An assertion of the government of the Church of Scotland in the points of ruling-elders and of the authority of presbyteries and synods with a postscript in answer to a treatise lately published against presbyteriall government.

AN ASSERTION OF The Government of the Church OF SCOTLAND, IN The points of Ruling-Elders, and of the Authority of Presbyteries and Synods.

With a Postscript in answer to a Treatise lately published against Presbyteriall Government.

Edinburgh, Printed for Iames Bryson, 1641.

IT is high time for those who have been long praying for the peace of Hierusalem, and with bleeding hearts have beheld the sorrowes of Sion, now to bestirre themselves with an extraordinary diligence, and to contribute their most serious and uncessant endeavours, for the setling of these present commotions about Church affairs, in such a manner, that the sacred twins, Truth and Peace, may both cohabit under own roofe — and that this great and good work of Reformation may not be blasted in the bird, nor fade in the flourish, but may be brought forward to that full maturity, which shall afford a harvest of joy to us, and to all the Churches of God.

One controversie there is about the government of the Church, and it is of such consequence, that were it well resolved upon, and rightly agreed, it should facilitate a right resolution in other matters which are in question. Now because longum iter per praecepta, breve per exempla, the way is long by precepts, short by platforms; therefore I have carefully observed the policie and government of other reformed Churches. And because the nearnesse of relation swayeth my affection at least half a thought more to that which is Scotlands (caeteris paribus) then to that which is more remote from us, therfore I was most solicitous to see a delineation of the government of that famously reformed neighbor Church; wch when I had read, & read over again, I did conclude with my self, that if these two points at which most exception is taken, I mean the office of ruling Elders, and the authoritie of Presbyters and Synodes, which also are things common to the other reformed Churches could be upon good grounds maintained, there is no other thing of any moment to be objected against it.

And with these thoughts I was so tossed, that I could not rest satisfied with the Quid wi[illegible]hout the Quare, but did conceive as great languor and desire for a demonstration of that form of Church government, as before I had for a declaration of the same. Whereupon I have purchased to my self from Scotland this ensuing Treatise which having fully satisfied my owne minde in the asserting of those most controverted points, I have resolved to communicate and publish the same to others, for the reasons following.

First, for the satisfaction of such as do through ignorance or mistaking stumble at such a form of Ecclesiasticall government: I do not much marvell to see those that a[illegible]e of a simple understanding, so far conquered, as to scruple the office of ruling Elders, having heard the big words and lavish expressions of some opposites against the same; yet a poor peece it is which one of them would usher in with a tinckling Epistle, in which Projicit ampullas & sesquipedalia verba. He maketh offer to forfeit his life to justice, and his reputation to shame; if any living man can shew that ever there was a ruling Elder in the Christian world, till F[illegible]rell, and Viret first created them. I shall not desire to take him at his word for his life, but if he be not able to give a satisfactory answer to that which is here sayd both from Scripture, and from antiquity for ruling Elders, then has he given sentence against his own reputation for ever. And so much the more, that having in that assertion of Episcopacie boldly averred, that the name of the Elders of the Church, in all antiquity comprehendeth none but Preachers and Divines; and that therfore none but they may be called Seniores Ecclesiae, though some others happily may have the title of Seniores populi, because of their civill authority; notwithstanding the reading of the observations of Iustellus, and of both the Cassaubons, has now so farre changed his tone, that in his late answer to [illegible]mectymnuus, he acknowledgeth that beside Pastors and Doctors, and beside the Magistrates or Elders of the Cities, there are to be found in antiquity, Seniores Ecclesiastici, Ecclesiasticall Elders also; only he alleadgeth they were but as our Church-wardens, or rather as our Vestry-men: whereas indeed they were Judges in Ecclesiasticall controversies, and (in some sort) instructors of the people, as shall be made to appeare. Meane while we do observe what trust is to be given to this bold Speaker, who has beene forc[illegible]d to yeeld, what he had before with high swelling words denied.

