an inquirie And therfore omitting to preface any thing upon the first proposal of this Treatie and the methods of its prosecution that have since been practised I shall take its termes from their most assured warrant viz. the Articles lately given in at Paseley to the Mimisters there conveening under the title and of the tenor following Articles proposed by the Bishop of Glasgow to the dissenting Brethren 1. THat if the dissenting Brethrâ—n will come to Presbyteries and Synods they shall not only not be oblidged to renounce their own private opinion anent Church-government and swear or subscribe any thing thereto But shall have libertie at their entrie to the said meeting to declare and enter it in what form they please 2. That all Church affairs shall be managed in Presbyteries or Synods by the free vote of Presbyters or the major part of them 3. If any difference fall out in the Diocesian Synods betwixt any of the Members thereof it shall be lawfull to appeal to a Provincial Synod or their Committy 4. That Intrants being lawfully presented by the Patron and duely tryed by the Presbyterie there shall be a day agreed on by the Bishop and Presbytrie for their meeting together for theiâ— solemn ordination and admission at which there shall be one appointed to preach and that it shall be at the Parish Church where he is to be admitted except in the case of impossibility or extream inconvenience And if any difference fall in touching that affair it shall be referable to the Provincial Synods or their Committy as any other matter 5. It is not to be doubted but my L. Commissioner his Grace will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procure such security to these Brethren for declaring their judgement that they may do it without any hazard in contraveening any Law and that the Bishop shall humbly and earnestly recommend this to his Grace 6. That no Intrant shall be engadged to any Canonical Oath or Subscription to the Bishop and that his opinion anent that Government shall not prejudge him in this but that it shall be free for him to declare These being the conditions offered in order to the intended Accommodation it is evident that for a due understanding of their import we ought first to know what is the nature of these Meetings called Presbyteries Synods and Provincial Assemblies to which the Brethren are invited And for that end we must not only transpose the fifth Article to the first place and supplie it with such other probabilities as may be had but also arise a little higher to remember the changes that we have lately seen and from what and to what they have carried us For seing our joyning in the present Presbyteries and Synods with or under Bishops as they are offered to be reduced is that which is principally demanded of us it is so little possible without this previous examination rightly and fairly to define the case in contratraversie that I can hardly acquit the preposterousness and deficiencie in the Articles of a greater error then a common mistake The thing then which comes first to be noted in point of fact and which I shall represent with that truth and impartiality that I hope none shall deny it is that this Church having in the Year 1638. abrogat and abjured the Government of the Kirk by Bishops and set up Presbyterian Government in its purest simplicity and paritie we together with the renewing of the National Covenant solemnly engadged Constantly to adhere unto and defend the true Religion then established in Doctrine Worship and Government contrary to all the novations and corruptions from which it was at that time reformed and to labour by all means for the purity and liberty of the Gospel as it was established and professed before these novations After which time the Church in our acknowledgement did enjoy a Ministrie and Government truely Ecclesiastick committed to them by and depending upon our Lord Iesus Christ alone as King in Zion and Head of his Church Thereafter by an Act Rescissorie it was declared and statute by both King and Parliament in the Year 1640. and 1641. agreeably to the Oath formerly taken that the sole and only power and jurisdiction within this Kirk did stand in the Kirk of God as it was then reformed and in the General Provincial and Ptesbyterial Assemblies with the Kirk Sessions established by Act. P. 1592. in like manner by the Solemn League and Covenant entred into in the Year 1643. the whole Kingdome doth again swear to the preservation of the Reformed Religion of the Church of Scotland in Doctrine Worship Discipline and Government and to extirpate Popery Prelacie Schism Superstition Profannesse and whatsoever shall be found contrary to sound Doctrine and the Power of Godliness Which engagement we are bound all the dayes of our life zealously aud constantly to continow in against all opposition and to promove the same according to our power Thus matters stood both in obligation and general observance until the Year 1661. At which time the Parliament then sitting having prepared their way by exalting of the prerogative in opposition to and for the overthrow of the