THE SCOTS COMMISSIONERS, Their desires concerning unity in Religion, and uniformity of Church-government, as a special means for conserving of Peace, in his Majesty's Dominions.  
Presented to the King's Majesty, and both Houses of Parliament in England. MARCH. 1641.  
EDINBURGH, Printed by James Bryson, 1641.   

THE SCOTS COMMISSIONERS, their desires concerning unity in Religion, and uniformity of Church-government, etc.  
AS we shall not make any proposition about the last Article, of establishing a firm and happy peace, but that which we conceive to be both expedient and just; So will your Lo. (we doubt not) in your wisdoms consider; that since that which is sought, is not a cessation of Arms for a time, but peace for ever, and not peace only, but a perfect amity, and a more near union then before, which is of greater consequence, than all the former Articles. It is no marvel that a composition so excellent, and so powerful, to preserve the whole Island in health against all inward distempers, and in strength against all contagion and wounds from without, require many ingredients, of which, if any one be wanting, we may on both sides please ourselves for the present, with the sweet name of Peace, and yet for no long time enjoy Peace itself, which hath in it not only sweetness and pleasure, but also much more profit and true honour, than all the triumphs on earth.  
As we account it no less than usurpation and presumption for one Kingdom or Church, were it never so mighty and glorious, to give laws and rules of reformation to another free and independent Church and Kingdom, were it never so mean: civil liberty and conscience being so tender and , that they cannot endure to be touched, but by such as they are wedded unto, and have lawful authority over them, so have we not been so forgetful of ourselves who are the lesser, and of England who is the greater Kingdom as to suffer any such arrogant and presumptuous thoughts, to enter into our minds. Our ways also are witnesses of the contrare against the malicious, who do not express what we are, or have been, but do still devise what may be fuel for a common combustion; Yet Charity is no presumption, and the common duty of Charity bindeth all Christians, at all times, both to pray, and profess thei● desire: That all others were not only almost, but altogether such as themselves, except their afflictions and distresses● And beside common Charity, we are bound as Commissioners, in a special duty to propone the best and readie● means for settling of a firm Peace, as we love not to be curious in any other Commonwealth, nor to play the Bishop in another man's Diocese: So may we not be careless an● negligent in that which concerneth both Nations.  
We do all know and profess that Religion is not only the mean to serve God, and to save our own souls, b●● that it is also the base & foundation of Kingdoms, & Estates and the strongest band to tie the Subjects to their Prince in true loyalty, and to knit the hearts of one to another in true unity: Nothing so powerful to divide the hearts of people as division in Religion, nothing so strong to unite them as unity in Religion: And the greater zeal in different Religions, the greater division. But the more zeal in one Religion, the more firm union. In the paradise of nature the diversity of flowers, and herbs is pleasant and useful, but in the paradise of the Church, different and contrary Religions are unpleasant and hurtful: It is therefore to be wished, that there were one confession of Faith, one form of Catechism, one directory for all the parts of the public worship of God, as Prayer, Preaching, administration of Sacraments, etc. And one form of Church-government in all the Churches of his Majesty's dominions. This would.  
1. Be acceptable to God Almighty, who delighteth to see his people walking in truth and unity, and who would look upon this Island with the greater complacency that we were all of one heart and one soul in matters of Religion.  
2. This unity in Religion will preserve our Peace, and prevent many divisions and troubles. Of old (as Beda recordeth) the difference about the time of observing Easter, although no great matter in Religion, and although in divers independent Kingdoms, had troubled their peace, if the wiser sort had not brought them to one uniformity, wherein they were so zealous, that they would not suffer so much as one small Island, which differed from the rest to be unconforme.  
3. His Majesty and his Successors in their government shall be eased of much more trouble which ariseth from differences of Religion, and hath been very grievous unto Kings and Emperors; As Eusebius witnesseth in his third book chap. 12. of the life of Constantine. Sedition begotten in the Church of God (saith Constantine) seem to me to contain in itself more trouble, and bitterness, than war or battle.  
4. Since by divine providence, his Majesty is King of divers Kingdoms: It shall be much content both to himself, to his Nobles and Court, and to all his people: When his Majesty shall in person visit any of his Kingdoms, that King, Court, and people, may without all scruple of conscience, be partakers of one and the same form of divine worship, and his Majesty with the Court may come to the public Assembly of the people, and serve God with them according to the practice of the good Kings of judah: As on the other part; difference in forms of divine worship divideth between the King and the people.  
