the reformed Church of Scotland for many yeares after the reformation And though repressed for a time yet re-established again by divers more lawfull Assemblies than this ratified by divers Act of Parliament and continued now for many yeeres by-gon there behoved to be many and weighty reasons why such a Doctrine should be conversed with a serious deliberation to ponder and consider them yet neverthelesse in this Assembly in one short Session the whole matter was proponed discussed voiced concluded and a large Act past thereupon CHAP. II. Concerning the Act against Episcopacie ALbeit it were an easie matter to refute all the controverted Acts of this Assemblie yet leaving the rest at this time we intend onely to examine that Act Sess. 26. Decemb. 8. Against Episcopacie And that for two reasons especially First because the grounds whereupon this Act is concluded are the self-same whereupon all the rest of the controverted Acts are grounded and therefore these grounds being declared evidently to be infirme and weak it will also appear that together with this Act of Episcopacie All the rest of their Acts depending thereupon shall be found to be ruinous as I trust their fall shall be suddain Secondly because the principall aime of the most and chiefest of these who were members of that Conventicle was to suppresse Bishops because they esteemed them chiefly to have crossed their Sacrilegious and ambitious 〈◊〉 I or â—efore Bishops were re-established the Noblemen and Baroâ—s both possessed the substance of the Church renâ—s and also ruled the whole Eâ—tate at their pleasure in Councell and Parliament by their own voyces and voyces of the Gentry and Borroughs whom those factious 〈◊〉 did depend for the most part upon one Noble man or other then finding that by the re-establishing of Bishops their rents were taken out of their hands and that they were like to loose their Abbeyes and Prioâ—ies also and finally that their particular ends not alwayes tending to the weell of the Church or Kingdome or Honour of the Prince were crossed by the estate of Bishops no marvell then though they be moved by all meanes possible to suppresse them and for that effect have laboured to make use of the simplicitie of some of the Ministrie and proud humours of others impatient of Subjection to lawfull Authoritie of whom some having aimed in vaine at Bishopricks as is well known of divers of the Ring-leaders of that Faction thought it best for their credit to declare a great contempt of that estate which they had with much labour sought after without the desired effect according to the fable of the Fox others by their former misdemeanors both against the Church and Regall Authority being past hope of further advancement did easily condescend to shake off that yoak which their turbulent humours could never suffer them patiently to bear those were made to blow the trumpet of Rebellion both in their Pulpits and private conferences drawing the people after them and the simplest sort of Ministers also who did not judiciously remark their secret ends cloaked under the colour of Religion and libertie of the Church by which meanes this condemning of Episcopacie was brought in head with all the consequences thereof This is the point we mean to examine for the present and that you may see the weaknes of their reasons the better we shall set down verbatim the Act it self as it was conceived by them Act of the Assemblie at Glasgow Sess. 16. Decemb. 8. 1638. Declaring Episcopacie to have been adjured by the Confession of Faith 1580. And to be removed out of this Kirk THe Assemblie taking to their most grave and serious Consideration first the unspeakable goodnesse and great mercie of God manifested to this Nation in that so necessarie so difficult and so excellent and divine work of Reformation which was at last brought to such perfection that this Kirk was reformed not onely in Doctrine and Worship but also after many conferences and publik reasonings in divers Nationall Assemblies joyned with solemn humiliations and prayers to God the Discipline and Government of the Kirk as the hedge and guard of the doctrine and worship was prescribed according to the rule of Gods word in the book of Policie and Discipline agreed upon in the Assemblie 1578. and insert in the Register 1581. established by the Acts of the Assemblies by the confession of Faith sworn and subscribed at the direction of the Assembly and by continuall practice of this Kirk Secondly that by men seeking their own things and not the things of Iesus Christ divers Novations have been introduced to the great disturbance of this Kirk so firmely once compacted and to the endangering of Religion and many grosse evils obtruded to the utter 〈◊〉 of the work of Reformationâ— and change of the whole form of worship and fâ—ce of this Kirk commanded to receive with reverence a new Book of Common prayer as the onely form to be used in Gods publik worship and 〈◊〉 Contraveeners to be condignely censured and punished and after many supplications and complaints knowing no other way for the preservation of Religion were moved by God and drawn by necessity to 〈◊〉 the Nationall Covenant of this Kirk and kingdome which the Lord since hath blessed from Heaven and to subscribe the confession of faith with an Application thereof abjuring the great evils wherewith they were now pressed and suspending the practice of all Novations formerly introduced till they should be tryed in a free generall Assembly lastly that some of his Majesties Subjects of sundry ranks have by his Majesties command subscribed and renewed the confession of Faith without the former explication And that both the one and the other Subscribers have subscribed the said Confession in this year as it was professed and according to the meaning that it had in this Kingdome when it was first subscribed â—581 and afterward The Assemblie therfore 〈◊〉 by the Subscription of his Majesties high Commissioner 〈◊〉 of the Lords of secret Councell Sept. 22. 1638. and by the Acts of Councell of the date foresaid bearing that they should subscribe the said Confession and ordaining all his Majesties Subjects to subscribe the same according to the foresaid date and tenor and as it was then professed within this Kingdome As likewise by the protestation of some of the Senators of the Colledge of Iustice when they were required to subscribe and by the many doubtings of his Majesties good subjects especially because the Subscribers of the Confession in February 1638. are bound to suspend the approbations of the corruptions of the Government of the Kirk 〈◊〉 they be tryed in a free generall Assemblie finding it proper for them and most necessarie and incumbent to them to give out the true meaning therof as it was at first profest that all his Majesties Subjects in a matter so important as is the publik Confession of Faith so solemnly sworn and subscribed may be of one mind and one heart and have 〈◊〉 satisfaction
of faith is not hindred for all the Beautie of the Kings daughter is within But these observations which are diversly celebrated are in her apparell And Tortullian lib. de virg. velaâ—d faith Regula quidem fidei una omninò est sola immobilis irreformabilis c. And a little after Hâc lege fidei manente caetera jam disciplinae conversationis admittunt novitatem correctionis operante proficiente usque in finem gratia Dei That is to say The rule of Faith is altogether one only unchangeable and such as admitteth no reformation this Law of Faith standing firme the rest that concerne discipline and reformation may admit the Noveltie of Correction by the grace of God which worketh a profitable progresse even to the end Their third Consideration is that by the Kings urging of the Book of Common Prayer they knowing no other way to preserve Religion were moved by GOD and urged by Necessity to renew the Nationall Covenant which the Lord since hath blessed from heaven and to subscribe the Confession of Faith with an Application abjuring and suspending all Novations formerly introduced till they should be tried in a free generall Assembly To this I answer first that the Kings urging of the Book of Common prayer was not the true essentiall cause of their rebellious Covenant but onely an occasion greedily apprehended by the Ring-leaders to make that a pretext to stirre up the people to follow them in their Rebellion which they had before purposed in their heart For if it had been the true cause when the King discharged that book their Rebellion had there ceased for sublata vera causa tollitur effectus the true cause being taken away the effect must needs cease But so it is that their Rebellion did never shew