A Vindication of the Church of Scotland, Part · Answer 2
Third Letter.
THis Letter is from the same hand with the former; for he beginneth with supplying the things that he said were omitted, and might have been inserted, in the former Letter. 1. Several Ministers who were Injuriously dealt with by the Council. His first instance is Mr. Pitcairn of Logie, who was deprived, tho' he had eight or ten years been disabled from the Pulpit through Age and Infirmity, and hat been obliged to maintain an Assistant. Ans. It was reasonable that he should be put out of Capacity to keep a man in that Charge, who did defy the Government; for the man whom he imployed, Mr. David Balfour, refused to Read or Pray. Another instance is Mr. Johnkine, at Abernethie, who came that day, tho' he appeared not at the hour appointed. Of this man I find nothing in the Records of Council, and therefore Judge that the Epistler doth mistake in this: But if it were true, the Council cannot be blamed, seeing their Citations are to a peremptory time, which ought to be observed: It could not be expected that they should wait his time, which they were uncertain of. Mr. Falconar at Dyck in Murray, is his next Instance. Who read not the Proclamation on the day appointed, because the Viscount of Dundie, with his Forces, were his Hearers that day. Ans. He continued in his disobedience, even tho' protected by Macky's Forces, in the vicinity: And Dundie was removed, and seeing he had so long been disobedient, The Council thought it not fit to try his Obedience any further: For Mr. Moncrieft at Heriot (his next Instance) he doth not say that he was deprived by the Council, but his Church is planted by a Presbyterian Minister; may be it is by the former Incumbent; who hath right to it by the late Act of Parliament. If the Author had given a more distinct account of the case, he might have expected a more positive Answer. He telleth us likewise of turning Ministers out of their Houses, as Mr. Galbraith at Jedburgh, Mr. Millar at Musleburgh, and many others. Answ. When they are for Disobedience to the Law, turned out of their Churches, it is but reason that they should be removed from the Houses that should be occupied by them who succeed them: These Houses belonging properly to the Ministers of the Parishes. Neither was this done suddenly: They had sufficient time allowed to provide other Habitations, and to remove. For the many others, I judge if he had ground to alledge that many others were so turned out, he would not have spared to tell us of them: Tho' it had been but upon report, or his being told so: But this he loveth, to make as fair an appearance, as he can, with what he hath a mind to charge us with, with or without ground for it, is much at one with him, He affirmeth also, that the Rabbling work is begun again in the West; and that they will not suffer them who were thrust out a year ago, to live in that Country. If he could we think he would have given Instances of this: We hear nothing of it from other hands, and therefore judge his imagination tinctured with ill will against us, hath thus represented things to him. What followeth is absurd above measure. He telleth us of a design (and that on his usual ground of Assurance, he was told it) to Banish all that live in Drumfries, and in Glasgow; this design no man knoweth but himself: And now his Book hath been out more than a year, and yet no such thing put in Execution: Which I hope will help the Reader, how to judge of this mans Veracity.
