (1.) That this Ecclesiastick power is the sole prerogative of Iesus Christ, whereof the administration was committed by our Lord to his Church, when no Magistrat was a Member thereof; and that upon the Magistrats becoming Christian, there is no ground adduceable whereupon it could accrease to him: (2.) That all the power of the Magistrat is, under God, from the People, and in such things over and about which the original power was to them competent, to which this Church-power can in no sort be reckoned. (3.) That all the extraordinarie interpositions of good Kings and Emperours, in matters of Religion, did no wayes flow from any inherent right or prerogative they had conversant in these matters; but were the pure product of necessitie, sustained by the righteousness of the work, & deficiency of the more proper means. These things, I say, being duely considered, I am very confident, that all the pretensions of the Supremacy, will very quickly evanish: and therefore it inevitably followes, that, seeing the Kings Supremacy is a high usurpation against our Lord & Master, all Courts depending thereon, and acknowledging the same, & partaking therein, what ever opinion a man do reserve, or whatever declaration be made anent it, must also be rejected.

But here there ariseth a great noise and clamor, what! are the present Presbyteries and Synods no Presbyteries and Synods? then are the present Ministers no Presbyters? But their is no such haste; neither have these things any further connexion, then that the present Ministers are not Presbyters, in so far as the same denotes a power of ruling committed by Iesus Christ, which truly I think in ingenuitie they can not deny; specially seing, that although they hold themselves to be Ministers by mission from Christ; yet they do nevertheless acknowledge their power of Ecclesiastick Government and Iurisdiction to be from the King, on whom they grant that the Ministerie, as to other things, doth not in such a manner depend: Whereupon it evidently followeth; that if the power of government, do as well and in the same manner flow from Iesus Christ, as the power of order (as the Schools p. 16speak) doth; and that thereby true Presbyteries and Synods do only subsist; then, these meetings, which recognosce his Majesty as Supreme for and in the exercise of the power which they acclaime, can no more be truly such, then he who, by vertew of his Soveraign's mission, would pretend himself to be a Minister. But what need of more words; if the present conform Ministers, and there meetings, have disclained Iesus Christ for their immediat Head, in matrer of Government, and owne no power thereof, but what acknowledgeth a dependence upon, and subordination to his Majesty as Supreme; wherewith nevertheless he himself is not at all vested; and if on the other hand, we do disallow all Church-Government, and medlings and meetings thereof, which do not hold their commission and warrant from Christ alone, as the Head of the Body; what concurrence can we make, in on and the same Assembly? Or by what salvo may my sitting and acting be justified in a meeting, in the power whereof I hold it unlawful to partake? For my part, since, in the matter of Ecclesiastick Government, they do not hold the true Head, but have betaken themselves to another, to whom they do referr, & are accountable for all their power; if we, who in Conscience do both detest this usurpation, and disclaime all share in any power, save what our Lord hath committed unto us, desire to be excused from these Assemblies; I think, until they first convince us of our mistake in these things, they cannot rationally blame us for Separation. And therefore, what ever may be the effect of an entrie, qualified either by declaration or protestation, in order to the freeing of the partie from an apparent constructive accession, to certain accidental corruptions that may be in a meeting, to which he is otherwise obliged to joine; yet sure I am, in this case, where the very constitution it self is so unwarrantable and corrupt, that non can actively partake therein, without sin; this remedie here offered is altogether insignificant.

The next thing that here occurres, is, that although this reservation of opinion and declaration permitted, could be a salvo, as to the evills of the constitution; yet, without doubt, there is a p. 17consideration to be had, in such conjunctions, of the persons also with whom it is to be made. There may be an Assembly, nay a Presbyterie or Synod of evill doers, which we are bound to hate; and even the Assembly of the wicked who inclosed him, and pearced his hands and his feet, wanted not a specious name, yea it was the house of his friends: sure no man will think that a simple protestation may warrant constant presence in these cases; but rather encline, with Ieremiah, to leave and to draw from an assembly of treacherous men. What for assemblies the present Church-meetings are, I can be no more tender, then it is superflous to utter: only this I will say, that if it be once granted, that such may be the condition of a meeting, by reason of the quality of its members, that no declaration can warrant any fellowship therein; I am certain that the subsumption, viz. that such are the Courts to which we are invited, may be, to the satisfaction of all unbyassed men, upon these sufficient grounds of notorious perjury, intrusion, profanitie and insufficiencie, unquestionably made out.