it self in so damnable effects as it did after the discharge of the book of Common prayer and granting of all their petitions 2. The urging of that Book containing no impious thing against God nor hurtfull to true Religion could not be a just motive to move them by any Necessitie to such an action as by the fundamentall Laws of the Kingdome is declared to be high Treason when as Subjects without permission or knowledge of the Kings Majestie doe combine themselves in a mutuall band of maintenance against all persons whatsoever not excepting the King their Soveraigne yea it is most evident that this Rebellious Covenant was intended against the Kings Majestie directly and against him onely albeit they cunningly dissemble and pretend the contrary for from whom could so many potent Noblemen and gentlemen of such worth with so great a number of their followers possibly or by any liklihood fear any danger or harme in their persons or estates for refusing the Book of Common prayer or other things which they call Innovations urged chiefly by the Kings Authoritie and speciall Command if it were not from the King himself Could they fear any harme from thirteen or foureteen Bishops for the most part old decrepit and impotent men or was there any the smallest appearance of externall Invasion or inward Conspiracie in the Kingdome before they made it by their Covenant so it is manifest that it was from the King onely they feared danger being conscious to themselves of their mis-demeanors and Rebellious intentions by which it is more than evident that the band of mutuall defence was onely intended against the Kings Majesties self 3. Was there no other way to preserve Religion but by Disobedience and Rebellion it is a dangerous and harmefull physick which prescribes a remedie worse than the disease it self the greatest danger which could come to Religion by this Book was only in circumstances Ceremonies and some mis-interpreted words which being rightly understood could not have been rejected by peaceable wise and understanding men they might have been better interpreted or otherwise corrected than by open disobedience to God and his Anointed as Obedience according to the saying of the Prophet is better than sacrifice so Disobedience and Rebellion bringeth more danger and harme to Religion than the alteration of some indifferent Ceremonies and Circumstances can be able to doe as any wise man may consider by the miserable effects which ordinarily accompanieth Rebellion 4 It is false also that they were moved thereto by God For God is the God of order and the God of peace the author and commander of obedience unto Superiors and therefore cannot be called without blasphemie the author of Rebellion Disobedience Disorder and Confusion in Church or Common-wealth such as this Covenant is in it self and hath produced all those evils as the proper effects thereof It is the doctrine of Anabaptists and fanaticall Libertines to ascribe all the foolish conceits of their braines to the motion of Gods Spirit But certainly it is more probable that they have been moved to this Rebellious Covenant by that Spirit whereby Chore Dathan and Abiram were moved to make insurrection drawing all the Congregation of Israel to Rebellion against Moses and Aarâ—n since both the Acts are very like one to another as is evident by considering the circumstances That Traitor Raviliack who killed Henry the Fourth of France was a confident in his imagination affirming even to the very death that he was not moved to that Fact by any parâ—â—â—ular respect or instigation of another person but onely by God and the Virgin Mary 5. It is false also that they were thereto drawn by Necessitie it was thought indeed that those of Lower Germany were drawn by some Necessity to confederate themselves together against the King of Spaine who was their Prince indeed yet neither he nor any of his Predecessors had such absolute Soveraigntie over them as our King hath over Scotland because he violented their conciences compelling them not onely to forsake but also to forswear the true Religion and imbrace Popish Idolatrie not by Proclamations onely but by fire and sword and cruell torments in the Inquisition wherby many thousands of them were put to death most cruelly before ever they made any combination amongst themselves or refused due Obedience to their Prince Although neverthelesse many wise and learned men are of opinion that their rising in Armes against their Prince was not altogether justifiable before God much lesse then can our Covenanters alleage truely that they were drawn by any Necessitie to this Rebellious combination since for the refusall of that book never a man in Scotland had lost his life or estate or a drop of his bloud or was fined in a farthing or had his body imprisoned or a haire of his head touch'd before that Covenant 6. They alleage that this was a renewing of the Nationall Covenant injoyned by King Iames which is most false for it was a plaine contracting of a new one different in Substance from that which was sworn either the year 1580. or 1590. as they know well and their own conscience beares them witnes The substance of a
doctrine contained in the Confession of Faith From this then that we have shown to be true we may bring a forcible argument to prove that by this abjuration the power and preheminence of Bishops is not abjured For this abjuration being but an Appendix deduced by necessary consequence it could not of it self have another meaning or at least not a contrary sense to that Confession whereupon it depends but so it is that the meaning of the Confession of Faith as it was explained by the Church was no other but that it was lawfull for one Pastor to have this power preheminencie over others c. Therfore the abjuration could not have a contrary meaning towit that this power and preheminencie was unlawfull in it self The assumption of this argument is already sufficiently qualified in the former Chapter by the book of Discipline Acts of divers generall Assemblies and long continued practice of the Church The proposition is evident in it self for it is an absurd thing to say that an Appendix should have a contrary sense to the principall proposition from whence it is deduced by necessary consequence all good Logicians know this of which number to my knowledge the Moderator is one who hath in his time composed many accurate propositions with their Appendices and would not have suffered one of his Schollers with patience to set down their Thesis with so evill knit consequences as they would make us beleeve is betwixt the confession of Faith and the Abjuration of the Covenant depending thereupon I can finde no reason why he and other learned men of that Assemblie should be so farre misled against all true Logick and sound reason except it be as appeares that they have captivated their understanding to the Tables of the Covenant that for obedience thereto they have forgot all rules of Logick to advance per fas nefas their Idoll of Presbyteriall Government But our Covenanters objects that albeit the Confession of Faith might have been understood so by those who have set it down and so interpreted by the Church for a long time as that thereby this power and preheminency was not condemned yet the Generall Assembly of the Church to whom it appertaines to interpret the Confession of Faith might understand and interpret it otherwise as it did in that Assembly at Dundie 1580. wherein Episcopacie was condemned and now in this Assembly at Glasgow 1639. To this we answer first It is possible indeed that men might understand it otherwise then it was understood at the beginning yea in a contrary sense as the Covenanters doe interpret it now But the Question is whether both those contrary sense can be the true meaning of the Confession I hope they will not judge so except they would make the Confession of Faith like a nose of wax as some blasphemous Papists speak of the Scripture or that they would make the Confession which ought to be a firme and constant rule to try the doctrine of all within the Church like a Lesbian rule which may be applyed both to crooked and straight lines or to contrary and contradictory senses Then if it be so it may be asked which of those is the true meaning Certainely there is no reasonable man but will esteeme that to be the true meaning which is intended and expressed by the author thereof For as we say Vnusquique est suâ—ruâ—â— verborum optimus interpres except such a one as speaketh non-sense but so it is that they that framed the Confession of the Church of Scotland and the Church who received the same did declare their meaning therein to be such as that thereby this power and preheminencie was not damned but directly approved Therefore that contrary meaning which they ascribe to the Church in the year 1580. 