practices of bygone times specially that of entering into Leagues and Bonds they at one blow rescinde all Parliaments after the year 1633. and the Government of the Church being thereby wholly deprived of the civill sanction and its continowance by another Act permitted and declared to be only precarious during the Kings pleasure Afterward all Ecclesiastick meetings in Synods Presbytries and Sessions are by proclamation the 9 Ianuary 1662. discharged untill they should be authorized and ordered by the Archbishops and Bishops then nominat by his Maiestie upon their entering into the Government of their respective Sees By which means the former Government being overturned and razed unto the very foundation at least as much as the wit and power of man could effectuat the next thing that offers is the new structure and frame that is raised in its place And in the year 1662. the Parliament again meeting by their first Act for re-establishing of the Government of the Church by Bishops laying it for the ground That the disposal of the external Government of the Church doth properly belong unto his Majestie as an inherent right of the Crown by vertew of his Supremacie They do thereby redintegrat the estate of Bishops not only to their places in Parliament and their accustomed dignities and priviledges but also to their Episcopal function Presidency in the Church and power of Ordination Censures and all Church-discipline to be performed by them with the advice of such of the Clergie as they should find to be of known loyalty and prudence And for removing of all scruples the Parliament doth furder rescinde all former Acts by which the sole and only power and jurisdiction within this Church doth stand in the Church and
the subjected Assemblies But seing the Bishop in his last conference hath passed from this Article I shall not pursue it any further only the gradation here traced of Presbyteries Synods and Provincial Assemblies moveth me to enquire wherefore no mention of National Assemblies a Court not only the Supreme in that scale but so distinctly defined by a particular Act viz. Act 4. 1663. in its Members methods of procedor and extent of power that I cannot judge its omission accidental and undesigned nay in effect it is a reserve which doth so unquestionably secure the whole interests and designs of Prelacy and so evidently redargue all the proposals made of a trepanning mockery that as I seriously marvel how the Accommodators knowing of this ultimate resort so strongly complicated of all the strength of the Supremacy and Prelacy did not extend their other concessions to all things else that could be demurred so I am no lesse to seek wherefore the Brethren who treated did except so little against it I need not here exhibite any long description of this Court which I have several times above mentioned The Act is full and plain to the meanest capacity The King in the very entry assumes to himself not the indiction only Which was all that after long contendings the more consistent usurpation of former times did by the Act 1612. ascribe unto him but the constitution of this National Synod whereby having named and appointed the members and the Archbishop of S. Andrews for President with an expresse limitation of the time and place of their meeting to his Majesties order and of the matters to be treated and determined concerning Doctrine Worship Discipline and Government to his Royal pâ—easure to be signified in write to the President above named The â—ing with the advice of the Estates confirmeth the same as the lawful constitution of our Church-assemblies provided that the King or his Commissioner be alwayes present and that no Act or Oâ—der be owned as such but that which shall be agreed upon by the President and major part of the members and not contrary to the Kings prerogative or law of the Kingdom And lastly that no Act matter or cause be debated consulted and concluded but what shall be allowed and confirmed by his Majesty or his Commissioner for the time Now I say this Act and Constitution still standing remaining let any ingenuous person declare singly what he thinketh all the proposals so long tinckled upon can signify or what liberty have the dissenting Presbyterian brethren which may not hereby be restrained and rendered ineffectual And what abatement is there condescended unto of the exorbitant powers of Prelacy which is not here either formally or virtually repaired And in a word what good can we expect by any Accommodation which may not by this frame be certainly frustrat and made void I have not in this place noted the strange and palpable usurpations of the Supremacie against the Lord and over his Church which this device and project containeâ— because as in all the parts and passages of our present establishment the vestiges of that wickednesse are very conspicuous so it is in this Act that they are visible in their highest exaltation From all which it may very easily be gathered that the Bishop's policy in his silence on this point was no lesse necessary for the carrying on of his intention then the reservation of