But I proceed to the next Article, bearing, That all Church-affaires shall be managed, in Presbyteries and Synods, by the free vote of Presbyters, or the Major part of them. This is indeed the main & principal condescendence: and it is to this place, that, aswel for the satisfaction of such Brethren as possibly will not so easily, at first, admit of the foregoing reasons, as for a full answere to all that can be said for this Accommodation, I have reserved to discourse upon it at more length, and on all fair and probable Suppositions. In supplement therefore of this Article, and to take it in the most advantageous sense that the Proposers can desire, I adde, that consistently therewith, it seems the Bishop is to be reduced to a constant Moderator: whence in prosecution of my declared purpose, waving any further exceptions against the nullity of 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 …or it? p. 18And 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.

p. 19And 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 p. 20the 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.

p. 213 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 more allow the Angels, representing the Pastors, then the Stars signifying the same thing, nay or the Candlesticks the Churches, to be taken for single persons. But for further clearing of all these and like objections, I referr the Reader to the many Authors, by whom these things are more fully handled.

These grounds then being all undoubtedl… Scriptural, with what confidence can it be demanded, where doth the Scripture hold out a paritie among Ministers? Or how can it be affirmed, that the Episcopus Praeses contended for, specially with his necessary presence in Ordination, as we will afterwards hear, is not contrary, but agreeable to the word of God? By all which it appears, that as our Presbyterian paritie is plainly warranted, both by general Gospel-rules, and very expresse instances contained in Scripture; So the apparent lawfulness of any other form of mans devising, can be no justification thereof.

But it is objected, If this ground be rejected, how will we maintain, or where will we finde an expresse command or rule for our own model of Kirk-sessions, Presbyteries, Syonds Provincial and National, with a Commission of the Kirk, in their several dependencies and subordinations, and the changing of the moderator in these meetings, excepting that only of the Kirk-sessions, wherein the Minister doth constantly moderat; for without this expresse Kule, a Bishop or fixed President may very well consist with that frame, which we conten… for: And it is really and actually so at this present in this Church?

In answering this objection, I must begin with its latter part, which is so directly contradicted by the present constitution, both in its legal establishment, and known exercise, as I have already proven, that I marvel how it could escape any person of ordinary p. 22understanding. As for the main thing objected, having from the Scripture asserted the warrant of our parity, its difficulty is easily satisfied: for seeing that by Divine institution the Church is erected into one Society, and officers in an equal parity for its oversight and Government thereto appointed; And seeing that in every concession, the things natural and proper to what is conceded must be understood to be therein imported; the libertie and power of common counsel, together with the subordination of the parts to the whole, do thence necessarily result. The premisses of which argument, being so consistently composed of Scripture and reason thereon dependent, I need not here enlarge in any explication. Sure I am, he who duely perpendeth these uncontrovertible Scripture-truths; That the Church is gathered into one body; that the Apostles together, the Pastors and Elders together are incharged with its oversight and rule; that the Spirit of the Prophets is subject unto the Prophets; and that where two or three are gathered together in the Lords Name, there he is in the midst of them; It is impossible he should remain doubtful of the Divine warrant and authority of our meetings. Conforme to which truths and principles, we not only finde, in the Acts of the Apostles, the Church governed by common counsel, but the same Meetings and Councels inspired and directed by that humilitie, love and harmonie, that no more then a chair man for the time, & no sixed moderator can therein be discerned. If these grounds were not both solidly and evidently conclusive of all necessarie for me to prove, I might easily, without either worming or straining (as our moderatists phrase it) adduce and make out from Scripture precedents more exactly correspondent to our formes: But seeing the right and Priviledge of common Counsel for Government, in order both to the whole and certain of the parts… is by Scripture-practi…e obviously held forth; its extension to all the parts, and their …ubordination to the whole, doth so naturally and necessarily …ollow, tha… I judge it superfluous to engadge my self further into our adversaries scrupulous quiblings.