1581. 1590. must needs be false Secondly This Covenant and abjuration therein was neither framed by the Authoritie of the Church or generall Assembly nor was the Oath required by their Authoritie but both was done by the Authoritie of the King and Councell at whose direction this Covenant and abjuration was framed and the Oath and subscription thereto required of all his Subjects by his Commandment therefore it appertaineth onely to his Majestie and Councell to declare the meaning thereof and in what sense he did require the Oath of all his Subjects For this is a most true Axiom agreed unto by all orthodox writers That all Oathes required by a Magistrate should be taken according to the direct and plaine meaning of him who requireth the same But it is most manifest that neither the King nor Councell did require that oath in such a sense as thereby Episcopacie should be condemned for he and his Councell did plainely declare before that time at that same very time and many times afterward that his expresse meaning purpose and constant intention was to continue the estate and office of a Bishop in the Church of Scotland and to withstand all motions tending to the overthrow thereof as we shall shew more particularly For first that this abjuration was set forth by the King and Councels appointment and that by his Authoritie onely the Oath was required is manifest both by that Act of Councell March 5. 1580. which they have prefixed before their Rebellious Covenant pressing thereby to make people beleeve that it was authorized by the King as likewise by the Acts of Assembly cited here by themselves wherein is declared That the Kings Commissioner presented to the Assembly in April 1581. the Confession of Faith subscribed by the King and his houshold not long before and in that Act approving this Confession cited here by them it is expresly acknowledged that it was set forth by the Kings Majestie Next that it was to be understood according to the Kings Majesties meaning appeareth also by the same Act where it is said That it should be followed out efoldly as the same is laid out in the Kings Proclamation for that word Efoldly signifieth that they should follow not onely the words but likewise the sense and meaning which was intended in his Majesties proclamation not in a twofold sense as if the Assemblie would intend one sense and the King another but simply and sincerely by all in the same words and meaning which his Majestie did expresse in his Proclamation Thirdly that his Majestie did not intend that it should be sworn and subscribed in such a sense or meaning as that thereby Episcopacie should be condemned is also most manifest 1. By his Majestie and Councell often rejecting the instant petitions of divers Assemblies for establishing the second book of Discipline whereby the power of Bishops is impaired and absolute paritie of all Pastors established as they acknowledge themselves by that Act of the Assembly at Glasgow 1581. cited here by them wherein are these words Because divers suits have been made to the Magistrate for approbation to the book of Policie which yet have taken no great effect Then because
examined and all objections answered in the face of the Assembly all the members of the Assembly being many times required to propone their doubts and scruples and every one being heard to the full and after much agitation as fully satisfied c. Magnifick words indeed Dare pondus idonea fumo able to give weight to the light smoak of their reasons it is a strange matter if it be true that in one only Session in the shortest day almost in the whole year the 8. of December so many things could be done to the full that all these reasons and many others could be particularly at great length examined in so short a space All objections that could be proponed exactly answered Every member of the Assembly heard to the full Every member of the Assembly being many times desired and required to propound not only their great Doubts but their small scruples also and after much agitation all being fully satisfied certainly the perswaders had need of great volubilitie of tongue to repeat so many reasons in so short a time to propose and to answer to many so strong objections as might have been alleaged against their Conclusions and the Eloquence of Cicero or Demosthenes yea the tongues of Angels to perswade to the full all their hearers of the truth of their reasons and answers and these who were contrary minded had need of pregnant wits to conceive all their perswasions so quickly yea of some secret Enthusiasme and divine inspiration to change their hearts who not long agoe were fully perswaded to the contrary and had confirmed their perâ—wasion by their oath of Canonicall obedience to their Bishops and had practised accordingly for a long time all these things alleaged here to have been done had required a greater space to have done them Exactly to the full than the space of a whole month which was the whole time this Assembly did sit in determining with this point many other Articles of no smal consequence so precipitate were they in their determinations fearing lesâ— they should have been prevented before they had vented their great malice against Moses and Aaron the King and the Bishops to the Full Secondly after this Bravado the Moderator did put the matter to voycing in these termes Whether according to the Confession of Faith as it was professed in the year 1580. 1581. 1590. there be any other Bishop but a pastor of a particular â—â—ock having no preheminence nor power over his Brethren and whether by that Confession as it was then professed all other Episcopacie is abjured and ought to be removed out of this Kirk This proposition we have discussed before at the beginning in stating the question as was most fit to the end we might more easily perceive whether the reasons alleaged did conclude directly the point in Controversie where we have shown evidently that this proposition as it is here set down was informall obscure ambiguous sophisticall and such a one as it was impossible to answer Categoricâ— either affirmative or negative as all voyâ—es ought to be given and are accustomed to be in any orderly meeting therefore we need not to insist further therein in this place Thirdly when it comes to the voycing they say The whole Assembly most unanimously without contradiction of any one and with the hesitation of one allaâ—erly professing full perswasion of â—ind did voyce c. No marvell though all these who were present and admitted to give voyce did so without contradiction since all those whom they suspected would make any contradiction were either excluded from being Commissioners or if they were chosen Commissioners were debarred from voycing by the Rulers of the Covenant according to the instructions sent from their Tables at Edinburgh and directed to every Presbyterie some publikly to all some secretly to those of every Presbyterie who were most affected to the cause and to make this evident it shall not be amisse to set down some of their instructions verbatim 1. Order must be taken that none be chosen ruling-Elders but Covenanters and those wel-affected to the businesse 2. That where the Minister is not wel affected the ruling-Elder be chosen by the Commissioners of the Shire and spoken to particularly to that effect 3. That they be carefull that no Chapter-men Chappel-men or Ministers Iustices of peace be chosen Commissioners although they be Covenanters 4. That the Commissioners of the Shire cause conveen before them the ruling-Elder of every Churâ—h before the day of the election and injoyne them upon their oath that they give vote to none to be Commissioner but to those who are named already at the meeting at Edinburgh 5. That such as are erroneous in doctrine or scandâ—lous 〈◊〉 life and such only they account those who are contrary to their Covenant be presently processed that they be not chosen Commissioners and if they shall happen to be chosen by the greater part that all the best affected protest against them and come to the Assembly to testifie the same There were divers likewise who were chosen and admitted Commissoners and yet did remove themselves when the Assemblie was discharged by the Kings Authoritie out of conscience of obedience to the Soverâ—igne Majestie and detestation of Rebellion before this point was put to voycing Therefore none remaining except these who were resolved to be partakers of Rebellion no marvell though none of them did contradict their rebellious