§. 2. His Invention is very fertile of Arguments against Presbytery: One of them page 53, is, the Magistrates of Edinburgh, being Presbyterians, called for the Utencils of some of the Churches from the Church Treasurer, who had the keeping of them, and the Lords of Session suspended their proceeding against him. What is this to the cause: did never Episcopal Magistrates mistake in one step, or if they did, will this ruin Episcopacy? But there are several Misrepresentations in this Narrative, as that the Church Treasurer is chosen by the Sessions: He is chosen by the Magistrates; and therefore they might call him to an account of what was entrusted to him. Next, it is false that the Magistrates are no more concerned in them than in a private Mans Furniture; For some of them were bought out of the publick Stock; and tho' others of them were Dedicated by private Persons; yet it was to a publick use, and therefore are under the Magistrates Care, as the other foreign of the Church. Again, that Sir John Hall consulted the Earl of Crawford in this matter; What moved him to affirm! But he is resolved that that Noble Lord shall bear the blame of all that he thinketh to be evil. But why do I imitate him in blotting Paper with such stuff? When he hath no more to say, he must, ad pompam, conclude the History of the Troubles of the Clergy (which exceed the French Dragooning, on which he hitherto hath infilted) with telling of Innumerable things that he hath to say, but we are no wiser for this, while not one of them is told us. Instead of these he accuseth us of Printing and Publishing Pamphlets at London (not known here) full of lying Aspersions against the Clergy: And addeth, that Lying hath ever been one of our chief Artifices for carrying on of our Purposes. What these Pamphlets should be I know not: I never heard of any such either here, or while at London, since the late Revolution. But his imputing Habitual Lying to Presbyterians, is an Allegation so impudent and false, that we challenge him, and all his Party, to give the least evidence for what he saith. I shall not, I need not recriminate, the way of his Party is so well known among us, even in that particular: I need go no further for Instance than this his Book, out of which I have observed so many gross untruths already, and it is like, may meet with more. One Presbyterian lye he is pleased to insist upon, p. 55. Concerning the Excommunication of A. B. Spoteswood of St. Andrews, 1638. It is like he thought the Falshood of this Story could not, after so long time be traced: But the Reader may know, that the slander is built on no better ground than this, He had it from Persons of great Integrity (but none shall know who they are, left some Body ask them about it) and they had it from an ear Witness; so that a story at Second hand, from nameless Persons, must be enough to defame Presbyterians. But I can on better grounds disprove his History as a Forgery: viz. From the Acts of the Assembly at Glasgow, where the Sentence of Excommunication against that Ar. B. is set down, as it was pronounced by the Moderator; and not one word of any of the Crimes that he mentioneth, nor any other, save Usurpation over the Church, and declining the Authority of the Assembly: And he with others, are charged with refusing to underly the tryal of Scandals lybelled against them. Let any now judge whether he or Presbyterians be more chargeable with telling Lies. The contradicting of the Accounts of his Party sent to London of the Persecution of the Western Clergy, I have above Vindicated; the Malicious aggravations of this which he letteth his Pen loose unto, I do not notice, further, than to observe that very temper in himself, which he would fain charge others with. What followeth about the false news that have been spread, could not be observed with such concern by any Person, but one of his Temper; while spite prompteth him to say, all the evil that can be devised against Presbyterians. Was there ever a time when all the News in Coffee-Houses, and elsewhere, were true; can he make it appear that the news that fly about are invented by the Presbyterians? Yea, it is more then probable, that many of them were the Inventions of his own Party to make the Intelligence that seemed to make for us, Ridiculous, and Incredible. What he further addeth, of our forging of Lies, if turned upon him and his Complices, would have a more certain and compleat verification: Mutato nomine de te. If the Author of this Letter be the Person whom I guess, I could convince the Reader of his most absurd and habitual lying: known to most in the Nation, even to a Proverb. These Presbyterian Lyes he attempteth further to prove by a strange Argument, viz. That the Council deprived the best, and spared the worst of the Clergy. And a large Comment on this he giveth us, as his conjecture of the design of it. This last we may justly neglect, as that which no reason, but purely his design to defame the Council, could suggest to him. The former (if true) hath a plain reason for it: The Council considered no Ministerial qualifications in such as came before them; only whether they Read and Prayed: And it may be some of the best might scruple this, and some of the worst might comply with it; yet I know that some very Immoral men were put out by the Council: And it is like (if we also may make conjecture) that they thought this the more creditable way of being turned out, then to be deposed for Scandal, which they might justly expect from Church Judicatories.