the thing the very colluvies of all corruption of Church-governmentâ— deriving its influence and perversions unto all inferior and subordinat Assemblies doth render all the other overtures of agreement elufory and insignificant The fourth Article is that Intrants being lawfully presented by the Patron and â—â—ly tryed by the Presbytery there shall be a day agreed upon by the Bishop and Presbytery for their meeting together for their solemn ordination and admission at which there shall be one appointed to preach and that it shall be at the parish Church where he is to be admitted except in the case of impossibility or extreme inconveniency and if any difference fall in touching that affair it shal be referable to the provincial Synod or the Committee as any other matter This is the Article but there is nothing sound the very entrie offends not that I judge that for the single cause of Patronages being restored and presentations made requisite for intituling to a â—tipend or benefice Intrants all other things being plain should stand off and may not lawfully enter that way No though patronages be indeed in themselves a heavy grievance and in their exercise for the most part partial and sinful and upon these grounds by an expresse Act in the year 1649. abolished yet to Intrants otherwise innocent they are certainly only the greatest injurie But the thing I except is 1. That according to this proposal it seems Ministers formerly lawfully called and ordained and now wrongfully outed shall have no regresse to the exercise of their Ministry save by this method which certainly in these circumstances can not but render the pressure far more uneasy 2. What shall become of Patronages pertaining to Bishops and of other Churches which are of their patrimony Certainly this is a point not so far without our line but at least in a conjunction with the many other things that justly grieve us it may make a part of our regrete But I proceed to take notice of the manner of Ordination here discribed and passing the trial previously appointed It is proposed that there shall be a day agreed upon by the Bishop and Pâ—esbytery for their meeting together for the solemn ordination of Intrants By which it is evident that it is not the vote of the plurality that in this matter can make a determination no the Bishop and Presbytery must both agree to this appointment the whole Presbytery cannot overrule him in it And here I cannot but observe the cunning slieness of this draught The Bishop in all his discourses and treaties hath still in this point of Ordination kept himself in the clouds To assume to himself the sole power of Ordination or a negative voice and part in it is more then all his musty alledgeances from obscure antiquity and declining purity for his fixed presidency will amount unto and to descend to posterior Ages of the Church would be of a consequence no lesse dangerous as to the many corruptions that then were crept in then the ascending to the prior times of scripture light would prove contrary to this prelatick arrogance On the other hand seing both the humor and design of Episcopacy ingage him to be principal in the action of Ordination therein to be subject to the determination of the susfrage of the Presbytery is nothing agreeable and can not be digested And what variety in his discourses this halting ambiguity hath produced I leave it to such as have had the opportunity to observe But now that we have him in write it is worth our pains to consider the
contrivance We have heard in the second Article that he is willing that Chnrch-matters be managed in Presbyteries and Synods by the vote of the plurality a fair insinuation that the matter of Ordination shall be in the same manner transacted And in this Article he leaves the trial to the Presbytery consents that if possible the Ordination be at the parish Church where one shall be appointed to preach and lastly is content differences falling in be referred to the Superior Courts all fair generals But wherefore no mention who shall be the actual ordainers whether the Bishop and whole Presbytery or the Bishop alone in behalfe and as Mederator of the Presbytery or the Bishop alone as indeed something greater whether as in a superior order or only in a higher degree is but a School nicety then either a Presbyter or the Presbytery to whose office this part doth properly belong And as to these things though we be left in the dark yet many palpable indications lead us to feel this last to be the thing designed against which if I might now stand to debate I could show this not only to be contrary to Evangelick parity and simplicity and Apostolick practice and destitute even of these pretended testimonies of the next Ages for a fixed prostasia but that it hath been one of the main impostures of the prelatick Spirit first injuriously to usurpe and then mysteriously to involve the matter of Ordination that the Bishops might have the dignity to be its proper dispensators and the mystery of iniquity be the more thereby advanced But the point here most remakable is that apprehending his condescendencies