Another Instance of the same kinde is to be noted in his Remonstrance, when he speaketh of the prescript forms of prayer, which the Jewish Church had ever from the dayes of Moses, wherewith also Peter, and Iohn when they went up into the Temple at the ninth hour of Prayer did joyn; to make good his allegiance, he addeth, the forms whereof are yet extant and ready to be produced. Yet this he handsomely eateth up in his defence; where he gives us to understand, that those set forms of prayer are indeed specified by Capellus, a writer of our owne Age; but that the book it selfe which contained these prayers, is perished a thousand years ago. Well, he is now content to say that once those forms were extant; and this (forsooth) he will prove from a certain Samaritan Chronicle in the custodie of his faithfull friend the Primate of A[illegible]mach; wherein he has found a story which transporteth him as much as the invention of the demonstration did Archimedes, when he cried [in non-Latin alphabet], I have found it, I have found it. Yet — cred[illegible]t Iudaeus apella, Non ego — But this lyeth not now in my way. Only till a full answer be ready, I thought it not amisse to give some taste of the mans vaine arrogant humor, whose best weapons are great words. As for his last record which he fetcheth from Abrahamus Scultetus, against ruling Elders; all that and much more has been, and here shall be abundantly confuted.

Others there be who call in question the power and authority of Ecclesiasticall Presbyteries, and of Synods, against which also some few Pens have been put to paper and have passed a censure no lesse hard then unseasonable, which (me thinks) might well have been spared, unlesse there had been stronger and more convincing reasons for it. These I shall beseech, that with minds voyd of prejudice, they take into consideration the second part of this Treatise, written with no heat nor sharpnesse of words, but with plainnesse, and strength of reason: And withall I shall expect that they will not think the worse of the Author, for being ready to answer him that asketh a reason of him, or for writing a justification of the government of the Church of Scotland, to such as did desire to be more throughly resolved concerning the same; but that rather they will make use hereof, as a key by divine Providence put into their hands, to open a doore to further light.

Secondly, there is so much the more reason for asserting those two points, by how much they have been mainly opposed by Satan; for he it was whose cunning conveyance of old, made the office of ruling elders to come into disuse, through the sloth, or rather the pride of the teachers, as Ambrose complains; and yet time has not so obliterated that ancient order, but that the footsteps of the same are yet to be seen in our officials, chancellors, commissaries, church-wardens, and high-commission men, yes at Rome itself, in the cardinals. The same old serpent it was whose instigation made Licinius, while he did intend the total ruin of the Church, to fall upon this as the most effectual means for his purpose, that he should straightly inhibit all councils, meetings, and conferences concerning the affairs of the Church. By which means the Christians of his time were drawn into one of two snares. For says Eusebius, either it behoved us to be obnoxious to punishment by violating the law, or to overthrow the rites and ordinances of the Church, by giving obedience in that which the law did command: for great and weighty deliberations undertaken about things controverted, cannot proceed in any other manner or way, but by the right managing of councils. The Arminians in the Netherlands, found out another of Satan's wiles; they were not able to hinder the assembling of a free and lawful Synod, but for their next best, they required of the Synod of Dort twelve conditions, and the ninth was; that there should not be in that Synod any determination or decree concerning the matters in controversy, but only an accommodation or conference, and that still it should be free to the particular churches, to accept, or to reject the judgment of the Synod: this was a way of endless controversy, and justly cried down in the Synod.

