may not be discouraged, remember the great Redeemer of souls, your exalted Captain, hath gone before you, and we have to do with an enemy already conquered. Let us only follow him with courage and activity, and we have no ground to doubt of victory. And indeed it is a victory truly worthy of a Christian, to subdue the barbarous train of our appetites, and subject them to the empire of reason and religion; while, on the other hand, it is the most shameful bondage to have the more divine part of our composition meanly subjected to an ignoble, earthly body. Now, this victory can only be secured by stedfast believing, vigorous opposition to our spiritual enemies, unwearied watching, and incessant prayer. Let prayer be not only the key that opens the day, and the lock that shuts out the night; but let it be also, from morning to night, our staff and stay in all our labours, and to enable us to go cheerfully up into the mount of God. Prayer brings consolation to the languishing soul, drives away the devil, and is the great medium, whereby all grace and peace is communicated to us. With regard to your reading, let it be your particular care to be familiarly acquainted with the Sacred Scriptures above all other books whatever; for from thence you will truly derive light for your direction, and sacred provisions for your support on your journey. In subordination to these you may also use the writings of pious men that are agreeable to them; for these also you may improve to your advantage, and particularly that little book of à Kempis, Of the Imi tation of Christ," since the sum and substance of religion consists in imitating the Being that is the object of your worship."+ May our dear Redeemer Jesus impress upon your minds a lively representation of his own meek and immaculate heart, that, in that great and last day, he may, by this mark, know you to be his, and, together with all the rest of his sealed and redeemed ones, admit you into the mansions of eternal bliss. Amen. Let us pray. ETERNAL Creator, and supreme Governor of the world, songs of praise are due to thee in Zion; nay, as thou art infinitely superior to all our songs and hymns, even silence in Zion redounds to thy praise. Let the societies of angels be rather employed in singing thy praises; but let us, with silence and astonishment, fall down at the footstool of thy throne, while they are taken up in the repetition of their celebrated doxology, Holy, holy, holy, Lord God of Hosts, who fillest heaven and earth with thy glory! But that we had within us proper powers for exalting that most sacred name! that name, which, according to their measure, is celebrated by all the parts of this visible world which surround us, the heaven, the stars, the winds, the rivers, the earth, the ocean, and all the creatures. therein. Thou surely didst at first implant in us souls and powers for this purpose, superior to the rest of the visible creation; as we were then not only qualified to offer thee praises founded on the rational conviction of our mind, and animated by the affections of our heart; but also capable of pronouncing more articulately even the praises that result from all the rest of thy visible works. alas! these heavenly souls, these principles proceeding from a divine original, we have most deeply immersed in mire and dirt, nor is any hand able to extricate them out of this mud, or cleanse them from their pollution, but thine. O most exalted and bountiful Father, if thou wilt graciously please to grant us this grace and favour, we shall then offer thee new songs of praise as incense, and ourselves, thus renewed, as a burnt-offering and all the rest of our time in this world we shall live not to ourselves, but wholly to him who died for us. But, A MODEST DEFENCE OF MODERATE EPISCOPACY, As established in Scotland at the Restoration of King Charles II. I. EPISCOPAL government, managed in [pline and godliness without discord, and proconjunction with presbyters, presbyteries, mote order without hindering discipline and and Synods, is not contrary to the rule of godliness. Scripture, or the example of the primitive church, but most agreeable to both. II. Yea, it is not contrary to that new covenant which is pretended by so many as the main, if not the only, reason of their scrupling; and for their sakes it is necessary to add this: for, notwithstanding the many irregularities both in the matter and form of that covenant, and in the illegal and violent ways of pressing and prosecuting of it; yet to them who still remain under the conscience of its full force and obligation, and in that some are inconvinceably persuaded, it is certainly most pertinent, if it be true, to declare the consistence of the present government, even with that obligation. And as both of these assertions, I believe, upon the exactest (if impartial and impassionate) inquiry, will be found to be in themselves true, so they are owned by the generality of the Presbyterians in England, as themselves have published their opinions in print, with this title, Two Papers of Proposals, humbly presented to his Majesty, by the Reverend Ministers of the Presbyterian Persuasion, printed at London, anno 1661. 