might render him as being obnoxious to the plurality of voices of lesse power and influence in this affair Behold how craftily he goeth about to salve his negative which he may not for fear of a discovery plainly owne and that is by making the appointment of the day for ordaining to depend on his and the Presbyteries joynt agreement wherein if he please to be a dissenter It is certain that his not assenting to this circumstance will be of no lesse consequence for his purpose then if he had reserved unto himself an inhibiting veto upon the substance of the whole businesse Now that this power in what sort soever by him couched and covered is not to be allowed his want of any sufficient warrant for it doth aboundantly evinceâ— And further what the Scripture and Apostolick rule in this affair is these few considerations may in this place satisfie 1. That the power of Ordinantion is certainly annexed to dependent upon the pastoral charge for seing that the cure committed to the Apostles and by them to succeeding Pastors could not be perpetuat without a succession the evident reason of the thing it self with the import of that command The things that thou hast heard of me the same commit thou to faithful men who shall be able to teach others also do plainly perswade the assertion 2. As we find in Scripture the Apostles and others upon occasion by themselves alone ordaining so whereever a concurrence did offer we may observe the Act to be alwayes joyntly done and administrat so we find the twelve joyntly ordaining and laying their hands upon the seven Deacons without any prerogative acclaimed by Peter who yet if falshoods may be compared hath more apparent grounds in Scripture for his Primacy then can be shewed for the Presidency of any Bishop Next we have the fraternity of Prophets and Teachers at Antioch sending forth and imposing hands upou Barnabas and Saul by a like equall conjunction 3. It is said of Paul and Barnabas that they in a plural union Did ordain Elders in every Church And 4. it is manifest that Paul by reason of his concurrence with other Presbyters in the Ordination of Timothie doth attribut the same act indifferently to his own hands and to the hands of the Presbytery Which Scripture-grounds being joyned to the want of any probable reason for this singularity and the manifestly woful and sad consequences of this Episcopal imparity with the present unquestionable design of bearing down the just liberty and authority of the Lord's Ministers in a convenient Subserviency to mens lusts and wickednesse by the stiff and inflexible retaining of this privilege do I am confident make out the eccentrick preheminence acclaimed to be not only in it self unlawfull but by our solemn Oaths to maintain Presbytery and extirpat every thing that shall be found to be contrary to sound Doctrine and the power of godlinesse perpetually abjured Seing therefore that this Article doth certainly imply this corruption as I have above declared that it can have no better acceptance from us then the preceeding needeth no further reasoning As for the other trifling circumstances whereby the principal thing in it is endeavoured to be palliat they do not merite any more speciall inquiry The fift Article is It is not to be â—oubâ—ed but the Lord Commissioner will make good what he offered anent the establishment of Presbyteries and Synods and we trust his Grace will procuâ—e such security to the Brethren for declaring their judgment that they may do it without any hazard in counterveening any law and that the Bishop shall humbly and earnestly recommend this to his Grace This Article made up of uncertain assurances ridiculous trusts and the Bishop's conformable undertaking is already by me sufficientâ—y examined in the very entry of this discourse and there told that what the Commissioner did undertake anent the establishment of Presbyteries I did not exactly know but if it was that which is reported viz that they should be set up as preceeding the 1638. I thought it could contribute notâ—ing to the removal of our just exceptions I shall not here offend the Reader by a vain repetition but seing the grounds formerly laid down are very material and yet by the most part little adverted to it will not be amisse that after the full and plain account I have given of these matters I again run over them and 1. That according to the principles of truth Presbyteries are not founded in any humane establishment but in the right and Authority which our Lord hath given unto his Church is our constant perswasion so that though the accessory confirmation and countenance of the powers may be of great use to and no lesse acceptance with the Church yet it is no part of their original right 2. Before the 1638. and even until the Year 1661. Presbyteries were founded and did continue in this Church not by vertue of any Act of â—arliament whereby they were properly authorized but upon the basis of that intrinseck right which I have already mentioned Thus having conveened and settled themselves shortly after the Reformation they continued their possession uninterrupted until the Year 1661. It is true they obtained the confirmation of King and Parliament in the Year 1592. as also in the Year 1612. many corruptions introduced and