Leaders We see indeed this same unanimous consent in all the rest of the Articles which were put to voycing in this Assembly whereby it may be cleerly discerned that all of them before this time were resolved upon amongst themselves by a sensible preagreement at their Tables at Edinburgh to the which agreement they did astrict all the Commissioners before they were admitted to have voice in this Assembly and for that effect it is injoyned both by their secret and publik instruâ—tions That every Presbyterie shall send their Commissioners to Edinburgh before the first of October which was seven weeks before the day appointed to the beginning of the Assembly to the end they may know their own strength the better at their next meeting So that these Acts cannot be accounted the Acts of the generall Assembly of the Church at Glasgow but rather Acts of those seditious tables of Covenanters at Edinburgh and only repeated here at Glasgow for the fashion Fourthly wherein was this unanimous consent of their suffrages It was say they That all Episcopacie different from that of a Pastor over a particular flock was abjured in this Kirk and to be removed out of the same If this was their unanimous suffrage and no more I marvell not that there were no contradiction Yea I beleeve that if all the Bishops in Scotland and all those who had refused to subscribe their Covenant had been admitted to give their voyce they should not have contradicted this for neither doe these words answer to the propositon of the Moderator nor doe
place according to his degree with such gravitie modestie and decencie as did become Reverend Fathers distinguished one from another by their habits appointed by the Canons of the Church making it appear to the beholders a Venerable Assemblie 3. In their proceedings were appointed the wisest of the Bishops and most learned amongst the Doctors to frame the Articles and being framed were particularly one by one discussed by weighty reasons maturely in severall dayes and diets all doubts particularly moved and Objections solidly answered according to their grounds using not onely the testimony of former approved Councels Fathers and learned Schoolemen but also very frequently the Authority of Sacred Scriptures So that if in their conclusions they had pondered well the reasons alleaged and had concluded according to the same and not according to the Popes sole Authoritie that Councell might have had a more happy event for the weell and peace of the Christian Church But in this Assemblie at Glasgow was not observed that forme order or decencie which did become a venerable Ecclesiastick meeting for first these who were ever esteemed the Principall members of all generall or Nationall Councels to wit the Reverend Bishops of the Church were excluded a company of Lay-men Earles Lords Gentlemen and Burgesses without warrant Authoritie or example of the ancient Church were thrust in their roomes bearing chiefe Sway in the Assembie carrying all matters violently for their own ends so that it was remarked by wise and grave men that one Earle and one Lord made more speech in the Assemblie than all the Clergie except the Moderator 2. In their Sessions no order or decencie observed all sitting pel-mell without distinction of Degrees save onely that Lay-Noblemen and Gentlemen occupied the chiefest roomes with their swords and pistolls by their sides The Ministers mixt amongst Burgesses Merchants and Noblemens servants hardly to be discerned from them by their Habite or Carriage Many of the Ministers in coloured clothes all in short cloakes except the Ministers of Glasgow who had their Gownes so that unlesse one had known their persons before they should scarcely have discerned the Ministers from the Merchant or Taylor 3. The Ministers were not there by the approbation of their Bishops according to the custome of the Primitive Church and Acts of the generall Assemblies of Scotland long after the Reformation as for instance in that Assemblie at Edinburgh Iuly 1568. It was expresly ordained that no Minister should leave his Flock except such as were chosen by their Superintendants but by Commissions from their new invented form of Presbyteries wherein Lay-men had the greatest rule or rather from the Tables of the Covenant who did not choose the most wise modest and learned Brethren but the most turbulent seditious and bold to oppose Authoritie fit members indeed of such an Assemblie 4. In discussing of the matters which were concluded no reasoning but superficiall no carefull pondering of the Reasons but all taken Implicit fide which had any shew no exact distinguishing of the Articles but many matters of different nature were hâ—dled up together confusedly and with great precipitation were voyced and concluded The Assembly continued onely a moneth and a great part of that time to wit from the 21. of November to the 4. of December was consumed in circumstantiall points concerning the persons to be admitted to have voice in receiving and discussing their Commissions in Contestations betwixt the Commissioner and the Covenanters in excluding some of his Majesties Counsellors authorized by him to have voyce in the Assemblie contrary to the Practice of all Ancient approved Councels either Generall or Nationall in rejecting most just protestations of divers Presbyteries against this Assemblie as that of the Presbyteries of Glasgow of Pâ—ables of Aberdeine of the Channonry of Rosse in refusing to heare read the most just declinature and protestations of the Bishops And finally in declaring certaine books of the former Assemblies to be Authentick registers At last the fourth of December they enter to the principall matters for which this Assembly was required beginning at the condemnation of the six last generall Assemblies conveened continued and concluded by the Kings Majesties Authoritie and full consent of the Church and ratified by the whole bodie of the Kingdome in Parliament which they did in shorter space then could suffice to reade them over so precipitate were they in condemning absolutely so many grave Assemblies with such unanimous consent as never one was called but without reason or judgement condemned them all in one word by implicite faith given to some few neither of the most wise or learned of the company who had a Committee to invent some apparant reasons to anull the same and that is most certaine that the two part of those who voyced against them had never seen the Acts and the proceedings of these Assemblies or at least had never read nor perused them But out of a blind zeal and Iesuiticall obedience did it only because they were so directed by the Tables of the Covenant and their rebellious Leaders In another Session they deposed and excommunicated summarily fourteen Bishops upon a pretended false Libell produced before the Presbytery of Edinburgh against them which by no law or reason could be competent Iudges to their processe without lawfull citation contrary to the Acts of many generall Assemblies the Books of Discipline and perpetuall practice of the Church For the Church of Scotland was never accustomed no not in the most strict times of Presbyteriall government to proceed so summarily to the sentence of excommunication against most notorious offenders without mature deliberation and long space granted to the Accused either to justifie himself or declare his repentance 1. There was used three private personall Citations to appear before the Presbytery next if those were not obeyed three publik Citations one three severall Sabbaths 3. Followed three publik prayers for their conversion and if at any of these times they did appear either to purge themselves of the crime imputed to them or submitting themselves to the censure of the Church The sentence of excommunication was not pronounced against them In another Session they condemned with one voyce the Book of Common Prayer the Book of Canons the Book of Ordination of Ministers and Consecration of Bishops together with the Court of the High Commission which space was not sufficient to have read over all those books muchlesse to peruse them throughly and discusse the controverted points therein which was necessarily requisit to be done before they had been absolutely rejected But this is strange that the principall and most weighty point for the which chiefly they did procure this Assembly should have been so slightly with such precipitation handled to wit whether Bishops should be reteined or removed forth of the Church of Scotland A Doctrine so universally approven by the whole Christian Church even in her purest time since the Apostles dayes and allowed in Substance by