4. And it is not to be silenced (though in some respects we are loath to mention it), that it will save the nations from the violation of the solemn vow and covenant, without wronging the church at all, or breaking any oath," &c. And a little after, they add, "That the prelacy disclaimed in that covenant, was the engrossing the sole power of ordination and jurisdiction; and exercising of the whole discipline absolutely by bishops themselves, and their delegates, chancellors, surrogates, and officials, &c., excluding wholly the pastors of particular churches from all share in it. And there is one of prime note amongst them, who, in a large treatise of churchgovernment, does clearly evidence, that this was the mind both of the parliament of England, and of the assembly of divines at Westminster, as they themselves did expressly declare it in the admitting of the covenant, That they understood it not to be against all Episcopacy; but only against that particular frame, as it is worded in the article itself.* As for our present model in Scotland, and the way of managing it, whatsoever is amiss, (and it can be no wrong to make that supposition, concerning any church on earth,) the brethren that are dissatisfied had possibly better acquitted their duty, by free admonitions and significations of their own sense in all things, than by leaving their stations, which is the only thing that has made the breach,-I fear very hard 1. We have reason to believe, that no to cure, and in human appearance near to other terms will be so generally agreed on, &c. incurable. But there is much charity due "2. It being agreeable to the Scripture to those following their own consciences; and the primitive government, is likeliest to and they owe, and I hope they pay, the be the way of a more universal concord, if same back again to those that do the same ever the churches on earth arrive at such a blessing however, it will be most accepta- Baxter of Church Government, Pt. iii. Ch. i. tit. ble to God and well-informed consciences. p. 274. "An Episcopacy desirable for the reformation, preservation, and peace of the churches, a fixed pre"3. It will promote the practice of disci-sident, durante vita." See pp. 297 and 330, ibid. Besides other passages in those papers to the same purpose, in pp. 11 and 12, are these words: "And as these are our general ends and motives, so we are induced to insist upon the form of a synodical government, conjunct with a fixed presidency or episcopacy; for these reasons: in another way. And whatsoever may be After the same author saith, "As we the readiest and happiest way of re-uniting those that are naturally so minded, the Lord reveal it to them in due time. This one word I shall add That this difference should arise to a great height, may seem somewhat strange to any man that calmly considers, that there is in this church no change at all, neither in the doctrine nor worship; no, nor in the substance of the discipline itself; but when it falls on matter easily inflammable, a little sparkle, how great a fire will it kindle ! Oh! who would not long for the shadows of the evening, from all those poor, childish contests? have prelacy to be aware of, so we have the contrary extreme to avoid, and the church's peace, if it may be so procured; and as we must not take down the ministry, lest it prepare men for Episcopacy, so neither must we be against any profitable use and exercise of the ministry, or desirable order amongst them, for fear of introducing prelacy," &c. There is another that has wrote a treatise on purpose, and that zealous enough, concerning the obligation of the league and covenant, under the name of Theophilus Timercus, and yet therein it is expressly asserted, that however at first view it might appear, that the parliament had renounced But some will say that we are engaged all Episcopacy, yet, upon exacter inquiry, it against prelacy by covenant, and therefore was evident to the author, that that very cannot yield to so much as you do, without perjury. scruple was made by some members in parliament, and resolved, with the consent of their brethren in Scotland, that the covenant was only intended against prelacy, as it was then in being in England, leaving a latitude for Episcopacy, &c. Ans. That this is wholly untrue, I must demonstrate. When that covenant was presented to the assembly with the bare name of prelacy joined to popery, many contrair and reverend divines desired that the word pre- It should be noted, that when that covelacy might be explained, because it was not nant was framed, there was no Episcopacy all Episcopacy they were against; and at all in being in Scotland, but in England thereupon the following clause, in the paren- only; so that the extirpation of that frame thesis, was given by the way of explication, only could then be merely intended. in these words: (That the church govern- Likewise it should be considered of, ment by archbishops, bishops, their chan- though there are in Scotland at present the cellors, and commissaries, deans and chap-names of dean and chapter and commisters, arch-deacons, and all the other eccle- saries; yet that none of these do exercise at siastical officers depending on that hierar-all any part of the discipline under that chy) by which it appears, that it was only name, neither any other, as chancellor or the English hierarchy or frame that was co-surrogate, &c., by delegation from bishops, venanted against; and that which was then with total exclusion of the community of existent, that was taken down. II. When the House of Lords took the covenant, Mr. Thomas Coleman, who gave it to them, did so explain it, and profess that it was not their intent to covenant against all Episcopacy; and upon this explication it was taken; and certainly the parliament was most capable of giving the due sense of it, seeing it was they that did impose it. III. And it