the commission which had hitherto been inactive, was revived, and the code was completed and published. By some accident the book was never sanctioned, in consequence it is of no authority, legally speaking, yet it remains a monument of the piety and ability of the learned men engaged in the work, and a very satisfactory evidence of the views and opinions of our reformers. From this work the above quotation is taken. To some persons the restoration of the convocation appears a sufficient substitute for Diocesan Synods, but I must observe, it was not the original intention that this body should supersede the primitive discipline. At first, the clergy met in convocation, not to discuss the affairs of the church, but as a political body to tax themselves, and to regulate their temporal interests. They were always summoned together with the two houses of Parliament by the King's writ, and were dissolved by the same authority. But from the very establishment of Christianity in Britain, before the existence of the convocation, and contemporary with it, after a regular system of representation in clerical matters had been introduced, diocesan and provincial councils met and passed canons for regulating the spiritual concerns of the church. These are preserved in the Concilia Magne Britanniæ of Wilkins, and illustrate in the clearest manner the nature and extent of their authority. When the clergy resigned the privilege of taxing themselves, and wisely submitted their temporal interests, in common with their fellow-citizens, to the care of the two houses of Parliament, the convocation having no longer any right to interfere in these matters, came to be considered only as a general council of the clergy, whose power was limited to the cognizance of spiritual matters. From the Reformation we hear nothing of synodical assemblies, the only exception I remember, is in the case of bishop Bedell, who drew on himself the displeasure of the suspicious Strafford, by convening the clergy of his diocese, and passing canons for their internal regulation.* At the present time, many persons hostile to the clergy, would oppose the restoration of the convocation, who could make no objection to diocesan synods, this is in itself worthy of the consideration of those friends of the church, who possess influence in the State to further its interests. But besides, the convocation is not so well adapted to promote the object of clerical assemblies, or to satisfy the wishes of dissenters; something more local, more frequent is needed. It appears desirable, that all the clergy in a diocese, and not only two representatives from each, (which is the proportion returned to the convocation) should meet under their bishop, at least once a-year, to consider the state of religion in their parishes, to awaken the negligent, to applaud the zealous, to suggest improvements, to inspect their schools, and to shame the idle pastor by bringing him in contact with those of his brethren, who are more devoted to their master's cause. Such an arrangement as

* See Burnet's Life of Bedell, p. 79, and the Canons, p. 237.

this, which it is evident from the canons above quoted, was originally intended by our reformers, would satisfy conscientious dissenters, and add to our church many of their invaluable ministers and pious laymen. I need not point out the numberless advantages we should derive from such a system. Why should not the period of the bishops' visitation be fixed on as a proper time for holding this meeting, and then all candidates for ordination should be publicly examined before the clergy of the diocese, and those approved of, be solemnly dedicated to the service of God. This would not in any manner interfere with the State, it could excite no envy from without, no jealousy from within; what is allowed at present to the church of Scotland, may surely be conceded to the churches of England and Ireland. The assembly would be respectable from its object and the characters of its members, but harmless, as it never could command with the authority of law; it would intreat with all affection and kindness, but more than this it would not attempt, even with its own members. Let it not be supposed that the adoption of this plan would introduce anarchy among us, by establishing as many independent churches as there are dioceses; nothing of general importance to the national church should be decided in these assemblies, but each synod might send a certain number of deputies, who with all the bishops, should form a national council, which should be convened when any matters called for its decision. The union of Protestants in one Universal church, is an object of such importance, that no exertions should be spared to accomplish this great work; and, I will add from my own knowledge, that the foreign Protestant churches would gladly unite themselves to us on this system, and adopt episcopal government. Their feelings towards us at present are most friendly, and this can be shewn by two facts not sufficiently known. In Germany and in France, our thirty-nine articles, translated into the language of the countries, are circulated, together with extracts from the Augsburg and French Confessions of Faith, as a tract affording the poor the best exposition of the Christian doctrine. When bishop Luscomb held his confirmation at Paris, the Calvinist and Lutheran churches in that city, requested their Ministers to attend the ceremony, as a mark of their brotherly affection and love to us. Even at this moment, there are Protestant bishops in some pro-. vinces of Prussia, and it is intended to establish them through the kingdom. With all these circumstances in our favour, a little exertion would certainly unite us all in one body, and by this deliver the continental Protestants from the dangers of Socinianism, and infidelity. These remarks I offer to the consideration of your readers, hoping that some with more ability, will turn their attention to the subject. For this reason I add the plan drawn up by archbishop Ussher, for uniting the Episcopal and Presbyterian forms of government, and by him presented to King Charles. It is taken verbatim from a very scarce tract.