called by God And such like to desist and cease from all preaching ministration of the Sacraments or using any way the office of Pastors while they receive de â—ovâ— Admission from the generall Assembly under the paine of excommunication to be used against them wherein if they be found disobedient or contradict this Act in any point the sentence of Excommunication after due admonition to be executed against them In the same Assembly holden Anno 1580. Sess. 10. This Article was appointed to be propounded to the King and Councell that the book of Policie might be established by 〈◊〉 Act of privie Councell while a Parliament be holden 〈◊〉 which it might be confirmed by a Law The extent of the Act maâ—e at Dundie was interpreted and explained in the Assembly holden at Glasgow in April 1581. Sess. 6. as followeth Anent the Act made in the Assembly holden at Dundie against Bishops because some difficultie appeared to some Brethren to arise out of the word Office contained in the said Act what should be meaned thereby the Assembly consisting far the most part of such as voted and were present in the Assembly at Dundie to take away the said difficultie resolving upon the true meaning and understanding of the said Act declare that they meaned wholly to condemne the whole estate of Bishops as they are now in Scotland and that the same was the determination and conclusion of the Assembly at this time because some Brethren doubted whether the former Act was to be understood of the Spirituall function onely and others alleaged that the whole office of a Bishop as it was used was damnable and that by the said Act the Bishops should be charged to dimit the same this Assembly declareth that they meaned wholly to condemne the whole estate of Bishops as they were then in Scotland And that this was the meaning of the Assembly at that time The Kings Commissioner presented unto this Assemblie the Confession of Faith subscribed by the King and his houshold not long before together with a plot of the Presbyteries to be erected which is Registrate in the books of the Assemblie with a Letter to be directed from his Majestie to the Noblemen and Gentlemen of the Countrey for their action of Presbyteries consisting of Pastors and Elders and dissolutions of Prelacies and with an offer to set forward the Policie untill it were established by Parliament The Kings letter subscribed by his hand to the Noblemen and Gentlemen was read in open audience of the whole Assembly This Assembly ordained the book of Policie to be insert in the Register by the Act following For asmuch as travell hath been taken in the framing of the Policie of the Kirk and divers suits have been made by the Magistrate for Approbation thereof which yet hath not taken the happy effect which good men would wish yet that the posteritie may judge well of the present Age and of the meaning of the Kirk the Assemblie hath concluded that the book of Policie agreed to in divers Assemblies before should be registrate in the Acts of the Kirk and remaine therein ad perpetuam rei memoriam And the Copies thereof to be taken to every Presbyterie of which book the Tenor followeth c. Immediately after the inserting of the book of Policie called therâ— the book of Discipline The Assembly ordained that the Confession of Faith be subscribed as followeth Anent the Confession of Faith lately set forth by the Kings Majestie and subscribed by his Highnesse the Assembly in one voyce acknowledgeth the said Confession to be a true Christian and faithfull Confession to be agreed unto by such as truely professe Christ and have a care of Religion and the tenour thereof to be followed out efoldly as the same is laid out in the said Proclamation wherein that Discipline is sworn to In the generall Assemblie holden at Edinburgh in October 1581. Sess. 10. Mr. Robert Montgomery is accused for teaching that discipline is a thing indifferent Sess. 23. The Assemblie gave Commission to the Presbytery of Stirling to charge Mr. Robert Montgomery to continue in the Ministry of Stirling and not to meddle with any other office or function of the Kirk namely in aspiring to the Bishoprick of Glasgow against the Word of God and Acts of the Kirk under the pain of Excommunication In the same Assembly it is acknowledged that the estate of Bishops is condemned by the Kirk Commission for erection of moe Presbyteries was renewed and a new Ordinance made for subscribing the Confession of Faith and to proceed against whatsoever persons that would not aknowledge and subscribe the same In the Assembly holden in April 1582. there was a new Commission for erection of Presbyteries where none was at yet erected Mr. Robert Montgomery pretending to be Bishop of Glasgow was ordained to be deposed and excommunicate except he gave evident tâ—kens of Repentance and promise to superseed which he did not and therefore was excommunicate shortly after according to the ordinance of this Assembly In the generall Assembly holden at Edinburgh 1582. The Generall Assembly gave Commission to some Presbyteries to try and censure such as were called Bishops for the great slander arising by their impunitie Commission was given at this Assembly to present some Articles to the Councell and estates for approving and establishing by their authoritie the Presbyteries the Synodall and Generall Assemblies in the 19. Sess. the Assemblie declared that 〈◊〉 Bishop may â—it upon the Councell in name of the Kirk In the Assemblie holden Anno 1586. these two Articles were agreed upon First It is found that all such as the Scripture appointeth Governors of the Kirk to wit Pastors Doctors and Elders may conveene to the generall Assemblies and vote in Ecclesiasticall matters Secondly There are foure Office-bearers set down to us by the Scriptures to wit Pastors Doctors Elders and Deâ—cons and the name of Bishop ought not to be taken as it hath been in the time of Papistry but is common to all Pastors and Ministers In the Assembly holden Anno 1587. Sess. 8. It was ordained that the admission of Mr. Robert Montgomery by the Presbyterie of Glasgow suppose to the Temporalitie of the Bishoprick only be undone and anulled with all possible diligence to the effect Slander might be removed from the Kirk In Sess. 15. Mr. Rob. Pont sheâ—ed the Kings presentation to the Bishoprick of Cathnes and desired the Iudgement of the Assemblie The Assemblie in their Letter to the Kings Majestie declared that they judged the said Mr. Rob to be a Bishop already according to the doctrine of S. Paul but as to that corrupt estate or office of these who hath been termed Bishops heretofore they found it not agreeable to the word of God and that it hath been 〈◊〉 in divers Assemblies before In the Instructions given to such as were appointed to waitâ— upon the Parliament it was ordained in the same Assembly Sess. 17. thâ—t they be carefull that
Iohnstone Clerk thereto under my signe and subscription manuall A. Iohnstone Cler. Eccl. Edinburgh the 12 of Ian 1639. CHAP. III. Discussing the foure Considerations whereby they were moved to make this Act OUr Covenanters before they come to the point in the beginning of the Act have set down foure considerations whereby they alleage they were moved yea forced of Necessity to conclude this Act against Bishops and albeit they doe not directly appertaine to the substance of the Controversie yet we will shortly observe some few notes thereupon to shew upon what impertinent Considerations this Act hath been grounded Their first Consideration is of the unspeakable goodnesse and great mercie of God manifested to this Nation in that excellent and divine work of Reformation brought to perfection not onely in Doctrine and worship but also in Discipline and Government c. Whereupon first we must remark that if they had soriously considered that excellent work of Reformation with due respect towards these worthy Reformers whom God used as instruments in effectuating that work they should never have been moved thereby to have concluded such an Act as this so directly contrary to their mind for they at the Reformation did establish such a discipline and government in the Church according to Gods Word as whereby one Pastour under the Name of Superintendent might lawfully have power and preheminence over other Brethren of the Ministrie and over moe particular flock than one which discipline and government continued with happie successe in the Church of Scotland above thirty yeers after the Reformation but they have made this Act quite contrâ—dictorie thereto That it is not 〈◊〉 for one Pastor 〈◊〉 have power and preheminence over other Brethren nor over moe particular flock than one 2. That which they alleage that