§. 3. That which in the next place (page …7… he is pleased to propose, as the subject of the debate, is the Inclination of the People. That expression being put in the Claim of Right, as one of the grounds of putting away Prelacy, because the Inclinations of the People were against it. On this head he screweth his wit to its outmost extent, to disprove this. And I shall premise to what I have to answer to what he saith: That Presbyterians wished, and endeavoured that that Phrase might not have been used as it was; not that we call in question the truth of it: But because we know People to be changeable, and often most Inclinable to what is bad: And we think the Government of the Church is Christs appointment, as in General, so in the particular Species of it: And therefore ought to have been setled on a more firm Basis; yet it satisfieth us, that the States mentioning that foundation of it, did not derogate from what is more Divine, and unalterable. He excuseth his not speaking on this Subject in his former Letter, because he was not willing to fall foul on the State. If it had been indeed so, his modesty were to be commended, but it is so far from that, that the Strain of his Letter (as was before observed) was most petulantly to expose the actings of the State, both in the Convention, and in the Council: But it seemeth this pretended modesty is now to be laid aside, and he wil fall as foul on them as his Power, Parts, and Malice can reach. 1. Then he telleth us, this is an Inconsequential Argument. Episcopacy must be abolished, and Presbytery established, because the generality of the People are for the last and against the first. And this his Repartee he manageth with a great deal of insolent scorn of the Estates (whom he calleth the Scots Laiks) who do thus argue, while the English Divines (as if no other Divines but the Church of England had managed that point against the Papists) thought universality no Argument for the Church of Rome. All this Discourse (except the violent and insolent style, which deserveth an answer of another nature) may receive an easie answer. In that Honourable Convention (and in the Parliament also, who with His Majesty, who gave His Royal Assent to the Act establishing Presbytery, where the same consideration is used) there were some who lookt on both Governments as Lawful, and some of these thought Presbytery to come nearer to the Word of God, tho' not absolutely, and unalterably enjoyned there: others thought it to be Christs Institution, and Episcopacy to be a corruption of, and sinful deviation from what our Lord had appointed. The first sort might well make use of the Inclinations of the People, as that which might determine them in a case, either otherwise equal, or inclining to the same side with the desires of the Nation. This is most foolishly compared with being determined in the controversies between us and the Papists, (where we can shew Scripture Arguments against their way) by the Inclinations, or Universality of the People on that side. It is one thing to determine a Controversie in Divinity, in which all do acknowledge Truth and Errour, by the Sentiments of the multitude, and another, to satisfy the People of a Nation in a matter which they are zealously for, as that which is commanded of God, and to the contrary of which their Consciences cannot submit: While they who are thus to satisfy them see nothing in that way contrary to the Law of God. The other sort might rationally make use of this consideration, as that which might strengthen them in doing that which otherwise they know to be their duty.
§. 4. His next effort against this determination of the States, cannot be better exposed, and the Man Characterized by it, than by giving it in his own words; which are, Why then, to tell you in a word, Sir, (If I may say it without giving the Lye to the Convention) There is not a falser proposition in the World, than that the Inclinations of the generality of the People of Scotland are against Episcopacy, or that they look upon it as a great and insupportable Grievance to the Nation, I hope the Reader now hath a Specimen of this Gentlemans Temper, and of that of them whose cause he undertaketh; and will be confirmed in what I have formerly observed, viz. That the Friends of the present Government of the Church, and of that of the State are the same; a very few excepted. Of this Subject I have said enough in my former Vindication; in answer to the 10th. Question. Wherefore I shall here only consider that which goeth for his proofs, of what he doth here so boldly, and so indecently assert: He affirmeth that of the Rude, Illiterate Vulgar, not the third Man of these of the better Quality and Education, not the thirteenth Man is Presbyterian. Here I observe a few things; he mistaketh the question, for many groaned under the Oppressions and Usurpations of the Bishops, and their Clergy, who had no fixed Principle on either side, in the Controversy about Church Government; and that either because of their Ignorance, or because of their Indifferency about such matters. 