that very Covenant which is pretended by so many as the maine if not the only reason of their scrupling And for their sakes it is necessary to adde this For notwithstanding the many irregularities both in the matter and forme of that Covenant and the illegal and violent wayes of pressing and prosecuting of it yet to them who remain under the Conscience of its full force and obligation and in that seem invincibly perswaded it is certainly most pertinent if it be true to declare the consistence of the present Government even with that obligation And as both these assertions I believe upon the exactest if impartial and impassionat inquirie 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 opinion in print under this Title Two Papers of proposals humblie presented to his Majestie by the Reverend Ministers of the Presbyterian perswasion Printed at London Anno 1661. Besides other passages in these Papers to the same purpose Page 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 1. We have reason to believe that no other termes will be so generally agreed on c. 2. It being agreeable to the Scripture primitive Government is likeliest to be the way of a more universal concord if ever the Churches on Earth arrive to such a blessing However it will be most acceptable to God and well informed Consciences 3. It will promote the practice of Discipline Godliness without disorder and promote order without hindering Discipline and Godliness 4. And it is not to be silenced though in some respect we are loath to menton it that it will save the Nation from the violation of their solemn vow and Covenant without wronging the Church at all or breaking any other Oath c. And a little after they add that the Prelacie disclaimed in that Covenant was the ingrossing oâ— the sole Power of Ordination and Iurisdiction exercising of the whole Discipline absolutly by Bishops themselves and there 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 Church-Government doth clearly evince that this was the minde both of the Parliament of England and of the Assemblie of Divines at VVestminster as they themselves did expresly declare it in the admitting of the Covenant That they understand it not to be against all Episcopacy but only against the particular frame as it is worded in the Article it selfe For our principal model in England and the way of managing of it whatsoever is amisse and it can be no wrong to make that supposition concerning any Church on Earth or whatsoever they apprehend to be amisse though it may be upon mistake the Brethren that are dissatisfied had possiblely better acquitted their dutie by free admonitions and significations of their own sense in all things then by leaving of their station which is the one thing that hath made the breach I fear very hard to cure and in humane appearance near to incureable But there is much charity due to them as following the dictat of their own Conscience And they owe and I hope pay the same back again to these that do the same in another way whatsoever may be the readiest happiest way of reuniting those that are mutually so minded the Lord reveal it to them in due time This one word I shall add That this difference should arise to so great a hight may seem somewhat strange to aâ—y man that calmely 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 it selfe But when it falls on matters easily inflamable how little a spark how great a fire will it kindle Because every on hath not the Book I have transcribed here Mr Baxter's own words Baxt. of Church Government 3. P. C. 1. P. 276. An Episcopacy desireable for the Refâ—rmation and Peace of the Churches A fixt President durante vitâ P. 297. P. 330. But some will say VVe are ingaged against all Prelacie by Covenant and therefore cannot yeeld to so much as you do without perjurie Ans. That this is utterly untrue I thus demonstrate 1. VVhen that Covenant was presented to the Assemblie with the bare name of Prelacy joyned to Poperie many grave and reverend Divines desired that the word Prelacie might be explained because it was not all Episcopacie they were against and thereupon the following concatenation in the Parenthesis was given by way of explication in these words That is Church Government by Arch Bishops Bishops there Chancellors and Commissaries Deans and Chapters Arch Deans and all the other Ecclesiastical Officers depending on that Hyerarchie By which it appears that it was only the English Hierarchie or frame that vvas covenanted against and that which vvas then existent that vvas taken dovvn 2. VVhen the House of Lords took the Covenant Mr Thomas Coleman that gave it them did so explain it and professe that it vvas not their intent to Covenant against all Episcopacy and upon this explication it vvas taken and certainly the Parliament vvas most capable of giving the due sense of it because it vvas they that did impose it 3. And it could not be all Episcopacy that vvas excluded because