the second Book of Discipline is the perfection of the work of Reformation can no wise be true for that cannot rightly be called the perfection of any thing which doth reverse and destroy the substance and nature thereof but so it is that the Government established by the second book of Discipline which was presbyteriall including an absolute paritie amongst Pastors did reverse and destroy the nature of the government established by the Reformation which was Episcopall including directly Superioritie of one Pastor over others and therefore it could no wayes truely be called the perfection thereof 3. It is false that this Discipline was established by the Confession of Faith as shall be hereafter qualified by discussing all the passages falsly and impertinently alleaged for the same As likewise I see not how it can be true that this book of Discipline was established by the continuall practice of the Church for some points thereof were never practised in the Church of Scotland and those which were practised contrary to the estate of Bishops were not oâ— long continuance the practice of 8. or 10. or 15. yeers which is the most I can reckon cannot be accounted such a continued practice as may make prescription against the continuall practice of the whole Christian Church for many hundred yeares before and above six and thirtie yeeres since the approved practice of the principall points of their Discipline were discontinued as we shall shew more particularly hereafter Their second Consideration is that by mens seeking their own things and not the things of Christ many Innovations and great evils have been obtruded upon the Church to the utter undoing of the work of reformation and change of the whole forme of worship and face of the Church To this we answer that those Constitutions of the Church which they call Novations and Evils such as the establishing of Bishops Baptisme in private places in â—ase of Necessitie reverent Kneeling in the Act of receiving the Supper of the Lord not refusing to give it to the sick who earnestly desire it the thankfull remembrance of Gods speciall benefits by prayer and preaching of the Word upon certaine appointed dayes the Cateâ—hizing of yong children and presenting of them to the Bishop to blesse them by prayer for increase of knowledge and continuance of Gods grace are neither evils in themselves but tending to the removall of evils from the worship of God as irreverence and contempt of the Sacraments neglect of a thankfull remembrance of Gods speciall benefits and ignorance in youth and to the establishing of great good in the Church as sound Government Reverence in the worship of God thankfulnesse for Gods benefits increase of knowledge in the yonger sort and Spirituall comfort to Christian soules in Distresse Neither are they to be accounted Novations but rather a restoring of the ancient Constitutions and Customes of the Primitive Church in her purest times 2. These things cannot be said to be obtruded upon the Church which were received by the Consent both of the Church in Generall Assemblies and by the whole body of the Kingdome in Parliament as all those Constitutions which they challenge have been but on the contrary those things are said more truely to be obtruded upon the Church which are not brought in either by Assemblie or Parliament yea directly against the Acts of both standing in force are violently urged upon the people not onely to receive them simply but likewise to swear solemnly to the truth thereof by the great name of God and that not by any having authority or lawfull calling thereunto but by certaine seditious private persons and such are their seditious Covenant and impertinent applications or false interpretations of the Confession of Faith whereby many persons of sundry estates were by false allurements and violent threatnings forced against their minds to swear directly disobedience to the Kings Laws and Constitutions of the Church Finally it is also false that those things which they call Novaâ—ions have undone the work of Reformation and changed the whole forme of Gods worship or face of the Church For the work of Reformation is rather restored by the establishing of Bishops which was destroyed in that point by their Presbyteriall Government and absolute paritie of Pastors as we have touched already and shall be more fully cleered hereafter Then albeit some Circumstances and Ceremonies in Gods worship and externall apparell of the Church have been changed yet the substance and forme of Faith Religion worship and the Beautifull face of the Spouse of Christ the Church doth notwithstanding remaine still without change or alteration which S. Austin Epist. 86. expresseth fitly speaking of the like Novations in these words Vna fides oft universa Ecclesiae tametsi ipsa fidei unitas quibusdam diversis observationibus celebratur quibus nullo modo quod in fide verum est impeditur omnis enim pulchritudo filia regis intrinsecùs illa autem observationes quae variè celebrantur in ejus veste intelliguntur That is to say The faith of the universall Church is one although the unitie of the Faith it self be celebrated by some diversitie of observations whereby the truth
shall please them within their own Diocese and there all the Clergie of the Diocese are bound to conveene and all matters which concerne the Diocese are therein to be determined by the Bishop So likewise albeit that in the first book of Discipline there is no mention of Synodall or Provinciall Assemblies yet after by Acts of Generall Assemblies it is appointed that every Superintendent and Commissioner shall hold Synods in their own bounds wherein all matters pertaining particularly to their own Diocese or Province shall be determined as appeares by the Assemblie at Edinburgh March 5. 1570. wherein these two Acts are set downe first It is ordained that offenders in hainous crymes shall not appear before the generall Assembly but shall be called before the Superintendents and Commissioners of Provinces to appear before them in their Synodall Conventions and there to receive their injunctions conforme to the order used before in Generall Assemblies Itein It is ordained that all Questionâ— concerning the Province shall be propounded first to the Superintendent et Commissioner to receive resolution in their Synodall conventions and if they be diffieile to be propounded to the next generall Assemblie by the Superiatendent or Commissioner with certification that no Question shall be received hereafter from any private Minister So likewise in the Assemblie at Edinburgh 1568. It is ordained that no Minister exhort or reade or other person shall trouble the Generall Assembly with such matters as Superintendents may and ought to decide in their Synods And if they doe so their Letters shall be rejected Fiftly As no Pastor ought to have place in Nationall Assemblies except such as are authorized thereunto by their Ordinarie Bishop according to the custome of the ancient Church Although our Bishops in Scotland since they were re-established did never usurpe this power to themselves but left the Election of the Commissioner in the power of the Brethren of the Presbyterie So likewise it was ordained in the Assemblie at Edinburgh 1568. That no Minister should have voyce in Generall Assemblies nor leave their flocks to attend thereat unlesse they be chosen by their Superintendent as men known able to reason and of knowledge to judge in matters of weight The same likewise we see testified to have been the Custome of the Church of Scotland by a Letter written by the Lord Glames then Chancellor of Scotland unto Beza about the year 1575. when Episcopacie began to be quarrelled wherein Quaest. 