2. There are many thousands in Scotland, who belong to neither Member of his Division, they are not of them whom he calleth of the better Quality; but among the lowest of the People, for worldly Advantages, and neither are they Rude nor Illiterate: But tho' they want Philosophy and such humane Learning, they are knowing and serious Christians, and can give a Scriptural and Rational account of what they hold in the matters that belong to their Faith, and their Duty. 3. It is most irrational, in a Controversy of this kind, when the debate is about the number of them who are on this, and of them who are on that side, in a Religious Controversy. To consider them who are Neutrals, and on neither side; as are all they who are unconcerned about Religion, both in the greater and in the lesser Truths of it; and we know that many ten Thousands are of this Stamp, and are for whatever side is uppermost. Beside, there are not a few who are of opinion, that Church Government, as to the Species of it, is indifferent: These (tho' they may be Persons Religious and Learned) are on neither side; and not to be brought into the reckoning. 4. There are not a few whose Light and Conscience doth no ways incline them to Episcopacy, who yet are zealous for it, and against Presbytery, because under the one they are not Censured for their Immoralities, as under the other. One would think that Episcopacy hath little Credit by by such Bigots for it, and that Rulers have little cause to consider the Inclinations of such, when they would settle that Government in the Church that may most conduce to the Nations Peace, and well being. 5. There are many who seem to be zealous for Episcopacy, who are with all, Implacable Enemies to the King and the Civil Government of the Nation, as it is now Setled by Law; and it is unreasonable to think that such a Government could be Setled in the Church as liketh them, and might give them advantage to overturn the State: When no other Obligation lyeth on them to Settle it. Now let all these be call out of the reckoning, and I affirm that they who are inclined to Episcopacy (tho' some there be) are not one of a thousand in Scotland.
§. 5. I now come to consider his Arguments for what he hath so boldly asserted: His talk of putting the matter to the Pole, I neglect as an impracticable fancy. Then he telleth, How little Phanaticism hath prevailed be worth Tay. Ans. 1. It is not Phanaticism, but Presbytery that we plead for, that is, not for wild unscriptural Fancies; but for Sober Scriptural and Rational Principles, which we are ready to make appear to be such in defyance of what he can Object against them. 2. If there be many in the Northern parts, who are not for Presbytery, there are as few who are for the present Settlement of the State. 3. We affirm, and can make it appear, not only that there are many in the North who appeared zealous for Presbytery, as was evident by the Members of Parliament who came from these parts; very few of them were otherwise inclined, and they made a great Figure in the Parliament, for setling both the State and the Church: But also there are very many Ministers in the North (and People that own them) who tho' they served under Episcopacy, are willing to joyn with the Presbyterians, and whom the Presbyterians are ready to receive, when occasion shall be given: And those of the best qualified that are among them. That there were so few Meeting-houses in the North (tho' yet they far exceeded the number mentioned by him) was caused by the opposition some great Men made to it, and not through want of inclination in the People to it. He sayeth, even he saith Tay, the third Man was not concerned in the Schisme. Ans. We know no Schisme but what was made by his Party. But that the plurality did not suffer under the horrid Porsecution raised by the Bishops, doth not prove, that they were not inclined to Presbytery: But either that many Presbyterians had freedom to hear Episcopal Ministers, or that all were not resol… enough to …offe… for their Principle: so that this is no rational way of judging of the Peoples inclinations. His next Argument is, that Phanaticism (thus he is pleased to use reproaches instead of Arguments) tho' it prevail most in Towns, yet in many Towns, the Plurality are against Presbytery: And he bringeth instances in Perth, &c. Ans. 1st. That Presbyterianism, or serious Religion either, prevaileth most in Towns in Scotland, is no well grounded Observation; The contrary is often seen, and it is no wonder if we consider what sort of Magistrates and Ministers have been set up in Towns under the late Reigns, when Magistrates were forced in on the People, and they chused Ministers of their own Stamp. Religion is more ordinary among