5. This shall be a great comfort to all his Majesty's Subjects, when they travel abroad from their own Country, to any other place in his Majesty's dominions, whither for commerce, or whatsoever negotiation and affairs: That they may with confidence resort to the public worship, as if they were at home, and in their own paroch Church, and shall satisfy many doubts, and remove many exceptions, jealousies, and scandals, which arise upon resorting to different forms of worship.  
6. The names of Heresies, and Sects, Puritans, Conformists, Separatists, which rend the bowels both of Church and Kingdom, are a matter of much stumbling to the people, and diminish the glory of his Majesty's reign, shall no more be heard, but as the Lord is one, his Name shall be one, and the name of the people one, in all his Majesty's dominions.  
7. Papists and Recusants shall despair of success, to have their Religion set up again, and shall either conform themselves, or get themselves hence, and irreligious men shall have a great scandal removed out of their way, which shall be a mean of great safety and security, and of many blessings both to King and people: I am persuaded (saith Constantine) as Eusebius recordeth in his life lib. 2. cap. 63. Were I able as it is in my desires, to bind all the true worshippers of God, by the common bond of concord, all the Subjects of my Empire would quickly turn themselves to their pious ordinances.  
8. This unity of Religion shall make Ministers to build the Church with both their hands, whiles now the one hand is holden out in opposition against the other party, and shall turn the many and unpleasant labours of writing and reading of unprofitable controversies into treatises of mortification, and studies of devotion, and practical divinity.  
This unity of Religion is a thing so , that all found Divines and Politicians are for it, where it may be easily obtained and brought about, and as we conceive so pious and profitable a work, to be worthy the best considerations: So are we earnest in recommending it to your Lo. that it may be brought before his Majesty, and the Patliament, as that which doth highly concern his Majesty's honour and the well of all his dominions. And which without forcing of consciences, seemeth not only to be possible, but an easy work. But because the matter is of great weight and of large extent, Our desire is, that for the present some course may betaken for an uniformity in government.  
1. Because there can be small hope of unity in Religion (which is the chief bond of Peace and humane society) unless there be first one form of Ecclesiastical government.  
2. Because difference in this point hath been the main cause of all other differences between the two Nations, since the reformation of Religion.  
3. Because (although it ought not to be so) we find it true in experience, that Churchmen through their corruption are more hot and greater Zelotes about government, then about matters more substantial, their worldly dignities and wealth being herein concerned: As Erasmus rendereth this reason of the animosity of the Church of Rome against Luther, seeking after Reformation, that he meddleth with the Pope's crown, and the Monks bellies.  
4. It is observed by Politicians, and we have found it in experience, that Churchmen do not only bear with different Religions, and suffer division both in Church and Policy to rise and grow, but do also foment and cherish the contrary factions, that they themselves may grow big and swell to a greatness, while both sides have their dependence upon them; and hath their thoughts busied about other matters, then about Church-government, and the ambition, pomp, and other corruptions of Church governor's.  
5. None of all the reformed Churches, although in Nations fare distant one from another, and under divers princes, and Magistrates are at so great a difference in Church-government, as these two Kingdoms which are in one Island, and under one Monarch, which made King james (of happy memory) to labour to bring them under one form of government.  
But since all the question is, whither of the two Church-governments shall have place in both Nations (for we know no third form of the government of a national Church distant from these) we do not presume to propone the form of government of the Church of Scotland, as a pattern of the Church of England, but do only represent in all modesty these few considerations, according to the trust committed unto us.  
1. The government of the Church of Scotland, is the same with the government of all the reformed Churches, and hath been by them universally received and practised, with the reformation of the doctrine and worship, from which so far as we depart: We disjoin ourselves as fare from them, and welosse so much of our harmonic with them: Whence it is, that from other reformed Churches, it hath been written to the Church of Scotland, That it was a great gift of God, that they had brought together into Scotland, the purity of Religion, and Discipline, whereby the doctrine is safely, keeped, praying and beseeching them, so to keep those two together, as being assured, that if the one fall, the other can not long stand. Upon the other part, the government of the Church of England, was not changed with the doctrine at the time of the reformation: The Pope was rejected, but his Hierarchy was retained, which hath been a ground of jealousy and suspicion to the reformed Churches, of continual contention in the Church of England these fourscore years past, since the beginning of Queen Elizabeth her reign, and of hopes, and expectation to the church of Rome, for saith Coulzen in his politics, l. 2. c. 18. Were all England brought once to approve of Bishops, it were easy to reduce it to the church of Rome. But what one Prince hath begun, and by reason of the times, or of other hindrances could not promote or perfect, an other raised up by the mercy of God, may bring to pass, according to the example of good josiah, like unto whom there was no King before, which we hearty wish may be verified of King Charles.  