p. 23Now, as for the Commission of the Kirk, whereof Scripture warrant is also required, seeing we do not hold it to be an ordinarie Church-judicatorie; but do only regard it as a delegation from the preceeding National-assembly elicit by extraordinary exigences, and precisely accountable to the next ensuing, Its right is so certainly parallel to that of every Committee, appointed by any meeting for dispatch, that unlesse it were alledged, that this power of commissionating is by Scripture inhibite; it must of necessity be understood to be founded in the same warrant with the Assemblies, from which it doth flow & receive its con…irmation. I contend not, but our observance in practice might have had its own failings in this point: but seeing the excesse in this matter, if any was, did probably flow from the mistake of a suppo…sed expediencie; the evidence of its warrant and right use, by such and error in fact, cannot at all be impugned.

But the ministers their being constantly moderators in Kirk-sessions, among the Elders joyned with them for Discipline, is that wich our adversaries do urge, as a great advantage for proving the lawfulness of the fixed Moderator in Presbyteries and Synods, and our inconsequence in denying the same. In the fond conceit of which argument, it hath been, and is so frequently by them inculcat, that here is a Presbyter, having a fixed presidencie among presbyters, that I am sure it may …ustly nauseat or move to laughter any indifferent observer.

To begin therefore with this childish emphasis, taken from the terme Presbyter, and the calling of the minister and parochial-elders, both of them presbyters; such indeed they are: but seeing the scripture doth warrant the office of our Ruling Elder, & also attributeth several other names to Ministers, agreeable to the main labour, and to these Parochial Elders, only that of Presbyters or Elders; and yet on the other hand, the classical Assemblies, principally consisting of Ministers, are commonly called Presbyteries: If use, for distinction, hath appropriat to these Parochial-elders the name of Elders, rather then that of Presbyters, what folly is it to think, that a contrary usurpation of names can be of p. 24any import; or wherefore do not our adversaries, if they have such a complaisance for these conceits, tell us further what a qstrange thing it is to see a Presbyterie (for so a Kirck-session may well be termed) consisting only of one Minister and all the rest Laiks, as they speak, and withal reflect upon these more pungent retorsions nearer Home, viz. that in their way, a Bishop pretends to a-Superiority or presidencie over many Bishops, and a single Presbyter must have the preheminence over his Fellow-presbyters.

But leaving these fopperies, and taking words according to the determination of custome in such cases, in answer to what is material in the objection, I say (1.) That where there are two Ministers in a parish, they moderat in the Session by turnes. (2) Where the Session doth consist of one Minister, both a preaing and a ruling Elder, and the other Elders of the Congregation, who are but his helpers in discipline, his different quality, with the double honour allowed to him by the 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-pr…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 …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 abso…utely necessary, aswel as only lawful government of the Christian Church: what p. 25ever 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 foreign 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, viz… 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 p. 26light 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 …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 divisio…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 uncer…ain one of term of life, and that sometimes this lat…er may notwiths…anding happen to be more frequent then the fo…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 p. 27qualitie 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 consti…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 matters of God study his own way: if we neglect this sure and excellent ordinance of a self-denyed and lowly Gospel ministrie, with these prescriptions of truth, humilitie and love… given to us as the remedies against all disorder, schisme and heresie, and indulge to our own devices, where wil we subsist? I need not represent the subtilty and presumption of mens delusions, specially for promoting that mysterie of iniquitie that worketh in Ecclesiastick aspirings: If our blind probabilities were sufficient to authorize the means of peace and order; there is no question, carnal reason would again insinuat, according to the pretensions that raised the Papacie, and the frequent suggestions of our times in behalfe of the Magistrat, that the proper and assured way to a firme establishment were to resolve either mans beleife, or his obedience into p. 28the uncontrollable determinations either of the Pope, or of the Prince… But as the disposi…ions of the Soveraign and only wise God are not to be fathomed, let be regulat by our narrow and weak capacities; so ought we alwayes to revere these peremtorie and seuere restraints, where with he hath bounded the darrings of vain reason, not so much as to think in these things above what is written; specially in the case in hand, when not only manifest disappointments, as to the ends pretended, but the worst of consequences have by a very visible progresse openly discovered both the folly and prejudice of this presidencie under question.