Episcopal and Presbyterial Government conjoyned.

nisters.

By Order of the Church of England all Presbyters are charged a a The form of to Minister the Doctrine and Sacraments, and the Discipline of Ordaining of MiChrist, as the Lord hath commanded, and as this Realm hath received the same; and that they might the better understand what the Lord hath commanded therein, the Exhortation of St. Paul to the b Ibid. ex Act. Elders of the Church of Ephesus is appointed to be read unto them 20. 17, 28. at the time of their Ordination; Take heed unto your selves, and to all the flock, among whom the Holy Ghost hath made you Overseers; to Rule the Congregation of God, which he hath purchased with his Blood.

*Ποιμαίνειν,

so taken in Mat. 2. 6. and Apoc. 12. 5. & 19. 15.

с

Of the many Elders, who in common thus ruled the Church of Ephesus, there was one President; whom our Saviour in his Epistle to that Church in a peculiar manner stileth, the Angel of the Church & Rev. 2. 1 of Ephesus; and Ignatius, in another Epistle written about twelve years after unto the same Church, calleth the Bishop thereof, betwixt which Bishop and the Presbytery of that Church, what an harmonious consent there was in the ordering of the Church-Government, d I Tim. 4. 14. e Ibidem etiam the same Ignatius doth fully there declare, by Presbytery with d St. exhortationes, castigationes et Paul understanding the Company of the rest of the Presbyters or censura divina; Elders, who then had a hand not onely in the delivery of the Doctrine nam et judicatur and Sacraments, but also in the administration of the Discipline of Christ; for further proof whereof, we have that known Testimony spectu, summumof Tertullian in his Apology for Christians e.

censure.

magno cum pondere ut apud certos de Dei con

que futuri judicii præindicium est, si quis ita deliqui

rit, ut a communicatione orationis

omnis sancti com

istum non pretio

“In the Church are used exhortations, chastisements, and divine et conventus et For judgment is given with great advice as among those merei relegetur : who are certain they are in the sight of God; and it is the chiefest bari quique sepraesident proforeshewing of the judgment which is to come, if any man have so niores, honorem offended that he be banished from the Communion of Prayer, and of sed testimonio adepti. Tertul. the Assembly, and of all holy Fellowship. The Presidents that bear Apologet. c. 39. Rule therein, are certain approved Elders, who have obtained this f Nec de alorum manibus honour, not by reward, but by a good report; who were no other praesidentium (as he himself elsewhere intimateth) but those ƒ from whose hands sumimus. Id. de corona militis, they used to receive the Sacrament of the Eucharist." For with the cap. 3. & Dandiquidem Bishop who was the chief President (and therefore stiled by the same Baptismi hahet Tertullian in another place & Summus Sacerdos for distinction cerdos,

quam

jus summus

1

sa

qui est

Episcopus, dehine Presbyteri et Duconi. Id. de Bapt. cap. 17. Omni aetu ad me perlato placuit

sake) the rest of the Dispensers of the Word and Sacraments joyned in the common government of the Church; and therefore, where in matters of Ecclesiastica! judicature, Cornelius Bishop of Rome used the received form of gathering together the Presbyters; of contrahi Presbywhat persons that did consist, Cyprian sufficiently declareth, when he

terium, Cornel. apud Cypr. et 46.

i Florentissimo wisheth him to read his letters i to the flourishing Clergy which there

allic clero tecum

praesidenti. Cyp. did preside or rule with him; the presence of the Clergy being ep 55. ad Cornel. k Ut Episcopus thought to be so requisite in matters of Episcopal audience, that in the fourth Councel of Carthage, it was concluded, That the audiat absque praesentia Cleri Bishop might hear no mans cause without the presence of his Clergy,

nullus causam

corum suorum

erit sententia

alioquin irrita and that otherwise the Bishops sentence should be void, unless it Episcopi nisi cle- were confirmed by the presence of the Clergy, which we find also ricorum praesenti a confirmetur, to be inserted into the Cannons of Egbert, who was Arch-Bishop of Conc. Carthag. York in the Saxons times, and afterwards into the Body of them

cap. 23.