a Parochial Episcopacy vvas at the same time used and approved commonly here in England 4. And in Scotland they had used the help of visiters for the Reformation of their Churches committing the care of a Countrey or Circuit to some one man vvhich vvas as high a sort of Episcopacy at least as any I am pleading for Besides that they had Moderators in all their Synods vvhich vvere temporarie Bishops 5. Also the chief Divines oâ— the late Assemblie at Westminster that recommended that Covenant to the Nations have professed there ovvn judgements for such a moderat Episcopacy as I am here defending and therefore never intended the exclusion of this by Covenant After he adds As vve have Prelacie to bevvar of so vve have the contrarie extream to avoid and the Churches peace if it may be to procure And as we must not take down the Ministry least it prepare men for Episcopacie so neither must we be against any profitable exercise of the Ministrie or desireable order amongst them for fear of introducing Prelacy Thus far Baxter's own words There is another that hath write a Treatisâ— on purpose that zealous strict enough touching the obligation of the League and Covenant under the name of Theophilus Timorcus And yet therein it is expresly asserted that however at first it might appear that the Parliament had renounced all Episcopacy yet upon exacter inquirie is
his naked ministerial exercise cannot pretend to any higher respect And 7. The Praeses from the nature of his right continueth ad vitam or ad culpam whereas the Moderator having no right hath no other asâ—urance or lace then the Presbyteries beneplacitum These differences then though among themselves rather formally then really diâ—tinct holding out the proper characterisâ—icks of the Proestos contended for as indeed they are and must necessarily be admitted by all before I fall to disprove him by further reasoning it will not be amiss that for the better clearing of what singular moment these his signal advantages above our Moderator may be in the matters wherein they are conversant I shortly note the several parts of the office And 1. It is the Moderators part to propose matters to be considered 2. To direct consultations 3. To moderate debates 4. To interrogat opinions 5. To ask the votes 6. To determine in the case of equality by his casting suffrage 7. To appoint extraordinarie dyets Which being all certain beyond controveâ—sie I only wish that the true value of their influence may be as gravely pondered in the present question for guarding against any exorbitant power whereby in these spiritual Courts and matters they have often been and may be still very dangerously abused and depraved as we see men in their worldly concerns seriouslie attent to the things not only of the like but of a far inferior consequence Havinâ— thus delineat the proprieties of this Episcopus Praeses as I suppose with a satisfying perspicuity what clearing it may give to the main inquirie concerning the lawfulness or unlawfulness of this place and office falls next under consideration And in answer thereto I distinctly affirme that the place and office of a fixed Praeses or constant Moderator is unwarrantable and positivelie unlawful Which assertion seeing it importeth the plain contradiction of my Author's first consideration viz. that there is no command in scripture for changing of Moderators in meetings of Presbyteries nor no precept nor rule of Scripture contrary to the office of a Bishop as a fixed President in Synods the confutâ—tion thereof will be the best confirmation of my position Only I must premise that seeing the Author proposeth the two Members of his consideration as if in effâ—ct coincident and that if there be a precept in Scripture contrarie to the office of a Bishop as a fixed Praeses the necessitie of a change of Mederators doth from the acknowledged exigence of order necesâ—arily ensue his insinuat demand of a precept in Scripture for changing of Moderators aswel as of a rule contrarie to the office of a fixed President is captiously superfluous Holding me therefore to that part that there are precepts and â—ules in Scâ—ipture contrarie to the office of a Bishop as a fixed President the grounds that in my former Discourse I have thence adduced to prove the absolute and lowly paritie commanded by our Lord to his Apostles and all â—ucceeding Ministers if they do stand firme do undoubtedlie evince it For sâ—eing that our Author doth in his third consideration use it as a main Argument That there is no particular command for an absolute parity of Presbyters adding If it be let it be produced and it will end the controversie It is as evident from his concession as from the unquestionable opposition of an exact paritie and the majority of this office of Presidencie that by the establishing of the first the second is subverted Now that our Lord hath commanded an absolute paritie of Presbyters If I make it appeare from the original precepts given to the Apostles without controversie not only the Antecessors of all succeeding Presbyters in their ordinarie ministrie but the persons to