2. he saith Post reformatam Religionem consuetudine receptum est ut Episcopi under which word he comprehendeth the Superintendents ex Ministris Pastoribus ac Senioribus tot quot ijdeâ— Episcopi jusserint unum in locum conveniant cum praecipuis Barronibus ac Nobilibus Religionem veram profitentibus de doctrinâ de moribus inquisituri Sixtly As all the presentation of Benefices vacant were to be directed to the Bishop of the Diocese where the Benefice lyes so that if the person presented be found qualified he may enjoy the same So is it appointed at the Assembly holden at St. Iohnstone Iune 1563. That when any Benefice shall chance to vaick or is now vacant that a qualified person be presented to the Superintendent of that Province where the Benefice lyes and that he being found sufficient be admitted Minister to that Kirk c. Likewise in the Assembly at Edinburgh 1578. wherein they alleage the second book of Discipline was agreed unto one of the Petitions of the Assemblie preferred to the King and Councell was That all presentations to Benefices may be directed to the Commissioner or Superintendent where the Benefice lyes Seventhly As the Ordination of Ministers appertaines peculiarly to the Bishop of the Diocese So likewise the Ordination which by the stile of Scotland is called Admission or Conftirmation not onely of Ministers but also of Readers Schoolmasters and Principalls of Colledges did appertaine to the Superintendents in their owne bounds as is evident by the fifth Chapter of the book of Discipline in the Article of Superintendents and in the Article of Schools and Universities Eightly As Bishops have at all times had power to examine the life doctrine and behaviour of the Clergie of his own Diocese and to admonish correct or censure them accordingly So likewise in the same book of Discipline Cap. 5. the Superintendents received power and authoritie to visit the Churches of their bounds so often as they may and therein not only to preach But also to exmine the life diligence and behaviour of all the Ministers as likewise the orders of the Kirks and manners of the people and to admonish where admonition needeth and to correct them by the censures of the Kirk c. Ninthly As Bishops have power of suspension or deposition of Ministers who are either scandalous in their lives or hereticall in their doctrine So by the book of Discipline and divers Acts of the Assemblies that power doth appertaine to Superintendents Commissioners or Visitors as is manifest by that place of the book of Disciplince cited by us in the former Article and by the Assemblie holden at Edinburgh April 1576. wherein it is said Anent the demand made by Mr. Andrew Hay Parson of Ranthrow if every Commissioner or Visitor in his own bounds hath alike power and Iurisdiction to plant Ministers suspend and depose for reasonable causes the Assemblie resolved affirmative that they have alike power and Iurisdiction therein as is contained in the particular Acts concerning the Iurisdiction of Visitors Tenthly As Bishops because of their places and great charges in overseeing all the Churches have greater rents appointed to them than to other Pastors So likewise by the book of Disciplie Cap. 5. in the Article for the provision of Ministers is appointed almost foure times asmuch stipend for the Superintendent as for other private Ministers Moreover it is evident by many Acts of Generall Assemblies that those Bishops who had joyned themselves to the reformed Church retaining still the office and title of Bishops did by approbation of the generall Assemblies exercise their Iurisdiction over the Ministrie and people of their own Diocese even from the beginning of the Reformation almost for in the Assembly at Edinburgh 1582. Alexander Gordon Bishop of Galloway was authorized to plant Ministers exhorters and readers and to doe such other things as has been heretofore accustomed to be done by Superintendents or Commissioners In the Assembly at S. Iohnstone Iunc 1563. the Bishops of Orknay and Kaiâ—hnes are allowed to exercise the same Iurisdiction and to shew that they did not this by compulsion of Superior Authoritie but of their own voluntary motion in that Assembly it is appointed that a Supplication shall be preferred in name of the whole Assembly to the Queens Majestie that she would be pleased to remit the thirds of the Bishopricks which were then in the Queens hands to the Bishops who were allowed by the Church to be Commissioners for planting of
I am assured that the greatest part are not perswaded in their Conscience of the truth of all this Book of Discipline nor will swear to adhere thereto all the dayes of their lives let them put their Covenanting Noblemen and other Gentlemen possessors of the Church Rents to an assay to swear that point of this Book ca. 9. That to take any part of the patrimony of the Church consisting of Tithes Manses Glaebs Possessions Lands Biggings Annuall rents and any other thing which hath been at any time before or shall be in times coming given for the use and utilitie of the Church and convert it to the particular and profane use of any person we hold it a detestable Sacriledge before God Or that point Cap. 12. That this order which Gods Word craves cannot stand with patronages or power of presentation c. put them I say to this Oath particularly and make them understand that by swearing to the discipline of the Church of Scotland they are sworn also to this point and then you shall find that they will rather renounce your Covenant before they take such an Oath Or if they have so bad a Conscience as to swear so directly against their mind before they perform really that which they swear by restitution of the patrimonie of the Church and quieting the Right of Patronage they shall rather revolt from your Covenant and conforme themselves to the Book of Common Prayer Book of Canons and high Commission likewise So if you should put many of the Ministrie especially those who possesse rich Parsonages to swear particularly that point of the Policie appointed by this Book Cap. 9. Cap. 12. To suffer the Deacons to intromet with all their Church Rents and to distribute the same by the direction of the ruling Elders giving one fourth part for the maintenance of their Lay-Elders and Deacons another to their poore Hospitals and Schools another for upholding the fabrick of the Church and other extraordinary affayres and only a fourth part to be given to the Minister they should find few of them who would imbrace their Covenant upon those Conditions So then to perswade people that by swearing to adhere to the discipline of the Church of Scotland they swear also to this book and to all the points therein whereunto the whole Church did agree fully in that Assemblie 1578. as they alleage either it is a false deluding of the whole Kingdom in drawing upon their consciences the burden of a fearfull perjurie or else the Covenanters themselves remaine as yet under that fearfull perjurie notwithstanding of the renewing of their Covenant whereby they think that their perjurie is expiate for they have not as yet renounced those things which they are bound to renounce by their oath 4. This Book of Discipline is deficient in the principall points of Church discipline there is no order set down therein of the censures of the Church nor of the manner of proceeding to the sentence of excommunication against offenders or in the absolution of the penitent or of receiving them again into the Church who has been excommunicated in which points that which properly is called the Discipline of the Church doth consist Every Church hath her Ecclesiasticall Canons whereby those things are directed but this book omitting those Canons hath done as that Painter who having portraied every Nation in its proper habite did paint the French man naked with a paire of Taylors sheers in his hand to shape to himself a fashion of Habite because he changeth yearly according to his fancie even so this book of Discipline hath given to the Ministers and Lay-Elders in their Elderships a power to shape to themselves a new forme of Discipline every year as they please so that as I know perfectly there were few Presbyteries or Sessions in Scotland but had different manner of proceeding in these things as I could instance in divers particulars having seen and perused many Presbyteriall and Session books And there is none amongst themselves who frequented divers Presbyteries but they know this to be true Finally this Book is superabundant also meddling with those things which doe not appertaine to Ecclesiasticall discipline as setting down rules restraining the civill and supreme Magistrate in the execution of his charge committed to him by God debarring him from meddling with Ecclesiasticall matters and not giving him so much power therein as to a Shoemaker or Taylor being a ruling Elder and giving him no definitive power but only to be an executioner of that which they define and such other points of Iesuiticall doctrine Seeing therefore this book of Discipline was never fully approved nor practised by the Church nor fully ratified by the estate and kingdome nor received fully by the Covenanters themselves and since it is deâ—icient in principall points of Discipline and superabundant in meddling witâ—things impertinent it cannot be accounted that discipline whereunto all are sworn by the oath of the Covenant And therefore that all those Acts of Assemblies cited here for the establishing thereof are impertinent to prove their conclusion CHAP. XIII VVherein is discussed that Act of the Generall Assemblie at Dundee 1580. Condemning Episcopacie as it was then in