2. The Church of Scotland hath been continually and sundry ways vexed, and disquieted by the Bishops of England. First, by the continual and restless negotiation of the prime Prelates in England, with some of that faction in Scotland, both before the coming of King james into England (which we are ready to make manifest) and since his coming, till at last a kind of Episcopacy was erected there, by the power of the Prelates of England, against the confession of Faith, the Covenant, and acts of the national assemblies of the Church of Scotland. Secondly, the Prelates of England, without the consent or knowledge of the church of Scotland, gave Episcopal consecration, to some corrupt members of the Church of Scotland, and sent them home to consecrat others like unto themselves. And when some great men have been for their obstinacy in papistry excommunicate by the Church of Scotland, they have been absolved from the sentence by the Prelates of England: So that they have usurped the power of that which indeed is the highest point of jurisdiction. Thirdly, they rested not here, but proceeded to change the form of divine worship, and for many years bred a great disturbance both to Pastors and people, by five Articles of conformity with the Church of England. Fourthly, having in the former prevailed, and finding their opportunity, and a rare concourse of many powerful hands, and heads, ready to cooperate, they made strong assaults upon the whole external worship and doctrine of our Church, by enforcing upon us a popish book of common prayer, for making Scotland first as the weaker, and thereafter England conform to Rome: And upon the consciences, liberties, and goods of the people, by a book of canons and constitutions Ecclesiastical, establishing a tyrannical power in the persons of our Prelates, and abolishing the whole Discipline and government of our Church, without so much as consulting with any Presbytery, Synod, or Assembly in all the land, Fifthly, They procured subsidies to be lifted for war against us, under the pain of deprivation to all of the Clergy who should refuse. Sixthly, They commanded both preaching and imprecations against us, as enemies to God and the King. Seventhly, they have received into the ministry, and provided place for such of our Ministers, as for their disobedience to the voice of the Assembly, and other faults and scandals, were deposed in Scotland. And finally they have left nothing undone which might tend to the overthrow of our Church, not only of late by the occasion of these troubles, whereof they have been the authors. But of old, from that opposition which is between Episcopal government, & government of reformed churches by Assemblies. Upon the contrare. The Church of Scotland hath never molested them, either in the doctrine, worship, ceremonies, or discipline of their church, but have lived quietly by them, kept themselves within the line, and would have been glad to enjoy their own liberties in peace, which yet is, and by the help of God shall be our constant desire, yet can we not conceal our minds, but in our consciences, & before God, declare not from any sassinesse, or presumptuous intention to reform England, but from our just fears & apprehensions, that our reformation that hath cost us so dear; And is all our wealth and glory, shall again be spoiled, and defaced from England? That whatsoever peace shall be agreed upon, we cannot see, nor conceive the way how our peace shall be firm and durable, but our fear is, that all will run into a confusion again ere it be long, if Episcopacy shall be retained in England, for the same causes will not fail to produce the same effects: Their opposition against, and hatred of the government of the reformed Churches; Their credit at Court, and nearness to the King living in England, the opinion they have of their own great learning, and of the glory of their prelatical church, joined with the small esteem & disdain of our Christian simplicity, the consanguinity of their Hierarchy, with the church of Rome, and their fear to fall before us, at last will still be working, especially now when they are made operative, and shall be set on work at the first advantage, by their vindictive disposition, to be avenged upon us for the present quarrel, which can never be changed by any limitations. As on the contrary, the cause being taken away, the effects will cease, and the peace shall be firm. It would seem that limitations, cautions, and triennall Parliaments may do much: But we know that fear of perjury, infamy, excommunication, and the power of a national Assembly, which was in Scotland as terrible to a Bishop, as a Parliament, could not keep our men from rising to be Prelates, and after they had risen to their greatness, their apology was, Conditiones illa pro tempore magis quo contentiosis rixandi ansa praeriperetur quam animo in perpetuum observandi acceptae. These other cautions or conditions were rather accepted of, for the time, to prevent all occasion of jangling with the contentious, then out of any purpose to observe them forever. Much is spoken and written of the limitation of Bishops; But what good can the limitation do to the Church? if ordination and Episcopal jurisdiction shall depend upon them, and shall not be absolutely into the hands of the Assemblies of the Church? And if it shall not depend upon them, what shall their office be above other Pastors? Or how shall their labours be worthy so large wages? What service can they do to King, Church, or Estate? Rome and Spain may be glad at the retaining of the name of Bishops, more than the reformed Churches, which expect from us at this time some matter of rejoicing.  