whom as representing the perpetual ministrie ordained by Christ in his Church the Rules and directions thereto proper were delivered I hope the transferâ—ing of the command from the Apostles to succeeding Presbyters will be of no difficulty Let us then in this search after the Lords will in this matter humbly and meekly consider what he himself hath therein delivered And as for my own part I am very far removed from the temptations of interest that commonly do svvay and oversway in it so I am confident that all men equally removed from the passions and prejudices thence arising will in this divine light find a most assured determination Our Lord then having upon several occasions particularly that reasoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of them should be greatest and the suite of a Proedria or a prerogative-seat presented by Zebedees two Sons and their Mother dehorted the twelve from all affectation of more emiâ—ent authoritie or dignitie among themselves not only by reducing them to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and innocent simplicity of children and proponing to them the example of his own lovvliness and humilitie both in his personal deportment aâ—d in the manner of his administration but also by removing the very subject it self and warning them that they ought to be so â—ar from looking aâ—ter any Superioritie of Rule or Authoritie one over another that the greatness of the greatest was to be Servant of all and industrie and humilitie their praise and exaltation He telleth them further that as he alone was their Master so all they were Breâ—hren and accordingly we find them all equally commissionat to the work of the miniâ—â—rie Math. 2â— 19. alike vested with the power of Discipline Iohn 20. 23. and in this paritie acting officiating and associating others to themselves in several undenaible instances These things being evident in the Gospel records verily when I reflect upon them I cannot but marvel what it is that can here be desiderat The Disciples contend who shall be greatest and our Lords answer is If any man desire to be first the same shall be last of all and that the least among them the same should be great By which as it is clearly intimat that the greatness which they aspired unto was none other then a primacy or presidency of one above his fellows so it is manifest that our Lord doth not in his return so much condemn their ambition as by a total remove of all greatness the subject of the competition and converting their contest for grandeur into an emulation of lowliness and diligence fairly confute it I grant that according to their more rude carnal apprehension of our Lords Kingdome the time of this debate it is very likely that it was incited managed by agreeable passions and phansies but yet seeing he doth not plaiâ—ly direct his return to undeceive them of that delusion but rather carrieth his command further to informe their judgments and forme there mind by an instruction suted to the true work station wherein he was to leave them that even in that they were to look after no stated Primacy or Majority but consequently to reâ— But here our Author reclaimeth and in his fourth consideration saith That this
its Assemblies and all other Acts whatsomever giving any church-Church-power Iurisdiction or Government to its Office-bearers or Meetings other then that which acknowledgeth a dependance upon and subordination unto the Soveraigne Power of the King as Supreme and which is to be regulated and authorized in the exercise thereof by the Bishops and Archbishops who are to be accountable to his Majesty for ther administration And moreover by the same Act the Act 1592. whereby Presbyterian Government was anciently confirmed and which by vertew of the above mentioned Act Rescissory did now in so far by the Act 1612. stand rescinded in respect that it doth also limite the Kings prerogative to be without prejudice or derogation to the priviledge that God hath given to the Spiritual Office-bearers in the Kirk concerning heads of Religion Heresie Excommunication Collation or Deprivation of Ministers or any such like Censure specially grounded in the Word of God This Act I say 1592. is now for this reason totally annulled in all the heads articles and clauses thereof from which Act of Restitution although the nature of our present Church-constitution may be very obviously gathered yet there are two other also to the same purpose of which I cannot but take notice The one is that concerning a National Synod wherein his Majesty by vertew of his Supremacy doth more absolutely appoint and determine upon the manner and members thereof then if it were a meer civill Court unquestionably dependent upon his Royal Authority reserving to himselfe aswell the proposal as the final approbation of all matters to be therein treated The other is the late Act 1669. asserting the Supremacie whereby the Supreme Authority over all persons in all causes Ecclesiastick is so fully declared to appertaine to the King and that by vertew thereof he may dispose upon the Government and Persons Ecclesiastick