Scotland THe principall Act whereupon they chiefly insist and ground this abjuration and meaning of the Church in these years when the Covenant was sworn is that Act of the Generall Assemblie at Dundee Iuly 1580. whereby The office of a Bishop as it was then used in Scotland is condemned as unlawfull in it self and that Act at Glasgow in April 1581. explaining the same declaring it to be understood not of the spirituall function only but of the whole office of a Bishop as it was then used Albeit the Church appeareth wholly to have condemned by those Acts all the points of the function of a Bishop yet if we consider rightly we shall finde nothing in them which proveth directly the determination of this Assemblie for I cannot see how the whole Church of Scotland did agree at that time in condemning as unlawfull in it self either this point of Episcopacie which is condemned by this Assemblie of Covenanters 1638. or any Substantiall point either of the Spirituall or temporall function thereof except they grant that the Church at that time did contradict it self First I am assured they intended not to condemne in Bishops as unlawfull it self the preaching of the Word the Administration of the Sacraments and the exercise of Ecclesiasticall Discipline since they acknowledge themselves that these are the principall points of their spirituall function in that Act of the Assemblie 1575. discussed here before Secondly neither did they condemn as unlawfull in it self the name and title of a Bishop to be appropriated to some Pastors by others for first they did allow the title of Superintendent to be appropriated to some pastors which is a word of the same sense and signification and importing as great Authoritie and Iurisdiction as the other And
they condemn Episcopacie in any point as it was then used in Scotland or in the primitive Church As for the first that it doth not answer directly to the proposition I prove it in two substantiall points for first as we declared before in setting down of the state of the question the Moderators proposition included three distinct questions 1. Whether according to the confession of Faith as it was professed anno 1580. 1581. 1590. there be any other Bishop but a Pastor of a particular flock having no preheminence nor power over his Brethren 2. Whether by the confession of Faith as it was then professed all other be abjured 3. Whether all other ought to be removed out of this Kirk or not But in voycing they answer only to the last two omitting altogether the the first which notwithstanding is the ground of both the other And indeed considering the informalitie of the proposition I esteeme that they had good reason to answer so for if they had done otherwise their voices had been as informall and intricate as the proposition was because they could not answer Categorically to all three at once for why according to their grounds they behooved to answer to the first Negatiâ—â— and to the other two affirmativè and therefore lest their answers should have been obscure and intricate including both a negative and affirmative voyce they did wisely to answer to those questions only to the which one affirmaâ—ive voyce might serve 2. The propoâ—ition containeth two points of Episcâ—pacie to wit Charge over moe particular flocks and power and preheminence over other Brethren demanding if both these points be abjured or not and both to be removed But in voycing they determine only the first point concerning their charge over moe particular â—locks than one not a word of their abjuring or removing their power and preheminence over their 〈◊〉 which notwithstanding is the chief point that doth most grieve our â—ovenenters and for removing whereof they have raised all this trouâ—lâ— Be it therefore known to all that this Assembly which was 〈◊〉 conveâ—ned to condemn Episcopacie did 〈…〉 this power and preheminence over their 〈…〉 therefore that this standing still in force in the Church of Scotland whosoever yeeldeth not due obedience to the Bishops according to their oath are evidently perjured and are not absolved from their oath by this Assembly except they would say that they have extended the Conclusion further then all their unanimous voyces could suffer which as they must confesse is the greatest iniquitie which can be committed by any Assembly whatsoever Finally if it be so that no episcopacie is here condemned except that which is different from a Pastor of a particular flock there is nothing here condemned in the Bishops either as they were of old in the pâ—imitive Church or were of late in Scotland and are as yet in England and Ireland yea no Episcopacie is here abjured except that of the Bishop of Rome who only arrogats to himself to be the Pastor of the universall flock all other Bishops requires no more but to be a Pastor of a particular flock and as Cyprian faith Episcopatus 〈◊〉 est cujus à singulis in solidum pars tenetur there is no bounds prescribed by Gods word of a particular â—lock but the Church by the Authority of the Magistrats for the more commodious ruling of the Church and for conserving unitie have divided Kingdoms in provinces and provinces in particular Dioceses and Dioceses in particular parishes appointing to every part their own rulers so that as a parish is the particular flock of a Presbyter or Minister even so a Diocese is the particular flock of a Bishop the province the particular flock of an Archbishop and the Nation or Kingdome in regard of the universall Church is the particular flock of a Primate Neither may any Bishop lawfully usurpe charge over the particular flock of another Bishop without his consent Their Apostles of the Covenant who went through the Country to preach not the Gospel of peace but their seditious Covenant and mortall warre against the King and all his Loyall Subjects albeit they pretend to be Pastors only of a particular parish yet did violently intrude themselves to exercise charge in the parishes of other pastors without warrant or Authoritie or lawfull calling from the Church and contrary to the Constitutions of the Church of Scotland established even then when presbyteriall government was in greatest force drawing after them many thousands of people to disobedience and open Rebellion and by consequent to perdition except they repent and yet who dare be so bold as to say to any of them cur ita facis I cannot see what they can answer to this grosse and absurd escape in not answering by their voices fully to the proposition and extending the determination of the Assembly further than the voyces can suffer except that they would alleage that it is a fault in the Printer and that it was otherwise in the originall Register which is not like to be true for these reasons first because if it had been so that they had answered fully to the proposition their suffrages should not have been Categoricall but very informall and intricate including both a negative and an affirmative voyce 2. Their Clerk M. Archibald Iohnstone hath testified the contrary by adding to this printed Coppie and all other which I have seen his signe and Manuall subscription testifying thereby that they are printed according to the originall Acts contained in the Authentick Register out of the which he affirmes he hath not only collected and extracted these Acts but also visied them to see if the extract was according to the originall if he had committed such an absurd escape in omitting the very principall point whereupon the whole Act doth depend and being that Act also for the which the Assembly was chiefly conveened he hath certainely shown himself a very Asse unworthy of that trust which the whole Assembly did commit unto him by an expresse Act constituting him the only visitor and approver of all things that are to be printed concerning the Church or Religion 3. Albeit it had been true that Iohnstone might â—ave overseen himself so far yet how could it be possible that the Moderator and others committed to visite the Acts should have suffered such a fault as reverseth the whole Act about the which greatest care was taken to passe forth before it was diligently corrected Therefore I cannot but beleeve assuredly that there was no fault committed by the Printer but that the Act was printed according to the originall Register and that it was so written in the Register as it was voyced unanimously in the Assembly and that the voycers had no other meaning then their words did expresse and therefore that nothing in effect was concluded in this Act against Episcopacie as the title of the Act beares And so we may conclude justly in these words of the Satyrick Poet Parturiunt moutes nascitur ridiculus mus FINIS