For evincing whereof I observe .2. that as it is not unto this fixed presidencie as such, but unto the more abounding grace of God, under these frequent and grievous persecutions wherewith the Church was then exercised, that the singular order, unity and charity of the primitive times is to be ascribed; So the gradual advance of this Prostasia, together with the joint and perpetual declines of true knowledge & piety, & concurring increase of pride, contention, irreligion & superstition, are very pregnant evidences of its vanity. I need not note that the first times to which this presidencie can lay any claime were the purest; its first setting up, as most acknowledge, was in the second Centurie, in a simple Protocathedria to the Senior Presbyter: Shortly thereafter it turned to a Prostasia given by election; and then stil ascending, even under the discountenance and persecution of the Heathenish powers and people, it did notwithstanding, what by wresting the election in many places from the Presbyters, and what by usurping the power of ordinantion and censures, advance to a very high degree of Prelacie: as is aboundantly confirmed by what may be gathered from the Records of these times, and especially by good Cyprian his words to his Presbyters Epist. 6. A primordio Episcopatus mei, statui nihil sine consilio vestro privata sententia gerere: whereby as it were in opposition to the then corrupt custome of other Bishops, he plainly insinuateth his contrary resolution. Now what, under this progresse of the Prostasia, still pretending to be a remedy, was the growth of the evils both of contentions, schismes p. 29and heresies (specially in the intervals of the Churches sufferings, wherewith these several degrees were manifestly attended, needeth not to be enforced by many instances. That of Victor as to superstition, contention and schisme, who for a different observation of Pasch (a weighty point forsooth) did excommunicat the better halfe of the Christian world, may stand for a thousand: and as for Heresies, their catalogues are almost endlesse: But though its rise under so great pressures, doth very convincingly argue the strong and subtile Spirit working in its elevation; yet it was from the time of Constantin's Empire, and the rising of the Sun of prosperitie upon the Church, that it did yet more evidently begin to discover itself in its proper collours: And from this period indeed it was, that, more and more exalting and explicating its powers, it ceased not, until through proud and fervid contentions of the prelats amongst themselves for precedencie (more dangerous by far then al the pettie contests that could arise among Presbyters) and these still varnished with he pretexts of unity, peace, and apostolick example, but really animat by pride and ambition, and accompanied with covetousness, luxurie, neglect of truth, abounding of errors, superstition and irreligion, it at length arrived at the papacie; which, by its tyrannous infallibility and implicit faith, did in the end indeed bring forth, in the destroying of true knowledge and conscience, an apparent peace and unity, most like to that indifferencie in the matters of religion, and surrender and abjection of conscience, which the abettors of our supremacie do, under the same plausible names and pretenses, so much endeavour to introduce. This being then the growth, progresse and product of this Prostasia & its lying pretense of remedying & preventing schism (in effect nothing els then the sutable revelation of that mysterie which at first did more latently begin to work under its lesse discernable appearances) what judgment is to be made of it, I leave to every mans ingenuity.

If it be objected, that although the ensuing of Prelacie and Papacie, and all their evils upon the ancient Episcopacy may give a colour to the premised discourse; yet it is easie in such matters p. 30to strain observations; and these consequences may be only its accidental and not its proper effects. 'Tis answered, not to insist upon the natural and gradual connexion of the things represented, more easie to be discerned by impartial reflection, then perswaded by superfluous arguing, it is very observable, First, that the great, if not the sole reason, that from the beginning hath been or can be alledged for the …ixed presidencie, viz. the eare of divisions, and prevention of schisme, was that which in the righteous judgment of God, according to the deceivablenesse of unrighteousness, was still made use of for carrying on the Mysterie of iniquitie, until that at length it appeared in its own colours, and discovered its effects, infinitly more pernicious then the evils which it pretended to obviat. 2, That in matters Religious, the want of Divine institution, and consequently of our Lords promise and blessing, together with the actual following of bad fruits & effects, are a sufficient demonstration, that the thing questioned is thereof properly productive. I need not observe, that it is upon this ground that the Popes Primacie and Headship is very justly charged with all Romes Superstitions and abominations: If of old, I sent them not, therefore they shall not profit this People, was by the Spirit of the Lord made a sure and firme conclusion, shall not then the visible accomplishment, I appointed it not, and it hath not profited, but been attended with many grievous mischiefs, prove an evidence equally convincing?