could not be all Episcopacy that was excluded, because a parochial Episcopacy was at that same time used and approved commonly in England. Presbyters from all power and share in it, which is the greatest point of difference be tween that model and this with us, and imports so much as to the main of discipline. I do not deny that the generality of the people, even of ministers in Scotland, when they took the covenant, did understand that article, as against all Episcopacy whatsoever, even the most moderate; especially if it should be restored under the express name of bishops and archbishops; never considering how different the nature and model, and the way of exercising it, might be thought on under these names; and that the due regu lating of the thing is much more to be regard ed, than either the returning or altering the name. But though they did not then con, sider any such thing, yet certainly it concerns them now to consider it, when it is represented to them, that not only the words of the oath itself do very genuinely consist V. Also the chief divines of the late with such a qualified and distinctive sense; assembly at Westminster, that recommend- but that the very composers and imposers of ed that covenant to the nations, have it, or a considerable part of them, did so upprofessed their own judgment for such a moderate Episcopacy as I am here defending, and therefore they never intended the exclusion of this by covenant. IV. And in Scotland they had used the help of visiters, for the reformation of their churches, committing the care of a country or circuit to some one man, who was as high a sort of Episcopacy at least as any I am pleading for; besides that, they had moderators in all their synods, which were temporary bishops. derstand and intend it; and unless they can make it appear, that the Episcopacy now in question with us in Scotland, is either contrary to the word of God, or to that mitigat ed sense of their own oath, it would seem more suitable to Christian charity and moderation, rather to yield to it, as tolerable at least, than to continue so inflexibly to their first mistakes, and excessive zeal for love of it, as to divide from the church, and break the bond of peace. It may likewise be granted, that some learned men in England, who have refused to take the covenant, did possibly except against that article of it, as signifying the total renunciation and abolition of Episcopacy; and seeing that was the real event and consequence of it, and they having many other strong and weighty reasons for refusing it, it is no wonder that they were little curious to inquire what passed among the contrivers of it, and what distinction or different senses, either the words of that article might admit, or those contrivers might intend by them. And the truth is, that, besides many other evils, the iniquity and unhappiness of such oaths and covenants lie much in this, that being commonly framed by persons that even amongst themselves are not fully of one mind, but have their different opinions and interests to serve, (and it was so even in this,) they commonly patched up so many several articles and clauses, and those too of so versatile and ambiguous terms, that they prove most wretched snares and thickets of briars and thorns to the consciences of those who are engaged in them, and matter of endless contentions and disputes amongst them, about the true sense and intendment, and the ties and obligations of those doubtful clauses especially in such alterations and revolutions of affairs as always may, and often do even within few years, follow after them; for the models and productions of such devices are not usually long-lived. And whatsoever may be said for their excuse in whole or in part, who (in yielding to the power that pressed it, and the general opinion of this church at the time) did take that covenant in the most moderate and least schismatical sense that the terms can admit; yet I know not what can be said to clear them of a very great sin, that not only framed such an engine, but violently imposed it upon all ranks of men; not ministers and other public persons only, but the whole body and community of the people, thereby engaging such droves of poor ignorant persons to they knew not what, and (to speak freely) to such a hodge-podge of things of various concernments, religious and civil, as church discipline and government, the privileges of parliaments and liberties of subjects, and condign punishment of malignants; things hard enough for the wisest and most learned to draw the just lines of, and to give plain definitions and decisions of them, and therefore certainly, as far off from the reach of poor country people's understanding, as from the true interest of their souls-and yet to tie them by a religious oath, either to know all, or to contend for them blindfold, without knowing of them. Where will there be instanced a greater oppression and tyranny over consciences than this? Certainly, they that now govern in this church cannot be charged with any thing near, or like unto it; for whatsoever they require of entrants to the ministry, they require neither subscriptions nor oaths of ministers already entered, and far less of the whole body of the people. And it were ingeniously done to take some notice of any point of moderation, or whatsoever else is really commendable, even in those we account our greatest enemies, and not to take any party in the world for the absolute standard and unfailing rule of truth and righteousness in all things. |