our Gentry and Commonality in the Country, then in many of our Corporations, tho' (through the Mercy of God) it is not wanting in them. For the instances that he giveth of Towns inclined to Episcopacy, Perth is known to be almost generally addicted to King James, and gave proof of it when they had occasion, by the Highland Army being in their Vicinity. What he saith of Couper and of St. Andrews, both are certainly false. Tho' we deny not but that the late Constitution of the University, in the latter, had much alienated many from the best things. Sterling is little better then Perth; tho' not wholly so bad: Bruntisland is hot of that Temper that he ascribeth to it. Musleburgh hath many Presbyterians, tho' may be, some more be for the way that alloweth them more Liberty for their Lusts. Dumfermling hath very Sober Ministers who Conformed, which made many cleave to them; Dysert hath a Meeting-house well frequented; of Weems he is in a great Mistake, the whole Parish goeth to hear the Presbyterian Minister, after the example of the Noble and Religious Countess and her Family; it is so also with Leith, Kelso, and Jeaburgh have many Jacobites; yet the former did unanimously call an eminent Presbyterian Minister, tho' they did not obtain him, and the latter did the like, and after missing one, they called another, whom they now enjoy. Nothing can be further from Truth then what he saith of Edinburgh: For tho' one Church there while it was possessed by an Episcopal Minister, was as throng as some of the Presbyterian Meetings; yet the other two were far from being so; and one of them was shamefully unfrequent, while the Meeting-house in that Parish was Crowded; and the daily Collection in the Meeting-house was five or six times greater then that in the Church: Neither is it to be wondered at, that in so populous a City, and where the worst as well as the best, of all places in the Nation do resort, one Church should be throng with Persons of that way. That the greater number of Citizens of Glasgow of the best Quality are of Episcopal Principles, is so false as nothing can be more so, and yet this he is told. From all this we may infer, what horrid Lies some do either Invent, or are willing to receive, and propagate, when they may serve their Design.
§. 6. He will have us believe in the next place, that the Peoples Inclinations toward Presbytery is diminished from what it was a Year or two agoe, by a third part, and that People now observe their Principles and Practices, are inconsistent with the common Rules of Nature and of Christianity. This is a bold Assertion, and a heavy charge: Of which, full, clear, and uncontrolable proofs might be expected: Instead of which we have only these two. The one is, that an Ingenuous Gentleman told him, at second hand from another Gentleman of good Quality, and good Abilities, that he had heard the Presbyterian Preachers (I observe he will never own them as Ministers, I suppose because they want Episcopal Ordination) and he censureth them that he never heard one Criticism with the explication of a Text, nor a Citation out of a Father, Poet, or Philosopher; or of Civil Church or History: And but little sense: And mockingly calleth all their Preaching, pure Scripture, and clean Gospel. Answ. If the inartificial Argument of the Testimony of Ingenuous Gentlemen, and Gentlemen of Quality and Ability, might carry the cause, especially when the report passeth through so many hands, and heads, who may practise upon what is talked, to improve it; and if we could abandon Conscience, and say what ever might contribute to our design, right or wrong, we could tell as many tales, and more of them with truth, of the manner of Preaching on their side, but we affect not such Recriminations: I wish both they and we might Preach more edifying than we do. For his …s… Gentleman, being Ingenious, he might invent or heighten what is said; and the other seemeth to have been a prophane mocker; as many are who are persons of Quality and Abilities: But it is evident to any who know the Presbyterians; and can speak truth of them, that they preach good Sense and useful Doctrine. 2. That our Sermons are not bespangled with Latin and Greek Sentences, out of Fathers and History (for Poets and Philosophers, we think that however their sayings might be Argumenta ad Hominum, against Heathens. The Gospel, and the Salvation of men are little concerned in their Sentiments) It is not because we cannot, but because we think it not fit, to use such means to convince the Consciences of Sinners. We know the Gospel revealed in the Scripture is the power of God to Salvation. But that either writings of Fathers, or History, deserve that Character we are not convinced: We read these, and take their help in our studies. And if any thing occurre in them that hath some peculiar Emphasis or usefulness, we use that in Sermons: But the use of them we neither affect, nor make our dayly Practice. 