But it is said, admitting that this was indeed the course of its exaltation in these times yet the proposal of it being now made with a manifestly contrary designe, and in effect to low and reduce Prelacie; the preceeding representation is of no moment. 'Tis answered, I grant that this reduction is indeed given out to be the design of the alteration offered: But seeing it is in the Supremacie, more then in the Papacie in itself considered, that the strength and complement of all corruption in Ecclesiastick Government, and the very end and design of Prelacie itself doth lye; and that the present offer of this Presidencie, is only a Politique draught, …ending by the engadging of these who justly reclaim to sit & act p. 31in its Courts, to the more compendious and sure establishment of the same Supremacie, and rendering of its influences more effectual; it is evident that its project may possibly appear a more covert, but is in truth ra…her a more dangerous part of the same mysterie. If then this fixed Praeses, at first set up in the Church, be a thing unwarrantable and anti-scriptural; that the Episcopus Praeses offered to us must be much more such, cannot be controverted; in as much as there are several material differences betwixt the one and the other all aggravating against the present proposal, as this short comparison of the two doth abundantly hold out. The Episcopus Praeses in ancient times was at least in the beginning chosen by the Presbyterie over which he presided, and consequently was by them censurable; as also he did only preside over one, and that oftentimes a very small Classis, the taking of the election from the Presbyters, the exempting the then Episcopus Praeses from their controll, and the superinduction of Metropolitans and Arch-bishops being all posterior inventions. whereas the Praeses poposed to us is to be nominat and appointed by his Majesty; and for any thing we know by him only deposable or removable: As also the least of them is to be over many Presbyteries or Classes, whereof any one is by far too large for a conscientious Gospel oversight, and two of them over several Synods, not to mention their extrinsick and absurd secularities, clearly incompatible both with the nature and work of their office. Which differences to be both certain and material, it were easie for me to make out: But since our rejecting of this Prostasia, doth proceed upon far more solid and comprehensive grounds, I shall not urge them: Only, that I may a little recreat my Reader, the returne made at Pasely by a worthie Doctor, to that disparitie of the present Praeses his being nominat by the King, is very observable; and after he had meenly declared the manners of old elections, and how the People sometime aswel as the Presbyters had an interest therein, and having made his answer, that the Church did then appoint and choose this Praeses, for want of a Christian Magistrat, with no better consequence then i… one should alledge, p. 32that for the same reason the Church did then, and the Magistrat might now, ordain Ministers, he proceeded to prove the lawfulnesse of his Majesties appointment and nomination, partly from the prerogative of universal Patron, competent to him jure coronae, and by Act of Parliament, and partly because that an inferior Patron by presenting a Minister to the Kirk of his presentation, doth thereby make him a Proestos over the parochial Elders. Was not this grave and judicious reasoning? But seeing the right of patronage is in it self a civil right (though indeed a sad incumberance to the Church) only respecting the benefice, by vertue whereof the Patron conferreth no Ecclesiastick power, or any thing pertaining to the office, but, in that regard, referres the person presented intirely to the tyral of the Church, which alone admitts him to the function, and conveys to him any Ecclesiastick power thereto competent, I only wish the Doctor that reflection and sobrietie as may hereafter prevent such flegmatick mistakes.

The next argument against this fixed presidencie, and why we can not consent unto it, I take from the Oath of God that is upon us; not that I account these Covenants to be the main, if not the only, ground of Scrupling, as the Bishop alledgeth to be by many of us pretended: No, I am more perswaded, that there is nothing sworne to, or renounced by us, in these ingagements, which is not antecedently either duety or sin, then to be in love with their Arguments, who, from the determination that may arise from an oath in things within our power, do thence conclude against Episcopacie as in it self a thing indifferent, and by our oath only abjured. But seing Covenant-breakers do now turne Covenant-interpreters, and it is the authors own undertaking to prove that a fixed presidencie is not contrary to this our oath, and seing that the same oath doth indeed superadde a special obligation, as we shall afterwards hear, I shall first shew, that this Episcopus preses is by us abjured, and then review the authors observations in the contrary.