1 Excirption. Eg. Canon Law itself.

berti. cap. 43.

m 15 q. 7. cap. Nulhus.

The Parochial go

vernment answer

True it is, that in our Church this kind of Presbyterial government hath long been disused, yet seeing it still professeth, that every Pastor hath a right to rule the Church (from whence the name of Rector also was given at first unto him) and to administer the Discipline of Christ, as well as to dispence the Doctrine and Sacraments, and the restraint of the exercise of that right proceedeth only from the cus tom now received in this Realm, no nan can doubt but by another Law of the Land this Hindrance may be well removed: and how easily this ancient form of government by the united Suffrages of the Clergy might be revived again, and with what little shew of alteration, the Synodical conventions of the Pastors of every Parish might be accorded with the presidency of the Bishops of each Diocess and Province; the indifferent Reader may quickly perceive by the perusal of the ensuing Propositions.

I.

In every Parish the Rector or incumbent Pastor, together with the able to the Church Churchwardens and Sidesmen may every week take notice of such Session in Scotland. as live scandalously in that Congregation, who are to receive such several admonitions and reproofs, as the quality of their offence shall deserve; and if by this means they cannot be reclaimed, they may be presented unto the next monthly Synod; and in the mean time debarred by the Pastor from access to the Lords Table.

II.

Whereas by a Statute in the 26th year of King Henry the eight The Presbyterial (revived in the first of Queen Elizabeth) Suffragans are appointed to monthly Synods, be erected in twenty-six several places of this Kingdom, the number of Scottish Presby- them might very well be conformed unto the number of the several

answer to the

teries or Eccle

siastical meet- rural Deanries into which every Diocess is subdivided; which being ings. done, the Suffragan (supplying the place of those who in the ancient Church were called Chorepiscopi) might every month assemble a Synod of all the Rectors, or Incumbent Pastors within the Precinct, and according to the Major part of their voices conclude all matters that should be brought into debate before them.

To this Synod the Rector and Church-Wardens might present such impenitent persons, as by the admonition and suspension from the

Sacrament, would not be reformed; who if they should still remain contumacious and incorrigible, the sentence of Excommunication might be decreed against them by the Synod, and accordingly be executed in the Parish where they lived.

Hitherto also all things that concerned the Parochial Ministers might be referred, whether they did touch their Doctrine or their Conversation; as also the censure of all new Opinions, Heresies, or Schisms, which did arise within that Circuit; with liberty of Appeal, if need so require, unto the Diocesan Synod.

III.

Diocesan Synods answerable to the

The Diocesan Synod might be held once or twice in the year, as it should be thought most convenient: Therein all the Suffragans and Provincial Synods in Scotland. the rest of the Rectors or Incumbent Pastors (or a certain select number) of every Deanery within that Diocess might meet, with whose consent, or the Major part of them, all things might be concluded by the Bishop or Superintendent* (call him whether you will) or in his absence by one of the Suffragans whom he shall depute in TES, i. e. Superhis stead to be Moderator of that Assembly.

*Επισκοπεν

intendentes, unde et nomen Episcopi tractum est.

Here all matters of greater moment might be taken into considera- Hieron. Epist. tion, and the Orders of the Monthly Synods revised, and (if need be) 85, ad Evagrium. Reformed: And if here also any matters of difficulty could not receive a full determination; it might be referred to the next Provin

cial or National Synod.

IV.

The Provincial Synod might consist of all the Bishops and Suffra- The Provincial and National Sygans, and such other of the Clergy as should he elected out of every nod answerable to the General Diocess within the Province; The Primate of either Province might Assembly in Scotland. be Moderator of this meeting (or in his room some one of the Bishops appointed by him) and all matters be ordered therein by common consent as in the former Assembly.

This Synod might be held every third year, and if the Parliament do then sit (according to the Act for a Triennial Parliament) both the Primates and Provincial Synods of the Land might joyn together, and make up a National Counsel: Wherein all Appeals from inferior Synods might be received, all their Acts examined, and all Ecclesiastical constitutions which concern the state of the Church of the whole Nation established.

FINIS.

The Form of Government here proposed, is not in any point repugnant to the Scripture, and that the Suffragans mentioned in the second proposition, may lawfully use the Power both of Jurisdiction and Ordination, according to the Word of God, and the Practise of the Ancient Church,