and enact concerning the Churches meetings and matters therein to be proposed as he shall think fit that a more absolute power in any thing can hardly be devised in his favours These Acts lying so well together I could not but lay them forth to a joint consideration And from them I suppose it will be very evident that the work of the last revolution was not only an invasion made upon the Churches Government by the setting up of Bishops and their usurpation over Presbyteries and Synods as hapened in their former introduction preceeding the year 1612 But that the alteration made is plainly fundamental and that by his Majesties assuming all Church-power to himself as the proper right and prerogative of the Crown without so much as pretending with the Pope a Commission from Iesus Christ for this effect and conveying the same by these communications alone which he is pleased to dispense and to such persons and meetings as he thinketh good to appoint and maketh to himself accountable there is not so much as that Genus of Ecclesiastick Government recognosced by Presbytery as only fountained in and derived from our Lord as Head of the Church let be its specification from our Classical form at present to be found in being in this Church But it may be said that I seem to make a difference betwixt the former and the latter erection of Episcopal Government in this Church and yet when Bishops were brought in in the year 1606. the Kings prerogative was by the then Parliament first enacted and by the next Act their restitution is thereon also founded and in like manner by the Act 1612. Presbyteries and Synods are turned to exercises of the Brethren and Diocesian visitations and the power of ordination deposition and excommunication is given to the Bishop and to compleat all by the same Act the Act 1592. was also rescinded So that it appeares that betwixt the former practices and the late establishment there is no great disparitie 'T is answered the apparent resemblance of the things objected is nevertheless accompanied by such reall and materiall differences that it doth only the more notablie evince the strangeness of the methods and nature of the present establishment beyond all that the same designes in former times could suggest King Iames was indeed bent for Prelacie as all do acknowledge but by seeking thereby to qualifie and oversway the Government of the Church in effect to subvert all Government given by our Lord unto his Church is an absurditie which his better understanding did prudently forbear and nothing save either the mysterie of this growing iniquity or the precipitancie of our times could have produced Now that this is the true state of the difference betwixt our and the former times the particulars following will easiely evince And first it is true the Parliament 1606. doth by their first Act declare the Kings prerogative but only upon the narrative of the accession of the Crowns of England and Ireland and in general over all estates persons and causes without the least derogation to the explication made in favours of the Church by the Parl. 1592. Whereas in our dayes this Supremacy hath been asserted declared and exercised in order to Ecclesiastick Persons meetings and matters not only far beyond any thing pretended to in civils but above all that ever was arrogate either by Pope or temporal Potentate Next by the second Act of the fore-mentioned Parliament 1606. the Estate of Bishops is indeed restored and that upon the ground of the Kings prerogative but to what To ecclesiastick power presidencie jurisdiction c. Fye Not at all but only to their former honours dignities prerogatives priviledges livings lands teinds rents c. And chiefly and especially against the Act of annexation 1587. These though unjustly bestowed were yet proper subjects for a King and Parliament as for other things purely ecclesiastick they rightly judged them to be without their line Whereas by the late Act. 1662. the King with consent of the Estates restores the Bishops both to the same things and also to the exercise of their Episcopal function presidency power of ordination and others above rehearsed declaring himselfe to be the proper and supreme Head whence all Church-pover doth flow and to whom the Bishops ought to be accountable An attempt so impertinent to secular Powers and subversive of the very subject matter of Ecclesiastick government that the former times not from any greater tenderness in these things but meerly from a clearer knowledge of their inconsistencie did not once dream of and therefore in the third place King Iames who knew well eneugh that neither did his prerogative extend to the proper power and jurisdiction of the Church nor could this be thereupon founded and that for him to assume the disposal and dispensing thereof was in effect to destroy it although by vertew of his Supremacy he restored the Bishops to their honours temporalities and possessions yet as to the power Ecclesiastick by them acclaimed he applyed himself to compass the same only by the suffrage determination of Church-assemblies and accordingly we see