And as to the first, it is not from the Solemn League and Covenant p. 33that we do only or yet principally conclude in this matter… no he who remembereth what I said in the beginning concerning our Reformation in the year .1638, and our renewing of the National Covenant, with the explication thereto subjoined, whereby, having found Pre…byterian government with an equal paritie, to be the government appointed by the Lord in his House; and that the same was formerly established by Oath in this Land; and having then restored it, we bind our selves constantly to defend and adhere to the true Religion, as then reformed from the novations and corruptions that had been introduced; whereof the government of the Church by Bishops, and their constant Moderatorship were reputed to be a part; and to labour by all lawful means to recover the purity and liberty of the Gospel as it was professed before the forsaid novations: he, I say, who remembereth these things, will easily grant, that it is upon this Oath, that our chief obligation depends, and it is to it that we are to referre our ingagements by the League and Covenant, whereby we are bound to preserve the reformed Religion in the Church of Scotland, in Doctrine, Discipline, Worship and Government: so that the second Article of the League, binding to the extirpation of Popery, Prelacie, &c. And whatsoever shall be found contrary to …ound Doctrine and the power of godlinesse, (whatever respect it may have to England and Ireland for the future yet) as to Scotland, it must more forcibly inferre an abjuration of all these things already found to be such; whereupon it most evidently followeth… that Presbyterian government with its exact paritie, being then the thing sworn by us to be preserved; and Episcopacie in all its degrees abjured, as novations contrary to Truth and Godlinesse: this fixed Presidencie offered, and our consenting thereto, is directly contrary to these Oaths and Ingagements.

But now, let us consider what the Papers say unto this point. And first we are told, That notwithstanding the many irregularities and violent wayes of pressing and prosecuting o… it, yet to them who remain under the conscience of its obligation, and in that, seem invincibly perswaded… p. 34it is very pertinent, if true to declare the consistencie of the present government even with that obligation. 'Tis answered, these insinuations of irregularity and violence being only general, without so much as a condescendencie, let be any verification, I might very justly neglect them; but, being made by a person, who, after being eye witnes to the courses which he reproacheth, did both take the Covenant himself, and administrat it to others; and now notwithstanding that all the cavillations and objections of adversaries have been answered without reply, hath under his hand renounced it, I can not pas…e them without …ome admiration of such inconscionable insolence, of which … do hereby defye the Author to acquit himself by any rational and probable instance… we …ave indeed heard the proud calumnies of prevailing Adversaries but seing these are certain truths viz. … That this Landbeing in the beginning lawfully ingaged in the National Covenant, did upon the occasion of the ensuing and growing defections and novations, very justly both renew and explaine their ingagements, and also censure such, who, by refusing their assent, did evidently declare their apostasie. 2. That not only the communion of Saints, but the very force of that obligement of constant defence and adherence, contained in the National, did so constrain us to make the League and Covenant, as the visibly neces…ary mean for that end, and without which conjunction the prelatick partie in England, which had twice from thence perfidiously attac…qued us, prevailing there, had in all probabilitie overwhelmed us, that the refusal of this second Covenant, by any who had taken the first, could not but be construed a breach thereof; and expose them to condigne punishment, 3. That the countenance and confirmation of Authority being demanded, and unjustly refused, to that, for preservation and maintenance, whereof Government it self was set up, can not in reason make the deed so done, for want thereof unlawful. And 4. That the sufferings of recusants in our former times were, either for the merit or number of the delinquents, very small and inconsiderable, and have been by the renversings and persecution… of these la…e times so p. 35many degrees exceeded, that it is ashame for any person of ingenuity, by accusing the past and owning the present, to shew such partialitie. These I say, being certain truths and so fully held out by several writings on our side, it is impossible but, the same being duely perpended, all the vapour of this smoak must instantly evanish.