3. The reformed Churches do hold without doubting, their Church officers, Pastors, Doctors, Elders, & Deacons, and their Church government by Assemblies to be jure divino and perpetual, as is manifest in all their writings: And on the other part, Episcopacy as it differeth from the office of a Pastor, is almost universally acknowledged, even by the Bishops themselves and their adherents, to be but an humane ordinance, established by law and custom for conveniency, without warrant of Scripture, which therefore by humane authority may be altered and abolished, upon so great a conveniency, and is the hearty conjunction, withal the reformed Churches, and a durable peace of the two Kingdoms, which have been formerly divided by this partition wall: We therefore desire that Ius divinum & humanum, conscience and conveniency, yea, the greater convenience with the lesser, and we may add a conveniency with a inconveniencle, may be compared and equally weighed in the balance, without adding any weight of prejudice.  
4. The Church of Scotland warranted by authority, hath abjured Episcopal government, as having no warrant in Scripture; and by solemn oath and covenant before, and now again of late, hath established the government in the Church by Assemblies: But England neither having abjured the one, nor sworn the other, hath liberty from all bonds of this kind, to make choice of that which is most warrantable by the word of God. And lest it be thought, we have wilfully bund ourselves of late by oath, that we be not pressed with a change, We desire it to be considered, that our late oath is nothing, but the renovation of our former oath and covenant, which did bind our Church before, but was transgressed of many by means of the Prelates.  
5. If it shall please the Lord, to move the King's heart to choice this course, he shall in a better way, than was projected, accomplish the great and glorious design, which King james had before his eyes, all his time of the unity of Religion and Church government in all his dominions, his Crowns and Kingdoms shall be free of all assaults and policies of churchmen, which whither in the way of Ecclesiastical jurisdiction and Church censure; Or by complying with the Pope, the greatest enemy of Monarchy; Or by bringing of civil government into a confusion; Or by taking the fat of the sacrifice to themselves: When the people are pleased with the government, and when they are displeased by transferring the hatred upon authority, which was never wont to be done by any good Statesman; Which all these ways have proceeded from Bishops, seeking their own greatness: Never from Assemblies, which unless overruled by Bishops, have been a strong guard to Monarchy, and Magistracy, both the one and the other being the ordinance of God: The Church shall be peaceably governed by common consent of Churchmen in Assemblies; In which the King's Majesty hath always that eminency which is due unto the supreme Magistrate, and by which all heresies, errors, schisms, before abounding under Episcopal government, shall be suppressed, and the State, and all civil matters in Parliament, Council, and other inferior Judicatories, governed by civil men, and not by Churchmen, who being out of their own element, must needs stir and make trouble to themselves, and the whole State, as woeful experience hath taught. The work shall be better done, and the means which did uphold their unprofitable pomp and greatness, may supply the wants of many preaching members to be provided to places, and without the smallest loss or damnage to the Subject, may be a great increase of his Majesty's revenues, his royal Authority shall be more deeply rooted in the unite hearts, and more strongly guarded by the joint forces of his Subjects, as if they were all of one Kingdom, and his greatness shall be enlarged abroad; by becoming the Head of all the Protestants in Europe, to the greater terror of his enemies, and the forcing of greatness to his Posterity and royal Succession. All which we entreat, may be represented to his Majesty, and the Houses of Parliament, as the expression of our desires, and fears, and as a testimony of our Faithfulness in acquitting ourselves in the trust committted unto us: But no ways forgetting, our distance, or intending to pass our bounds in prescribing or setting down rules to their Wisedom● and Authority, which we do highly reverence and honour, and from which only as the proper fountain, th● Laws and order of reformation, in this Church and Policy, must proceed, for the nearer union and greater happiness of his Majesty's Dominions.  
FINIS.