Moreover, Satan ever wise in his own principles, finding the Church of Scotland, like an invincible Samson, by reason of such a constitution and government, as being preserved in integrity, could neither admit heresy, nor schism, did make use of the Prelacy as his traitorous Delilah, to betray that Samson, into the hands of the now adverse Philistines the Papists, by stealing away both their ruling elders, and the authority of their Presbyteries, and Synods: for he had well observed, that in these two things did their great strength lie, and that without these two, the ministers of the Word being like so many scopae dissolutae, both dispersed, and by themselves alone might easily be brought under the yoke. When thus the Romish-affected Delilah had taken away their strength from them, she was bold to utter her insulting voice in the Service-book, and book of Canons, The Philistines be upon you Samson, The Papists be upon you Scotland. In this case they did not (as Samson then) presume that the Lord was with them as at other times; they knew he was departed from them. They cried out, Return we beseech you O God of Hosts, look down from Heaven, behold and visit this Vine, and the Vineyard which your own right hand has planted. They did again ask the way to Sion with their faces there, saying come, and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. And now (glory be to the great name of God, in the Church throughout all generations) they have by his healing hand quickly recovered their strength. Strength I may well call it, for says a learned divine, as in things which are done by bodily strength, so in things which are managed by councils, vis unita fortior, power being put together is the stronger: and in this he does agree with Bellarmine; that though God by his absolute power can preserve his Church without Synods; yet according to ordinary providence, they are necessary for the right government of the Church. The interweaving and combining of strength, by joining the ruling elders of every congregation, with the pastor, or pastors thereof into a particular eldership, by joining also commissioners, pastors, and elders, from many particular elderships, ordinarily into a classical Presbytery, and more solemnly provincial Synod. Finally, by joining commissioners, pastors, and elders from many classical Presbyteries, into a National Assembly; this does indeed make a Church beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners.

It is not to be expected, but this form of church government, shall still be disliked by some (whose dislike shall notwithstanding the more commend it to all pious minds) I mean by profane men, who escape not without censure under Presbyteries, and Synods, as they did under the Prelacy; by heretics, who cannot find favor with a National Synod of many learned and godly men, as they did with a few Popish prelates: by Machiavellians also, who do foresee that Presbyterial Synodical government, being conformed not to the Lesbian rule of human authority, but to the inflexible rule of divine institution, will not admit of any innovations in religion, be they never so conducible to political intentions.

Some there be who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words. They would wound both the office of ruling elders, and the authority of Presbyteries and Synods, with this hateful imputation, that they are inconsistent with the honor and prerogative of princes. Sure I am, when our Savior says, Render to Caesar the things which are Caesar's, and to God the things which are God's; he does plainly insinuate, that the things which are God's, need not to hinder the things which are Caesar's. And why shall it be forgotten, that the prelates did assume to themselves all that power of determining controversies; making canons, ordaining, suspending, deposing, and excommunicating, which now Presbyteries and Synods do claim as theirs by right. To me it appears a grand mystery, and worthy of deliberation in the wise consistory of Rome: that the power of Presbyteries and Synods being merely ecclesiastical, being rightly used, and nothing encroaching upon the civil power, is notwithstanding an intolerable prejudice to kings and princes. But the very same power in prelates, though both abused, and mixed with civil power, is not for all that prejudicial to sovereignty.

Yet if the fear of God cannot mollify the tongues of these men, one would think that they should be bridled with respect to the King's most excellent Majesty, who has been graciously pleased to approve and ratify the present government of the Church of Scotland, perceiving (as truly) that God's honor, and his honor, God's laws, and his laws may well subsist together.

Lastly, as in publishing this assertion I intend to satisfie the scrupulous, and to put to silence the malicious; so also to confirm the consciences of such as are friends and savourers to the right way of Church government. Whatever is not of faith is sin, says the Apostle, yes though it be in a matter otherwise indifferent: how much more is it necessary that we halt not in our judgement concerning the government of the Church, but walk straight, in the plerophory and full assurance of the same, from the warrants of the word of God. I say again from the warrants of the word of God, for as it is not my meaning to commend this forme because it is Scotland's, so I hope assuredly that my countrymen will not dispise God's Ordinance, because it is Scotland's practice, but rather follow them in so far as they follow Christ and the Scripture. This therefore I pray, that your love may abound yet more and more, in knowledge and in all judgement, that you may approve the things that are excellent. Consider what I say, and the Lord give you understanding in all things, Amen.