3. His Gentleman of Quality is either a stranger to our preaching, or some what that is worse, if he say, that we use no Criticisms in explaining the Text: tho' we think some others exceed in seeking after them where they do not occur, and are more curious than edifying in the use of them. 4. To mock at preaching Pure Scripture and Clean Gospel, is able to give such a Character of this Author, and of his two Gentlemen; as I am not willing to name: Had he heard the Apostle Paul, who determined to know nothing among the People, but Christ and him Crucified, The same Sarcasm had been thrown at his head. Another Argument to prove his point is, a Statesman who had a hand in the late revolution, did affirm that he thought the Episcopal party the greater, and the better part of the Nation. Ans. 1. We are not obliged to believe this on the bare affirmation of a Person who hath written so many falshoods, in so few sheets; And we cannot enquire into the truth of what he sayeth, unless he had told the Statemans Name, which he hath more prudently then honestly concealed. 2. It is not unlikely that there might be Statesmen, one or more, who might have a hand in the late Revolution, without any regard to Religion; who being disappointed in their Designs, might change their thoughts about the constitution of State, and shew spight enough against the Church▪ However it is but the Opinion of one man; whose Person and the Credibility of what he sayeth, and his capacity to judge, we are ignorant of.
§. 7. He frameth and answereth an Objection: Why then was this Article put in the Claim of Right, concerning the inclinations of the People: This he imputeth to the bad constitution of the Convention: through the negligence of the Episcopal Party, and the vigilance of the Presbyterians: To the Members (many of them) deserting the Convention; and such like. All which was answered before. I cannot shun to take notice, that he designeth his party, The Loyal and Episcopal Party: No man will doubt but he meaneth Loyalty to King James; which confirmeth what I have often said, that the present constitution of the State and that of the Church must stand or fall together. He concludeth his Letter with the greatest and most comprehensive Lie that is in it all: Viz. That there is nothing but Truth in it. Of which I hope the Reader is, by this time, capable to judge. To his Letter he addeth two Postscripts. In the first of them he telleth us that The Presbyterians cast many Reflections on the Church of England, But names but one of them, That her Clergy have deserted their former Principles of Passive Obedience and Non-resistance. I wish the English cast no more groundless Reflections on us: Truly it seemeth so to us, and tho' some have endeavoured to clear them in this; I am one of these who are not cleared by any thing they have said on that head; however, tho' we talk of these things, we leave our Brethren of England to stand or fall to their own Master, and do not meddle in their Affairs; as we think they should not concern themselves with ours. He saith, It is our Common talk, that King William loveth Episcopacy as ill in England, as in Scotland; We cannot answer for all that is talked; but wise men among us do not meddle with judging the hearts of other men, far less of Kings, which are deep. The Act of Council, December 24, 1689. Which he setteth down at length, can answer for it self: And giveth good reason for what it appointeth. His second Postscript containeth a Story which he seemeth to be very fond of: he could not let it pass, after he had finished his Sheet. It is, That a Presbyterian Minister in Edinburgh, confessed to a Gentleman, that within half a year last past, the Presbyterian Party had lost 40000: And that they were not inclined that Patronages should be taken away, in that Session of Parliament, least by Popular Elections all Ministers should be chosen either Cameronians, or Episcopal. Answ. This also we have on his single Testimony: And his concealing the Ministers and Gentlemens Names, is not, I presume, out of tenderness to any of us, but that we might not enquire into it. I converse with all the Ministers of Edinburgh, and I never heard any thing of that kind from any of them. But and if one man had such a Melancholy apprehension; his mistake is not probative. For hindering the taking away of Patronages at that time, it was so far from that, that the Presbyterians laid-out themselves to the outmost to get it done, and obtained it, and I never met with one man among them who was against its being then done. What he saith, that there is as little Religion in the Western shires of Scotland as in any part of Christendom, is so notoriously false, as I did not think the worst of Scots men had been capable of this Assertion, Except them who know not what Religion is, or who hate any thing that hath the appearance of it.